Kanchi

Kokki

Srungari

Annavaram

Korank

Varanasi

Kolapur lakshmi

Badrinath

Pranthangira temple in kashmir

Abodes

Tamilnadu: Explore hundreds of temples from this southern state, several, over a 1000 years old. The ancient Cholas, Pandyas, the Vijayanagar rulers and the Nayaks have created over centuries, a collossal collection of monuments that dot the skyline of this state. (over 600 pages).

Kerala: Architecturally, the temples of Kerala are different from those seen in the other southern states. The Krishna temple at Guruvayur, the Shiva temples at Vaikom & Ettumanur, and the Padmanabhaswamy temple at Tiruvnandapuram are some of the examples of Keralite temples.

Karnataka: The Cholas, the Chalukyas and the Hoysala and the Vijayanagar rulers who have left an indelible mark on the state of Karnataka with hundreds of temples with ornate sculptural work - have made immenese contributions to the temple heritage of Karnataka.

Andhra Pradesh: The temples of Andhra Pradesh display an array of architectural styles ranging from the Chola through the Orissan styles. Tirupati is the most visited pilgrimage center in the state. Srisailam is one of the 12 Jyotirlinga shrines of Shiva.

Orissa:The Golden triangle of Orissa comprising Bhubaneswar, Puri and Konark attracts tourists from around the world. There are hundreds of lesser known temples in Orissa.

Maharashtra: The Bhavani temple at Tuljapur, Mahalakshmi temple Kolhapur, the Jyotirlinga temples at Tryambakeshwar, Bhimashankar, the Vitthoba temple at Pandharpur & the Ashtavinayak temples are some of the pilgrimage centers of Maharashtra.

Madhya Pradesh:   Ujjain and Omkareshwarar are 2 of the 12 Jyotirlingas in MP. The exquisite Khajuraho temples are known for the erotic sculpture that adorns part of the exterior. Gwalior and

Bengal:The Kali temple at Kalighat - Calcutta is revered as one of the Shakti Peeths in India. Kenduli is the birth place of the poet Jaydev associated with Geet Govind. Tarakeshwar is a

The Gangetic Plains: The Ganges  is considered to be a river of great significance in the Hindu religion and there are several temple towns along its path. Of great importance are the

Indore also form part of the temple map of this region.

renowned Saivite pilgrimage center.

pilgrimage centers of Banares, Gaya, Mathura and Brindavan.

Western India: Visit Somnath - one of the 12 Jyotirlingas, the exquisite marble temples at Mt. Abu and Girnar, the sun temple ruins at Modhera and several others in Gujarat and Rajasthan.

The Himalayas: Popular Hindu faith considers the mighty Himalayas to be the home of the Gods. Abounding in natural beauty, the Himalayan region in India is full of places of worship, dating back to ancient times. Numerous legends associated with the great epics of India are associated with these shrines.

The North East: The Surya Pahar Sun temple, and the Kamakhya Shakti Peeth are some of the important temples of Assam.

 

 The temple is the focus for all aspects of everyday life in the Hindu community - religious, cultural, educational and social. The temple is also the place where one can transcend the world of man.

Hindus believe that their lives are merely stages in the progression to ultimate enlightenment. The temple is a place where God may be approached and where divine knowledge can be discovered. All aspects of the Hindu temple focus on the goal of enlightenment and liberation - the principles of design and construction, the forms of its architecture and decoration, and the rituals performed. And all of these are determined by ancient texts called shastras compiled by the priests, the brahmins. The vastushastras were theoretical and idealised descriptions of the architectural traditions and conventions to be followed.

The temple is designed to dissolve the boundaries between man and the divine. Not merely his abode, the temple ‘is’ God. God and therefore by implication the whole universe is identified with the temple’s design and actual fabric. The ground plan is perhaps the best example. The vastushastras describe it as a symbolic, miniature representation of the cosmos. It is based on a strict grid made up of squares and equilateral triangles which are imbued with deep religious significance. To the Indian priest-architect the square was an absolute and mystical form. The grid, usually of 64 or 81 squares, is in fact a mandala, a model of the cosmos, with each square belonging to a deity. The position of the squares is in accordance with the importance attached to each of the deities, with the square in the center representating the temple deity; the outer squares cover the gods of lower rank.

The construction of the temple of the temple follows in three dimensional form exactly the pattern laid out by the mandala. The relationship between the underlying symbolic order and the

actual physical appearance of the temple can best be understood by seeing it from above which was of course impossible for humans until quite recently.

Another important aspect of the design of the ground plan is that it is intended to lead from the temporal world to the eternal. The principal shrine should face the rising sun and so should have its entrance to the east. Movement towards the sanctuary, along the east-west axis and through a series of increasingly sacred spaces is of great importance and is reflected in the architecture. A typical Hindu temple consists of the following major elements - an entrance, often with a porch; one or more attached or detached mandapas or halls; the inner sanctum called the garbagriha, literally ‘womb chamber’; and the tower build directly above the garbagriha.

Besides the ground plan there are other important aspects of the temple which connect it to the phenomenal world - its site in relation to shade and water, its vertical elevation relating to the mountains, and the most sacred part, the garbagriha, relating to caves.

As a god can be malevolent as well as benevolent it is important that the temple site is one that will please him. The Puranas state that ‘The gods always play where groves are near rivers, mountains and springs’. Sacred sites in India therefore, are usually associated with water, shade and lakes of India are often considered to be sacred and they have healing and purifying powers. Rivers such as the Ganges are thought to have descended from the heavens, perhaps the Milky Way, and their sacred water is needed in the temple tank.

