Showing posts with label Amazing Temples in India. Show all posts
Showing posts with label Amazing Temples in India. Show all posts

Sunday, August 29, 2010

Architecture of the Hindu temple



Ancient Indian thought divides time into four different periods. These durations are referred to as the Krta; Treta; Dvapara; and Kali.

The first of these divisions (Krta), is also known as satya-yuga, or the Age of Truth. This was a golden age without envy, malice or deceit, characterized by righteousness. All people belonged to one caste, and there was only one god who lived amongst the humans as one of them.

In the next span (Treta-yuga), the righteousness of the previous age decreased by one fourth. The chief virtue of this age was knowledge. The presence of gods was scarce and they descended to earth only when men invoked them in rituals and sacrifices. These deities were recognizable by all.

In the third great division of time, righteousness existed only in half measure of that in the first division. Disease, misery and the castes came into existence in this age. The gods multiplied. Men made their own images, worshipped them, and the divinities would come down in disguised forms. But these disguised deities were recognizable only by that specific worshipper.


Kali-yuga is the present age of mankind in which we live, the first three ages having already elapsed. It is believed that this age began at midnight between February 17 and 18, 3102 B.C. Righteousness is now one-tenth of that in the first age. True worship and sacrifice are now lost. It is a time of anger, lust, passion, pride, and discord. There is an excessive preoccupation with things material and sexual.


Temples appeared on the horizon only in the Kali-yuga. During this existing last phase, temples (as public shrines), began to be built and icons installed. But the gods ceased to come down and appear in their own or disguised forms. However, their presence could be felt when the icons were properly enshrined, and the temples correctly built. In contrast to the previous periods when the gods were available to all equally, now it is only the priests, belonging to a traditional hierarchy of professional worshippers, who are the competent individuals to compel this presence.


From the contemporary point of view, temples act as safe haven where ordinary mortals like us can feel themselves free from the constant vagaries of everyday existence, and communicate personally with god. But our age is individualistic if nothing else. Each of us requires our own conception of the deity based on our individual cultural rooting. In this context it is interesting to observe that the word ‘temple,’ and ‘contemplate’ both share the same origin from the Roman word ‘templum,’ which means a sacred enclosure. Indeed, strictly speaking, where there is no contemplation, there is no temple. It is an irony of our age that this individualistic contemplative factor, associated with a temple, is taken to be its highest positive virtue, while according to the fact of legend it is but a limitation which arose due to our continuous spiritual impoverishment over the ages. We have lost the divine who resided amongst us (Krta Yuga), which is the same as saying that once man was divine himself.


But this is not to belittle the importance of the temple as a center for spiritual nourishment in our present context, rather an affirmation of their invaluable significance in providing succour to the modern man in an environment and manner that suits the typical requirements of the age in which we exist.


Making of the Temple

The first step towards the construction of a temple is the selection of land. Even though any land may be considered suitable provided the necessary rituals are performed for its sanctification, the ancient texts nevertheless have the following to say in this matter: “The gods always play where groves, rivers, mountains and springs are near, and in towns with pleasure gardens.” Not surprisingly thus, many of India’s ancient surviving temples can be seen to have been built in lush valleys or groves, where the environment is thought to be particularly suitable for building a residence for the gods.

No matter where it is situated, one essential factor for the existence of a temple is water. Water is considered a purifying element in all major traditions of the world, and if not available in reality, it must be present in at least a symbolic representation in the Hindu temple. Water, the purifying, fertilizing element being present, its current, which is the river of life, can be forded into inner realization and the pilgrim can cross over to the other shore (metaphysical).

