Sri Kurmanadha Temple (Lord Vishnu)

The temple is dedicated to Sri Kurmanatha, the second avatar of Lord Vishnu, Kurma Avatar.
Srikurmam village is at a distance of roughly 14.5 kilometres from the Srikakulam town. The Vishnu temple, Srikurmam is an eminent pilgrim shrine which boasts of state of the art kind of an architectural style. It consists of several inscriptions engraved during the historical period from eleventh century to nineteenth century AD depicting about the decree of numerous dynasties who claimed throne in the region.

To protect this temple from the foreign invaders during 14th – 15th centuries , like in many temples in south india,the priests applied lime stone mix on the entire temple complex and camouflaged as a hillock. the solidified limestone layers are still being peeled off now , and the same are visible even today on the temple walls. This ancient shrine is believed to be prior to the golden era of Sri Rama (raama raajyam). While the shrine is said to be more than a few million years old, outer structures were reconstructed many a time – after dilapidation of previous one , and the latest temple structure is more than 700 years old.

Legend says that during kruta yuga, a pious king – sweta maharaja , observed fierce penance for many years. Fulfilling his wish, lord vishnu manifested (swayambhu) here in the form of kurma avataar. Lord Brahma, the creator of universe, himself officiated the celestial rituals and consecrated the shrine with Gopaala yantra. Sweta pushkarini (the lake in front of the temple) is formed by the Sudarshan Chakra. Sri Mahaa Laxmi (the consort of Lord Vishnu), emanated from this lake and is adored in the name of Sri Kurma Naayaki, in varadaa mudra posture seated on Garuda vaahana.

Sri kurmam shrine is believed to be the “Moksha Sthaanam” and the sweta pushkarini has cosmic cleansing powers. so, like in varanasi, people perform the last rites of the deceased and drop (nimajjan) the asthikaas (ashes) in it, which eventually metamorphose into saalagraamaas (divine stones). even mother Ganga takes a bath in this lake every year on maagha shudha chavithi (around February) to cleanse herself of all the sins left by the devotees. The unique stones on the floor in the pradakshina mandapam (circum-ambulatory passage) are said to infuse magnetic energy into the devotees through their feet. Many great people and holy sages offered their prayers in this shrine including, Lava and Kusha(sons of Sri Rama), Balarama (brother of Sri Krishna).

The village gets heavily besieged during the festival of Dolostavam as more than 40,000 pilgrims flood the region.

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Sri Kalahashi Temple

Sri Kalahashi Temple is the abode of Sri Kalahasteeswara Swamy(Lord Shiva) and Goddess Gnana Prasunambika Devi(Goddess Parvathi Devi). The Main deity of the temple is the Vayu(air)Linga. Vayu is incarnated as Lord Shiva and is known as Kalahasteeswara.

Sri Kalahasteeswara temple stands on the banks of River Swarnamukhi (a tributary of the river Penna) and adjoins a hill which provides support to the temple wall at some points located at Sri Kalahasthi, near Tirupati, Chittor Dsitrict, Andhra Pradesh, India. Thousands of pilgrims visit Sri Kalahasti, also called as Dakshina Kailasam and Dakshina Kashi. In this temple compound, there is an underground temple for Lord Ganesha and an entrance leading to Kannappa Hills. The Holy Temple was constructed in the 12th century by the Chola King, RajaRajendra.

From Tirupati, the Kalahasti temple is easily accessible through both train and roads. At a location about 38 km from the north of Tirupati central, you can reach the town through any of the Vijayawada-Tirupati trains. It is also accessible through the numerous APSRTC buses plying through the route.

Among the many illustrious south Indian Shiva temples, the Sri Kalahasti temple always commands special respect and devotion. With its ardent Purana and rich architecture, the Sri Kalahasti temple is assured to be a great experience for a devotee. Apart from the blissful Darshan, Sri Kalahasti is also the place that liberates you from the effects of faulty planetary orientation.
This temple is also associated with Rahu and Ketu, (of the nine grahams or celestial bodies in the Indian astrological scheme).While all the temples are closed during the eclipse, the temple of Srikalahasteeswara is open and special Abhishekams are performed here.

There is a lamp inside the inner sanctum that is constantly flickering despite the lack of air movement inside. The air-linga can be observed to move even when the priests close off the entrance to the main deity room, which does not have any windows. One can see the flames on several ghee lamps flicker as if blown by moving air. The linga is white and is considered Swayambhu, or self-manifested.
The main Linga, which is in the shape of an elephant trunk, with tusks on each side and a figure of a spider at the bottom, is untouched by human hands, even by the priests. Abhisheka (bathing) is done to utsava-murti by pouring a mixture of water, milk, camphor, and panchamrita. Even sandal paste, flowers and the sacred thread are offered to the utsava-murti, not the main linga.

