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August 11, 2012 by admin

Understanding Donors – Why Do People Give?

 

The bottom line is that people give the most money where they are the most involved. Strangers don’t give a great deal of money. Friends do. Our goal as nonprofits must be to seek INVOLVEMENT as well as dollars. OWNERSHIP as well as donations. We must rely on the on-going and increasing support of friends.

Effective asking doesn’t make your prospects feel like they are being “beat up” for money every five minutes. Effective asking creates ownership, involvement and on-going support. Recognize that donors hate to be sold to, and that fundraisers and donors must be on the same side of the table.

Fundraising is entirely inseparable from the cause and donors are shareholders in our cause. It is as much theirs as it is ours.

Fundraising is ultimately an exchange; you have something the donor wants and the donor has something you want. When the exchange is made, it is magic for all involved. After all, doesn’t every parent have a need to see their children maintain Hindu values?

Although it can be anxiety producing to ask for money the first few times you do it, it is thrilling to get a commitment from a major donor. The most effective way to raise the most amount of funds from people is also the oldest way. Asking for it. Although there is no quick fix” in fundraising, it is easy to say “no” to a letter or a phone call. It is hard to say no to your face!

5 Pointers on Fundraising

1. Our real competitors are not other charities, but the less tangible adversaries of distrust, uncertainty, fear of criticism, inertia, and confusion.

2. Present a positive picture; your donors are betting on a winner. Donors like to contribute to strong agencies with a solid future. (This is especially important when presenting the financial information.) “We need your help getting this project off the ground. This Temple will be solid and will serve our community for several hundred years.”

3. You and the donor are on the same side of the table. We are a team working together for a common interest – “We have the vision. You have the resources. Together we will …”

4. The bottom line for the donor is – What’s in it for me. How will the donor benefit? A sense of community. Keeping their children interested in the culture. The feelings of peace and solace that come from visiting the Temple. Feelings of magnanimity.

5. Be proud of your cause and your organization. Remember you are not begging. Your organization is contributing a valuable service to the community.

WHAT KEEPS US FROM ASKING?

Now, the time has come. The potential donor is willing to see you. You head for the door and STOP COLD! “What keeps us from going? What keeps us from asking for money?”

The response almost always will be “FEAR OF REJECTION”

What does it feel like? Rotten. Is it permanent? We hope not. Does it happen often? You bet.

Some requests will result in rejection. So what? Rejection is a way to find out how the donor can become more involved in the future. Many rejections turn into positive responses in the future – after we learn how we best can involve the prospects. If you get to have a face to face discussion with a prospect to talk about your agency, you are ninety percent there! If the prospect cannot donate at this time, they almost always will tell you why and you may learn what you need to know to turn the rejection into an acceptance in the future!

Remember, you may “lose them in the wash,” but you’ll “get them in the rinse!”
“What Keeps Us from Asking” from How to Ask for Money without Fainting by Susan M. Scribner.


• 60 percent of an organization’s income comes from 10 percent of the donors;

• 15 – 25 Percent of the income comes from 20 percent of the donors;

• the remaining 15 – 25 percent comes from 70 percent of the donors.

In other words, the vast majority of of the gifts you get will be small, but the majority of the income will be from a few big donations.

 

 

——-

 

Donors are shareholders in our cause. It is as much theirs as it is ours. Explain that the Temple does not have a need; our congregations do. Two words you must remove from your vocabulary forever are “we need!” Donors don’t give US money. They give the money to all of those who benefit from the Temple.

 

Recommended Resources

Grassroots Fundraising has many excellent books about fundraising and publishes The Grassroots Fundraising Journal.
www.grassrootsfundraising.org

The Grantsmanship Centerin Los Angleles is an excellent resource for information and training on Management, Proposal Writing/Grantseeking, Foundation/Corporate Funding, Government Funding, Fundraising, Nonprofit Business Ventures, Internet Issues, Consulting, Nonprofit Law, and International Funding. They offer a free magazine subscription to staff members of nonprofit organizations and you may access articles from recent issues. www.tgci.com

Filed Under: Temple Management

August 11, 2012 by admin

Mandir Staff Compensation

This report is presented to promote the development of Hindu Temples in America by improving their level of managerial professionalism, including the selection and compensation of specialized staff members. This report recommends that temple boards of directors study and adopt the methods used by established religious institutions that have developed a reputation for professionalism, strategic management and long-term growth including Christian Churches and Jewish Synagogues.

