Temple & Scriptures
The Char Dham (“four abodes”) is a set of four pilgrimage sites in India. Vaishnavite Hindus believe that visiting these sites helps achieve “Moksha” (salvation). It comprises Badrinath, Dwarka, Puri and Rameshwaram. It is considered by Hindus that every Hindu must visit the Char Dhams during one’s lifetime. The Char Dham as defined by Adi Shankaracharya consists of four Vaishnavite pilgrimage sites.
In North India it is Badrinath Temple, the abode of Shri Badrinath. It is known as Bhu-Vaikunta that means earthly abode of Lord Vishnu. Badrinath is located in the Himalayas on the banks of Alaknanda river in Uttrakhand and is one of the most tourist visited destination in India.
In West India it is Dwarka Temple, the abode of Sri Krishna. It is also known as Jagat Mandir. Dwaraka in Gujarat was the dwelling place of Lord Krishna. There are two gateways: the entrance for pilgrims is Swarga Dwar and the exit is Moksha Dwar near Gomati River.
In East India it is Puri Temple the abode of Lord Jagannath. Jagannath means Lord of the Universe. Puri is also famous for its Rath Yatra (Chariot festival) in the month of June every year when and where 3-huge chariots are pulled in the procession of Lord Jagannath, His Brother Lord Balabhadra and Their Sister Devi Subhadra. Puri in Orissa is famous for its sea beaches.
In South India it is Rameshwaram Temple the abode of Sri Ramanatha Swamy (Lord Shiva) and this Shivling here was worshipped by Lord Shri Ram. This temple is also 1 of the 12 Jyotirlingas of Lord Shiva in India. Rameshwaram is located near Madurai in Tamil Nadu. The floating stone bridge Ram Sethu here was built by Lord Ram on His way to Sri Lanka in the Ramayana. For this reason, both Vishnu and Shiva worshippers assembled here at Rameshwaram to absolve their sins and gain Mokshya.
According to Hindu Dharma, Badrinath became prominent when Nar-Narayan, an avatar of Vishnu, did Tapasya there. At that time that place was filled with berry trees. In Sanskrit language berries are called “Badri”, so the place was named Badrika-Van, i.e. the forest of berries. The spot, where the Nar-Narayan did Tapasya, a large berry tree formed covering Him to save Him from the rain and the sun. Local people believe that Mata Lakshmi became the berry tree to save Lord Narayan. Post-Tapasya, Narayan said, people will always take Her Name before His Name, hence Hindus always refer “Lakshmi-Narayan “. It was therefore called Badri-Nath i.e. the Lord of Berry forest. This all happened in the Sathya/Sath-Yuga. So Badrinath came to be known as the first Dham.
The second place, Rameswaram got its importance in the Tretha-Yuga when Lord Rama built a Shiva-Lingam here and worshiped it to get the blessings of Lord Shiva. The Name Rameswaram means “Rama’s Lord”.
The third Dhaam Dwarka got its importance in the Dwapara Yuga when Lord Krishna made Dwarka His residence instead of Mathura, His birthplace.
The fourth one i.e. Puri Dhaam has got its own significance. Lord Vishnu getting worshiped here as Jagannath which is his Avtar for Kali yuga.
It is also said that Adi Sankaracharya, in his visit to these four places established four Mathas.
The table below gives an overview of the four Amnaya Mathas founded by Adi Shankara, and their details.
So, these Char Dhams are giving a message of sacred, cultural and national integrity to the people of India.
THE FOUR ASSOCIATED PLACES OF CHAR DHAM
In the Puranas, Hari (Vishnu) and Hara (Shiv) are referred as eternal friends. It is said wherever Lord Vishnu resides, Lord Shiva resides nearby. The Chaar Dhaams follow this rule. So Kedarnath is considered as the pair of Badrinath, Rangnath Swami is considered the pair of Rameswaram. Somnath is considered as the pair of Dwarka. However one thing is also to be noted here that according to some traditions the Char Dham are Badrinath, Rangnath-Swami, Dwarka and Jagannath-Puri all the four of which are Vaishnav sites and their associated places are Kedarnath, Rameswaram, Somnath and Lingaraja Temple, Bhubaneswar (or maybe Gupteshwar) respectively.
Puri – Jagannath Temple
The Shree Jagannath Temple of Puri is an important Hindu temple dedicated to Lord Jagannath, a form of lord Vishnu, located on the eastern coast of India, at Puri in the state of Odisha. The temple is an important pilgrimage destination and one of the four great ‘Char Dham’ pilgrimage sites, found at India’s four cardinal points. The present temple was rebuilt from the 10th century onwards, on the site of an earlier temple, and begun by King Anantavarman Chodaganga Deva, first of the Eastern Ganga dynasty.
The Puri temple is famous for its annual Ratha yatra, or chariot festival, in which the three principal deities are pulled on huge and elaborately decorated temple cars. These gave their name to the English term Juggernaut. Unlike the stone and metal icons found in most Hindu temples, the image of Jagannath is made of wood and is ceremoniously replaced every twelve or nineteen years by an exact replica.
The temple is sacred to all Hindus and especially in those of the Vaishnava traditions. Many great saints, such as Ramananda & Ramanuja were closely associated with the temple. Ramanuja established the Emar Mutt near the temple and the Govardhan Mutt, which is the seat of one of the four Shankaracharyas. It is also of particular significance to the followers of the Gaudiya Vaishnavismwhose founder Chaitanya Mahaprabhu, was attracted to the deity, Jagannath, and lived in Puri for many years.
The God Mahaprabhu (LORD VISHNU) Jagannath, Badathakura Balabhadra and the Devi Subhadra constitute the main trinity of deities worshiped at the temple. The temple iconography depicts these three Gods sitting on the bejewelled platform or the Ratnabedi in the inner sanctum. The Sudarshan Chakra, deities of Madanmohan, Sridevi and Vishwadhatri are also placed on the Ratnavedi. The temple icons of Jagannath, Balabhadra, Subhadra and Sudarshan Chakra are made from sacred Neem logs known as Daru. Depending on the season the deities are adorned in different garbs and jewels. Worship of these deities pre-date the temple structure and may have originated in an ancient tribal shrine.
Different theories variously characterize the shrine’s patron deity Jagannatha as of tribal, Buddhist, Jain or Vaishnavite origin. Polish Indologist Olgierd M. Starza, who reviewed these different theories concluded that “several early theories regarding the origin of Jagannatha have been refuted; only the tribal theory remains a possibility.”
The present-day temple was built by the Ganga dynasty king Anantavarman Chodaganga in the 12th century CE, as suggested by the Kendupatna copper-plate inscription of his descendant Narasimhadeva II. Anantavarman was originally a Shaivite, and became a Vaishnavite sometime after he conquered the Utkala region (in which the temple is located) in 1112 CE. A 1134-1135 CE inscription records his donation to the temple. Therefore, the temple construction must have started sometime after 1112 CE.
