Thiruvannamalai Temple (Arunachaleshwara Temple)
Thiruvannamalai Temple: A Spiritual Journey in South India Thiruvannamalai Temple, also known as the Arunachaleshwara Temple. Located in the state of Tamil Nadu, Thiruvannamalai Temple is one of the most revered spiritual destinations in South India. Dedicated to Lord Shiva, the temple is situated at the base of the Arunachala Hill, which is considered to be a sacred mountain by the locals. The temple is known for its unique architecture, ancient traditions, and serene surroundings, making it a must-visit destination for both locals and tourists. History and Significance The history of Thiruvannamalai Temple can be traced back to the ancient times when it was considered to be a center of learning and culture. The temple was built by the Pallava dynasty in the 9th century and was later expanded by the Chola and Vijayanagara dynasties. The temple complex covers an area of 25 acres and has four towering gateway towers, known as gopurams, each representing a different direction. The main gopuram, which faces east, is the tallest and stands at a height of 66 meters. The temple is known for its association with the great saint, Ramana Maharshi, who spent most of his life meditating in the caves of the Arunachala Hill. The saint believed that the hill was a manifestation of Lord Shiva, and the temple was the abode of the divine. Today, the temple attracts thousands of devotees who come to offer their prayers and seek the blessings of Lord Shiva. Architecture and Features The architecture of Thiruvannamalai Temple is a blend of the Dravidian and Vijayanagara styles. The temple has several shrines, including the main sanctum, which houses the lingam, the symbolic representation of Lord Shiva. The sanctum is adorned with intricate carvings and sculptures, depicting scenes from Hindu mythology. The temple also has a thousand-pillar hall, which is a masterpiece of ancient engineering. The hall is made of granite and has intricately carved pillars, each with a unique design. The hall is also home to several sculptures and paintings, depicting the different forms of Lord Shiva. Another unique feature of the temple is the deepam festival, which is celebrated every year in the month of Karthikai (November/December). During the festival, a huge lamp is lit on top of the hill, which is visible from miles away. The festival is a symbol of the victory of light over darkness and attracts thousands of devotees who come to witness the spectacle. Spiritual Significance Thiruvannamalai Temple is considered to be one of the most sacred places in South India. The temple is believed to be a powerful center of spiritual energy, and devotees come here to seek the blessings of Lord Shiva. The temple is also known for its association with Advaita Vedanta, a school of Hindu philosophy that emphasizes the non-dual nature of the self and the universe. The temple is a popular destination for spiritual seekers who come here to meditate and seek enlightenment. The Arunachala Hill, which is considered to be a manifestation of Lord Shiva, is believed to be a powerful source of spiritual energy, and many seekers believe that meditating on the hill can help them attain spiritual liberation. Thiruvannamalai Temple is a unique blend of spirituality, history, and culture. The temple is a symbol of the rich heritage of South India and attracts thousands of devotees and tourists every year. The serene surroundings, ancient traditions, and unique architecture make the temple a must-visit destination for anyone interested in exploring the spiritual and cultural aspects of South India.
Gudimallam Temple, Andhra Pradesh
Gudimallam Temple, also known as Parasurameswara Swamy Temple, is a famous Hindu temple located in the district of Andhra Pradesh, near the town of Tirupati. This temple is one of the oldest in the region, dating back to the 3rd century BCE. It is dedicated to Lord Vishnu and is believed to be one of the Pancha Narasimha Kshetrams. The temple is situated on a small hill called Venkatagiri, which is surrounded by the beautiful Eastern Ghats. The architecture of the temple is typical of the Dravidian style, with a beautiful gopuram (tower) at the entrance. The temple complex is spread over an area of around 10 acres and includes several other smaller shrines. The main deity of the temple is Lord Chennakesava, who is a form of Lord Vishnu. The idol is made of black stone and is about 6 feet tall. It is believed that the idol was installed by the Pallava king Narasimhavarman I in the 7th century CE. The temple also has shrines dedicated to Lord Shiva and Lord Brahma. The temple has a rich history, and several legends are associated with it. One such legend is that the temple was built by a group of sages who were searching for a suitable place to perform their penance. They found the hill and the surrounding area to be perfect for their meditation and decided to build a temple in honor of Lord Vishnu. Another legend associated with the temple is that Lord Vishnu appeared in the dreams of the Pallava king Narasimhavarman I and instructed him to install the idol of Chennakesava in the temple. The king followed the instructions and built the temple. The temple is also known for its annual Brahmotsavam festival, which is celebrated with great fervor and enthusiasm. The festival lasts for 10 days and attracts thousands of devotees from all over the country. During the festival, the idol of Lord Chennakesava is taken out in a procession on a beautifully decorated chariot. Overall, Gudimallam Temple is a must-visit destination for anyone interested in Hindu mythology and architecture. The temple’s rich history, stunning architecture, and spiritual ambiance make it a unique and unforgettable experience.
Mata Mundeshwari Temple, Bihar
Mata Mundeswari Temple in Bihar, Kamiru, is one of the oldest and most revered temples in India. It is a temple dedicated to the worship of Goddess Mundeswari, who is also known as the Mother of the Universe. The temple is located in the district of Kaimur, which is about 135 kilometers away from the state capital of Patna. The history of the temple dates back to the 4th century AD. It is said that the temple was built during the Gupta dynasty and has been a place of worship for Hindus for centuries. The temple is built in the Nagara style of architecture and is believed to be one of the oldest temples in India. The temple is surrounded by lush greenery and is situated on a hilltop. It is a beautiful sight to behold and attracts thousands of visitors every year. The temple is also known for its intricate carvings and sculptures, which are a testament to the skill and craftsmanship of the artisans of the time. The main deity of the temple is Goddess Mundeswari, who is believed to be a manifestation of Goddess Shakti. The temple also houses idols of Lord Shiva, Lord Ganesha, and other Hindu deities. The temple is considered to be a sacred site and is a popular destination for pilgrims. One of the unique features of the temple is the presence of a natural spring, which is located inside the temple complex. The water from the spring is considered to be holy and is believed to have healing properties. Pilgrims come from far and wide to take a dip in the spring and offer prayers to the Goddess. The temple celebrates several festivals throughout the year, with the most important one being Navratri. Navratri is a nine-day festival that celebrates the triumph of good over evil. During this time, the temple is decorated with lights and flowers, and devotees offer prayers and perform rituals to honor the Goddess. In conclusion, Mata Mundeswari Temple in Bihar, Kamiru, is a sacred site that has stood the test of time. It is a testament to the rich cultural heritage of India and attracts visitors from all over the world. The temple is a must-visit for anyone interested in exploring the spiritual and cultural aspects of India.
Chaumukh Nath Mandir
Chaumukh Nath Mandir is a Hindu temple located in the small village of Nachna in Madhya Pradesh, India. It is known for its unique architecture and intricate carvings, making it a popular destination for tourists and devotees alike. The temple was built during the 10th century by the Pratihara dynasty and is dedicated to Lord Shiva. It is built in the North Indian Nagara style of temple architecture, which is characterized by its tall and curvilinear spire, multiple entrances, and intricate carvings. What sets Chaumukh Nath Mandir apart from other temples is its unique four-faced structure, also known as the chaumukh design. The temple has four entrances, each facing a different direction and leading to a separate chamber, each containing a Shiva lingam. This design symbolizes the four cardinal directions and emphasizes the importance of Shiva as the protector of the universe. The temple is adorned with intricate carvings depicting various scenes from Hindu mythology, such as Lord Shiva and Parvati, Vishnu and Lakshmi, and other gods and goddesses. The walls of the temple are also adorned with beautiful sculptures of elephants, lions, and other animals, adding to the temple’s grandeur. The temple’s architecture and design are not the only things that make it a significant destination for visitors. Chaumukh Nath Mandir is also home to many festivals and celebrations throughout the year, which draw devotees from all over India. The most significant of these celebrations is the Maha Shivaratri festival, which is celebrated with great fervor and devotion. During this festival, devotees flock to the temple to offer prayers and seek blessings from Lord Shiva. In recent years, the temple has also become a popular destination for tourists looking to explore the rich cultural heritage of India. The intricate carvings and unique architecture of the temple provide a glimpse into the artistic and architectural achievements of the ancient Indian civilization. Overall, chaumukhnath Mandir is an excellent example of the rich cultural heritage of India. Its unique four-faced design, intricate carvings, and important place in Hindu mythology make it a must-visit destination for anyone interested in exploring the country’s history and culture. find more Shiva temples located in india.