Board members and staff are the “face” of the organization. How they conduct their duties is of great importance to the long-term health of the religious organization. Poorly managed Hindu Temples not only undermine their own long-term growth, but also undermind the cause of Hindu dharma throughout the world. Every Hindu Temple must develop a management standard that avoids these problems at all costs.

This report is therefore written to benefit both sides of the management/labor issue: namely the board of directors that are charged with the responsibility to run the religious organizations, and the staff who are expected to adhere to professional levels of performance.

In the United States, over 90% of the clergy in all major religions are college graduates with almost 60% holding masters degrees or higher. Priests are trained not only in ritual and language but management, counseling, and theology. In general a priest in the American religious community is not only a respected member of society but also a learned practitioner of that religious tradition. A priest is genuinely spiritual and feels that his or her ordination is a “calling from God.” The priest serves the community as a first priority. The priest is an dedicated worker who goes above and beyond the call of duty. In the Christian and Jewish traditions the typical priest or rabbi is seen as a tireless preacher, teacher, minister, counselor, fundraiser and administrator. Nothing less should be expected of a Hindu priest.

While most of the priest’s salaries in this report are much higher than those presently being offered in Hindu temples, temple managers must realize that if they wish to operate their religious institution on a professional level, they must be prepared to hire qualified priests and management staff. This means that priest salaries must be high enough to provide not only a viable living, but also a reasonable standard to attract quality individuals. The positive side is that quality priests and management staff members will ultimately increase contributions to the temple. Qualified priests and other staff provide the organization with a reputation for being conscientious and professional.

Many donors demand a high level of performance. They are impatient with sloth and amateurism. They will support only those organizations that consistently produce results . Therefore, the real competitors to any mandir are not other religious institutions, but the less tangible adversaries of distrust, criticism, inertia, lack of cleanliness, and confusion.

Staff Job Descriptions and Salary Ranges 

The salary ranges in this report are based on The 2001 Compensation Handbook for Church Staff by Church Law & Tax Report. This handbook is a data survey from over 2,000 United States religious institutions including Christian Churches, Jewish Synagogues. The survey information was obtained between January, 2000 and April, 2000. Comparisons were made regarding church attendance, income, and setting, and priests’ gender, education and years employed.

The survey did not take into account differences in the cost of living from one part of the country to another. For example, Riverside California, a mid-size city near Los Angeles, has a cost of living that is 10.60% higher than the national average for general workers and 28.03% higher for executive workers.

Items that make up the salary averages include base salary, housing, retirement (not including social security payments), life insurance, health insurance, vacations, auto allowance, and education funds (amount provided for continuing education). The average annual increase for priest’s salaries was 5-6%.

Most Hindu temples will have the following four categories of paid staff positions:

1. Senior Priest(s)
2. Assistant Priest(s)
3. Bookkeeper/Secretary
4. Custodian

1. Senior Priest

Salary
The 2000 national average salary for a 40 hour work week of a senior priest was $66,096 with 3-4 weeks vacation and an average annual increase of 5-6%. This amount represents compensation for priests who serve full-time and includes base salary, housing, retirement (not including social security payments), life insurance, health insurance, vacation, auto allowance, and education funds (amount provided for continuing education).

In 2000 approximately 85% of senior priests were married ministers with families and earned between $50,000 and $82,101. The salary of a Catholic priest who has taken a vow of celibacy and a vow of poverty (comparable to a sannyasin) averaged $29,698.

Annual Senior Priest Compensation–Averages by Education.
Over 92% were college graduates, 42% held master’s degrees and 20% held doctoral degrees.

High School
$53,387
Associate
55,920
Bachelor
58,317
Masters
65,902
Doctorate
79,668

Five-Year Compensation Trend: United States National Average for Pastors
1993 $49,536
1994 50,400
1995 51,592
1996 55,027
1997 56,172
1998 59,067
1999 62,869
2000 66,096

In addition, sabbaticals are generally offered to senior priests. A sabbatical is an extended leave of absence during which a priest is allowed to pursue writing, education, or other religious related activities. Religious institutions that provide a priest with a sabbatical usually continue his compensation in whole or in part during the absence. The length of the sabbatical is based on number of years employed and dedication of the priest.

The objective behind a sabbatical is that a priest needs time to refresh himself periodically with a leave of absence for rest, introspection and spiritual growth. Commenting on the importance of the religious sabbatical one religious commentator states, “In general priests have an excessive, compulsive absorption in work, and tend to neglect their personal needs. . . . Diversity of expectations is a common factor, a priest is expected to be spiritually deep, theologically wise and fiscally clever, while being good at preaching to the young and old. Each person in the congregation expects only a limited something, but the conglomeration can be overwhelming. . . . We need to install mechanisms for preventative care and guided growth, with procedures for intervention before stress leads to burnout and crisis.” A sabbatical is one mechanism to avoid these pitfalls.