According to a story in the temple chronicles, it was founded by Anangabhima-deva II: different chronicles variously mention the year of construction as 1196, 1197, 1205, 1216, or 1226. This suggests that the temple’s construction was completed or that the temple was renovated during the reign of Anantavarman’s son Anangabhima. The temple complex was further developed during the reigns of the subsequent kings, including those of the Ganga dynasty and the Suryvamshi (Gajapati) dynasty.
According to legend, the construction of the first Jagannath temple was commissioned by King Indradyumna, son of Bharata and Sunanda, and a Malava king, mentioned in the Mahabharata and the Puranas.
The legendary account as found in the Skanda-Purana, Brahma Purana and other Puranas and later Oriya works state that Lord Jagannath was originally worshipped as Lord Neela Madhaba by a Savar king (tribal chief) named Viswavasu. Having heard about the deity, King Indradyumna sent a Brahmin priest, Vidyapati to locate the deity, who was worshipped secretly in a dense forest by Viswavasu. Vidyapati tried his best but could not locate the place. But at last he managed to marry Viswavasu’s daughter Lalita. At repeated request of Vidyapti, Viswavasu took his son-in-law blind folded to a cave where Lord Neela Madhaba was worshipped.
Vidyapati was very intelligent. He dropped mustard seeds on the ground on the way. The seeds germinated after a few days, which enabled him to find out the cave later on. On hearing from him, King Indradyumna proceeded immediately to Odra desha (Odisha) on a pilgrimage to see and worship the Deity. But the deity had disappeared. The king was disappointed. The Deity was hidden in sand. The king was determined not to return without having a darshan of the deity and observed fast unto death at Mount Neela, Then, a celestial voice cried ‘thou shalt see him.’ Afterward, the king performed a horse sacrifice and built a magnificent temple for Vishnu. Sri Narasimha Murti brought by Narada was installed in the temple. During sleep, the king had a vision of Lord Jagannath. Also, an astral voice directed him to receive the fragrant tree on the seashore and make idols out of it. Accordingly, the king got the image of Lord Jagannath, Balabhadra, Subhadra and Chakra Sudarshan made out of the wood of the divine tree and installed them in the temple.
King Indradyumna put up for Jagannath the tallest monument of the world. It was 1,000 cubits high. He invited Lord Brahma, the cosmic creator, consecrate the temple and the images. Brahma came all the way from Heaven for this purpose. Seeing the temple, he was immensely pleased with him. Brahma asked Indradyumna as to in what way can he (Brahma) fulfill the king’s desire, since was very much pleased with him for his having put the most beautiful Temple for Lord Vishnu. With folded hands, Indradyumna said, “My Lord if you are really pleased with me, kindly bless me with one thing, and it is that I should be issueless and that I should be the last member of my family.” In case anybody left alive after him, he would only take pride as the owner of the temple and would not work for the society.
The traditional story concerning the origins of the Lord Jagannath temple is that here the original image of Jagannath (a deity form of Vishnu) at the end of Treta yuga manifested near a banyan tree, near seashore in the form of an Indranila mani or the Blue Jewel. It was so dazzling that it could grant instant moksha, so the God Dharma or Yama wanted to hide it in the earth, and was successful. In Dvapara Yuga King Indradyumna of Malwa wanted to find that mysterious image and to do so he performed harsh penances to obtain his goal. Vishnu then instructed him to go to the Puri seashore and find a floating log to make an image from its trunk.
The King found the log of wood. He did a yajna from which God Yajna Nrisimha appeared and instructed that Narayana should be made as fourfold expansion, i.e. Paramatma as Vasudeva, his Vyuha as Samkarshana, Yogamaya as Subhadra, and his Vibhava Sudarshana. Vishwakarma appeared in the form of an artisan and prepared images of Jagannath, Balabhadra and Subhadra from the tree.
When this log, radiant with light was seen floating in the sea, Narada told the king to make three idols out of it and place them in a pavilion. Indradyumna got Visvakarma, the architect of Gods, to build a magnificent temple to house the idols and Vishnu himself appeared in the guise of a carpenter to make the idols on condition that he was to be left undisturbed until he finished the work.
But just after two weeks, the Queen became very anxious. She took the carpenter to be dead as no sound came from the temple. Therefore, she requested the king to open the door. Thus, they went to see Vishnu at work at which the latter abandoned his work leaving the idols unfinished. The idol was devoid of any hands. But a divine voice told Indradyumana to install them in the temple. It has also been widely believed that in spite of the idol being without hands, it can watch over the world and be its lord. Thus the idiom.
Starting with Lord Jagannath himself, history has it that he was a tribal deity, adorned by the Sabar people, as a symbol of Narayan. Another legend claims him to be Nilamadhava, an image of Narayana made of bluestone and worshipped by the aboriginals. He was brought to Nilagiri (blue mountain) or Nilachala and installed there as Shri Jagannath in company with Balabhadra and Subhadra. The images made of wood are also claimed to have their distant linkage with the aboriginal system of worshipping wooden poles. To cap it all the Daitapatis, who have a fair share of responsibilities to perform rituals of the Temple, are claimed to be descendants of the aboriginals or hill tribes of Odisha. So, we may safely claim that the beginning of the cultural history of Shrikshetra is found in the fusion of Hindu and Tribal Cultures. This has been accepted as a facet of our proud heritage. The three deities came to be claimed as the symbols of Samyak Darshan, Samyak Jnana and Samyak Charita usually regarded as Triratha (of the Jain cult), an assimilation of which leads to Moksha (salvation) or the ultimate bliss…
Jagannath is worshipped as Vishnu or Narayana or Krishna and Lord Balabhadra as Shesha. Simultaneously, the deities are regarded as the bhairava with Vimala (the devi or the consort of Shiva) installed in the campus of the temple. So ultimately we find a fusion of Saivism, Shaktism and Vaishnavism of the Hindu religion with Jainism and up to an extent Buddhism in the culture of Jagannath and the cultural tradition so reverently held together in Shrikshetra.
The huge temple complex covers an area of over 400,000 square feet (37,000 m2), is surrounded by a high fortified wall. This 20 feet (6.1 m) high wall is known as Meghanada Pacheri. Another wall known as kurma bedha surrounds the main temple. It contains at least 120 temples and shrines. With its sculptural richness and fluidity of the Oriya style of temple architecture, it is one of the most magnificent monuments of India. The temple has four distinct sectional structures, namely –
- Deula, Vimana or Garba griha (Sanctum sanctorum) where the triad deities are lodged on the ratnavedi (Throne of Pearls). In Rekha Deula style;
- Mukhashala (Frontal porch);
- Nata mandir/Natamandapa, which is also known as the Jagamohan (Audience Hall/Dancing Hall), and
- Bhoga Mandapa (Offerings Hall).