History:

The name Sri Kalahasti comes from the three unlikely, but ardent devotees who sacrificed their lives for Lord Shiva – ‘Sri’ for a ‘Spider’, ‘Kala’ for ‘Serpent’ and ‘Hasti’ for ‘Elephant’. Each of the above was occupied with Shiva Pooja in their own ways. The Elephant (Hasti) used to Abhishek the Lord’s Linga with the water brought from the neighboring river. The Spider (Sri) used to weave his strong threads around the Linga to protect it from the natural elements. At this time Serpent (Kala) used to place his dear stone (Naga Manikyam) as a decoration for the Shiva Linga. Once these three happened to cross their paths. The elephant considered the action of the spider to be disrespectful to the lord and at once splashed away the spider’s web with his trunk-full of water. The spider and serpent were enraged by how the elephant’s destroyed their Pooja. The serpent entered the elephant’s trunk and discharged its venom there…The elephant in writhing-pain smashes its trunk against the Lingam and kills the serpent. The spider also dies in this tussle. It is followed by the death of poison-driven elephant. The Lord Maheshwara mightily pleased with this self-sacrifice gave Moksha’s to all the three creatures. The spider takes birth as a great king who continues with his divine task while the elephant and the serpent reaches the heaven attaining liberation from their earthly life- cycle.

Bhakta Kanappa’s hill:

One of the popular legends associated with Sri Kalahasti is the story of Bhakta Kannappa, a tribal who was a devotee of Lord Shiva and worshipped an idol on top a hill near Sri Kalahasti. It is said that being a crude tribal Kannappa, Thinna is the original name of Kannappa would clean the idol with water held in his mouth and place meat as offerings. So the story goes that Lord Shiva to test his devotion caused the temple to collapse and when the falling stones injured the idol, the Shiva Linga’s eye bled, he plucked out his eye and placed it in the place of the bleeding eye. The other eye began to bleed too and Kannappa plucked out both his eyes and gave them up for the Lord. Pleased with his devotion, Lord Shiva restored both his eyes. From then, he was called as Kannappa as he offered his "Kannu", meaning "eyes" in Telugu, to the Lord. Hence there is an image of this devotee of Lord Shiva, in the sanctum. This story of Kannappa is believed to have happened in a steep hill very close to the temple.

Mahashivaratri is the main festival of this temple.The Maha Shivarathri Brahmotsavam is a 12 day festival of great importance that attracts lakhs of people from various parts of our country. Mahasivarathri, Kannappa Dwajarohanam, Swami vari Dwajarohanam, Nandi Seva, Lingodbhavam, Rathotsavam, Teppotsavam, Sri Swami-Ammavarla Kalyanotsavam, Tiricchi Utsavam, Giri pradikshana, Pallaki seva are the important aspects of this festival.
Pacha karpur Abhishekam, Rudra Abhishekam, Pala(Milk) Abhishekam, Panchamrutha Abhishekam are the daily abishekams offering to the God. Nityakalyanam, Shaneeshwara abhishekam are the other daily offerings here.

The nearest temples in Srikalahasti are Sri Prasanna Varadarajaswamy temple, Sri Kanaka Durga temple, Sri Kumaraswamy temple, Sri Mutyalamma temple, Sri Gangamma temple, Sri Prasannanjaneya temple, Sri Bangaramma temple, Sri Sahasralingeshwara swamy temple, Sri Bharadwaja theertham.

The Srikalahasti temple is always crowded with the devotees coming from various part of the country to perform "Rahu-Ketu Sarpa Dosha Nivarana Pooja" . This pooja is for the Devotees who have Rahu-Ketu Doshas, Sarpa Doshas and other problems like Unmarried, No Children, Health and more in their life's shall perform the most effective & result oriented Pooja in this temple.

This Pooja is performed from 6:00am to 7:00pm except on the day of Maha Shivaratri. Devotees who are willing to perform the pooja shall purchase the tickets available at Temple Ticket Counters in the Temple premises. The tickets rates are Rs300(Pooja will be done in a huge hall outside the temple premises), Rs750(Pooja will be done near the main temple premises in an A/C hall which has Shiva Sannidhi inside) and Rs1500(Pooja will be done inside the temple, which are also considered as VIP tickets). Devasthanam will arrange all Puja materials.

Tirupati is the most convenient base for visiting Kalahasti as it (Tirupati) is endowed with several modern lodging facilities. Srikalahasti is also having Devastanam accommodation facility at nominal charges and private lodges and hotels are available for the devotees.

Further details (how to reach, accommodation, timings) on http://mandirinfo.com/TempleDetails.aspx?HID=53

Salasar Balaji

Salasar Balaji or Salasar Dham is a place of religious importance for the devotees of Lord Hanumana. It is located in the town of Salasar, on NH-65 near Sujangarh in Churu district, Rajasthan. It is located near the pilgrim centers of Rani Sati Temple and Khatushyamji. The temple of Balaji which is another name of Hanumana is situated in the middle of Salasar and attracts innumerable worshippers throughout the year specially on Chaitra Purnima and Ashvin Purnima. The temple of Salasar Balaji is now considered to be a Shakti Sthal (a place of power) and Swayambhu (self creation) by faith, belief, miracles and wish fulfillments of the devotees.