The gods have always been attracted to mountains and they have great mountains for the symbolism and appearance of the temple. There was an impulse to create soaring towers that looked like mountain ranges. Mount Kailasa in the Himalayas is the celestial abode of Shiva and the Kailasa temple at Ellora us the architectural interpretation of this mountain. To reinforce this symbolism temples were originally painted white to make them look even more like snow covered mountains.

In India caves have always been thought of as places of great sanctity. Most of the earliest surviving Buddhist, Jain and Hindu shrines are rock cut caves. In later Hindu temples the garbagriha is designed to resemble a cave. It is small and dark and the surfaces of the walls are unadorned and massive. It is a place that encourages meditation which is possible only in solitude. Approaching the shrine is a movement from open spaces to a confined small space; from light to darkness, from a profusion of visual form and decoration to the visual simplicity of the cave. From this sanctuary the implied movement is vertical, to the symbolic mountain peak directly above the image of the god. This movement upwards is linked wo the idea of enlightenment which is identified with the crowning final of the temple - the amalaka or sikara.

Most ancient stone temples were the result of royal patronage. Though they were built for the benefit of the whole community, they were also an expression of the devotion and peity of the ruler. It was thought that by building a temple the patron would always have peace, wealth, grain and sons. It might also ensure fame and even immortality. Sometimes temples were built to celebrate important events. In the early eleventh century, for example, the Chola king Rajendra built a Shiva temple at Gangaikondacholapuram to celebrate his victory in the north.

The murtis (depictions of the dieties in a temple) provide access to the divine. It is interesting to note that it was not the sculptor or painter who was honored for this work as he would be in the west, but the donor. In fact, almost all Hindu art is anonymous.

The temples were maintained through donations from royal patrons and private individuals. They were given money, gold, silver, livestock and income from grants of land including whole villages. Such gifts would provide religious merit (punya) which would increase the possibility of ultimate liberation for the donor.

Some temples became very wealthy often invested in land and hired tenants to provided income. The important temples hired priests, garland makers, suppliers of ghee, milk, oil, rice, fruits, sandal-paste and incense. A famous detailed account made in 1011 of the people supported by the Rajarajaeswara temple at Tanjore listed dancing-girls, dancing masters, singers, drummers, conch-blowers, accountants, parasol bearers, lamp-lighters, sprinklers of water, potters, carpenters, astrologers, tailors and jewel-stitchers. There were 600 people in total. In return for their temple work, they were given land which they cultivated and could live off. By providing livelihoods for such large numbers of people, the temple not surprisingly could exert great influence on the economic life of the community.

To this day Hindus donate vast amounts to temples. One of the wealthiest is a Vishnu temple at Tirumala. The temple staff alone is 6000 and an average 30,000 pilgrims visit each day. Its annual income is said to be about $165 million and it is also regarded as the most charitable in India.

http://www.indiantemplesportal.com/ancient-temples.html

The earliest temples are the rock cut and cave temples in India. The temple is the focus for all aspects of everyday life in the Hindu community - religious, cultural, educational and social. The temple is also the place where one can transcend the world of man

India, historically referred to the territory bound by the Hindu Kush and the Himalayas, is a country full of wonderful temples. These unmatched and artistic architectures contribute richly to the Indian cultural heritage. Temples are found everywhere in India, in villages and in towns. The earliest temples are the rock cut and cave temples in India.

Ancient era was the witness when religious practices flourished the most and temples became the world's storehouse of knowledge and culture.. The ancient temples are more than mere places of worship. These are sacred buildings of ultimate grace and eternal hapiness.

The temples of the Medieval Era were varied architectural styles. The temples and the religious places built then were symbolic of the ruler and his richness and devotion. The seeds of experimentation in religious architecture were sown in medeival temples.

India has many splendid temples that have found a place in World Heritage list. These temples are cynosure of all for their marvellous architecture. These pronounce the age old customs and traditions of India. These include Sun Temple at Konark, Khajuraho Temples, Ajanta Caves, Brihadeswara Temple, and Sanchi Stupas.

Here is a detailed discussion on the history, and stylistics of some of the great temples of India. Although battered by the destructive forces of time, weather, and invading forces, the temples of India remain as the greatest legacy of the glory of the ancient Indians. Here is an exclusive list of ancient temples that have been a symbol of faith and religion Travel to the north of the country or the south there are temples and heritage sites that will take your breath away. Some are so profound with beauty that they are made tourist spots for people not only in the country but for tourists from abroad too.

Some famous temples to mention are the Khajuraho Temple, Badrinath, Pushkar, Tirupati, Kanyakumari, Srimahavirji, Kedarnath, Dwarkadeesh, Ajanta Cave Temples, Kalkaji, Birlamandir, Lotus temple and Meenakshi temple.

These however are the very famous ones. But if one loves to take a tour of temples then South India boasts of the best the country has. They are beautiful with architecture resounding from the tip that rises meters into the sky to its very edge that settles on the ground. Inside, outside there is drama in every window, door, steps and even in the bells that complete the temple.

Also the rituals are very simple and temples are less orthodox in the North as compared to the South, where the rituals are elaborate and very long. The stone deities are dressed in the best and taken for processions during the year. The richer the temple the more elaborate is the festivities. Also the temples in Kerala are starkly different from the temples in the other three states.

The temples are so large down south that they become mini complexes and serve as a place to feed people, wedding grounds, conduct festivals, hold kitchen wares and even religious schooling.  From time immemorial, India has been seen as a mystery land of spirituality.