The Kailasha Temple, Ellora
The Kailasha or Kailashanatha Temple is the largest of the rock-cut Hindu temples in the Ellora Caves, Aurangabad District, Maharashtra, India. A megalith carved out of a rocky cliff face, it is considered one of the most remarkable rock temples in the world for its size, architecture and sculptural treatment, and “the climax of the rock-cut phase of Indian architecture”. The top of the superstructure above the sanctuary is 32.6 meters (107 ft) above the level of the courtyard below, although the rock face slopes down from the rear of the temple to the front. Archaeologists believe that it was made from a single rock. Kailasa Temple (Cave 16) is the largest of the 34 Buddhist, Jain and Hindu temples and monasteries known collectively as the Ellora Caves, which stretch for more than two kilometers (1.2 miles) along the cliff of tilted basalt at the site. Most of the excavation of the temple is generally attributed to the 8th century Rashtrakuta king Krishna I (rc 756 – 773), with some items completed later. The temple architecture shows traces of the Pallava and Chalukya styles. The temple contains a number of large-scale free-standing reliefs and sculptures equal to the architecture, though only traces of the paintings that originally decorated it remain. History The Kailasa temple lacks a dedicatory inscription, but there is no doubt that it was commissioned by a Rashtrakuta ruler. Its construction is generally attributed to the Rashtrakuta king Krishna I (r. 756-773 CE), based on two epigraphs linking the temple to “Krishnaraja”: The Vadodara (c. 812-813 CE) copper plate inscription of Karkaraja II (a ruler of a Rashtrakuta branch of Gujarat) records the grant of a village in present-day Gujarat. He mentions Krishnaraja as patron of Kailasanatha and also mentions a Shiva temple at Elapura (Ellora). He claims that the king built such a marvelous temple that even the gods and the architect were amazed. Most scholars believe that this is a reference to the Kailasa Shiva temple in Elora. Govinda Prabhu Varsha’s Kadaba grant appears to credit Krishnaraja with the construction of the temple. However, the attribution of the temple to Krishna I is not entirely certain because these epigraphs are not physically connected to the caves and do not date from Krishnaraja’s reign. Furthermore, the land grants issued by Krishna’s successors do not contain any reference to the Kailasa temple. The Kailasa temple features the use of multiple different architectural and sculptural styles. This, combined with its relatively large size, has led some scholars to believe that its construction spanned the reigns of several kings. Some of the reliefs in the temple are in the same style as that used in the Dashavatara cave (Cave 15), which is adjacent to the temple. The Dashavatara cave contains an inscription of Krishna’s predecessor and nephew Dantidurga (c.735–756 CE). Based on this, the art historian Hermann Goetz (1952) theorized that the construction of the Kailasa temple began during the reign of Dantidurga. Krishna enshrined the first complete version of it, which was much smaller than the current temple. According to Goetz, Dantidurga’s role in the construction of the temple must have been deliberately suppressed, as Krishna sidelined Dantidurga’s sons to claim the throne after his death. Based on analysis of the different styles, Goetz further hypothesized that later Rashtrakuta rulers also expanded the temple. These rulers include Dhruva Dharavarsha, Govinda III, Amoghavarsha, and Krishna III. According to Goetz, the 11th century Paramara ruler Bhoja commissioned the elephant and lion frieze on the lower plinth during his invasion of the Deccan, adding a new layer of paintings. Finally, Ahilyabai