Description of duties for Senior Priests
• Performing and overseeing of daily pujas and daily operations of Mandir
• Organizing and teaching of classes including Bal Vihar, Teen classes, Adult and Senior’s classes.
• Arranging and organizing Sunday programs and other regular festivals including monthly Durga pujas and Janmasthami, etc.
• Arranging for and providing weekly pravacans (lectures).
• Greeting, teaching, and visiting various outside groups including educational, religious and civic organizations.
• Overseeing altar maintenance and cleaning.
• Counseling, including bereavement and marriage.
• Hospital visitation.
• Overseeing assistant priests and volunteers.
• Assisting in fundraising.
•Participating in special projects including construction, library development, various promotionals, etc.
•Attending management meetings.
•Creating and overseeing Mandir publications: newsletters, advertisements, yearbooks, etc.
•Public relations–meeting with newspaper reporters.
• Overseeing special events such as summer camps, variety cultural show, etc.
•On call in emergencies.

Assistant Priest

Salary
The national average of compensation in 2000 for full-time assistant priests was $51,973 with 2-3 weeks vacation and an average annual increase of 5%. This amount represents compensation for priests who serve full-time and includes base salary, housing allowance, retirement contribution, life and health insurance payments, and educational funds.

Annual Assistant Priest Compensation–Averages by Education.
In 2000 approximately 90% of Assistant Priests were college graduates, 46% held master’s degrees and 11% held doctoral degrees.

High School
$42,832
Associate
45,707
Bachelor
46,433
Masters
57,353
Doctorate
60,807

Description of duties for Assistant Priest
• Performance of daily pujas
• Greeting visitors.
• Maintaining and cleaning of altars.
• Murti-shringar
• Decorating for special festivals.
• Maintanence of altar supplies and altar storage facilities
• Opening and closing Mandir.
• Hospital visitation
• Outside pujas, including weddings and funerals, etc.
• Counseling, including bereavement and marriage (if qualified)
• Assisting in teaching classes
• On call in emergencies.

Book keeper/Secretary

Salary
The national 2000 average for compensation paid to full-time bookkeepers was $27,992. Most part-time bookkeepers worked about 19-29 hours per week and earned an average of $10.52 to 12.09 per hour. With the example Riverside 10.6% cost of living increase that would make the salary $30,959.

Full-time secretaries earned $21,965. Most part-time secretaries worked over 30 hours per week and earned an average of $8.15 to 12.22 per hour. With the example Riverside 10.6% cost of living increase that would make the salary $24,293.

A secretary should be knowledgeable in all necessary computer skills including word processing, accounting, database and simple page layout applications.

Description of Secretarial duties
• Entering financial data
• Answering the telephone
• Organizing the office
• Filing
• Purchasing of office and custodial supplies
• Organizing fund-raising mailers and other promotionals
• Preparing minutes to meetings
• Mailing/faxing announcements for meetings
• Assisting senior priest in various management duties such as correspondence, insurance, real estate and legal issues
• Paying routine bills
• Preparing thank you notes to donors
• Preparing routine flyers and advertisements
• Maintaining mailing lists.
• Printing address labels.
• Maintaining library catalog .
• Preparing sustaining membership mailer
• Public relations: notify newspapers of upcoming events and preparation of press releases, etc.

Custodians

Custodians includes cleaning staff, handyperson, and security and parking attendant. Each of these positions could be filled by separate individuals or one person. If one person filled all of these duties then the position would be full-time. If each position was fill separately then the positions should be considered part-time and compensated accordingly.

Salary
The national 2000 average for compensation paid to full-time custodians was $26,161. Most part-time custodians worked about 16 hours per week and earned an average of $8.74 to 10.79 per hour. With the example Riverside 10.6% cost of living increase that would make the salary $28,934.

Description of duties:

Cleaning

• General cleaning: bathrooms, kitchen, carpets, floors, trash, siderooms, etc.
• Deep cleaning: windows, cobwebs, kitchen.
Handyperson
• Small and medium maintenance including painting, changing locks, replacing light bulbs, plumbing drains, etc.
• Setup for festivals
• Setup and take down of tables, chairs and stage.
• Cleaning parking lot
• Care of lawns and flowerbeds, etc.

Security and parking attendant.

• Opening and closing Mandir.
• Directing traffic and parking during Mandir functions.