Temples websites Directory: USEFUL LINKS FOR TEMPLES OF INDIA :-

Essay on Indian Temples

Directory of temples & pilgrimage centres in India :

templenet.com      - A comprehensive site on Indian temples. Temples are classified according to states with pictures and descriptions. Showcases India as a Land of Temples.

madirnet.org    - About Temples on Net, temples photos, Ashrams, temple history, Gods and more

India temples.com  -Hundreds of temples with details about their historical, cultural, architectural and religious background, travel related info and more.

Templeinfo -  Details of temples throughout India.  Temple architecture, festivals, Hinduism, important temples of fame, sacred places in India. The site has many interesting features like virtual poojas, glossary of terms, Parables , Astrology, Numerology, temple map.  South Indian, Middle Indian and North Indian temples are listed with details.

http://en.wikipedia.org/wiki/Hindu_temple

History of Temples:

In the Vedic period there were no temples. The main object of worship was fire that stood for God. This holy fire was lit on a platform in the open air under the sky, and oblations were offered to the fire. It is not certain when exactly the Indo-Aryans first started building temples for worship. The scheme of building temples was perhaps a concomitant of the idea of idol worship.

The Earliest Hindu Temples

The earliest temple structures were not made of stones or bricks, which came much later. In ancient times, public or community temples were possibly made of clay with thatched roofs made of straw or leaves. Cave-temples were prevalent in remote places and mountainous terrains.

According to historian, Nirad C Chaudhuri, the earliest structures that indicate idol worship date back to the 4th or 5th century AD. There was a seminal development in temple architecture between the 6th and the 16th century. This growth phase of Hindu temples charts its rise and fall alongside the fate of the various dynasties that reigned India during the period majorly contributing and influencing the building of temples, especially in South India. Hindus consider the building of temples an extremely pious act, bringing great religious merit. Hence kings and wealthy men were eager to sponsor the construction of temples, notes Swami Harshananda, and the various steps of building the shrines were performed as religious rites.

Temples of South India (6th - 18th Century AD)

The Pallavas (600 - 900 AD) sponsored the building of the rock-cut chariot-shaped temples of Mahabalipuram, including the famous shore temple, the Kailashnath and Vaikuntha Perumal temples in Kanchipuram in southern India. The Pallavas style further flourished - with the structures growing in stature and sculptures becoming more ornate and intricate - during the rule of the dynasties that followed, particularly the Cholas (900 - 1200 AD), the Pandyas temples (1216 - 1345 AD), the Vijayanagar kings (1350 - 1565 AD) and the Nayaks (1600 - 1750 AD).

The Chalukyas (543 - 753 AD) and the Rastrakutas (753 - 982 AD) also made major contributions to the development of temple architecture in Southern India. The Cave Temples of Badami, the Virupaksha temple at Pattadakal, the Durga Temple at Aihole and the Kailasanatha temple at Ellora are standing examples of the grandeur of this era. Other important architectural marvels of this period are the sculptures of Elephanta Caves and the Kashivishvanatha temple.

During the Chola period the South Indian style of building temples reached its pinnacle, as exhibited by the imposing structures of the Tanjore temples. The Pandyas followed in the footsteps the Cholas and further improved on their Dravidian style as evident in the elaborate temple complexes of Madurai and Srirangam. After the Pandyas, the Vijayanagar kings continued the Dravidian tradition, as evident in the marvelous temples of Hampi. The Nayaks of Madurai, who followed the Vijayanagar kings, hugely contributed to architectural style of their temples, bringing in elaborate hundred or thousand-pillared

corridors, and tall and ornate 'gopurams' or monumental structures that formed the gateway to the temples as evident in the temples of Madurai and Rameswaram.

Temples of East, West and Central India (8th - 13th Century AD)

In Eastern India, particularly in Orissa between 750-1250 AD and in Central India between 950-1050 AD many gorgeous temples were built. The temples of Lingaraja in Bhubaneswar, the Jagannath temple in Puri and the Surya temple in Konarak bear the stamp of Orissa's proud ancient heritage. The Khajuraho temples, known for its erotic sculptures, the temples of Modhera and Mt. Abu have their own style belonging to Central India. The terracotta architectural style of Bengal also lent itself to its temples, also notable for its gabled roof and eight-sided pyramid structure called the 'aath-chala'.

Temples of Southeast Asia (7th - 14th century AD)

Southeast Asian countries, many of which were ruled by Indian monarchs saw the construction of many marvelous temples in the region between 7th and 14th century AD that are popular tourist attractions till his day, the most famous amongst them being the Angkor Vat temples built by King Surya Varman II in the 12th century. Some of the major Hindu temples in Southeast Asia that are still extant include the Chen La temples of Cambodia (7th - 8th century), the Shiva temples at Dieng and Gdong Songo in Java (8th - 9th century), the Pranbanan temples of Java (9th - 10th century), the Banteay Srei temple at Angkor (10th century), the Gunung Kawi temples of Tampaksiring in Bali (11th century), and Panataran (Java) (14th century), and the Mother Temple of Besakih in Bali (14th century).

Hindu Temples of Today

Today, Hindu temples across the globe form the cynosure of India's cultural tradition and spiritual succor. There are Hindu temples in all almost countries of the world, and contemporary India is bristled with beautiful temples, which hugely contribute to her cultural heritage. In 2005, arguably the largest temple complex was inaugurated in New Delhi on the banks of river Yamuna. The mammoth effort of 11,000 artisans and volunteers made the majestic grandeur of Akshardham temple a reality, an astounding feat which the proposed world's tallest Hindu temple of Mayapur in West Bengal is aiming accomplish.