Holkar commissioned the last layer of paintings in the temple. MK Dhavalikar (1982) reviewed the temple architecture and concluded that most of the temple was completed during the reign of Krishna I, although he agreed with Goetz that some other parts of the temple complex can be dated to later rulers. . . According to Dhavalikar, Krishna completed the following components: the main shrine, its gateway, the nandi-mandapa, the lower story, the elephant-lion frieze, the court elephants, and the victory pillars. Dhavalikar admits that the most important sculpture in the temple, depicting Ravana shaking Kailasa Mountain, seems to have been built after the main building. This sculpture is considered one of the greatest pieces of Indian art, and it is possible that the temple came to be known as Kailasa after it. Dhavalikar theorizes that this sculpture was carved around 3-4 decades after the completion of the main shrine, based on its similarity to the Tandava sculpture in the Lankeshvar cave. H. Goetz dated this relief to the reign of Krishna III. Like Goetz, Dhavalikar attributes some other structures in the temple complex to later rulers. These include the Lankeshvar cave and the sanctuary of the river goddesses (possibly built during the reign of Govinda III). Dhavalikar further theorizes that the excavation of the Dashavatara cave, which began during the reign of Dantidurga, was completed during the reign of Krishna I. This explains the similarities between the sculptures in the two caves. Pallava- chalukya influence Dhavalikar noted that no major part of the monolithic temple appears to have been an afterthought: architectural evidence suggests that the entire temple was planned early on. The main shrine is very similar (although much larger) to the Virupaksha Temple in Pattadakal, which itself is a replica of the Kailasa temple in Kanchi. The Pattadakal Virupaksha Temple was commissioned by the Badami Chalukyas to commemorate their victory over the Pallavas, who had built the Kailasa temple in Kanchi. According to Virupaksha temple inscriptions, the Chalukyas brought the Pallava artists to Pattadakal after defeating the Pallavas. Dhavalikar theorizes that after defeating the Chalukyas, Krishna must have been impressed by the Virupaksha Temple located in his territory. As a result, he brought the sculptors and architects of the Virupaksha Temple (including some Pallava artists) to his own territory and hired them for the construction of the Kailasa temple at Ellora. If the architects of the
Thirumanancheri Temple
Thirumanancheri (Thiru Manam Cheri) is a village located near the Cauvery River in the Mayiladuthurai district. The name of the town comes from the god Shiva. Thirumanam means marriage; cheri denotes a town or village. Shiva married Parvathi at this place, thus the village is called Marriage (Thirumanancheri). Sri Kalyanasundareswarar temple is a popular place of visit for Hindus. It is one of the shrines of the 275 Paadal Petra Sthalams – Shiva Sthalams glorified in early medieval Tevaram poems by Tamil Saivite Nayanars Tirugnanasambandar and Tirunavukkarasar. Udhvaganathar Temple is another name for this temple. The Edirkolpadi Temple is another popular temple located nearby in the same city. It is said that Shiva as a groom was received at Ethirkolpaadi by his mother-in-law, Bharata Muni. How to reach Thirumanancheri is located in Mayiladuthurai taluk, near Kuttalam. It is on the road that connects Kumbakonam and Mayiladuthurai. The nearest railway junction is Mayiladuthurai Junction and the nearest railway station is Kuttalam. There are buses connecting the city with Chennai via Puducherry, Cuddalore, Chidambaram and Mayiladuthurai. Route No. 5 connects Mayiladuthurai with the temple.
Srikalahasti Temple, Chittoor
The Srikalahasti Temple is located in the city of Srikalahasti, in the state of Andhra Pradesh, India. It is one of the most famous Shiva temples in South India, and is said to be the site where Kannappa was ready to offer both eyes to cover the blood flowing from Siva’s linga before Siva stopped him and granted him moksha. . Srikalahasti Temple, located 36 km from Tirupati, is famous for its Vayu linga, one of the Panchabhoota Sthalams, which represents the wind. The temple is also considered Rahu-Ketu kshetra and Dakshina Kailasam. The inner temple was built around the 5th century and the outer temple was built in the 11th century by Rajendra Chola I, later the Chola kings and the Vijayanagara kings. Shiva in the aspect of him as Vayu is worshiped as Kalahasteeswara. History Around the 11th century, the Chola king Rajendra Chola I renovated the temple and built the main structure. The temple received contributions from various ruling dynasties such as the Chola dynasty and the Vijayanagar empire. The hall of one hundred pillars with intricate carvings was commissioned during Krishnadeva Raya’s regime in 1516 AD. The presiding deity of the Gnana Prasunambika Devi temple was born in Vellathurar Gotra of Senguntha Kaikolar. It is customary for the bride to bring her dowry home to her and deliver it to these Vellathurar villages at the Shiva Parvati wedding celebrated here. Architecture The temple was built by Rajendra Chola I. The main 120 ft (37 m) high gopuram and 100 pillar mandapam were built by Krishnadevaraya, the king of Vijayanagara in 1516. The presiding image of Shiva in the form of Linga is made of white stone. shaped like an elephant’s trunk. The temple faces south, while the sanctuary faces west. The temple is located on the slopes of a hill, although there is also a belief that the temple was carved out of a monolithic hill. There is a rock-cut shrine at Vinayaka, 2.7 m (9 ft) below ground level. Vallaba Ganapathi, Mahalakshmi-Ganpathi, and Sahasra Lingeswara are some of the rare images found in the temple. There is a great shrine to Jnanaprasanammba, the consort of Kalahatisvara. There are smaller shrines in the temple for Kasi Viswanatha, Annapurna, Suryanarayana, Sadyoganapathi, and Subramanya. There are two great halls, namely Sadyogi Mandapa and Jalkoti Mandapa. There are two bodies of water associated with Surya Pushkarani and Chandra Pushkarani. Culture The temple follows the Saivite tradition. Maha Shivaratri is the most important festival when thousands of devotees offer prayers to seek the blessings of the Lord. Mahasivaratri Brahmotsavams are celebrated in tandem with Maha Shivaratri for 13 days during which the Utsava murtis of Siva and Parvati will take Vahanams in a procession through the streets of the temple.
Mahabaleshwar Temple
The Mahabaleshwar Temple, Gokarna is a 4th century CE Hindu temple located in Gokarna, Uttara Kannada district, Karnataka state, India, which is built in the classical Dravidian architectural style. It is a place of religious pilgrimage. The temple faces the Gokarna beach on the Arabian Sea where Hindu pilgrims cleanse themselves before visiting the temple to worship. The temple deifies the Pranalinga (“the reality of God that can be grasped by the mind”) also called Atmalinga or Shiva Linga In legend, it is said that the temple deity will bestow immense blessings on the devotees, even those who only glimpse it. Currently, the temple’s administrative charge is held by an Oversight Committee under the chairmanship of Justice BN Srikrishna, a retired judge of the Honorable Supreme Court of India. Introduction The temple is one of the seven sacred Muktikshetras or Muktistala (“places of salvation”) in Karnataka. It is a place where many Karnataka Hindus perform funeral rites (rites of death) for their deceased. The other six Muktikshetras in Karnataka are in Udupi, Kollur, Subrahmanya, Kumbasi, Koteshvara, and Sankaranarayana. According to legend, the Atmalinga was forcibly placed in Gokarna, in the temple compound where it is now deified. He was Ravana, the demon king of Lanka, known from the epic, Ravana had brought him there from Mount Kailash in the Himalayas. The first construction of the temple was carried out by King Mayurasharma of the Kadamba dynasty (reign 345 CE – 365 CE). Again, legend holds that Mayurasharma wished to learn about the Vedic rites and the Ashwamedha Yagna (ritual of horse sacrifice). He traveled to Kanchipuram, an important center of religious learning, but there he was insulted by a horse guard. He was angry and vowed to defeat the ruling Pallava dynasty. After defeating the Pallavas, the king asked some priests to perform a daily yajna to maintain their sovereignty over the region. Mayurasharma’s son, King Kangavarma, brought Brahmin families of different lineages to maintain the administration in the temple. The classical Sanskrit writer, Kalidasa, mentions the “Lord of Gokarna” in his 4th century work, Raghuvamsha. The Gokarna temple is recorded as one of the Paadal Petra Sthalams in the 7th century Tevaram by Appar and Sambandar wrote a canon of devotional poetry. The temple is a large complex of shrines and much of it belongs to the later Vijayanagara period (1336-1646 CE). A Vijayanagara emperor once visited the temple and was weighed in gold. During the 17th century reign of Queen Chennammaji and her son Soma Sekharanayaka of Keladi, Visvesvaraya of Halasunadu-Kundapura built the Chandrasala and Nandi pavilions. In 1665, the warrior king, Shivaji (1630 CE-1680 CE) worshiped at the Mahabaleshwar temple after dissolving his army at Gokarna. In 1676, Fryer, an English traveler, visited Gokarna during the Maha Shivaratri festival and wrote in detail about it in the temple. Location The temple is located on the shores of the Arabian Sea on the west coast of India, near the city of Karwar. It is located in lush green surroundings in the holy city of Gokarna (also spelled “Gokarn”) in Uttara Kannada (or northern Kannada district). Gokarna is located between the Gangavalli and Aganashini rivers. National Highway 66 (NH66), a coastal highway in the Western Ghats (from Kanyakumari to Mumbai), passes near Gokarna. The city is 56 kilometers (35 miles) from Karwar, 252 kilometers (157 miles) from Mangalore, 145 kilometers (90 miles) from Hubli and 450 kilometers (280 miles) from Bangalore. The nearest airport is in Panaji, Goa, 155 kilometers (96 miles) away. Temple Structure The temple is built of granite in the Dravidian architectural style. The Atmalinga is enshrined in the temple on a square Peetha Saligram (pedestal). The pedestal has a small hole in its center from where the devotees can see the upper part of the Atmalinga. Foreigners, including practicing Hindus of non-Indian (Western) origin, cannot enter the sanctum-sanctorum and see the Shivalinga. Legend Ancient temple legend as narrated links Ravana of the Ramayana, the demon king of Lanka, not only to the deified Shiva Linga at the Mahabaleshwar Temple, but also to the Bhadra Kali temple in Gokarna. The legend also provides the etymology of the name of the place, “Gokarna”. Ravana’s mother, a faithful devotee of Lord Shiva, was worshiping a Shiva Linga to bring prosperity to her son. Indra, the Lord of Heaven, who was jealous of this worship, stole the Shiva Linga and threw it into the sea. Ravana’s distraught mother went on a hunger strike when she interrupted her devotional worship of Shiva. Then Ravana promised his mother that he would go to Mount Kailash, the abode of Lord Shiva, and bring the main Atmalinga for her worship. Then Ravana performed severe penance on Mount Kailash to please Lord Shiva and also sang, with his melodious voice, praises to Shiva (Shiva Tandava Stotram). He even cut off his own head and made a harp from strings taken from his skin and intestine. Lord Shiva was pleased, appeared before him and asked what he wanted. Ravana requests the Atma-Linga as his blessing. Lord Shiva agrees to give him the blessing on the condition that he never places himself on the ground. If the Atma-Linga were ever to be placed on the ground, he would remain rooted in that place. Having obtained his blessing, Ravana set out on his journey back to Lanka. When Ravana approached Gokarna, Lord Vishnu hid the sun to give the appearance of a twilight. Ravana now had to perform the evening rituals for him but he was worried that with the Atma-Linga in his hands, he could not do it. At that moment, Lord Ganesha disguised as a brahmin boy approached him. Ravana asked him to hold the Atma-Linga until he performed his rituals and asked him not to place it on the ground. Ganesh made an agreement with him saying that he would call Ravana three times, and if Ravana did not return within that time, he would place the Atma-Linga on
Jageshwar Dham, Almora