The main temple is a curvilinear temple and crowning the top is the ‘srichakra’ (an eight spoked wheel) of Vishnu. Also known as the “Nilachakra”, it is made out of Ashtadhatu and is considered sacrosanct. Among the existing temples in Orissa, the temple of Shri Jagannath is the highest. The temple tower was built on a raised platform of stone and, rising to 214 feet (65 m) above the inner sanctum where the deities reside, dominates the surrounding landscape. The pyramidal roofs of the surrounding temples and adjoining halls, or mandapas, rise in steps toward the tower like a ridge of mountain peaks.
The transformation of old bodies into new bodies made of neem wood is called Nabakalebar.
The Nila Chakra (Blue Discus) is the discus mounted on the top shikhar of the Jagannath Temple. As per custom, everyday a different flag is waved on the Nila Chakra. The flag hoisted on the Nila Cakra is called the Patita Pavana (Purifier of the Fallen) and is equivalent to the image of the deities placed in the sanctum sanctorum.
The Nila Chakra is a disc with eight Navagunjaras carved on the outer circumference, with all facing towards the flagpost above. It is made of alloy of eight metals (Asta-dhatu) and is 3.5 Metres (11 feet and 8 inches) high with a circumference of about 11 metres (36 feet). During the year 2010, the Nila Chakra was repaired and restored by the Archaeological Survey of India.
The Nila Chakra is distinct from the Sudarshana chakra which has been placed with the deities in the inner sanctorum.
Nila Chakra is the most revered iconic symbol in the Jagannath cult. The Nila Chakra is the only physical object whose markings are used as sacrament and considered sacred in Jagannath worship. It symbolizes protection by Shri Jagannath.
The Singahdwara, which in Sanskrit means The Lion Gate, is one of the four gates to the temple and forms the Main entrance. The Singhadwara is so named because two huge statues of crouching lions exist on either side of the entrance. The gate faces east opening on to the Bada Danda or the Grand Road. The Baisi Pahacha or the flight of twenty two steps leads into the temple complex. An idol of Jagannath known as Patitapavana, which in Sanskrit, means the “Saviour of the downtrodden and the fallen” is painted on the right side of the entrance. In ancient times when untouchables were not allowed inside the temple, they could pray to Patita Pavana. The statues of the two guards to the temple Jaya and Vijaya stand on either side of the doorway. Just before the commencement of the Rath Yatra the idols of Jagannath, Balabhadra and Subhadra are taken out of the temple through this gate. On their return from the Gundicha Temple they have to ceremonially placate Goddess Mahalakshmi, whose statue is carved atop the door, for neglecting to take her with them on the Yatra. Only then the Goddess allows them permission to enter the temple. A magnificent sixteen-sided monolithic pillar known as the Arun stambha stands in front of the main gate. This pillar has an idol of Arun, the charioteer of the Sun God Surya, on its top. One significant thing about Arun stambha is that prior it was located in the Konark Sun temple, later, the Maratha guru Brahmachari Gosain brought this pillar from Konark.
Apart from the Singhadwara, which is the main entrance to the temple, there are three other entrances facing north, south and west. They are named after the sculptures of animals guarding them. The other entrances are the Hathidwara or the Elephant Gate, the Vyaghradwara or the Tiger Gate and the Ashwadwara or the Horse Gate.
Cluster of minor temples in the southern part of Jagannath temple complex, including the Vimala Temple(extreme right). c. 1890.
There are numerous smaller temples and shrines within the Temple complex where active worship is regularly conducted. The Vimala Temple (Bimala Temple) is considered one of the most important of the Shaktipeeths marks the spot where the Goddess Sati‘s navel fell. It is located near Rohini Kundin the temple complex. Until food offered to Jagannath is offered to Goddess Vimala it is not considered Mahaprasad.
The temple of Mahalakshmi has an important role in rituals of the main temple. It is said that preparation of naivedya as offering for Jagannath is supervised by Mahalakshmi. The Kanchi Ganesh Temple is dedicated to Uchchhishta Ganapati. Tradition says the King of Kanchipuram (Kanchi) in ancient times gifted the idol, when Gajapati Purushottama Deva married Padmavati, the kanchi princess. There are other shrines namely Muktimandap, Surya, Saraswati, Bhuvaneshwari, Narasimha, Rama, Hanuman and Eshaneshwara.
There are many Mandapas or Pillared halls on raised platforms within the temple complex meant for religious congregations. The most prominent is the Mukti Mandapa the congregation hall of the holy seat of selected learned Brahmins.
Here important decisions regarding conduct of daily worship and festivals are taken. The Dola Mandapa is noteworthy for a beautifully carved stone Torana or arch which is used for constructing a swing for the annual Dol Yatra festival. During the festival the idol of Dologobinda is placed on the swing. The Snana Bedi is a rectangular stone platform where idols of Jagannath, Balabhadra and Subhadra are placed for ceremonial bathing during the annual Snana Yatra.
Daily offerings are made to the Lord six times a day.
- The offering to the Lord in the morning that forms his breakfast and is called Gopala Vallabha Bhoga. Breakfast consists of seven items i.e. Khua, Lahuni, Sweetened coconut grating, Coconut water, and popcorn sweetened with sugar known as Khai, Curd and Ripe bananas.
- The Sakala Dhupa forms his next offering at about 10 AM. This generally consists of 13 items including the Enduri cake & Mantha puli.
- Bada Sankhudi Bhoga forms the next repast & the offering consists of Pakhala with curd and Kanji payas. The offerings are made in the Bhog Mandapa, about 200 feet from the Ratnabedi. This is called Chatra Bhog and was introduced by Adi Shankaracharya in the 8th century to help pilgrims share the temple food.
- The Madhyanha dhupa forms the next offering at the noon.
- The next offering to the Lord is made in the evening at around 8 PM it is Sandhya Dhupa.
- The last offering to the Lord is called the Bada Simhara Bhoga.
The Mahaprasad of Lord Jagannath are distributed amongst the devotees near the Ratnavedi inside the frame of Phokaria, which is being drawn by the Puja pandas using Muruj, except for the Gopal Ballav Bhog and Bhog Mandap Bhoga which are distributed in the Anabsar Pindi & Bhoga Mandap respectively.
The temple’s kitchen is considered as the largest kitchen in the world. Tradition maintains that all food cooked in the temple kitchens are supervised by the Goddess Mahalakshmi, the empress of Srimandir herself. It is said that if the food prepared has any fault in it, a shadow dog appears near the temple kitchen. The temple cooks, or Mahasuaras, take this as a sign of displeasure of Mahalakshmi with the food, which is, then, promptly buried and a new batch cooked. All food is cooked following rules as prescribed by Hindu religious texts, the food cooked is pure vegetarian without using onions and garlic. Cooking is done only in earthen pots with water drawn from two special wells near the kitchen called Ganga and Yamuna. There are a total of 56 varieties of naivedhyas offered to the deities, near Ratnabedi as well as in Bhoga Mandap on five particular Muhurta. The most awaited Prasad is Kotho Bhoga or Abadha, offered at mid-day at around 1 pm, depending upon temple rituals. The food after being offered to Jagannath is distributed in reasonable portions as Mahaprasad, which is considered to be divine by the devotees in the Ananda Bazar (an open market, located to the North-east of the Singhadwara inside the Temple complex).