March 2001

 

 

——-

 

 

Board members and staff are the “face” of the organization. How they conduct their duties is of great importance to the long-term health of the religious organization. Poorly managed Hindu Temples not only undermine their own long-term growth, but also undermind the cause of Hindu dharma throughout the world.

Many donors demand a high level of performance. They are impatient with sloth and amateurism. They will support only those organizations that consistently produce results.

The real competitors to any mandir are not other religious institutions, but the less tangible adversaries of distrust, criticism, inertia, lack of cleanliness, and confusion.

 

Recommended Publications

*The Church and Clergy Tax Guide $17.95. A must for mandirs and priests. It contains complete and extensive information on all major tax issues that affect churches and clergy. Updated annually.

Compensation Handbook for Church Staff by Church Law & Tax Report. This handbook is a data survey from over 2,000 United States religious institutions including Christian Churches, Jewish Synagogues.

Filed Under: Temple Management

August 5, 2012 by admin

Another Form of Sraddha

Hindu Funeral Rites and Ancestor Worship [1]
Antyesti, Sraddha and Tarpana

6. Another Form of Sraddha 

I will conclude this article by mentioning a final variation to the sraddhaprocess, which is based on the ancient Pancaratra[1] tradition whose influence can be readily seen in the Mahabharata some of the Puranas.

A follower of Visnu is enjoined to perform the sraddha rites with the remnants of food first offered to Visnu. The Padma-purana enjoins that deities other than Visnu and the fathers may be propitiated with food that has been first offered to Visnu. In that same text Narada says, “Following the ordinances of the SattvataSchool, the devotees first worshiped Visnu, the God of gods, and with the remnants of such food worshiped the fathers.” In the Brahmanda-purana it is enjoined that the father’s remain gratified for thousands of kalpas with rice cakes mixed with sacred blossoms of tulasi, prepared with the remnants of food offered with devotion to Visnu. In the Skanda-purana, Siva says, “Food should first be offered to Visnu and then the very same food should be distributed to the minor deities and the fathers.” In the Purusottama-khanda of that same text, it is stated, “For avoiding defilement, the remnants of food offered to Visnu should be mixed with the rice cakes to be offered to the fathers. Food is rendered pure when sprinkled with the waters of the tulasi and when mixed with the food offered to Visnu.” In the course of a conversation between Brahma and Narada it has been made clear that the worship of Visnu alone is capable of releasing the fathers from the suffering of hell.” It is even stated that the performance of the sraddha rite is useless in the age of Kali without first worshipping Visnu.

This series of quotations from various Puranas reflects the Pancaratrika idea that through a person’s sole reliance on Visnu all things that a human being would otherwise have to do alone could be accomplished through the grace of God. The successful outcome of the sraddha process was therefore, not dependant on the power of the ritual, the expertise of the priest, precise timing, and availability of the articles, etc. but upon God alone. This approach involved the ‘handing over’ of the fate of the soul to God.

According to this approach, food or water that is offered to the pitrs is first offered to Visnu and thereby transformed into visnu-prasada. The wordprasada means “mercy” or “grace.” Thus visnu-prasada is God’s grace. Thisprasada of Visnu is then offered to the pitrs, who now receive God’s grace instead of mere food or water. In this way, the grace of God has the power to elevate and sustain the pitrs in a manner that no human power can match. In the case of a homa or havan, a ritual performed with fire, the fire is used as the “delivery system” by which Visnu is first offered food. This food offering, which is now God’s grace, is then offered to the pitrs through the fire. It is thus Agnideva, the fire God, who acts as the link between this world and the world of the pitrs.

Psychologically this approach to the sraddha process is very satisfying to grieving family members. The invocation of God’s grace to reach beyond human endeavor is indeed powerful.
Copyright © Sanskrit Religions Institute 2003.
All rights reserved.

 

Walker, Benjamin. Hindu World, An Encyclopedic Survey of Hinduism. In two volumes. New Delhi: Indus, 1968.

Shastri, Dakshina Ranjan. Origin and Development of the Rituals of Ancestor Worship in India. Bookland Private: Calcutta, 1963.

Saraswati, Swami Dayanand, translation by Vaidyanath Shastri. The Sanskar Vidhi. Sarvadeshik Arya Pratinidhi Sabha: New Delhi, 1985.


[1] The Pancaratra Agamas claim to be based on the üukla-yajur-veda (which is no longer extant) and purports to be of Vedic origin. The Pancaratra Agamas are extremely voluminous. The number of texts is in the hundreds, but the most ancient and authoritative Pancaratra texts are the Sattvata, Pauskara andJayakhya Samhitas.