The idol of Balaji here is different from all other idols of Lord Hanumana. Hanumana possess round face with moustache and beard making it the most unique idol among the other idols of Hanumana all over the world.


The initial temple was constructed using mud-stone in the samvat 1811 (1754 AD) by Mohandas Maharaj after getting inspired by the unusual appearance of Balaji in his dreams. The current building is made of bricks, stones, cement, lime mortar, and marble. The entire circulatory path, the Sabha Mandap (prayer hall) and the Sanctum Sanctorum is covered with artistic works of Gold and Silver. The vestibule, the doors and the utensils used in worshiping are made of silver. The main gate is made up of carving works of white marble. The temple shrine and the sanctum sanctorum are decorated with floral patterns and other kinds of mosaic works done in Gold and Silver to give the temple a rich look.


It is believed that on Shravan Shukla-Navami -Samvat 1811, a miracle happened. A Ginthala-Jat farmer of village Asota found idols of Balaji Lord Hanumana covered with sand while ploughing his fields.This news of the appearance of Lord Balaji spread in the village Asota immediately. The Thakur of Asota also heard the news. Balaji ordered him in his dream to send the idol to Salasar in the Churu district. The idol was sent to Salasar and consecrated at the place known as Salasar Dham today.

Baba Baidyanath (Baba Dham, Lord Shiva)

The Puranas speak of the Baidyanath Jyortiligam. According to the Shiva Purana, it was in the Treta yuga that the demon Ravana, king of Lanka, felt that his capital would not be perfect and free from enemies unless Mahadeva stays there forever, he paid continuous meditation to Mahadeva. Ultimately Shiva got pleased and permitted him to carry his lingam with him to Lanka. Mahadeva advised him not to place or transfer this lingam to anyone. There should not be a break in his journey to Lanka. If he deposits the lingam anywhere on the earth, in the course of his journey, it would remain fixed at that place forever. Ravana was happy as he was taking his return journey to Lanka.

His fate willed otherwise. The gods took it ill. They never liked to see Mahadeva as his protector. They devised a plan for outwitting Ravana. They requested Varuna to enter into the belly of Ravana. So, on his way Ravana felt a severe urge to release water. He began looking for a man to whom he could temporarily entrust the lingam. Vishnu appeared before Ravana in the guise of a Brahmin. Unaware of the mystery, Ravana handed over the lingam to the Brahmin. Unfortunately, Ravana could not ease himself soon. In the meanwhile the Brahmin placed the lingam at this place which was and which is now Baidyanathdham.

Ravana tried hard to remove the lingam from the spot where it had been placed. He could not turn out the lingam even an inch. This made him frustrated. He used violence but he only succeeded in pushing the lingam by thumb. Later on he felt guilty of his doings and begged for pardon.

He returned to Lanka but visitied daily to worship the lingam. This continued forever. The place where Ravana descended on the earth is identified with the present Harilajori about four miles north of Baidyanathdham and the place where the lingam was kept, is now Deoghar and the lingam itself is known to all as Baidyanath Jyotirlingam.

Matsyapurana narrates about the sanctity of the holy place where Shakti remains forever and frees people from diseases i.e. Arogya Baidyanathe tu.

Brihad Dharmapurana mentions about the Jyotirlingam of Baidyanath. It describes Haridranagar (Baidyanathdham - Deoghar) where the lingam of Baidyanath exists.

Debi Bhagwat also mentions the abode of Baidyanath in course of its pith nirnaya.

Bhavishyapurana also narrates the existence of Baidyanath. It refers to the tract comprising the present district and Birbhoom as Narikhand, and describes it as follows: Narikhande is district abounding in thickets. It lies west of the Dwarikashwari River. It extends along the Panchakuta hills on its west, and approaches Kikta on the north. The forests are very extensive, chiefly of Sakhota, Arjuna and Sal trees with a plentiful addition of brushwood. The district is celebrated for the shrine of Baidyanath. The deity is worshipped by people from all quarters, and is the source of every good in the present age.


The Shivrahasya also mentions the religious importance of Baidyanath Jyotirlingam.

Thus some of the Puranas ascribe the advent of Baidyanath at Deoghar to the Satya yuga or the first age of the world, when Sati, the wife of Shiva and the daughter of Daksha committed suicide in consequence of the discourtesy shown to her husband by Daksha. Overpowered by grief Shiva, in a fit for frenzy, stuck the corpse of his wife on the point of his trident and roamed about like mad god, till Vishnu cut up the body with his Chakra into 52 parts which fell at different place in India. The heart, it is said, fell at the holy shrine Deoghar and hence that place is called Baidyanathdham. The shrine of Baidyanath Jyotirlingam is at Deoghar and Haridrapeetha lay here. Where the heart of Sati fell, the shrine is called Hardyapeetha and the enblem of Baidyanath has been established there since that time by Lord Vishnu.

The Padampurana in Patal Khand mentions the importance of Hardrapeetha. The religious importance of Baidyanath Jyotirlingam should be based upon the facts of the Puranas and Tantras. Puranas might have fallen a pray to their religious lust, as they did. But they would have been spared the glory of Baidyanath Jyotirlingam of a great importance and surely of great cultural heritage.

Further details on http://mandirinfo.com/TempleDetails.aspx?HID=42

Grishneshwar (Lord Shiva)

According to Shivapuran, in the southern direction, on a mountain named Devagiri lived a Brahmin called Brahmavetta Sudharm along with his wife Sudeha. The couple did not have a child because of which Sudeha was sad. Sudeha prayed and tried all possible remedies but in vain. Frustrated of being childless, Sudeha got her sister Ghushma married to her husband. On the advice of her sister, Ghushma used to make 101 lingas, worship them and discharge them in the nearby lake. With the blessings of Lord Shiva, Ghushma gave birth to a baby boy. Because of this, Ghushma became proud and Sudeha started feeling jealous towards her sister. Out of jealousy, one night she killed Ghushma's son and threw him in the lake where Ghushma used to discharge the lingas.

Next morning, Ghushmas and Sudharm got involved in daily prayers and ablutions. Sudeha too, got up and started performing her daily chores. Ghushma's daughter-in-law, however, saw stains of blood on her husband's bed and parts of the body drenched in blood. Horrified, she narrated everything to mother-in-law Ghushma who was absorbed in worshipping Shiva. Ghushma did not deter. Even her husband Sudharma did not move an inch. Even when Ghushma saw the bed drenched in blood she did not break down and said he who has given me this child shall protect him and started reciting Shiva-Shiva.

Later, when she went to discharge the Shivalingas after prayers she saw her son coming. Seeing her son Ghushma was neither happy nor sad. At that time Lord Shiv appeared before her and said - I am pleased with your devotion. Your sister had killed your son. Ghushma told Lord to forgive Sudeh and emancipate her. Pleased with her generosity, Lord Shiva granted her another boon. Ghushma said that if he was really happy with her devotion then he should reside here eternally for the benefit of the multitudes in form of a Jyotirling and may you be known by my name. On her request, Lord Shiva manifested himself in the form of a Jyotirling and assumed the name Ghushmeshwar and the lake was named as Shivalaya thereafter.

Shiva devotee, Ghushma(The Patil or chief of Verul) once found a treasure hidden in the snake pit (ant hill) by the grace of Lord Grishneshwar. He spent that money to renovate the temple and built a lake in Shikharshinganapur. Later on, Goutamibal (Bayajabai) and Ahilyadevi Holkar renovated the Grishneshwar temple.

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Badrinath (Lord Vishnu)

The name Badrinath originates from the local word badri which is a type of a wild berry. It is said that when Lord Vishnu sat in penance in these mountains, His consort Goddess Laxmi took the form of a berry tree and shaded Him from the harsh sun. It is not only the dwelling place of the Lord Himself but also home to countless pilgrims, saints and sages, who meditate here in search of enlightenment.

According to Skand Puran the idol of Lord Badrinath was recovered by Adiguru Shankaracharya from Narad Kund and was re-enshrined in the 8th century A.D. in this temple.

It is also said that Badrinath oftenly called as Badri Vishal, was re-established by Adi Shri Shankaracharaya to revieve the lost prestige of Hinduism and to unite nation in one bond. Badrinath is one land richly infused with sacred accounts from numerous ancient Hindu scriptures. Be it the puranic story of the Pandav brothers, along with Draupadi, going past on their last pilgrimage by ascending the slopes of a peak near Badrinath called Swargarohini or the ‘Ascent to Heaven’ or the visit by Lord Krishna and other great sages, these are just some of the many tales which we associate with this holy tirtha. According to Vamana Purana, the sages Nara and Narayana (fifth avatar of Lord Vishnu) perform Penances here.

Great sages of yore like Kapila Muni, Gautam, Kashyap have performed penance here, Bhakta Narada attained salvation and Lord Krishna loved this region, medieval religious scholars like Adi Shankaracharya, Ramanujacharya, Sri Madhavacharya, Sri Nityananda have come here for learning and quiet contemplation.

Badrinath temple was worshipped as a Buddhist temple, when King Ashoka was the ruler of India. A traditional story asserts that Shankara expelled all the Buddhists in the region with the help of the Parmar ruler king Kanak Pal. The hereditary successors of the king governed the temple and endowed villages to meet its expenses. The income from a set of villages on the route to the temple was used to feed and accommodate pilgrims. The Parmar rulers held the title "Bolanda Badrinath", meaning speaking Badrinath.

The most prominent festival held at Badrinath Temple is Mata Murti Ka Mela, which commemorates the descent of the river Ganges on mother earth. The mother of Badrinath, who is believed to have divided the river into twelve channels for the welfare of earthly beings, is worshiped during the festival. The place where the river flowed became the holy land of Badrinath. The Badri Kedar festival is celebrated during the month of June in both the temple and the Kedarnath temple. The festival lasts for eight days; artists from all over the country perform during the function. The temple is closed for winter on the auspicious day of Vijayadasami during October–November. On the day of closure, Akhanda Jyothi, a lamp is lit filled with ghee to last for six months.[33] Special pujas are performed on the day by the chief priest in the presence of pilgrims and officials of the temple. The image of Badrinath is notionally transferred during the period to the Narasimha temple at Jyotirmath, located 40 mi (64 km) away from the temple. The temple is reopened around April/May which is decided on Vasant Panchami, another auspicious day on the Hindu calendar. Pilgrims gather on the first day of opening of the temple after the winter to witness the Akhanda Jyothi.

The temple has three structures: the Garbhagriha (sanctum), the Darshan Mandap (worship hall), and Sabha Mandap (convention hall). The main shrine houses the 1 m (3.3 ft) Shaligram (black stone) image of Badrinarayan, which is housed in a gold canopy under a Badri Tree. The image of Badrinarayan holds a Shankha (conch) and a Chakra (wheel) in two of its arms in a lifted posture and two arms are rested on its lap in a Yogamudra (Padmasana) posture. The sanctum also houses images of the god of wealth—Kubera, sage Narada, Uddhava, Nar and Narayan. There are fifteen more images that are also worshipped around the temple. These include that of Lakshmi (the consort of Vishnu), Garuda (the vehicle of Narayan), and Navadurga, the manifestation of Durga in nine different forms. The temple also has shrines of Lakshmi Narasimhar and for saints Adi Shankara (ad 788-820), Vedanta Desika and Ramanujacharya. All the idols of the temple are made of black stone.

The Tapt Kund, a group of hot sulphur springs just below the temple, are considered to be medicinal; many pilgrims consider it a requirement to bathe in the springs before visiting the temple. The springs have a year-round temperature of 55 °C (131 °F), while outside temperature is typically below 17 °C (63 °F) all year round. The two water ponds in the temple are called Narad Kund and Surya Kund.

The temple is one of the holy places where the Hindus offer oblations to ancestors with the help of the priests. Devotees visit the temple to worship in front of the image of Badrinath in the sanctum and have a hold dip in Alaknanda River. The general belief is that a dip in the tank purifies the soul.


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Tanah Lot (Ocean GOD) Indonesia

Dang Hyang Nirartha” or better known as Pedanda Sakti Wau Rauh” that came from the region of Blambangan, East Java to Bali Island around the 16th century. At the time of the Reign of King Dalem Waturenggong in Gelgel, Bali. Later, he held a sacred journey (Dharmayatra) and walk down the south coast of the Bali Island from the western to the eastern regions. In the journey, in the end he found a beach in Tabanan area (now is Tabanan Regency), not far from the Baraban Village. Furthermore, he saw a rock in the shape of a small island in the sea. In this place he meditate and he felt the vibrations of chastity. So on top of the rock, he suggested setting up a holy building for worship of God then is now the Tanah Lot Temple.

The word of Tanah Lot is consisted of two words that are Tanah word interpreted as a reef looking like gili or isle. Lot or Lod word has meaning the sea. So Tanah Lot is meaning the small island floating on the sea. The location is now called as Tanah Lot has been used at a Megalithic period as a place that looked into holy, proven from the existence of menhir. Pursuant to environmental condition, hence the structure of Tanah Lot Temple is built at irregular reef plain of its angle which is only consisted of one plain yard as Jeroan. Tanah Lot Temple differences with other temples on the island of Bali, Tanah Lot does not have a few pages because it is built on a plain of coral that irregular corners of his home. Inside the actual temple compound itself there are tiered shrines that follow the fundamental elements of Balinese design where the number of levels constructed are symbolic to the complexities of the faith. There are other formations within the area that indicate that the site is not only of great religious importance, but also maintains archaeological value. Temple nestled in the ocean has a ritual or ceremony which takes place every 6 months or 210 days. At that time all the Hindus from different areas in Bali will come to worship in peace and harmony to invoke GOD.

One of the uniqueness of the owned Tanah Lot is across the street from the temple there are a number of caves in which lived a few sea snakes are colored black and white generally can be met in the coast. Part of its stomach there are no athwart skin, there is only small skin, but this sea water snake very noxious but snake bite case are very seldom happened, because the sea water snake generally very passive. These snakes are very tame and not to be bullied for being considered a forerunner of the keeper and protect the entire area from unseen evil forces. Then there is also the trust in the Tanah Lot Temple there is also the source of holy water, exactly beneath the temple. Holy water is believed can bring sustenance to anyone who drank it.

The function of this temple can be realized from the function of the main temple building which is located in the temple main area. In this place, there is a main temple to worship the god in form of Dewa Baruna or Bhatara Segara, the sea power. The media of worship to this god is the temple building with 5 storied meanwhile the 3 storied temple building in north part of this area is purposing to worship to Dang Hyang Nirartha.

In order to know the status of Tanah Lot Temple can be realized from the temple history, function and also incoming devotee existence pray when temple ceremony is held. In this case can be realized as follows:

Tanah Lot Temple as dang Kahyangan (the big Holy Temples in Bali), because the history and the Penyiwi (The people taking care of the temple) are from the local people from Tabanan regency and surrounding area. Tanah Lot Temple as Segara Temple, because its function as sanctum to worship the Bhatara Segara, the God with manifestation as the ocean Power Deity.

Not be separated from the myths that includes everything from the establishment of the Tanah Lot Temple this temple remains one of the main icons oftourism in Bali Island. This will be an impressive religious tourism travel for you let alone a visit while holding rituals accompanied by the event themed Tanah Lot Spectacular will make a trip on the Bali Island is becoming increasingly a memorable one.

The most popular time to pay a visit to Tanah Lot Temple is late afternoon when the sun begins to settle over the horizon and the temple is silhouetted against the vibrant glow of the sky. The site draws a crowd of travellers who come by bus load to witness this magnificent temple scene against a background of crashing waves.

How to reach details available on http://mandirinfo.com/TempleDetails.aspx?HID=68

Bhadrachalam

Bhadrachalam, popularly known as ‘Dakshina Ayodhya', and ‘Bhadradri'. This temple is the abode of Sri Sita Ramachandra Swamy and is located on the banks of Godavari River, Bhadrachalam, Khammam District, Telangana.

Bhadrachalam was also associated with Maharishi Bhadra, who had performed penance at the bank of the river Godavari. Lord Rama appeared and gave mercy to Bhadra and named the place Bhadrachalam. The place was associated with Maharishi Bhadra, who had performed penance at the bank of the river Godavari and Lord Rama appeared and gave mercy to Bhadra. That is why the village is named Bhadrachalam (Hill of Bhadra). Significance is that, according to legends Lord Rama during his 'Aranyavasam' lived here before Ravana carried away Sita. The Sree Seetha Ramachandra Swamy temple marks the spot where Rama crossed the river.

The Temple was constructed by Kancharla Gopanna (also known as Bhakta Ramadas) a Local Tahsildar and fervent devotee of Lord Sri Rama in the 17th century under 'Abulhasan Qutub Shah' the last ruler of the Qutub Shahi Dynasty.

Kancherla Gopanna is said to have appropriated funds from the treasury for the purpose, and was subsequently imprisoned. It is said that Lord Rama appeared before the Sultan and paid the money spent by Kancherla Gopanna. After this incident, Gopanna adopted the little of Ramadasu. He had sung songs in praise of Lord Rama. Kabirdas, the famous Muslim saint and poet, was also closely associated with this temple. Despite the beauty of its natural setting, the temple is of little interest architecturally having been substantially rebuilt in recent years. One have to climb 50 steep steps to reach the temple and it is entered through an impressive gopura. On the top of the Gopura one can see Sudarshan Chakra, the weapon of Lord Rama.

The most important festival is Sri RamaNavami. On this auspicious day Sri Seeta Rama Kalyanamahotsavam is celebrated in a grandeur manner.

More details available on http://mandirinfo.com/TempleDetails.aspx?HID=27

Ghati Subramanya

Ghati Subramanya is one of the popular pilgrim centers located near Doddaballapur of Bangalore Rural district. Ghati Subrahmanya is located about 45 Kms from Bangalore.

Ghati Subramanya Temple is ancient in its origin and dates back to the Dravidian period and is also constructed in Dravidian tradition. Apart from the Subramanya temple, other temples of the era are also built in similar styles such as the temples around Mysore, Bangalore as well as the Nanjudeshwara temple in Nanjangud and the famous Chamundeswari temple on the top of the Chamundi Hills. The supervising deities of the temple are Lord Subramanya and Lord Lakshmi Narasimha and this is the primary reason that every day innumerable devotees visit the Ghati Subramanya Temple. As per the legend and also the mythology associated with this temple, the idols of Lord Subramanya and Lord Lakshmi Narasimha have originated from the earth itself and are not sculpted by human beings.

The temple is also believed to be a significant and holy place in South India for the worship of Snake. Although the only place of attraction and interest in Ghati is the temple apparently but it is also true that there is abundance of attention grabbing sources around 20-30km of the temple and these places of attraction can keep the visitors occupied throughout.The Ghati Subramanya has a recorded history of more than 600 years and it was first established by the Ghorpade rulers of Sandur who then were believed to have ruled parts of Bellary. Ghati Subramanya is also considered to be one of the best pilgrim centers of Bangalore.

The devotees of the temple have their faith in an age-old tradition which seems to persist till date. An associated ritual of the temple also includes installation of idols of snakes or serpents and thousands of such idols are observed near the temple. The most popular tradition, as well as belief of the visitors and devotees, are that childless couples are blessed with children after offering prayers and making vows to the Lord.The idol of Lord Karthikeya with a seven-headed serpent specifically Cobra is prepared from a single stone. The serpent faces eastwards while the idol of the Lord faces westwards. In order to make certain the visibility of both the idols to visitors, a gigantic mirror has been placed in the back of the idol in the study Sanctorum.

Ghati is a Sanskrit word which means a plot. A serpent’s hood bear a resemblance to a pot and Ghati is the place where Lord Subramanya lived in the form of Ghata Sarpa. As per the records, the temple at Ghati Subramanyam Kshethra consists of a history of more than 600 years and was first built by Ghorpade. The rare and self-originated idol of Lord Subramanya was unearthed by king Ghorpade with the help of local residents as per the instructions of Lord Subramanya himself. According to Sthala Purana, Ghati is the place where Lord Subramanya executed sacrament in the disguise of a serpent inside the caves in the mountain ranges of the area before slaying the demon Tharakasura. Lord Subramanya also summoned protection from Lord Lakshmi Narasimha for the serpentine clan from Garuda’s scare in Ghati. Garuda is the sacred mount of Lord Vishnu and is considered to be an enemy of Serpentine tribe.

Tuesdays is considered as an auspicious day to visit. Brahma Rathotsava, Nagara Panchami, Narasimha Jayanthi, Theppotsava, Champa Shashti and Kumara Shashti are the major festivals grandly celebrated here.

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Sri Kasi Vishwanathar temple

Sri Kasi Vishwanathar temple is located in Tenkasi, Tirunelveli district of Tamilnadu. Lord Shiva graces in the temple as a swayambumurthi. Worshipping the Lord in this temple is as equal to worshipping the Lord in Kasi –Varanasi. Presiding deity Lord Kasi Viswanatha is visible to the devotee even from a distance of one Km. The temple is so vastly constructed with this facility to the devotees. While Mother Durga faces South in almost all temples, She faces west in this temple.

About 700 years ago, King Parakrama Pandiya was taking up a pilgrimage to Kasi as and when he desired to worship Lord Viswanatha. The Lord appeared in his dream that he could build a temple here itself to avoid a long journey to north. He advised the king to follow the movement of ants’ row and build the temple where it ended. The ant-line ended on the banks Chitraru River dense with Shenbaga trees. He found a swayambulinga near an anthill and built the temple as directed by the Lord.

The tower of the temple was simply flat till the year 1967. In the year 1990, a tower, as tall as 180 feet was very artistically built and the temple looks quite majestically now. To facilitate enjoying the natural beauty of Tenkasi, broad roads are laid from the nine points of the tower, as if the devotee is walking on the space. At the ninth point of the tower, a balcony is also constructed to go round the tower.

The temple is noted for the three importances of Murthy (the deity), Thalam (holiness of the place) and theertham the holy water attributed to the temple. The Presiding deity is Sri Kasi Viswanatha with Mother Ulgamman. Shenbagam tree and Kasi theertham add to the importance of the temple. The beauty of the sculptures of the temple is widely known the world over. The twin sculptures – the Veerabadras, Thandavamurthis, two Tamil Mothers, Rathi and Manmatha (the cupid and his beautiful wife Rathi), single sculptures as Lord Vishnu and Kali Devi are noted for their exquisite beauty.

10 days Masi Magam in February-March, Navarathri in September-October, Tirukalyanam in Aipasi (October-November), boat festival (teppam) in Avani Moola star day in August-September, new moon day Badra Deepa festival in the month of Thai (January-February) are festivals very grandly celebrated in the temple.

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Prasat Banteay Srei

Banteay Srei is a 10th-century Cambodian temple dedicated to the Hindu god Shiva. It lies near the hill of Phnom Dei, 25 km (16 mi) north-east of the main group of temples that once belonged to the medieval capitals of Yasodharapura and Angkor Thom. Banteay Srei is built largely of red sandstone, a medium that lends itself to the elaborate decorative wall carvings which are still observable today. The buildings themselves are miniature in scale, unusually so when measured by the standards of Angkorian construction. These factors have made the temple extremely popular with tourists, and have led to its being widely praised as a "precious gem", or the "jewel of Khmer art."

Classic carvings at Banteay Srei include delicate women with lotus flowers in hand and traditional skirts clearly visible, as well as breathtaking re-creations of scenes from the epic Ramayana adorning the library pediments (carved inlays above a lintel). However, the sum of the parts is no greater than the whole – almost every inch of these interior buildings is covered in decoration. Standing watch over such perfect creations are the mythical guardians, all of which are copies of originals stored in the National Museum.

When Banteay Srei was first rediscovered, it was assumed to be from the 13th or 14th centuries, as it was thought that the refined carving must have come at the end of the Angkor period. It was later dated to AD 967, from inscriptions found at the site.

Banteay Srei was the only major temple at Angkor not built by a monarch; its construction is credited to the courtiers named Vishnukumara and Yajnavaraha who served as a counselor to king Rajendravarman II. The foundation stela says that Yajnavaraha, grandson of king Harsavarman I, was a scholar and philanthropist who helped those who suffered from illness, injustice, or poverty. His pupil was the future king Jayavarman V (r. 968- ca. 1001). Originally, the temple was surrounded by a town called Isvarapura.