There are elaborate daily worship services. There are many festivals each year attended by millions of people. The most important festival is the Rath Yatra or the Chariot festival in June. This spectacular festival includes a procession of three huge chariots bearing the idols of Jagannath, Balabhadra and Subhadra through the Bada Danda meaning the Grand Avenue of Puri till their final destination the Gundicha Temple.
Early European observers told tales of devotees being crushed under the wheels of these chariots, whether by accident or even as a form of meritorious suicide akin to suttee. These reports gave rise to the loan word juggernaut suggesting an immense, unstoppable, threatening entity or process operated by fanatics. Many festivals like Dol Yatra in spring and Jhulan Yatra in monsoon are celebrated by temple every year. Pavitrotsava and Damanaka utsava are celebrated as per panchanga or panjika.There are special ceremonies in the month of Kartika and Pausha.
The annual shodasha dinatmaka or 16 day puja beginning 8 days prior to Mahalaya of Ashwin month for Goddess Vimala and ending on Vijayadashami, is of great importance, in which both the utsava murty of lord Madanmohan and Vimala take part.
Pana Sankranti: Also known or Vishuva Sankranti and Mesha Sankranti: Special rituals are performed at the temple.
In Akshaya Tritiya every year the Chandan Yatra festival marks the commencement of the construction of the Chariots of the Rath Yatra.
On the Purnima of the month of Jyestha the Gods are ceremonially bathed and decorated every year on the occasion of Snana Yatra.
Literally means vacation. Every year, the main idols of Jagannath, Balabhadra, Subhadra & Sudarshan after the holy Snana Yatra on the jyestha purnima, go to a secret altar named Anavasara Ghar where they remain for the next dark fortnight (Krishna paksha). Hence devotees are not allowed to view them. Instead of this devotees go to nearby place Brahmagiri to see their beloved lord in the form of four handed form Alarnath a form of Vishnu. Then people get the first glimpse of lord on the day before Rath Yatra, which is called Navayouvana. It is said that the Gods fall in fever after taking a huge bath and they are treated by the special servants named, Daitapatis for 15 days. During this period cooked food is not offered to the deities.
The Jagannath triad are usually worshiped in the sanctum of the temple at Puri, but once during the month of Asadha (Rainy Season of Orissa, usually falling in month of June or July), they are brought out onto the Bada Danda (main street of Puri) and travel (3 km) to the Shri Gundicha Temple, in huge chariots (ratha), allowing the public to have darśana (Holy view). This festival is known as Rath Yatra, meaning the journey (yatra) of the chariots (ratha). The Rathas are huge wheeled wooden structures, which are built anew every year and are pulled by the devotees. The chariot for Jagannath is approximately 45 feet high and 35 feet square and takes about 2 months to construct. The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne. The huge chariots of Jagannath pulled during Rath Yatra is the etymological origin of the English word Juggernaut. The Ratha-Yatra is also termed as the Shri Gundicha yatra.
The most significant ritual associated with the Ratha-Yatra is the chhera pahara. During the festival, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots in the Chera Pahara (sweeping with water) ritual. The Gajapati King cleanses the road before the chariots with a gold-handled broom and sprinkles sandalwood water and powder with utmost devotion. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalingan kingdom, he still renders the menial service to Jagannath. This ritual signified that under the lordship of Jagannath, there is no distinction between the powerful sovereign Gajapati King and the most humble devotee. Chera pahara is held on two days, on the first day of the Ratha Yatra, when the deities are taken to garden house at Mausi Maa Temple and again on the last day of the festival, when the deities are ceremoniously brought back to the Shri Mandir.
As per another ritual, when the deities are taken out from the Shri Mandir to the Chariots in Pahandi vijay.
In the Ratha Yatra, the three deities are taken from the Jagannath Temple in the chariots to the Gundicha Temple, where they stay for nine days. Thereafter, the deities again ride the chariots back to Shri Mandir in bahuda yatra. On the way back, the three chariots halt at the Mausi Maa Temple and the deities are offered Poda Pitha, a kind of baked cake which are generally consumed by the Odisha people only.
The observance of the Rath Yatra of Jagannath dates back to the period of the Puranas. Vivid descriptions of this festival are found in Brahma Purana, Padma Purana, and Skanda Purana. Kapila Samhita also refers to Rath Yatra. In Moghul period also, King Ramsingh of Jaipur, Rajasthan has been described as organizing the Rath Yatra in the 18th Century. In Orissa, Kings of Mayurbhanj and Parlakhemundi were organizing the Rath Yatra, though the most grand festival in terms of scale and popularity takes place at Puri.
Moreover, Starza notes that the ruling Ganga dynasty instituted the Rath Yatra at the completion of the great temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early. Friar Odoric of Pordenone visited India in 1316-1318, some 20 years after Marco Polo had dictated the account of his travels while in a Genoese prison. In his own account of 1321, Odoric reported how the people put the “idols” on chariots, and the King and Queen and all the people drew them from the “church” with song and music.
Celebrated on Asadha Trayodashi. Niladri Bije is the concluding day of Ratha yatra. On this day deities return to the ratna bedi. Lord Jagannath offers Rasgulla to Goddess Laxmi to enter into the temple.
Celebrated for 16 days from Ashwina Krushna dwitiya to Vijayadashami. As per tradition, the idol of Madhaba, along with the idol of Goddess Durga (known as Durgamadhaba), is taken on a tour of the temple premises. The tour within the temple is observed for the first eight days. For the next eight days, the idols are taken outside the temple on a palanquin to the nearby Narayani temple situated in the Dolamandapa lane. After their worship, they are brought back to the temple.
One of the most grandiloquent events associated with the Lord Jagannath, Nabakalabera takes place when one lunar month of Ashadha is followed by another lunar month of Aashadha. This can take place in 8, 12 or even 18 years. Literally meaning the “New Body” (Nava = New, Kalevar = Body), the festival is witnessed by as millions of people and the budget for this event exceeds $500,000. The event involves installation of new images in the temple and burial of the old ones in the temple premises at Koili Vaikuntha. The idols that are currently being worshipped in the temple premises were installed in the year 1996.Next ceremony will be held on 2015. More than 3 million devotees are expected to visit the temple during the Nabakalevara of 2015 making it one of the most visited festivals in the world.
Lord Jagannath is the Purushottama as per the scripture, Skanda Purana. In order to teach human beings how to lead a life full of virtue, he has taken the form of Saguna Brahman or Darubrahman. He is the best brother to his siblings, Lord Balabhadra and Devi Subhadra. He is the best husband to Goddess Mahalaxmi (Sri and Bhu forms). The most noteworthy aspect is still in the month of Margashirsha, on three consecutive days during amavasya he does Shraddha to his parents (Kashyapa-Aditi, Dasharatha-Kaushalya, Vasudeva-Devaki, Nanda-Yashoda), along with the king Indradyumna and queen Gundicha. As a master he enjoys every comfort daily and in various festivals. He grants all wishes to his subjects, and those who surrender before him he takes the utmost care of.
Puri is one of the fascinating littoral districts of Odisha. The Cultural heritage of Puri with its long- recorded history has its beginnings in the third century BC. The monuments, religious sanctity, and way of life of the people with their rich tradition is the cultural heart of Odisha. Indeed, Puri is considered the cultural capital of Odisha. The culture here flourished with its manifold activities.
The District has the happy conglomerate of different religions, sects and faith. In the course of history, Hindu, Buddhist, Jaina, Muslim, Christian, and Sikh are found here in the District.
Chaitanya Mahaprabhu, an incarnation of Lord Krishna, appeared 500 years ago, in the mood of a devotee to taste the sublime emotions of ecstasy by chanting the holy name of Krishna. Stalwart scholars of Puri like Sarvabhauma Bhattacharya (a priest & great Sanskrit pandit) and others followed His teachings. Even kings and ministers of His period became His disciples. Especially King Prataparudra became His great admirer and ardent follower. Thus, all cultures and religion became one in Puri after his teachings were given to all with no consideration of caste and creed.
Rameswaram – Ramanathaswamy Temple
Ramanathaswamy Temple is a Hindu temple dedicated to the god Shiva located on Rameswaram island in the state of Tamil Nadu, India. It is also one of the twelve Jyotirlinga temples. It is one of the 274 Paadal Petra Sthalams, where the three of the most revered Nayanars (Saivite saints), Appar, Sundarar and Tirugnana Sambandar, have glorified the temple with their songs. The temple was expanded during the 12th century by Pandya Dynasty, and its principal shrines sanctum were renovated by Jeyaveera Cinkaiariyan and his successor Gunaveera Cinkaiariyan of the Jaffna kingdom. The temple has the longest corridor among all Hindu temples in India. The temple is located in Rameswaram considered a holy pilgrimage site for Shaivites, Vaishnavites and Smarthas. The presiding deity, the Lingam of Ramanathaswamy (Shiva), is believed to have been established and worshiped by Rama, an avatar of the god Vishnu, to absolve the sins created during the Ramayana war at Sri Lanka.
According to the Ramayana, Rama, the seventh avatar of the god Vishnu, prayed to the god Shiva to absolve him of the sin of killing a Brahmin, committed during his war against the demon king Ravana in Sri Lanka. Rama wanted to have a large lingam to worship Shiva. He directed Hanuman, the lieutenant in his army, to bring a lingam from the Himalayas. When Hanuman was delayed in bringing the lingam, Sita, the wife of Rama, built a small lingam out of the sand available in the sea shore, which is believed to be the lingam in the sanctum.
The primary deity of the temple is Ramanathaswamy (Shiva) in the form of lingam. There are two lingams inside the sanctum – one built by Sita, from sand, residing as the main deity, Ramalingam and the one brought by Hanuman from Kailash called Vishwalingam. Rama instructed that the Vishwalingam should be worshipped first since it was brought by Hanuman – the tradition continues even today.
Like all ancient temples in South India, there is a high compound wall (madil) on all four sides of the temple premises measuring about 865 feet furlong from east to west and one furlong of 657 feet from north to south with huge towers (Gopurams) to the east and the west and finished gate towers to the north and south. The temple has striking long corridors in its interior, running between huge colonnades on platforms above five feet high.
The second corridor is formed by sandstone pillars, beams and ceiling. The junction of the third corridor on the west and the paved way leading from the western gopuram to the Setumadhava shrine forms a unique structure in the form of a chess board, popularly known as Chokkattan Madapam, where the Utsava deities are adorned and kept during the Vasanthotsavam (Spring festival) and on the 6th day festival in Adi (July–August) and Masi (February–March) conducted by the Setupati of Ramnad.
The outer set of corridors is reputed to be the longest in the world, measuring about 6.9 m in height, 400 feet each in the east and west and about 640 feet in the north and the south. The inner corridors are about 224 feet each in the east and the west and about 352 feet each in the north and the south. Their width varies from 15.5 feet to 17 feet in the east and west about 172 feet on the north and south with width varying 14.5 feet to 17 feet. The total length of these corridors is thus 3850 feet. There are about 1212 pillars in the outer corridor. Their height is about 30 feet from the floor to the center of the roof. The main tower or rajagopuram is 53 m tall. Most pillars are carved with individual compositions. At the beginning, Ramanathaswamy Temple was a thatched shed. The present structure was the work of many individuals spread over a number of centuries. The pride of place in the establishment for the Temple goes to the Setupatis of Ramanathapuram. In the seventeenth century, Dalavai Setupati built a portion of the main eastern Gopuram. In late eighteenth century, the world-famous third corridor was constructed by Muthuramalinga Setupati who lived for forty-nine years and ruled between 1763 and 1795. The corridor was called “Chokkatan Mandapam”. The Mukhya Pradhani (Chief Minister) was Muthuirullappa Pillai and the Chinna Pradhani (Deputy Chief Minister) was Krishna Iyengar. The Setupati’s statue and those of his two Pradhanis (ministers) can be seen at the western entrance to the third corridor.
The composite columns of Virabhadra holding sword and horn are found be additions of the Vijayanayagara kings during the early 1500s. Similar columns of Virabhadra are found in Adikesava Perumal Temple at Thiruvattaru, Meenakshi Temple at Madurai, Nellaiappar Temple at Tirunelveli, Kasi Viswanathar temple at Tenkasi, Krishnapuram Venkatachalapathy temple, Soundararajaperumal temple at Thadikombu, Srivilliputhur Andal temple, Srivaikuntanathan Permual temple at Srivaikuntam, Avudayarkovil, Vaishnava Nambi and Thirukurungudivalli Nachiar temple at Thirukkurungudi.
There are separate shrines for Ramanathaswamy and his consort goddess Parvathavardhini separated by a corridor. There are separate shrines for the goddess Vishalakshi, the utsava images, sayanagriha, Vishnu and Ganesha. There are various halls inside the temple, namely Anuppu Mandapam, Sukravara Mandapam, Setupati Mandapam, Kalyana Mandapam and Nandi Mandapam.