Read More About the History of Hindu Temples

Locations of Temples:As the race progressed, temples became important because they served as a sacred meeting place for the community to congregate and revitalize their spiritual energies. Large temples were usually built at picturesque places, especially on river banks, on top of hills, and on the sea shore. Smaller temples or open-air shrines can crop up just about anywhere - by the roadside or even under the tree.

Holy places in India are famous for its temples. Indian towns - from Amarnath to Ayodha, Brindavan to Banaras, Kanchipuram to Kanya Kumari - are all known for their wonderful

0798927837-shirisha

The earliest temple structures were not made of stones or bricks, which came much later. In ancient times, public or community temples were possibly made of clay with thatched roofs made of straw or leaves. Cave-temples were prevalent in remote places and mountainous terrains. Lord Ganesha is the god of knowledge and the remover of obstacles. He is worshipped, in the

beginning of any auspicious performance for blessings and auspiciousness.

The Siddhi Vinayak temple at Prabhadevi in Mumbai is a well visited one attracting thousands all through the year

Siddhi Vinayak Temple

Ashta Vinayak Temples of Maharashtra

in Maharashtra are eight temples dedicated to Ganesha, related to various episodes from the puranas and other legends - and these deities are collectively known as Ashta Vinayak.

Moregaon enshrines Ganapati as the peacock rider, who slew the demon Sindhu in response to pleas from the Gods.

Mahaganapati at Ranjangaon is believed to have come to the aid of Shiva in destroying the citadels of the demon Tripurasura.

Mahad enrhsines Varadvinayak (the bestower of boons), in commemoration of a legend related to Rukmangada.

Chintamani vinayaka relates to the legend of Kapila Muni and the Chintamani gem that he had obtained from Shiva.

Girijaatmaja Vinayaka is enshrined on Lenyadri Parvat, and is believed to be a manifestation of Ganapati as an infant.

Vigneshwara at Ozar is regarded as the slayer of the demon Vignaasura.

Ballal Vinayak at Pali, is associated with a legend where Ganapati is said to have come to the aid of a young lad, who was a fervent devotee of Ganapati.

Siddhi Vinayaka at Siddhatek is said to have come to the aid of Mahavishnu as he was engaged in a long battle with the demons Madhu and Kaitabha.

 

Sri Kamakshi Devi is Raja Rajeswari, and an embodiment of universal power-Parasakti abodes at Kanchipuram. Sri Adi Sankara had installed and consecrated a Srichakra in front of the Deity and the daily worship is done for this chakra -- known as the Kamakoti Peeta. Kamakshi is the presiding deity of the city of Kanchi. The Goddess is said to reside as Bala Tripurasundari in a Bila (niche) situated under the shrine. The front mandapa is called the

Gayatri Mandapa. In the Ardha Mandapa preceding the Garbhagriha, the Goddess is

enshrined in a pitha, as Sri Vidya Parameswari.

Goddess Kamakshi Temple at Kanchipuram

The town of Kanchi was the capital of the ancient Pallavas. The Kamakshi Amman temple at Kanchipuram is an ancient one and is associated with Aadi Sankaracharya of the 1st millennium CE.

Ekambreswarar temple, the Kamakshiamman Temple and the Kumara Kottam temple and the Ulagalanda Perumaal Temple are the primary shrines at Kanchipuram. Legend has it that Kamakshi offered worship to a Shivalingam made out of sand, under a mango tree and gained Shiva's hand in marriage.

The temple covers an area of about 5 acres, and the sanctum is crowned with a gold plated vimanam. Kamakshi is enshrined in a seated posture in the sanctum - and is referred to as the Parabhrama Swarupini, seated with Bhrama Vishnu Rudra Eswara and Sadasiva. A Sri Chakram has been installed in front of the image and worship is offered to it.

It is believed that Kamakshi was originally a Ugra Swaroopini, and that Aadi Sankaracharya, upon establishing the Sri Chakra, personified her as the Shanta Swaroopini. It is believed that during the days of Adi Sankara, the presence of the Ugra Swaroopini was felt outside the temple precincts, and that Sankaracharya had requested her not to leave the temple complex. Symbolic of this, the festival image of Kamakshi, takes leave from Sankaracharya, at his shrine in the inner prakaram, each time she is taken out in procession.

The layout of the temple is rather complicated. Kanchipuram is the seat of the Kanchi Kamakoti Peetham established by Adi Sankaracharya.

Lord Shiva represents the aspect of the Supreme Being (Brahman of the Upanishads) that continuously dissolves to recreate in the cyclic process of creation, preservation, dissolution and recreation of the universe. Lord Shiva protects the souls from pain and suffering that would be caused by a dysfunctional Lord Shiva is the Lord of mercy and compassion. He protects devotees from evil forces such as lust, greed, and anger. He grants boons, bestows grace and awakens wisdom in His devotees.