Yajñavaraha's temple was primarily dedicated to the Hindu god Siva. Originally, it carried the name Tribhuvanamahesvara—great lord of the threefold world—in reference to the Shaivite linga that served as its central religious image. However, the temple buildings appear to be divided along the central east–west axis between those buildings located south of the axis, which are devoted to Siva, and those north of the axis, which are devoted to Vi??u.


It has been speculated that the temple's modern name, Bantãy Srei, is due to the many devatas carved into the red sandstone walls.

The temple's modern name, Bantãy Srei—citadel of the women, or citadel of beauty—is probably related to the intricacy of the bas relief carvings found on the walls and the tiny dimensions of the buildings themselves. Some have speculated that it relates to the many devatas carved into the walls of the buildings.

Bantãy Srei was subject to further expansion and rebuilding work in the eleventh century. At some point it came under the control of the king and had its original dedication changed; the inscription K 194 from Phno? Sandak, dated Monday, the 14th or 28 July 1119 A.D. records (line B 13) the temple being given to the priest Divakarapa??ita and being rededicated to Siva.It remained in use at least until the fourteenth century according to the last known inscription K 569, dated Thursday, 8 August 1303 A.D.

Banteay Srei is built largely of a hard red sandstone that can be carved like wood. Brick and late-rite were used only for the enclosure walls and some structural elements. The temple is known for the beauty of its sandstone lintels and pediments.

The site consists of three concentric rectangular enclosures constructed on an east–west axis. A causeway situated on the axis leads from an outer gopura, or gate, to the third or outermost of the three enclosures. The inner enclosure contains the sanctuary, consisting of an entrance chamber and three towers, as well as two buildings conventionally referred to as libraries.

The gopura is all that remains of the outer wall surrounding the town of Isvapura. The wall is believed to have measured approximately 500 m square, and may have been constructed of wood. The gopura's eastern pediment shows Indra, who was associated with that direction, mounted on his three-headed elephant Airavata. The 67 m causeway with the remains of corridors on either side connects the gopura with the third enclosure. North and south of this causeway are galleries with a north–south orientation.

The third enclosure is 95 by 110 m; it is surrounded by a laterite wall breached by gopuras at the eastern and western ends. Neither pediment of the eastern gopura is in situ. The west-facing pediment is now located in the Musée Guimet in Paris.[21] It depicts a scene from the Mahabharata in which the Asura brothers Sunda and Upasunda fight over the Apsara Tilottama. The east-facing pediment is lying on the ground. It depicts a scene from the Ramaya?a in which a demon seizes Rama's wife Sita. Most of the area within the third enclosure is occupied by a moat divided into two parts by causeways to the east and west.

The second enclosure sits between an outer laterite wall measuring 38 by 42 m, with gopuras at the eastern and western ends, and a brick inner enclosure wall, measuring 24 by 24 m. The western gopura features an interesting bas relief depicting the duel of the monkey princes Vali and Sugriva, as well as Rama's intervention on Sugriva's behalf. The inner enclosure wall has collapsed, leaving a gopura at the eastern end and a brick shrine at the western. The eastern pediment of the gopura shows Siva Nataraja; the west-facing pediment has an image of Karaikal Ammaiyar, one of the three women amongst the sixty three Nayanmars (hounds of Siva). Likewise, the laterite galleries which once filled the second enclosure (one each to north and south, two each to east and west) have partially collapsed. A pediment on one of the galleries shows the lion-man Narasi?ha clawing the demon Hiranyakashipu.

Between the gopuras on the collapsed inner wall are the buildings of the inner enclosure: a library in the south-east corner and another in the north-east corner, and in the centre the sanctuary set on a T-shaped platform 0.9 m high. Besides being the most extravagantly decorated parts of the temple, these have also been the most successfully restored (helped by the durability of their sandstone and their small scale). In 2010, the first enclosure is open to visitors again, but the inner temples are roped off and inaccessible.

The sanctuary is entered from the east by a doorway only 1.08 m in height: inside is an entrance chamber (or ma??apa) with a corbelled brick roof, then a short corridor leading to three towers to the west: the central tower is the tallest, at 9.8 m. Glaize notes the impression of delicacy given the towers by the antefixes on each of their tiers. The six stairways leading up to the platform were each guarded by two kneeling statues of human figures with animal heads; most of those now in place are replicas, the originals having been stolen or removed to museums.

The enchanting temple of Banteay Srei is nearly everyone's favorite site. The special charm of this temple lies in its remarkable state of preservation, small size and excellence of decoration.

The unanimous opinion amongst French archaeologists who worked at Angkor is that Banteay Srei is a 'precious gem' and a 'jewel in Khmer art'.

Banteay Srei means ‘Citadel of the Women’ and it is said that it must have been built by a woman, as the elaborate carvings are supposedly too fine for the hand of a man.

Banteay Srei is one of the few temples around Angkor to be commissioned not by a king but by a brahman, who may have been a tutor to Jayavarman V. The temple is square and has entrances at the east and west, with the east approached by a causeway. Of interest are the lavishly decorated libraries and the three central towers, which are decorated with male and female divinities and beautiful filigree relief work.

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