There are sixty-four Tīrthas (holy water bodies) in and around the island of Rameswaram, Tamil Nadu, India. According to Skānda Purāṇa, twenty-four of them are important. Bathing in these Tīrthas is a major aspect of the pilgrimage to Rameswaram and is considered equivalent to penance. Twenty-two of the Tīrthas are within the Rāmanāthasvāmī Temple. The number 22 indicates the 22 arrows in Rama’s quiver. The first and major one is called Agni Theertham, the sea (Bay of Bengal). The temple is one of the holiest Hindu Char Dham (four divine sites) sites comprising Badrinath, Puri and Dwarka. Though the origins are not clearly known, the Advaita school of Hinduism established by Sankaracharya, who created Hindu monastic institutions across India, attributes the origin of Char Dham to the seer. The four monasteries lie across the four corners of India and their attendant temples are Badrinath Temple at Badrinath in the North, Jagannath Temple at Puri in the East, Dwarakadheesh Temple at Dwarka in the West and Ramanathaswamy Temple at Rameswaram in the South. Though ideologically the temples are divided between the sects of Hinduism, namely Saivism and Vaishnavism, the Char Dham pilgrimage is an all Hindu affair. There are four abodes in Himalayas called Chota Char Dham (Chota meaning small): Badrinath, Kedarnath, Gangotri and Yamunotri – all of these lie at the foot hills of Himalayas. The name Chota was added during the mid of 20th century to differentiate the original Char Dhams. The journey across the four cardinal points in India is considered sacred by Hindus who aspire to visit these temples once in their lifetime. Traditionally the trip starts at the eastern end from Puri, proceeding in clockwise direction in a manner typically followed for circuambulation in Hindu temples.
As per Shiv Mahapuran, once Brahma (the Hindu God of creation) and Vishnu (the Hindu God of saving) had an argument in terms of supremacy of creation. To test them, Shiva pierced the three worlds as a huge endless pillar of light, the jyotirlinga. Vishnu and Brahma split their ways to downwards and upwards respectively to find the end of the light in either directions. Brahma lied that he found out the end, while Vishnu conceded his defeat. Shiva appeared as a second pillar of light and cursed Brahma that he would have no place in ceremonies while Vishnu would be worshipped till the end of eternity. The jyotirlinga is the supreme partless reality, out of which Shiva partly appears. The jyothirlinga shrines, thus are places where Shiva appeared as a fiery column of light. Originally, there were believed to be 64 jyothirlingas, of which 12 are considered to be very auspicious and holy. Each of the twelve jyothirlinga sites take the name of the presiding deity – each considered a different manifestation of Shiva. At all these sites, the primary image is the lingam representing the Stambha pillar, symbolizing the infinite nature of Shiva (without beginning or end). The twelve jyothirlinga are Somnath in Gujarat, Mallikarjuna at Srisailam in Andhra Pradesh, Mahakaleshwar at Ujjain in Madhya Pradesh, Omkareshwar in Madhya Pradesh, Kedarnath in Himalayas, Bhimashankar in Maharashtra, Viswanath at Varanasi in Uttar Pradesh, Triambakeshwar (Maharashtra), Vaidyanath at Deoghar in Jharkhand, Nageswar at Dwarka in Gujarat, Rameshwar at Rameswaram in Tamil Nadu and Grishneshwar at Aurangabad, Maharashtra.
Rameswaram located in the South is in the Indian state of Tamil Nadu. It is situated in the Gulf of Mannar at the very tip of the Indian peninsula. According to legends, this is the place where Lord Ram along with his brother Laxman and devotee Hanuman built a bridge (Rama Setu) to reach Sri Lanka to rescue his wife Sita who had been abducted earlier by Ravan, the ruler of Sri Lanka. The Ramanatha Swamy Temple dedicated to Lord Shiva occupies a major area of Rameswaram. The temple is believed to have been consecrated by Shri Rama Chandra. Rameswaram is significant for the Hindus as a pilgrimage to Benaras is incomplete without a pilgrimage to Rameswaram. The presiding deity here is in the form of a Linga with the name Sri Ramanatha Swamy, it also is one of the twelve Jyotirlingas.
Dwarka – Dwarkadhish Temple
The Dwarkadhish temple, also known as the Jagat Mandir and occasionally spelled Dwarakadheesh (Sanskrit and Hindi: द्वारकाधीश मन्दिर), is a Hindu temple dedicated to the god Krishna, who is worshiped here by the name Dwarkadhish, or ‘King of Dwarka’. The temple is located at Dwarka, Gujarat, India. The main shrine of the 5-storied building, supported by 72 pillars, is known as Jagat Mandir or Nija Mandir, archaeological findings suggest it to be 2,200 – 2,000 years old. Temple was enlarged in the 15th- 16th century. The Dwarkadhish Temple is a Pushtimarg temple, hence it follows the guidelines and rituals created by Vallabhacharya and Vitheleshnath.
According to tradition, the original temple was believed to have been built by Krishna’s grandson, Vajranabha, over the hari-griha (Lord Krishna’s residential place). The temple became part of the Char Dham pilgrimage considered sacred by Hindus in India, after Adi Shankaracharya, the 8th century Hindu theologian and philosopher, visited the shrine. The other three being comprising Rameswaram, Badrinath and Puri. Even today a memorial within the temple is dedicated to his visit. Dwarakadheesh is the 98th Divya Desam of Vishnu on the subcontinent, glorified in the Divya Prabandha sacred texts.
As per Hindu legend, Dwarka was built on a piece of land by Krishna that was reclaimed from the sea. Sage Durvasa once visited Krishna and his wife Rukmini. The sage wished that the pair took him to their palace. The pair readily agreed and started walking with the sage to their palace. After some distance, Rukmini got tired and she requested some water from Krishna. Krishna dug a mythical hole that brought in river Ganga to the place. Sage Durvasa was furious and cursed Rukmini to remain in the place. The temple where Rukmini’s shrine is found, is believed to the place where she stood.
The town of Dwarka in Gujarat has a history that dates back centuries, and mentioned in the Mahabharat epic as the Dwaraka Kingdom. Situated on the banks of river Gomti, the town is described in legend as the capital of Lord Krishna. Evidence such as a stone block with script, the way the stones were dressed showing that dowels had been used, and an examination of anchors found on the site suggest that the harbour site dates only to historical times, with some of the underwater structure being late Medieval. Coastal erosion was probably the cause of the destruction of what was an ancient port.
Hindus believe that the original temple was constructed by Vajranabh, the great grandson of Krishna, over the residential palace of Krishna.
The current temple in Chaulukya style is constructed in 15-16th century. The temple covers area of 27 metre by 21 metre with east-west length of 29 metre and north-south width of 23 metres. The tallest peak of the temple is 51.8 m high.