Kashi Vishwanath Temple

Varanasi is said to be the oldest surviving city of the world. Varanasi is also called as Kashi or Benaras. Being the most venerated pilgrim place in Hindu religion, Varanasi is said to be a museum of temples. According to legends the first Siva Jyotirlinga, the fiery pillar of light, came through the earth here and flared into the sky. Therefore Varanasi is also called Kashi, "the City of Light." The Kashi Vishwanath temple, located near the Ganga Ghats in this temple resides the guardian of the holy city, Lord Shiva. It stands on the western bank of India's holiest river Ganges. The Jyotirlinga of Shiva, Vishweshwara or Vishwanatha, is enshrined in the Kashi Vishwanath temple, considered as one of the holiest temples of India. In Hindu religion it is believed that a simple glimpse of

the Jyotirlinga is a soul-cleansing experience that transforms life and puts it on the path of knowledge and Bhakti (devotion). A single darshan of Vishweshwara Jyotirlinga is considered to merit more than the darshan of other jyotirlingas, scattered in various parts of India. It is said that Lord Shiva gives the Tarak Mantra to the ones who are going to die here. Some also believe that the Lord resides here and is the giver of liberation and happiness.

Vishwanath Temple in Varanasi

Significance of Vishwanath TempleAlso famous by the name of Shiv Vishwanath Kashi, Shri Vishweshwar Temple is said to be dear to Lord Shiva. Hindus believe that those who come and die here attain liberation. It is said that Lord Shiva gives the Tarak Mantra to the ones who are going to die here. Some also believe that the Lord resides here and is the giver of liberation and happiness. The one who prays and worships Vishweshwar with devotion attains all his desires and one who incessantly recites his name attains all siddhis and finally gets liberated.

Structure of Shri Vishwanath Jyotirlinga TempleShri Vishwanatha Temple is situated amidst the crowded lanes of Varanasi on the banks of the rive Ganga. The temple can be approached from a lane called Vishwanatha lane. Beside its religious significance, the temple is also an architectural marvel. The magnificent edifice offers a breathtaking view to the onlooker. The Kashi Vishwanath Temple is also popularly known as the 'Golden Temple' due the gold plating done on its 15.5-meter high spire. One tonne of gold donated by Maharaja Ranjit Singh has been used in the gold plating of the spire.

Inside the courtyard is the temple of Vishwanatha surrounded by many subsidiary shrines. A well, called Jnana Vapi i.e. ‘wisdom well’ located to the north of the main temple. The Vishwanatha temple consists of a mandapa and a sanctum. Inside the sanctum a linga is set into the center of the floor in a square silver altar. The Linga is of black stone. Though the interior of the temple is not large and elaborate it presents the peaceful atmosphere ideal for worship.

History of Vishwanath TempleThe famous Vishwanath Temple has been rebuilt several times. The original was supposed to have been built in 1490. However, the original Jyotirlinga of Kashi Vishwanath is a not available. The old temple was destroyed as a result of the Mughal invasion and Aurangazeb built a mosque in place of it. The ancient idol of Vishweshwar is situated in Jnana-Vapi. Even today the western wall of the mosque show the remnants of a temple which had very intricate and fine artwork on it. Both the Kashi Vishwanath and the Gyanvapi Mosque are adjacent to each other

The latest structure standing here dates back to the 18th century. It is said that once Lord Shiva came in the dream of Rani Ahilya Bai Holkar of Indore. She, being a devotee of Lord Shiva, got the current temple built in 1777 at a distance from the original one.

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http://www.mangalore.com/documents/subramanya.html

Murungan is eulogized as the ultimate warrior and also as the epitome of knowledge. He is also known as Shanmuga and Guha. Created out of the six sparks from the central, third eye, of Lord Siva, for the special purpose of destroying the demon Soorapadma, Lord Karthikeya has six faces adorned with red vermilion and he rides on a divine peacock. He is supremely intelligent and is the commander of the Deva army. The Vel (spear) is His Divine weapon; it is also regarded as the source of all knowledge and is the dispeller of ignorance. He is the curer of all diseases.

According to legend, Karthikeya explained the esoteric significance of "OM", the Pranava Manthra, to His father, Lord Siva. Krithika and Sashti are auspicious to Karthikeya. Thai Poosam, Panguni Uthiram, Vaikasi Visakam and Kandha Shashti are popular festivals for Subramanuya.

Lord Subramanya has two consorts, Devasena, the celestial princess and daughter of Indra, and Valli, Nambirajan's (a hunter king) daughter. His major shrines are known as "Aaru Padai Veedu' namely Palani, Swami Mala, Thiruthani, Thiruchendur, Pazhamudircholai, and Thiruparankundram.

Kukke Subrahmanya Temple

kukke

 Lapped in the luxurious abundance of the beauty of the nature the village of lies in the Sullia Taluk in Dakshina Kannada with a sancity which very few places can boast of.

The temple is situated in the heart of the village Subramanya in Karnataka. Subramanya used to be called as Kukke Pattana in the past. In the 'Shankara Vijaya' Anandagiri observes that Sri Shankaracharya camped here for a few days during his religious expedition (Digvijaya). Shankaracharya referred to this place as 'Bhaje Kukke Lingam' in his 'Subrahmanya Bhujangaprayata Stotram'.

Sri Subrahmanya kshetra has been brilliantly described in the 'Thirthakshetra Mahimanipurana' chapter of the Sahyadrikhanda comprised in the Sanatkumara Samhita of Skanda Purana. This kshetra is situated in the banks of the river 'Dhara' which originates in the Kumara mountain and proceeds to the western sea.

The exclusive poojas such as Sarpa Samskara: Exclusively for Sarpa Hathyadosha relief., and Naga Pratrhishta: For relief from Kaalasarpadosha and such other problems related to it are done at this pilgrim. According the legend after killing the demon rulers, Tharaka, Shurapadmasura and their followers in a war, Lord Shanuka reached Kumara parvatha with his brother Ganesh and others. He was received by Indra and his followers. Indra being very happy prayed Lord Kumara swamy to accept and marry his daughter Devasena for which the Lord readily agreed. The divine marriage took place on Margashira shudha shashti at Kumara parvatha. Gods like Brahma, Vishnu, Rudra and many other deities assembled for the marriage and coronation ceremony of Shanmukha for which waters of several holy rivers were brought. With these waters of Mahabhisheka fell down to form a river which was later known by the popular name Kumaradhara.