The practical preparations for building a temple are invested with great ritual significance and magical fertility symbolism. The prospective site is first inspected for the ‘type,’ of the soil it contains. This includes determining its color and smell. Each of these defining characteristics is divided into four categories, which are then further associated with one of the four castes:

- White Soil: Brahmin
- Red Soil: Kshatriya (warrior caste)
- Yellow Soil: Vaishya
- Black Soil: Shudra

Similarly for the smell and taste:

- Sweet: Brahmin
- Sour: Kshatriya
- Bitter: Vaishya
- Astringent: Shudra (a reminder perhaps of the raw-deal which they have often been given in life)

The color and taste of the soil determines the “caste” of the temple, i.e., the social group to which it will be particularly favourable. Thus the patron of the temple can choose an auspicious site specifically favourable to himself and his social environment.

After these preliminary investigations, the selected ground needs to be tilled and levelled:

Tilling: When the ground is tilled and ploughed, the past ceases to count; new life is entrusted to the soil and another cycle of production begins, an assurance that the rhythm of nature has not been interfered with. Before laying of the actual foundation, the Earth Goddess herself is impregnated in a symbolic process known as ankura-arpana, ankura meaning seed and arpana signifying offering. In this process, a seed is planted at the selected site on an auspicious day and its germination is observed after a few days. If the growth is satisfactory, the land is deemed suitable for the temple. The germination of the seed is a metaphor for the fulfilment of the inherent potentialities which lie hidden in Mother Earth, and which by extension are now transferred to the sacred structure destined to come over it.

Levelling: It is extremely important that the ground from which the temple is to rise is regarded as being throughout an equal intellectual plane, which is the significance behind the levelling of the land. It is also an indication that order has been established in a wild, unruly, and errant world.

Now that the earth has been ploughed, tilled and levelled, it is ready for the drawing of the vastu-purusha mandala, the metaphysical plan of the temple.


The Metaphysical Architecture of the Temple

The basic plan of a Hindu temple is an expression of sacred geometry where the temple is visualized as a grand mandala. By sacred geometry we mean a science which has as its purpose the accurate laying out of the temple ground plan in relation to the cardinal directions and the heavens. Characteristically, a mandala is a sacred shape consisting of the intersection of a circle and a square.

The square shape is symbolic of earth, signifying the four directions which bind and define it. Indeed, in Hindu thought whatever concerns terrestrial life is governed by the number four (four castes; the four Vedas etc.). Similarly, the circle is logically the perfect metaphor for heaven since it is a perfect shape, without beginning or end, signifying timelessness and eternity, a characteristically divine attribute. Thus a mandala (and by extension the temple) is the meeting ground of heaven and earth.

These considerations make the actual preparation of the site and laying of the foundation doubly important. Understandably, the whole process is heavily immersed in rituals right from the selection of the site to the actual beginning of construction. Indeed, it continues to be a custom in India that whenever a building is sought to be constructed, the area on which it first comes up is ceremonially propitiated. The idea being that the extent of the earth necessary for such construction must be reclaimed from the gods and goblins that own and inhabit that area. This ritual is known as the ‘pacification of the site.’ There is an interesting legend behind it:

Once when Shiva was engaged in a fierce battle with the demon Andhaka, a drop of sweat fell from Shiva’s forehead to the ground, accompanied by a loud thunder. This drop transformed into a ravenously hungry monster, who attempted to destroy the three worlds. The gods and divine spirits, however, rushed at once on to him and held him down. When the demon fell on the ground face downwards, the deities lodged themselves on to the different parts of his body and pressed him down. It is because of this reason that the recumbent individual came to be known as ‘Vastu,’ which means the lodgement of the gods. He is pictured as lying down inside the mandala with his arms and legs so folded as to cover the whole area, and his head pushed into the north-eastern corner of the square. As many as forty-five gods are lodged on his body directly on the limbs and joints.


This vastu-purusha is the spirit in mother-earth which needs to be pacified and is regarded as a demon whose permission is necessary before any construction can come up on the site. At the same time, care is taken to propitiate the deities that hold him down, for it is important that he should not get up. To facilitate the task of the temple-architect, the vastu-mandala is divided into square grids with the lodging of the respective deities clearly marked. It also has represented on it the thirty-two nakshatras, the constellations that the moon passes through on its monthly course. In an ideal temple, these deities should be situated exactly as delineated in the mandala.