The flag atop the temple shows the sun and moon, which is believed to indicate that Krishna would be there till Sun and moon exist on earth. The flag is changed from 5 times a day, but the symbol remains the same. The temple has a five-story structure built on seventy-two pillars. The temple spire is 78.3m high. The temple is constructed of limestone which is still in pristine condition. The temple shows intricate sculptural detailing done by successions of dynasties that ruled the region. The structure was not expanded much by these works. There are two entrances to the temple. The main entrance (north entrance) is called “Moksha Dwara” (Door to Salvation). This entrance takes one to the main market. The south entrance is called “Swarga Dwara” (Gate to Heaven). Outside this doorway are 56 steps that leads to the Gomati River. The temple is open from 6.00 am to 1.00 pm and 5.00 pm to 9.30 pm. The Krishnajanmastami festival,or Gokulashtami, the birthday of Krishna was commissioned by Vallaba (1473-1531)
Dwarka located in the west is in the state of Gujarat, country India. The city derives its name from the word “Dwar” meaning door or gate in the Sanskrit language. It is located confluence to where the Gomti River merges into the Arabian Sea. However, this river Gomti is not the same Gomti River which is a tributary of Ganga River The city lies in the westernmost part of India. The legendary city of Dwarka was the dwelling place of Lord Krishna. It is believed that due to damage and destruction by the sea, Dwarka has submerged six times and modern day Dwarka is the 7th such city to be built in the area.
Badrinath – Badrinarayan Temple
Badrinath or Badrinarayan Temple is a Hindu temple dedicated to Vishnu which is situated in the town of Badrinath in Uttarakhand, India. The temple and town form one of the four Char Dham and Chota Char Dham pilgrimage sites. The temple is also one of the 108 Divya Desams dedicated to Vishnu, who is worshipped as Badrinath—holy shrines for Vaishnavites. It is open for six months every year (between the end of April and the beginning of November), because of extreme weather conditions in the Himalayanregion. The temple is located in Garhwal hill tracks in Chamoli district along the banks of Alaknanda River at an elevation of 3,133 m (10,279 ft) above the mean sea level. It is one of the most visited pilgrimage centres of India, having recorded 1,060,000 visits.
The image of the presiding deity worshipped in the temple is a 1 m (3.3 ft) tall, black stone statue of Vishnu in the form of Badrinarayan. The statue is considered by many Hindus to be one of eight swayam vyakta kshetras, or self-manifested statues of Vishnu.
Mata Murti Ka Mela, which commemorates the descent of river Ganges on mother earth, is the most prominent festival celebrated in the Badrinath Temple. Although Badrinath is located in North India, the head priest, or Rawal, is traditionally a Nambudiri Brahminchosen from the South Indian state of Kerala. The temple was included in the Uttar Pradesh state government Act No. 30/1948 as Act no. 16,1939, which later came to be known as Shri Badarinath and Shri Kedarnath Mandir Act. The committee nominated by the state government administers both the temples and has seventeen members on its board.
The temple is mentioned in ancient religious texts like Vishnu Purana and Skanda Purana. It is glorified in the Divya Prabandha, an early medieval Tamil canon of the Azhwar saints from the 6th–9th centuries AD.
The temple is located in Garhwal hill tracks along the banks of the Alaknanda River in Chamoli district in Uttarakhand, a state in North India. The hill tracks are located 3,133 m (10,279 ft) above the mean sea level. The Nar Parbat mountain is located opposite to the temple, while the Narayana Parbat is located behind the Neelakanta peak.
The temple has three structures: the Garbhagriha (sanctum), the Darshan Mandap (worship hall), and Sabha Mandap (convention hall). The conical-shaped roof of the sanctum, the garbhagriha, is approximately 15 m (49 ft) tall with a small cupola on top, covered with a gold gilt roof. The facade is built of stone and has arched windows. A broad stairway leads up to the main entrance, a tall, arched gateway. Just inside is a mandap, a large, pillared hall that leads to the sanctum, or main shrine area. The walls and pillars of the hall are covered with intricate carvings.
The main shrine houses the 1 m (3.3 ft) Shaligram (black stone) idol of Lord Badrinarayana, which is housed in a gold canopy under a Badri Tree. The idol of Lord Badrinarayana shows Him holding a Shankha (conch) and a Chakra (wheel) in two of His arms in a lifted posture and the other two arms resting on His 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 vahana 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), Nar and Narayan,Ghantakarna, 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.
There is no historical record about the temple, but there is a mention of the presiding deity Badrinath in Vedic scriptures(c. 1750–500 bc). According to some accounts, the temple was a Buddhist shrine till the 8th century and Adi Shankaraconverted it to a Hindu temple. The architecture of the temple resembling that of a Buddhist vihara (temple) and the brightly painted facade which is atypical of Buddhist temples leads to the argument. Other accounts relate that it was originally established as a pilgrimage site by Adi Shankara in the ninth century. It is believed that Shankara resided in the place for six years from ad 814 to 820. He resided six months in Badrinath and the rest of the year in Kedarnath. Hindu followers assert that he discovered the image of Badrinath in the Alaknanda River and enshrined it in a cave near the Tapt Kund hot springs. 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. They had other titles, including Shri 108 Basdrishcharyaparayan Garharaj Mahimahendra, Dharmabibhab and Dharamarakshak Sigamani.
The throne of Badrinath was named after the presiding deity; the king enjoyed ritual obeisance by the devotees before proceeding to the shrine. The practice was continued until the late 19th century. During the 16th century, the King of Garhwalmoved the murti to the present temple. When the state of Garhwal was divided, the Badrinath temple came under British rule but the king of Garhwal continued as the chairman of the management committee.
The temple has undergone several major renovations due to its age and damage by an avalanche. In the 17th century, the temple was expanded by the Kings of Garhwal. After significant damage in the great 1803 Himalayan earthquake, it was largely rebuilt by the King of Jaipur. It was still under renovation as late as the 1870s but these were completed by the time of the First World War. At that time, the town was still small, consisting of only the 20-odd huts housing the temple’s staff, but the number of pilgrims was usually between seven and ten thousand. The Kumbh Meld festival held every twelve years raised the number of visitors to 50,000. The temple also enjoyed revenue from the rents owed to it by various villages bequeathed by various rajas.
During 2006, the state government announced the area around Badrinath as a no-construction zone to curb illegal encroachment.
According to Hindu legend, god Vishnu sat in meditation at this place. During his meditation, Vishnu was unaware of cold weather. Lakshmi, his consort, protected him in the form of the Badri tree (jujube or Indian date). Pleased by the devotion of Lakshmi, Vishnu named the place Badrika Ashram. According to Atkinson (1979), the place used to be a jujube forest, which are not found there today. Vishnu in the form of Badrinath is depicted in the temple sitting in the padmasana posture. According to the legend, Vishnu was chastised by sage Narada, who saw Vishnu’s consort Lakshmi massaging his feet. Vishnu went to Badrinath to perform austerity, meditating for a long time in padmasana.
The Vishnu Purana narrates another version of the origins of Badrinath. According to the tradition, Dharam had two sons, Nar and Narayan—both of which are modern names of Himalayan mountains. They chose the place to spread their religion and each of them wed the spacious valleys in the Himalayas. Searching for an ideal place to set up a hermitage, they came across the other four Badris of the Pancha Badri, namely Bridha Badri, Yog Bhadri, Dhyan Badri and Bhavish Badri. They finally found the hot and cold spring behind the Alaknanda River and named it Badri Vishal.
The temple finds mention in several ancient books like Bhagavata Purana, Skanda Purana , and Mahabharata. According to the Bhagavata Purana, “[t]here in Badrikashram the Personality of Godhead (Vishnu), in his incarnation as the sages Nar and Narayana, had been undergoing great penance since time immemorial for the welfare of all living entities”. The Skanda Purana states that “[t]here are several sacred shrines in heaven, on earth, and in hell; but there is no shrine like Badrinath”. The area around Badrinath is also celebrated in Padma Purana as abounding in spiritual treasures. The Mahabharata revered the holy place as the one which can give salvation to devotees arriving close to if, while in other holy places they must perform religious ceremonies. The temple is revered in Nalayira Divya Prabandham, in 11 hymns in the 7th–9th century Vaishnava canon by Periazhwar and in 13 hymns in Thirumangai Azhwar. It is one of the 108 Divyadesam dedicated to Vishnu, who is worshipped as Badrinath
The Badrinath temple is one of five related shrines called Panch Badri, which are dedicated to the worship of Vishnu. The five temples are Vishal Badri – Badrinath Temple in Badrinath, Yogadhyan Badri located at Pandukeshwar, Bhavishya Badri located 17 km (10.6 mi) from Jyotirmath at Subain, Vridh Badri located 7 km (4.3 mi) from Jyotirmath in Animath and Adi Badri located 17 km (10.6 mi) from Karnaprayag. The temple is considered one of the holiest Hindu Char Dham (four divine) sites, comprising Rameswaram, Badrinath, Puri, and Dwarka. Although the temple’s origins are not clearly known, the Advaita school of Hinduism established by Adi Shankara attributes the origin of Char Dham to the seer. The four monasteries are located across the four corners of India and their attendant temples are Badrinath Temple at Badrinath in the North, Jagannath Temple at Puri in the East, Dwarakadheesh Temple at Dwarka in the West and Sri Sharada Peetam Sringeri at Sringeri, Karnataka in the South.
Though ideologically the temples are divided between the sects of Hinduism, namely Saivism and Vaishnavism, the Char Dham pilgrimage is an all-Hindu affair. There are four abodes in the Himalayas called Chota Char Dham (Chota meaning small): Badrinath, Kedarnath, Gangotri and Yamunotri—all of which lie in the foothills of the Himalayas. The name Chota was added during the mid of 20th century to differentiate the original Char Dhams. As the number of pilgrims to these places has increased in modern times, it is called Himalayan Char Dham.
The journey across the four cardinal points in India is considered sacred by Hindus, who aspire to visit these temples once in their lifetimes. Traditionally, the pilgrimage starts at the eastern end from Puri, proceeding clockwise in a manner typically followed for circumambulation in Hindu temples.
While all other three Dhams remains open throughout the year, only Badrinath Dham remains open for pilgrims darshan from April to October each year.
CHOTA CHAR DHAM
Another circuit of four ancient pilgrimage sites in the Indian state of Uttarakhand viz. Yamunotri, Gangotri, Kedarnath, and Badrinath is referred to as Chota Char Dham to differentiate it from this bigger circuit of Char Dham sites. These Chota Char Dham shrines are closed in winter due to snowfall and reopen for pilgrims with the advent of summer.
The popular attractions of Char Dham are:
Yamunotri, the seat of goddess Yamuna, is the first stopover of the Chardham yatra. It is the source of the Yamuna River. Lying at an altitude of 3293 meters above sea level, Yamunotri is situated in the Uttarkashi district of Uttaranchal. The main tourist attraction at Yamunotri is the Yamunotri temple, dedicated to the goddess Yamuna. Pilgrims worship Divya Shilla, a rock pillar, before entering the Yamunotri temple. There is another temple on the left bank of Yamuna, built by Maharaja Pratap Shah of Tehri Garhwal. Surya Kund, the thermal springs with temperature as high as 190°F, is a popular tourist destination. Janki Chatti is another well-known thermal springs.
Kharsali is famous for three-storied Shiva temple, carved of stones on the walls. It is dedicated to Lord Someshwar. Saptarishi Kund is a natural lake and is the beauty spot of Yamunotri. It is regarded as the origin of Yamuna River.
Gangotri is the seat of goddess Ganga. It is situated at a height of 3048 meters above sea level at Uttarkashi district in Uttaranchal. There is a temple devoted to the goddess Ganga. It was constructed by Amar Bahadur Thapa, the Gorkha Commander. The main attraction of Gangotri is Jalamagna Shivling, a natural rock Shivling which visible only in winters. It is where Lord Shiva received Ganga through his locks to lessen the impact of her fall. The Ganges is known as Bhagirathi at this point. Another main attraction is Gaumukh glacier. It is the origin of the Ganges lying at an altitude of 4200 meters above sea level. Tourists can enjoy trekking at Nandanvan. This 6 km trekking route offers a spectacular view of the Shivling. The Bhairon Valley is famous for its temple, devoted to Bhairavnath. The place is ideal for adventure lovers.
Kedarnath in Uttarkashi district of Uttaranchal is the source of the Mandakini River. Surrounded by snow-clad peaks, Kedarnath is favourite among tourists. The 1000 years old Kedarnath Temple, built by the Pandavas, is one of the architecture marvels in Kedarnath. The temple is devoted to Lord Shiva. It is carved out of heavy graystones. The temple features conical rock, ‘Garbha Griha’ for worship and assembly hall for pilgrims and visitors. A life-sized statue of the Nandi bull stands as guard outside the temple. Lying at the backdrop of the temple are the Kedardome peak and the Samadhi of Adi Guru Shankaracharya. There is Bhairavnath temple, dedicated to Lord Bhairav. The Chorabari Tal Lake or Gandhi Sarovar is at the edge of Mandakini river. Another attractive temple is the Gauri Kund temple, dedicated to Gauri.
With mesmerising Neelkanth peak in the background, Badrinath lies at the lap of Nar-Narayan Parvat. It is situated on the right banks of Alakananda River. The town derives its name from Badrinath temple. Due to its alluring sight, the place is coined the ‘Garhwal Queen’. It is in the Chamoli district of Uttaranchal. The Badrinath temple, built by Adi Guru Shankaracharya, is a hit among pilgrims. They enter the temple after taking a holy dip in the Tapt Kund, Narad Kund and Surya Kund. Mata Murti temple is devoted to the mother of Badrinath. Alka Puri, the source of Alakananda River, is the destination for adventurous tourists. Other popular attractions of Badrinath are Satopanth, Panch Prayag and Panch Badri.
How to Reach
Jolly Grant in Dehradun is the nearest airport.
Rishikesh and Kotdwar are the nearest railway stations.
Gangotri is well connected to main cities of Uttaranchal and other important cities of the country.