The great Shiva Bhakta and Serpent king Vasuki was performing tapas for years in the Biladwara caves of Kukke Subrahmanya to avoid the attack of Garuda. Following Lord Shiva’s assurance Shanmuka gave darshan to Vasuki and blessed him that he would stay with his parama bhakta in this place forever.

Hence the poojas offered to Vasuki or Nagaraja are nothing but the poojas to Lord Subrahmanya.

1. Shree Subrahmanya :Lord Subrahmanya is the main deity of Subrahmanya. The main entrance of the temple lies to the east. The devotees will enter from west through main Gopuram and enters the inner quadrangle from the east. There is a pedestal in the centre of the sanctum. On the upper Dias there is the idol of Shree Subrahmanya and then the idol of Vasuki and little lower the idol of Shesha. While entering the inner quadrangle devotees should remove their shirts and banyans.

History:

According to one Mythology, after killing the demon rulers, Tharaka, Shurapadmasura and their followers in a war, Lord Shanuka reached Kumara parvatha with his brother Ganesh and others. He was received by Indra and his followers. Indra being very happy prayed Lord Kumara swamy to accept and marry his daughter Devasena for which the Lord readily agreed. The divine marriage took place on Margashira shudha shashti at Kumara parvatha. Gods like Brahma, Vishnu, Rudra and many other deities assembled for the marriage and coronation ceremony of Shanmukha for which waters of several holy rivers were brought. With these waters of Mahabhisheka fell down to form a river which was later known by the popular name Kumaradhara.

The great Shiva Bhakta and Serpent king Vasuki was performing tapas for years in the Biladwara caves of Kukke Subrahmanya to avoid the attack of Garuda. Following Lord Shiva’s assurance Shanmuka gave darshan to Vasuki and blessed him that he would stay with his parama bhakta in this place forever.

Hence the poojas offered to Vasuki or Nagaraja are nothing but the poojas to Lord Subrahmanya.

Lord Vishnu Temple:

http://www.gmvnl.com/newgmvn/districts/chamoli/badrinath.aspx

Badarinath Dham is considered as one of the most sacred centres of pilgrimage situated in the lofty Himalayan heights in the Garhwal hill tracks (Uttarakhand). Situated at the height of 3133 m (10248 feet) above sea level. The route to Badarinath is one of the most fascinating one due to the lofty hilly terrain, curves and cliffs amidst the most scenically beautiful place on the earth.

Throughout the route to Badarinath there are numerous pilgrimage sites at Deo Prayag, Rudraprayag, Karnaprayag, Nandaprayag and Vishnuprayag; as well as Pandukeswar where king Pandu observed Tapasya with his queen Madri and where his sons Pandavas, stayed during their pilgrimage to heaven, and the site where Bhima and Hanuman (sons of Vayu) met.

At Badarinath Lord MahaVishnu is believed to have done his penance. Seeing the Lord doing his penance in the open, Goddess Mahalaxmi is believed to have assumed the form of Badari tree to provide him shelter to face the onslaught of the adverse weather conditions, therefore the name Badari Narayan. It is believed that Lord Vishnu revealed to Narad rishi that Nar & Naryans forms were his own. It is also believed that Narad rishi, who also did his penance here, is even now worshipping the supreme God with Ashtakshara mantras.

 

The image of Badarinarayan here is fashioned out of Saligramam. Badarinarayan is seen under the Badari tree, flanked by Kuber and Garuda, Narad, Narayan and Nar. Mahalakshmi has a sanctum outside in the parikrama. There is also a shrine to Adi Sankara at Badarinath.

Behind the temple of Lord Badarinarayan is the Lakshmi Narsimh mandir, with shrines to Desikacharya and Ramanujachary.At Badarinath one can witness one of the greatest wonders of Nature in the Hot water springs of Taptkund on the banks of ice chilled river Alaknanda. The temperature of the water in the Kund is 55 degree centigrade whereas the normal temperature in this region for most part of the year remains at 9-10 degree centigrade to sub-zero levels. Before visiting the temple the pilgrims take a holy bath in the Taptkund.

The Temple's present structure was built by the Kings of Garhwal. The Temple has three sections - Garbhagriha (Sanctum), the Darshan Mandap, and Sabha Mandap. The Garbhagriha (Sanctum) houses Lord Badari Narayan, Kuber (God of wealth), Narad rishi, Udhava, Nar & Narayan.

Lord Badari Narayan (also called as Badari Vishal) is armed with Shankh (Conch) and Chakra in two arms in a lifted posture and two arms rested on the lap in Yogamudra.The principal image is of black stone and it represents Vishnu seated in meditative pose. The temple also houses Garuda (Vehicle of Lord Narayan). Also here are the idols of Adi Shankar, Swami Desikan and Shri Ramanujam. Guru-Shisya parampara is supposed to have its roots here.

 

Badrinath is mentioned in religious texts as far back as the Vedic period. Some accounts claim that the temple was built on a former Buddhist temple site.[2][7]

One legend explains the reason that Vishnu is shown sitting in padmasana, rather than reclining. According to the story, Vishnu was chastised by a sage who saw Vishnu's consort Lakshmi massaging his feet. Vishnu went to Badrinath to perform austerity, meditating for a long time in padmasana.[1] To this day, the area around Badrinath attracts yogis who come for meditation and seclusion.