The Jageshwar Temples, also known as Jageswar Temples or Jageshwar Valley Temples, are a group of 124 ancient Hindu temples dating from between the 7th and 14th centuries near Almora, in the Indian Himalayan state of Uttarakhand. The valley has several groups of temples, such as the Dandeshwar and Jageshwar sites. Some places have attracted the construction of new temples during the 20th century. Together, these groups above the valley consist of more than 200 structural temples built from carved stone. Many are small, while a few are substantial. They predominantly illustrate the Nagara architectural style of North India with a few exceptions showing South and Central Indian style designs, many are dedicated to the god Shiva, while others in the immediate vicinity are dedicated to the god Vishnu, the goddesses Shakti and Surya traditions of Hinduism. Jageshwar is a Hindu pilgrimage city and one of the Dhams (pilgrimage region) in the tradition of Shaivism. The site is protected by Indian laws and managed by the Archaeological Survey of India (ASI). It includes the Dandeshwar Temple, the Chandi-ka Temple, the Jageshwar Temple, the Kuber Temple, the Mritunjaya Temple, Nanda Devi or Nau Durga, the Nava-grah Temple, a pyramid shrine, and the Surya Temple. The site celebrates the Jageshwar monsoon festival during the Hindu calendar month of Shravan (overlaps with July-August) and the annual Maha Shivratri Mela (Shivratri festival), which takes place in early spring. History The origins of the site of the Jageshwar temples are unclear. Its remote location has limited his studies and academic attention. The site shows evidence of different architectural styles and construction periods for both temples and stone stelae, ranging from the 7th to the 12th century, and then into modern times. Estimates for the same temple or stela vary widely, sometimes 1,400 years. According to the ASI, some belong to the post-Gupta or the second half of the 1st millennium while others belong to the 2nd millennium. Some colonial-era conjectures attribute them to the Katyuri or Chand hill dynasties, but there is no textual or epigraphic evidence to support or refute these proposals. Another prevailing theory is that Adi Shankara built some of these temples, but again there is no textual or epigraphic evidence to support this claim. Instead, the architectural features and style of some of these Hindu temples are from the early 7th century, which is between 50 and 100 years before Adi Shankara (c. 788-820 CE) lived. The lack of systematic studies of Indian temples and ruins in many parts of the remote Himalayan regions limits what can be said about the chronological sequence of monuments in the Jageshwar Valley. According to Chanchani, the valley likely reached a prominent position in Indian architecture in the 10th century, with the earliest monuments from the 7th century. The valley has two main groups of Hindu temples and several roadside shrines. Of these, some 151 temples have been numbered by ASI as protected monuments prior to the 12th century. The two largest groups are locally called Dandeshwar group temples (Dandeshwar samuh mandir, 15 temples) and Jageshwar group temples (Jageshwar samuh mandir, 124 temples). Of these, temple numbers 37, 76, and 146 are the largest, all dating from the last centuries of the first millennium. In the historical text, Jageshwar is also known as Yageshvara. Jageshwar was once the center of Lakulish Shaivism, probably by monks and immigrants who left the plains of the Indian subcontinent from places like Gujarat and settled in the high mountains. [citation needed] The temple site, over time, positioned and grew as sacred geography in the form of the North (Uttara) Kashi (Varanasi). Description The Jageshwar group of temples is similar to a large historical group of Hindu temples found in the Indian subcontinent. For example, a similar group is seen near Bhubhaneswar, Odisha in the Lingaraja group of temples. Another large group of stone temples is illustrated in the Batesvar complex in the Chambal valley of Madhya Pradesh. Almost all the small and large temples in the Jageshwar Valley, says Chanchani, have “simple square-plan shrines bounded by smooth walls and stepped superstructures.” Some important monuments in the Jageshwar Valley include: Temple 47, located on the site of Jageshwar, is a Valabhi Nagara-style superstructure with a 7th or 8th century chariot vault. Its western wall was crowned with a stele of Vinadhara Shiva (lute with the legend of Shiva, Shaivism), the