 

Filed Under: Ancestor Worship

July 28, 2012 by admin

Pitr-yajna

Hindu Funeral Rites and Ancestor Worship [1]
Antyesti, Sraddha and Tarpana

4. Pitr-yajna

Pitr-yajna

Upon being established as a pitr the departed soul became fit for receiving the benefits of the numerous pitr-yajnas. The pitr-yajna is a kind of sraddhawherein one’s family ancestors as well as the general class of pitrs are worshiped. Hindu sastra prescribes a variety of such ceremonies.

Like the ekoddista rites these ceremonies involve the offerings of rice cakes (pinda), libations of water (tarpana), and oblations through fire (homa). Three rice cakes, one for each pitr, were generally employed. Some of the ceremonies were performed on specific days of the month and times of the year, namely new moon (amavasya) and during the dark half of the month of bhadrapada(pitr-paksa). For this reason they were sometimes called parvana rites.[1] Other varieties of these ceremonies are called kamya or sometimes vrddhi-sraddhasbecause they may be performed as desired for some specific purpose.[2]

Tarpana

We have made reference to the offering of libations of water during the sixteenekoddista-sraddhas. This process is called tarpana and along with the use of fire it is an essential component of the sraddha process. The word tarpana is derived from the Sanskrit root trp which means to please or to gratify. Tarpanais the act of pleasing (trpyanti pitaro yena). Specifically, tarpana is the act of pouring water through the hands with the use of sacred grass called kusa as a symbolic gesture of recognition, thanking and pleasing three classes of beings: gods, sages, and fathers. Usually the sraddha-tarpana is performed in conjunction with other rites. Water mixed with barley is sometimes poured through the hands as an offering to the gods. Water mixed with black sesame is poured through the hands as an offering to the pitrs. Different parts of the hand are used for pouring water when worshiping the different classes of beings. According to Manu, the area in the center of the palm is called the brahma-tirtha, the area below the little finger is called the prajapati-tirtha, the region at the tips of the fingers is called the daiva-tirtha, and the space between the bottom of the thumb and the index finger is called the pitr-tirtha. See the diagram. Devas should be gratified using the daiva-tirtha, rsis using theprajapati-tirtha, and pitrs using the pitr-tirtha.

During the tarpana ceremony, the sacrificial thread is worn in different positions around the shoulders and neck for worshiping the different classes of beings. A twice born is called upavitin when the sacred thread rests across the left shoulder, he is called nivitin when the sacred thread lies down straight from the neck, and he is called pracinavitin when the sacred thread rests across the right shoulder. The devas are to be worshipped in the upavitin position, the sages and exalted human beings in the nivitin position, and the pitrs in thepracinavitin position.

Similarly, different directions correspond to the different classes of beings. When offering libations of water to the gods, one turns the face towards the east, when offering to sages one turns the face towards the north, and when offering to the fathers one turns the face towards the south. These differences in thread, hand and face positions are used simply to distinguish the gods, the sages and the fathers from each other.

The general order in which tarpana is performed is as follows: First the devasare gratified, then the rsi, then the divine pitrs. After that, starting with the most recently deceased, those fathers who belong to the paternal are worshiped followed by those on the maternal side.

Later commentators attempt to explain why water is used during tarpana. Water is said to be a neutral substance, therefore it can most easily be converted into the various foods needed to satisfy the respective pitrs. For those ancestors who have entered heaven, nectar is said to be their food. For those ancestors who have entered into an animal species, grass may be their food. For those ancestors who had returned to this earthly realm, rice may be their food. Water, being a neutral substance, can easily be converted into nectar, grass or rice, etc.

The matter is also explained in another way. When a friend or relative presents food to a lady who is pregnant she eats the food and satisfies herself. At the same time the child within her womb is nourished. The food is converted into a substance suitable for the child. Similarly, when tarpana is offered to the divine fathers, they accept it by first gratifying themselves and then gratifying the fathers over whom they preside. Tarpana is perhaps the most important of thesraddha rites and can even substitute for the rest of the sraddha process.

Copyright © Sanskrit Religions Institute 2003.
All rights reserved.


[1] The word parvana refers to certain times within the lunar cycle, namely new moon, the eighth and fourteenth lunar days (tithis). These are times especially set aside for the pitr-yajna ceremonies.

[2] Vrddhi means increase. Kamya means “according to desire.” One such Vrddhi-sraddha was called thenandi-mukha-sraddha because a certain class of pitrs called nandi-mukhas are evoked and asked to bring prosperity and progeny to a marrying couple.

Shukavak N. Dasa

Filed Under: Ancestor Worship

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