Another legend says that Shiva and Parvati were doing tapas in Badrinath. Vishnu came in disguise as a small boy, crying loudly and disturbing them. Parvati asked the reason for his crying and he replied that he wanted Badrinath for meditation. Shiva and Parvati found that it was Lord Narayan in disguise. They then left Badrinath and moved to Kedarnath.

According to the Bhagavata Purana, "There in Badrikashram the Personality of Godhead (Vishnu), in his incarnation as the sages Nara and Narayana, had been undergoing great penance since time immemorial for the welfare of all living entities."[8] The Skanda Purana states that “There are several sacred shrines in heaven, on earth, and in hell; but there is no shrine like

Badrinath.” The area around Badrinath was also celebrated in Padma Purana as abounding in spiritual treasures.[2]

Badrinath Temple at Night

This temple is char dham place. Dhanu, Sinha and Mesh Rashi person should visit once in life here. ( ref: om guru om book)

[edit] Panch BadriMain article: Sapta Badri

The Badrinath temple is one of five related shrines called Panch Badri that are dedicated to worship of Lord Vishnu.[9]

Vishal Badri: Badrinath Temple in Badrinath. Yogadhyan Badri: located at Pandukeshwar. It also has an image of Badrinath in meditative

posture. Legend has it that King Pandu installed a statue here named Yogadhyan Badri. Bhavishya Badri: 17 km from Jyotirmath at Subain. Legend says that when evil is on the rise in

the world, Badrinath will become inaccessible and Lord Badrinath will appear at the Bhavishya Badri temple. Thus it is the future, or Bhavishya Badri.

Vridh Badri: 7 km from Jyotirmath in Animath. Vridh Badri means 'Old Badri.' Legend says this is where the Badrinath image was originally worshipped, before being enshrined at the current Badrinath.

Adi Badri: 17 km from Karnaprayag. A temple complex consisting of sixteen small temples with intricate carvings houses a three foot black stone statue of Lord Vishnu.

History

Badrinath was originally established as a pilgrimage site by Adi Shankara in the ninth century. Shankara discovered the image of Badrinarayan in the Alaknanda River and enshrined it in a cave near the Tapt Kund hot springs.[2][5] In the sixteenth century, the king of Garhwal moved the murti to the present temple.[2]

The temple has undergone several major renovations, due to age and damage by avalanche.[5] In the 17th century, the temple was expanded by the kings of Garhwal. After significant damage in the great 1803 Himalayan earthquake, it was rebuilt by the King of Jaipur.[1][6] It is one of the five Punyakshethras (Holy places)where the Hindus offer Shradddhakarmas (oblations) to their 42

line of ancestors (Both from mother's and father's side) (Other four are Kashi, Gaya, Prayaga and Rameswaram). It is believed that once the Shraddha Karma is performed here, the descendants need not perform the yearly ritual.

All, as the apt tribute to Lord Vishnu, revere the five Badaris. Badarinath is devoted to the worship of Vishnu who, according to an ancient tale, usurped this place from Shiva. For Vishnu had come here as the gods once did, to offer penance. He loved the place so much that he sought to unseat Shiva from his meditation here. He took on the from of a beautiful child and began to wail. Shiva's wife, Parvati picked him up but could not calm the child. Since his wailing continued to disturb Shiva, he shifted to Kedarnath in exasperation, leaving the spot free for Vishnu to occupy. But remainders of Shiva's stay continue to linger, most visibly in the name, Badari, a kind of berry that Shiva was most fond of, and the gigantic tree, invisible to the mortal eye, that served Shiva. Considered one of the Chardhams or four principal places of Hindu worship, Badrinath's four subsidiary Badaris. Five Bararis are:BadarinathAdi BadariBhavishya BadariVridh BadariYogdhyan Badari

Chardham-And-The-ChaaryugThe Puranas chronicle the history of the Chardham (the four mosr sacred centres of Hindu pilgrimage) and the Four Yugas (eras). According to them Badarinarayan belongs to the Satyug, Rameshwaram to the Tretayug, Dwarkadhish to the Dwaparyug and Jagannath to the Kalyug.

Badarinath-Through-The-Age Lord-Narayan-And-Badarikas

Badarikashram has been known by different names in different times:

In the Satyug it was called the Muktiprada because in this era Lord Narayan himself resided in the Badarivan (the forest of Badari Trees), his devotees could see him whenever they wished to.

In the Tretayug Lord Narayan was only visible to those who had acquired the vision after great sadhana (penance) and those who were yogamukt. Since Lord Narayan could only be seen by the few, who had meditated, the place came to be known as Yogasiddhit.

In the Dwaparyug the region became widely known. His fame spread far and wide, as a result large number of people visited Lord Narayan and so the place came to be known as Vishala, which means very large.

Badari trees grew in abundance in this region, Hence this place came to be known as Badarikashram.

Heen Yaan, Maha Yaan, Bad

The Heenyaan did not believe in idolatry. On the other hand the Mahayaanis were idol worshippers. The road to the Tibet based Kailash Mansarovar passed through Badarikashram in those days. The people of the Mahayaan sect looked upon Lord Badarinath as another form of Buddha and paid their obeisance to him with reverence and faith. But the Heenyaan who were not idol worshippers started disturbing the peace of the Badarikashram. The situation worsened to the extent that the devotees found it difficult to protect the Lord’s idols. They came to the conclusion that since the earth is never seedless it will produce another great soul at some time. They put the idols of Lord Narayan back in the Naradkund. The mahayaana sect fled from the Badari region to other places.