north wall with a stele of Ganesha (pan-Hindu) and the east wall with yoga interpreting Saptamatrikas (seven mothers, Shaktism tradition) . Temple 2, found on the site of Jageshwar, is another early temple with a stepped tower in the curvilinear Latin Nagara style. Its square sanctuary is preceded by a small vestibule (antarala). The platform and base molding resemble Temple 47. The tower is topped with a toothed disk (amalaka) and on top is a hypetral linga. The walls of this temple have niches, while above the door of the sanctuary there is an attic with the three-faced Shiva carved on it. The temple also has a relief carving from the 7th or 8th century that shows Lakulisa sitting on a lotus in the water, in a yoga asana doing meditation where the gods approach her from the heavens and the yogis surround her. El Templo 145, que se encuentra en el sitio de Dandeshwar, también es un templo de los siglos VII y VIII, pero exhibe un tercer estilo distinto que sugiere una aceptación y proliferación de la diversidad de artistas. Su torre consta de series apiladas de amalaka en forma de discos dentados de diámetro cada vez menor. Debajo está el santuario cuadrado (garbha griya) cuyo marco de puerta y mandapa están formados por pilares cuadrados. Dentro del lugar sagrado hay un chaturmukha Shiva linga, cada rostro mirando a una dirección cardinal. Temple 76, found at the Jageshwar site, is another first millennium temple on the site, but it is substantial. It is dedicated to the Mrityunjaya form of Shiva, or the one who conquered
Tungnath Highest Shiva Temple Rudraprayag
Tungnath is one of the tallest Shiva temples in the world and is the tallest of the five Panch Kedar temples located in the Rudraprayag district in the Indian state of Uttarakhand. The Tungnath Mountains (literal meaning: Lord of the Peaks) form the valleys of the Mandakini and Alaknanda rivers. It is located at an altitude of 3,470 m (11,385 ft) and just below Chandrashila Peak. and is the second in the hierarchical order of the Panch Kedars. It has a rich legend linked to the Pandavas, heroes of the Mahabharata epic. Worship The priest of this temple is a local Brahmin from the village of Makku, unlike the other temples in Kedar where the priests are from South India, a tradition established by the 8th century Hindu seer Sankaracharya. The Maithani Brahmins are also said to officiate as priests in this temple. During the winter season, the temple is closed and the symbolic image of the deity and the temple priests are moved to Makkumath, which is 29 km from here. It is near Duggalbitha 10 km (6 miles) before Chopta towards Ukhimath. Geography Tungnath is on top of the ridge that divides the waters of the Mandakini River (which rises at Kedarnath) from those of the Alaknanda River (which rises at Badrinath). The Tungnath Peak on this ridge is the source of three springs, which form the Akashkamini River. The temple is located about 2 km (1.2 miles) below Chandrashila Peak (3690 m (12,106 feet)). The road to Chopta is just below this ridge and therefore provides the shortest bridle path to walk to the temple from Chopta, in a short distance of about 5 km (3.1 miles). From the top of Chandrashila Peak, you could see picturesque views of the Himalayas comprising the snow-capped peaks of Nanda Devi, Panch Chuli, Banderpoonch, Kedarnath, Chaukhamba, and Neelkanth on one side, and the Garhwal Valley on the opposite side. The valley between Chopta and Tunganath temple has forested hills with rich alpine meadows with low rhododendron mounts and also agricultural fields. Rhododendrons, when in full bloom during March, display stunning colors ranging from crimson to pink. Here is a high altitude botanical station of Garhwal University. Near the top of the temple, there is a forest lodge in Dugalibetta, just opposite the Kedarnath chain of hills. The Kedarnath Wildlife Sanctuary, also called the Kedarnath Musk Deer Sanctuary, established in 1972 to preserve the endangered musk deer, found in the region, also has a musk deer breeding center in Kharchula Kharak, near Chopta. Climate The climate is generally cool throughout the year. Summers are pleasant, with an average temperature of around 16 degrees Celsius during the day. Winters are very cold and the temperature drops below freezing very frequently. The best time to visit the temple is from April to September. Due to heavy snowfall, Tungnath Temple is closed for about 6 months during winter.