In the central grid of the vastu-mandala sits Brahma, the archetypal creator, endowed with four faces looking simultaneously in all directions. He is thus conceived as the ever-present superintending genius of the site. At this exact central point is established the most important structure of the sacred complex, where the patron deity of the temple is installed. Paradoxically this area is the most unadorned and least decorated part of the temple, almost as if it is created in an inverse proportion to its spiritual importance. Referred to as the sanctum sanctorum, it is the most auspicious region in the whole complex. It has no pillars, windows or ventilators. In addition to a metaphysical aspect, this shutting off of air and light has a practical side to it too. It was meant to preserve the icon, which, in olden days, was often made of wood. Also, besides preventing the ill effects of weathering, the dark interior adds to the mystery of the divine presence.

Throughout all subsequent developments in temple architecture, however spectacular and grandiose, this main shrine room remains the small, dark cave that it has been from the beginning. Indeed it has been postulated (both by archaeology and legend), that the temple developed from the cave-shrine of the extremely remote past. This is another instance in Hinduism where the primitive and the modern, along with all the developments in-between, can be seen to co-exist remarkably and peacefully.


When the devotee enters a temple, he is actually entering into a mandala and therefore participating in a power-field. The field enclosures and pavilions through which he must pass to reach the sanctum are symbolic. They represent the phases of progress in a man’s journey towards divine beatitude. In accordance with this scheme of transition, architectural and sculptural details vary from phase to phase in the devotee’s onward movement, gradually preparing him for the ultimate, awesome experience, which awaits him in the shrine.

This process mirrors the four-phased spiritual evolution envisaged in yoga, namely the waking state (jagrat); dream state (swapna); the state of deep sleep (sushupti); and finally the Highest state of awareness known in Sanskrit as turiya. This evolution takes place as follows:

On reaching the main gateway, the worshipper first bends down and touches the threshold before crossing it. This marks for him the fact that the transition from the way of the world to the way of god has been initiated. Entering the gateway, he or she is greeted by a host of secular figures on the outer walls. These secular images are the mortal, outward and diverse manifestations of the divinity enshrined inside. In this lies a partial explanation behind the often explicit erotic imagery carved on the outer walls of temples like those at Khajuraho, where the deity inside remains untouched by these sensuous occurrences. Such images awaken the devotee to his mortal state of existence (wakefulness). The process of contemplation has already begun.

As he proceeds, carvings of mythological themes, legendary subjects, mythical animals and unusual motifs abound. They are designed to take one away from the dull and commonplace reality, and uplift the worshipper to the dreamy state.
The immediate pavilion and vestibule before the icon are restrained in sculptural decorations, and the prevailing darkness of these areas are suggestive of sleep-like conditions.


Finally the shrine, devoid of any ornamentation, and with its plainly adorned entrance, leads the devotee further to the highest achievable state of consciousness, that of semi-tranquillity (turiya), where all boundaries vanish and the universe stands forth in its primordial glory. It signifies the coming to rest of all differentiated, relative existence. This utterly quiet, peaceful and blissful state is the ultimate aim of all spiritual activity. The devotee is now fully-absorbed in the beauty and serenity of the icon. He or she is now in the inner square of Brahma in the vastu- mandala, and in direct communion with the chief source of power in the temple.

The thought behind the design of a temple is a continuation of Upanishadic analogy, in which the atman (soul or the divine aspect in each of us) is likened to an embryo within a womb or to something hidden in a cave. Also says the Mundaka Upanishad: ‘The atman lives where our arteries meet (in the heart), as the spokes of the wheel meet at the hub.’ Hence, it is at the heart center that the main deity is enshrined. Befittingly thus, this sanctum sanctorum is technically known as the garba-griha (womb-house).

The garbhagriha is almost always surrounded by a circumambulatory path, around which the devotee walks in a clockwise direction. In Hindu and Buddhist thought, this represents an encircling of the universe itself.

No description of the Hindu temple can be complete without a mention of the tall, often pyramid-like structure shooting up the landscape and dominating the skyline.

This element of temple architecture is known as ‘shikhara,’ meaning peak (mountain). It marks the location of the shrine room and rises directly above it. This is an expression of the ancient ideal believing the gods to reside in the mountains. Indeed, in South India the temple spire is frequently carved with images of gods, the shikhara being conceived as mount Meru, the mythical mountain-axis of the universe, on the slopes of which the gods reside.

In North India too, it is worthwhile here to note, most goddess shrines are located on mountain tops. Since it rises just above the central shrine, the shikhara is both the physical and spiritual axis of the temple, symbolizing the upward aspiration of the devotee, a potent metaphor for his ascent to enlightenment.

Conclusion

Man lost the divinity within himself. His intuition, which is nothing but a state of primordial alertness, continues to strive towards the archetypal perfect state where there is no distinction between man and god (or woman and goddess). The Hindu Temple sets out to resolve this deficiency in our lives by dissolving the boundaries between man and divinity. This is achieved by putting into practice the belief that the temple, the human body, and the sacred mountain and cave, represent aspects of the same divine symmetry.

Truly, the most modern man can survive only because the most ancient traditions are alive in him. The solution to man’s problems is always archaic. The architecture of the Hindu temple recreates the archetypal environment of an era when there was no need for such an architecture.


Sunday, August 22, 2010

Hindu City - Hidden in secret - Angkor Wat

Ankor Wat
One of the most archeological site of South East Asia, stretching over 400 km2 along with the forested area is Angkor which is the name formally given to the region of Cambodia which served as the base of Khmer empire that bloomed from 13th to 19th century A.D. The word Angkor is actually originated from the Sanskrit word "nagara" which literally resembles a city.The Khmer Hindu monarch King Jayavarman II who called himself as the universal monarch and god-king of Cambodia began the Angkorian period by 800 A.D



Sunset at Ankor Wat
The Angkor Civilization or Khmer Civilization is the name given to an important civilization of southeast Asia, including all of Cambodia and southeastern Thailand and northern Vietnam, with its classic period dated roughly between 800 to 1300 AD. It is also the name of one of the medieval Khmer capital cities, containing some of the most spectacular temples in the world.


It is actually located 200 miles north-west of current capital  city Phnom Penh and is surrounded by jungle. The nearby town of Siem Riep has become a tourist destination on account of Angkor. The city of Angkor is filled with more than a thousand temples and other architectural accomplishments but the greatest sight is the temple of Angkor Wat. 


History 

The ancestors of the Angkor civilization are thought to have migrated into Cambodia along the Mekong River during the 3rd millennium BC. Their original center, established by 1000 BC, was located on the shore of large lake called Tonle Sap, but a truly sophisticated (and enormous) irrigation system allowed the spread of the civilization into the countryside away from the lake.
Hidden temple in Ankor Wat
The Khmer society was a cosmopolitan blend of Pali and Sanskrit rituals resulting from a combined Hindu and High Buddhist belief system, probably the effects of Cambodia's role in the extensive trade system connecting Rome, India and China during the last few centuries BC.The Khmer society was led by an extensive court system with both religious and secular nobles, artisans, fishermen and rice farmers, soldiers, and elephant keepers; Angkor was protected by an army using elephants. The end of Angkor came in the mid-14th century, and was partly brought about by a change in religious belief in the region, from Hinduism and High Buddhism to more democratic Buddhist practices. At the same, an environmental collapse is seen by some scholars as having a role in the disappearance of Angkor.

Dawn at Ankor Wat
The place is famous for several stone temples ranging in scale from nondescript piles of brick rubble scattered through rice fields to the magnificent Angkor Wat, said to be the world's largest single religious monument. Many of the temples at Angkor have been restored, and together they comprise the most significant site of Khmer architecture. Visitor numbers approach two million annually. In the year 2007 the place was declared as the largest preindustrial city of the world covering an urban area of about 3000 square kilomaters.
Sunset at Ankor

The temples of Angkor, built by the Khmer civilization between 802 and 1220 AD, represent one of humankind's most astonishing and enduring architectural achievements. From Angkor the Khmer kings ruled over a vast domain that reached from Vietnam to China to the Bay of Bengal. The structures one sees at Angkor today, more than 100 stone temples in all, are the surviving remains of a grand religious, social and administrative metropolis whose other buildings - palaces, public buildings, and houses - were built of wood and are long since decayed and gone.
Angkor Archaeological Park contains the magnificent remains of the different capitals of the Khmer Empire, from the 9th to the 15th century. They include the famous Temple of Angkor Wat and, at Angkor Thom, the Bayon Temple with its countless sculptural decorations. UNESCO has set up a wide-ranging programme to safeguard this symbolic site and its surroundings.

About Temples


Full view Ankor Wat
Many of the temples of the area are Buddhist, but Angkor Wat is a Hindu temple dedicated to the God Vishnu. The temple is surrounded by a moat and encompasses an area of 1,500m by 1,300m (approximately 1 square mile). There are numerous smaller buildings that make up the Angkor Wat compound, and there is elaborate sculpture and carving on every surface. The bas-relief carvings show scenes from mythology, ancient battles, and other aspects of Khmer life. The 5 rounded towers give the temple a distinctive profile. Angkor Wat took 37 years to complete with a work force of more than 50,000 men.

The temple is the epitome of the high classical style of Khmer architecture. It has become a symbol of Cambodia, appearing on its national flag, and it is the country's prime attraction for visitors.Dedicated to the Hindu Gods Shiva, Brahma, and Vishnu. It was a holy place for many. But soon in the ruling of King Jayavaraman VII decided that the Gods of Hinduism had failed him. Buddhism was prevalent in the construction of Angkor Thom, a new nearby capital. The Hindu decorations and deities were replaced by Buddhist carvings, statues, and other art, when it became a Buddhist shrine. 
Ankor
The entire city where Angkor Wat is located extends fifteen miles (24 kilometers) from east to west and eight miles (13 kilometers) north to south. Around the temples the terrain is landscaped by and intricate system of reservoirs, canals, and moats that were used for water control and irrigation. The whole system symbolized the Hindu thought of a central mountain, Mt. Meru, a dwelling place for the Gods. Angkor Wat's five central towers represent the peaks of the holy mountain. The enormous moat surrounding the shrine suggests the oceans at the edge of the world. 



The GAP - Great Angkor Project conducted recent work using radar remote sensing applications to map the city and the surroundings. They result showed that the city covers an area of about 3000 square kilometers and consists of several temples. agricultural farms, residences and hydraulic network and thus making it a world's largest pre-industrial city of the earth.
Architecture
Conventional theories presume the lands where Angkor stands were chosen as a settlement site because of their strategic military position and agricultural potential. Alternative scholars, however, believe the geographical location of the Angkor complex and the arrangement of its temples was based on a planet-spanning sacred geography from archaic times. Using computer simulations it has been shown that the ground plan of the Angkor complex – the terrestrial placement of its principal temples - mirrors the stars in the constellation of Draco at the time of spring equinox in 10,500 BC. While the date of this astronomical alignment is far earlier than any known construction at Angkor, it appears that its purpose was to architecturally mirror the heavens in order to assist in the harmonization of the earth and the stars. Both the layout of the Angkor temples and iconographic nature of much its sculpture, particularly the asuras (‘demons’) and devas (‘deities’) are also intended to indicate the celestial phenomenon of the precession of the equinoxes and the slow transition from one astrological age to another.

Style and Architecture

Temple
The Angkor wat temple is the prime example of Khmer architecture. By the 12th century Khmer architects had become skilled and confident in the use of sandstone  as the main building material. Most of the visible areas are of sandstone blocks, while laterite was used for the outer wall and for hidden structural parts. Angkor Wat has drawn praise above all for the harmony of its design, which has been compared to the architecture of ancient Greece or Rome. 


Things to see

The city was accordingly built around a central temple on a hill, which symbolized Mount Meru, the home of the gods.The central tower of each temple also represented Mount Meru. The outer walls of the temple represented the mountains that were believed to encircle the cosmos.

River side Ankor
The many waterways, canals and moats of Angkor served a dual purpose: they symbolized the waters of the cosmos and improved water control and rice irrigation.

Angkor Wat consists of five central shrines, encircled by a moat and three galleries. On the west side of the complex a paved causeway, leading over the moat and under a magnificent portico, extends for a distance of a quarter of a mile to the chief entrance of the main building.


The western exterior forecourt of the main temple contains two "libraries," or smaller temple structures. As of 2004, the library on the left was under renovation by a Japanese archeological team.The area surrounding the exterior moat is a lawned park, incongruous in Cambodia.
Bramha Ankor



Khmer decoration, profuse but harmonious, consists chiefly in the representation of gods, men and animals, which are displayed on every flat surface. Combats and legendary episodes are often depicted; floral decoration is reserved chiefly for borders, mouldings and capitals. 
Vishnu
Sandstone of various colours was the chief material employed by the Khmers; limonite was also used. The stone was cut into huge blocks which are fitted together with great accuracy without the use of cement.


Visitors to Angkor Wat take away varied impressions of these amazing temples. Some gain insight into Buddhism or archaeology, and some relate their experience as connecting with the spiritual energy of the temples. The one common thread, though, is the visitors' impressions of sunrise and sunset. 

The skies over Angkor always put on a show; if you time it right, you can see the dawn or the day's afterglow framed in temple spires or glowing off the main wat. Here are a few hints for catching the magic hours at the temples:

Monks Walking
  • The sunrise and sunset views from the upper terraces of Angkor Wat itself are some of the best, though it's a tough climb for some. Ignore half-hearted entreaties by staff to leave after the first clears of the horizon at sunset; stay for the afterglow.
  • It's a bit crowded, but the views from Phnom Bakeng (Bakeng Hill), just a short drive past the entrance to Angkor Wat, is stunning at both sunrise and sunset. It's a good little climb up the hill, and those so inclined can go by elephant.
  • The open area on the eastern side of Banteay Kdei looks over one of Angkor's many reservoirs, this one full and a great reflective pool for the rising glow at sunrise.
  • For the best view of the temples, hands down, contact Helicopters Cambodia Ltd., at tel. 023/213-706. For a hefty fee, you can see the sites from any angle you choose.

Lost and Rediscovered

Angkor was abandoned in the mid 1400s when the Thai armies invaded. With few records surviving from that time, there are no solid facts as to the historical events that took place. It's believed that the capital was moved to Phnom Penh around 1434.

Painting
The ruins of Angkor Wat were rediscovered in 1860 by a French botanist, Henri Mouhot, who was exploring the Cambodian jungles. This lost civilization was of great interest to Western archaeologists and historians who flocked to the site to learn more about the Khmer. Before the ruins were found, even the locals thought the existence of the temple city was likely a myth. Some who had seen the city said that it had been built by the Gods themselves

After the city of Angkor fell to invaders, Angkor Wat receded into the jungle but continued as a Buddhist temple and a pilgrimage site over the centuries.Angkor Wat is the best preserved example of Khmer architecture in Cambodia and is so grand in design that some rank it among the seven wonders of the world.

The historical and mysterious beauty of the archeological city Angkor is a very familiar tourist spot and the culture and religious nature of the temple is well preserved by the visitors and also by the local settlers. The historical story related behind the establishment of the city and the temple is simply inspiring and interesting and these temples serve as the witness of the myths.


ANKOR WAT


Wednesday, August 18, 2010

Galtaji Temple in Jaipur - Rajasthan


Galtaji is a holy pilgrimage of India, located 10 kms away from Jaipur in Rajasthan. The vast complex of Galta Ji has several temples in it. The Temple of Galtaji is famous for its natural water springs. Set amidst the beautiful landscape, Galtaji Temple offers a picturesque view of the city. Galtaji is considered holy place, as Saint Galav spent his life meditating here. However, the temple was built much later by Diwan Rao Kriparam, a courtier of Sawai Jai Singh II, in the 18th Century.
Galta Ji Temple Jaipur


Location : Near Sisodia Rani ka Bagh, On Jaipur-Agra Highway
Built by: Diwan Rao Kriparam
Built in: 18th Century
Dedicated to: Sun God, Lord Hanuman/Balaji
Highlights: Fresh Water Springs


Galtaji Kund

The outstanding structure of the Temple looks more like a mansion or Haveli.
The complex of Galtaji has numerous temples, pavilions, natural springs and holy 'kunds'. Built in pink sandstone, Galtaji Temple appeals to the aesthetic sense of the visitors. The temple, dedicated to the Sun God, is the most famous temple built on the top of a hill. The temple is decked with rounded roofs, exquisitely carved pillars and painted walls. Out of all other temples, Hanuman temple stands out, being surrounded by hundreds of monkeys. Besidesall other attractions, Natural water springs draw special attention of the visitors.

Nagraj at Galtaji
The water of these springs is accumulated in the tanks or 'kunds'. In all, there are seven tanks, holiest being the Galta Kund, which never goes dry. It is considered auspicious to take bath in the holy waters of Galtaji. Thousands of people come every year to take a dip in the tanks to rinse out their sins. Makar Sankranti is regarded as a special day to take bath in the holy waters of Galtaji.

Hanuman Temple at Galtaji

Galtaji Temple is a prehistoric pilgrimage location, in a lush green landscape of nature. The location of temple is such that it provides awe-inspiring views of the surrounding plains. The Galtaji Temple is a souvenir of the former age and a sacred pilgrimage of the Hindus. The tranquility of the Temple, attracts people from far and near, to visit it again and again.




Friday, July 2, 2010

Amazing Temples of India


Beautifully Carved Jain Temple at Palitana, Gujarat


Royal Entrance of Brihadishwara Temple in Thanjavur


Brihadishwara Temple, Tanjore


Architectural Kailasa Temple in Yellora


Lotus Temple, New Delhi


Beautiful Night View of Lotus Temple


Birla Mandir in the capital city of India


Birla Mandir at Jaipur


Mt.Girnar is the sacred place for both Hindus and Jains in Junagadh district, Gujarat


Rich Golden Temple at Amritsar, Punjab

Temple at Gangaikonda Cholapuram


Birla Mandir in complete white marble, Hyderabad


Iskon Temple, Vridavan, Uttar Pradesh



Magnificent Jain Temples at Palitana Hill Top, Gujarat


Beautifully Carved Jain Temples at Palitana, Gujarat

Facinating Khajuraho Temple, Madhya Pradesh


Meenakshi Amman Temple, the historic Hindu temple in Madhurai


Dhynalingam in Coimbatore, Tamil Nadu


Goddess Mahalakshmi Temple also known as Siripuram Golden Temple at Vellore


Jagannath Temple at Puri


Lord Venkateswara Temple at Tirupathi


Iskon Temple also known as Sri Sri Radha Krishna Chandra Temple, Bangalore


Temple at Mahabalipuram Seashore


Kanyakumari Temple, the scene beauty of Tamil Nadu