Lord-Shiva-and-The-Sages

Wherever the ascetics of the Badari lived also came to be known as the Panch Badari. As a result the actual location of Badari became doubtful. When the divine bodied saadhakas (ascetics) could not see the idols of Lord Narayan in the Naradkund they were so much depressed thet they expressed their sorrow to Lord

Shiva. They lamented that one could not achieve darshan of the lord even at the Badarikashram and wondered at the cause. Lord Shiva meditated on this question and then told them what was revealed to him. He said that the trouble was not only in Badarikashram but in entire Bharat (India). The people of Bharat (India) had forgotten the ways of the Vedas. To re-establish Vedic thought and to revive the lost significance of the pilgrimage centres he said he would have to take birth as a mortal. After reassuring them he asked them to leave.

"Vipra bhairav datsya gehe gatva sa ve shivaTatputro bhumiloke shankronama: vishruta"

Thus Lord Shiv took birth in Southern Kerala in a village called Kaladi in the family of a Brahmin named Bhairavdatta.

Adi-Shankarcharya-and-Bad

When Adi Shankaracharya was 11 years old he and his fellow disciples arrived at Badarikashram. When he reached early in the morning there the fresh and divine breeze of Sushmaand Gandhmadan mountain moved him greatly and he spontaneously started reciting the Ashtapadi. After a few days he started looking for the divine idols of Badarinath along the southern part of the Alaknanda river. As he delved along the left bank of the river he felt certain that the Naradkund also known as the Narayankund was between the Naradshila and the Varahshila. With this belief he dived into the pond and found an idol. On bringing it out of the water and closely inspecting it he felt that it did not have any distinctive features to indicate it was a divine idol.

He put it back into the water and again dived into the Narayankund and again found an idol but did not find anything distinctive about it. He dived the third time and again found an idol and just when he was about to put it back into the water a voice harkened him, which said

"I am Badarinath and have been consecrated by Brahma once before."

The voice asked him to give his divine idol its rightful place.

Thus about 2500 years ago Badarinath was consecrated and worshipped by Adi Shankaracharya. The rituals and procedure of worship as laid out by Adi Shankaracharya is being practised at Badarinath till today. Srimad Bhagvad Gita has explained the significance of the temple and glory of Lord Shri Badarinarayan.

Lord Vishnu represents the aspect of the Supreme Reality that preserves and sustains the universe. Although there are variations in images and pictures of Lord Vishnu, He is generally symbolized by a human body with four arms. In His hands He carries a conch (shankha), a mace (gada), and discus (chakra). He wears a crown, two earrings, a garland (mala) of flowers, and a gem around the neck. He has a blue body and wears yellow clothes. The Lord is shown standing on a thousand-headed snake (named Shesha Nag), and the snake stands with its hoods open over the head of the Lord. 

The four arms indicate Lord's omnipresence and omnipotence. The two front arms signify the lord's activity in the physical world and the two back arms signify His activity in the spiritual world. The right side of the body represents the creative activities of the mind and the intellect. The left side symbolizes the activities of the heart; that is, love, kindness, and compassion. 

A conch in the upper left hand indicates that the Lord communicates with His devotees with love and understanding. When blowing His conch, He reminds his devotes to live in this world with kindness and compassion towards all living beings. A chakra in His upper right hand conveys the idea that the Lord uses this weapon to protect His devotees from evil. The mace denotes energy and a mace in the Lord's left lower hand signifies that He sustains the manifest world by the energy that He holds in Himself. His front right hand is depicted bestowing grace on His devotees. 

The snake denotes the mind and the thousand heads of the snake signify innumerable desires and passions of an individual. Just as a snake destroys its victim by its venom, an uncontrolled mind destroys the world by the venom of its possessiveness. The Lord has controlled all desires, and this is symbolized by showing Him seated on the two coils of the snake. When a sincere devotee of the Lord controls his desires, the Lord fulfills the devotee's genuine desires and helps him on his path. 

The blue sky in the background of the Lord suggests that He pervades the entire universe. The blue color symbolizes infinity. The blue body of the Lord signifies that He has infinite attributes. He is nameless, formless, and immeasurable. The color yellow is associated with earthly existence and the yellow clothes of the Lord signify that He incarnates Himself on this earth to uphold righteousness and destroy evil and unrighteousness. 

A flower garland around the Lord's neck is a symbol of the devotee's adoration for the Lord. A gem decorating His neck signifies that the Lord fulfills all genuine desires of His devotees and provides for their needs. The crown is a symbol of the Lord's supreme power and authority. The two earrings signify the dual nature of creation, such as knowledge and ignorance, happiness and unhappiness, and pleasure and pain. 

The worship of Lord Vishnu is very popular among Hindus, especially among the followers of the Vaishnava tradition (Vaishnavism). He is the second member of the Hindu Trinity, with Lord Brahma and Lord Shiva as the other two. Lord Vishnu is also known by other names, such as Vasudeva and Narayana. The following ten incarnations of Lord Vishnu are described in Hindu mythology and are popular among Hindus. These incarnations reveal the help rendered by God during various stages of human evolution. As shown below, the first two incarnations are in the animal form, the third one is half-human and half-animal, and the fourth and the subsequent ones are all in human form. These incarnations relate to human evolution from aquatic life to human life, and are consistent with the modern theory of evolution suggested by science: