Mehtab Bagh

 This 25 acre garden constructed during 1631 to 1635 alongside the beautiful Yamuna river is one of the most beautiful baghs (gardens) in the city that is a hit among the locals and the tourists alike. The garden is a hotspot because of its exquisite location parallel to the ever majestic Taj Mahal. The garden is also called as the Moonlight garden as it gives a splendid view of the Taj in the moonlit nights. The Garden is not only known for its location but is also loved for being an exhibition of the Mughal Empire’s grandeur. From the fragrance of the varied species of flowers to the cool breeze flowing over the adjacent river make the visitors go crazy. Recently, archaeological excavations have unearthed an octagonal tank which has 25 fountains and a bardari on the east. History and beauty come together beautifully to create a visual feast here, with an aura of resounding peace.

DAYAL BAGH TEMPLE 

 This beautiful structure is being constructed in memory of the founder “Radha-Swami Faith”.

This is the true and real “Dhwanyatmak” (Maheshwari 1969) name of the supreme creator. The name Radha-Swami was

given out by the Supreme Creator himself (Farquhar, 1915). Radha-Swami is no religion at all, but rather than an amalgam of

the teaching of the saints, not meant a particular saint but all of the world” (Singh, 1966). This name has no connection with

Lord Krishna or his consort Radha. According to Radha-Swami faith redemption cannot be achieved without a Saint or Sat-

Guru. Guru has a significant place in every body’s life. The great saint Kabir Dass ji had also written, only the people who take

the shelter from Guru can get the God or Moksha.

“KabirMarg kathin hai,Muni Jan baithe thaki,

Than katir chali gaya goh satguru ki rakhi” (Shrikant.2009)

Kabir also compared guru and God who is great and conclude that Guru is great who show me the way to God so at first we

should bend in front of Guru.

“Guru Gobind dau khare,kako lage pau ,

Bblihari guru apno , jin govind diyo batheyen” (Shrikant et.al)

Eck has written in her study of “Darshan” that in Hinduism, “God is eminently visible although human beings have not

always had the refinement of sight to see” (Dians, 1981). To find the God first everyone has go to Saint. This building shows

love to the great saint Parma Purush Puran Dhani Swami Ji Maharaj, who was the founder of Radha-Swami faith, was born

on the city of Agra at Panni Gali on Janamashtmi in 1818 AD (Juergensmeyer, 1991). He was a great Saint. There are many

people who follow their words like a great saint. In Charan Singh’s view Swami Dayal is one link in sacred chain that includes

not only the medieval saints but their ancient predecessors, figures such as Jesus and Buddha (Singh, 1978). According to

their followers he was the carnation in Human form of the Almighty. “The swami Ji married at an early age to Narayani Devi, a

woman of caste whose family had settled in the new industrial city of Faridabad located between Agra and Delhi”

(Juergensmeyer, 1991).In school it is said that he read the books as if he already knew their content (Singh, 1966). In his

adult life he would spend days without food or sleep he would not even feel that “call of nature” (Rai) “He would go off to the

field outside Agra, where he could escape notice and remain in solitude” (Juergensmeyer, 1991). This holy building is situated

in Swami-Bagh Agra. It is concern that the ancestors of Swami ji came from Punjab.Swami Bagh is about five kilometers from

Agra city. Its literally mean “the garden of the supreme lord”. Maharaj Saheeb departed from this world from 1907.

2. ARCHITECTURE OF THE TEMPLE

Samadh is a Hindi word. In Radha-Swami faith it does not mean by grave (Mazar) or tomb or a memorial (yaadgaar). “An

immense marble and granite building is being constructed as both a place of worship and tomb” (Juergensmeyer, 1991). It

stands for spiritual equanimity, spiritual ecology or conscious merger in the Supreme Being. “One has to begin with the

Samadh. A Samadh place is a resting place for the physical remains of a great religious personage (Lawrence, 1991). The

foundation of this ground structure was laid by third master Maharaj Saheeb in 1904.The main

structure of 110 feet x110 feet and its height including dome and kalasha will be 193 feet. A platform

55 feet broad runs all around the main structure and height of the plinth is 20 feet above the ground

level. The pillars are in octagonal in shape are of marble monoliths each supported on a carved

base of marble and covered with an even more elaborately carved cap of marble. On the northern

and southern sides, there are in front of the octagonal pillars, cylindrical and marble monoliths. The

rest is masonry work of brick and stone in line covered with marble slabs. The whole building looks

like a garden. The interior and the exterior walls of the building are decorated with flowers, plants,

creeper and trees by inlay and carving, which give the spontaneity. The entrance of the Samadh is

decorated by tree on the upper side and then flowers. The side walls are also decorated with flower

like kena, lotus, Marigold and many others. The main quality of this temple is the plenty of nature

and this is the reason that no one can forget the natural things. The rose and the sunflower on the

pillar create welcoming effect and in waiting for us and as we look them, it is similar as chatting with

us (Figure 1) .On the other hand, no one can get a chance to see the plant of wheat, Bajra and

Jawar because everyone is busy in modern life and no one desire to go in nature due to hectic

schedule. So it is very hard to see the vegetation of grain and cuisine seeds in its original form. Every type of flower, fruit and

creeper are decorated here in carving and inlay work. Colour is also used on carving at some places in the temple as in the

interior, at the place of Samadh in present time there are some decorative pillars having grape-vine are painted in green

yellow and brown colours. There are some motifs of books on the right side of exterior wall in carving. It shows that a guru is

like a candle of knowledge, so the people come here to get some knowledge. May be the intention of all things is, to show the

authenticity and feeling of nature so one who came here gets the natural feeling from these motifs. The roof and the floors are

also decorated with flower. The border is decorated with creeper and circle, square, and octagonal shapes are made in the

middle one by one. These different design are fully decorated with different motifs and coloured stones. The monument is a

unique monument in itself” its builders hope that when finished it will rival the Taj Mahal” (Juergensmeyer, 1991).

3. TECHNIQUE AND MATERIAL

This building is made of marble in nar-mada (man-woman) techniques. In the interview with their worker, it is also known that

there is no any iron-rode in the beam or roof and the whole building is in nar-mada style. The marble of different colours as

white, pink, green yellow, import from different parts of India as Makrana (Jodhpur), Amba Ji, Baroda, Jaislmer, and Gwalior.

The carving in marble is very superior. If we compare it with Mughal carving work than it will be scored high, because every

leaf, every flower and every vegetable is in its original form and the tree of mango look like its original leaves, Here this style

is different from Mughal because there artist had been used flowers and fruits with different leaves.

4. THEME OF THE BUILDING

This building is based on the theme of unity. The unanimity of different religions and their symbols, vegetables and fruits has

been used here. Structure of the building is made in the form of Temple, Mosque, church and Gurudwara. “To the western

eye it looks like a cathedral with minarets encircling a giant turnip shape dome” (Juergensmeyer, 1991). The same theme is

also based on the different ornaments used in this building. In a deeper way the true significance of vegetative and floral

themes was that they gave a tremendous sense of life to the ornament. There are many stories to attract the different

religious people in one faith “other stories recall that he could make tree wither and elephant appear (Rai).

5. PERSONAL TASTE OF RADHA-SWAMI FAITH

Natural vegetation was very much visually depicted on this building. The monument had always feeling of the combination of

manmade and natural beauty. Every flower and vegetable is carved out in very natural way .Swami loved nature very much

.He used to walk in the fields. “He would go off to the field outside Agra, where he could escape notice and remain in solitude”

(Juergensmeyer, 1991). Swami ji always convey the message that the work is worship for God so their pupils do many work

by themselves and many factories milk dairy shop opened in Dayal Bagh “During the 1930s is what great miracle can be

performed by God force-like other force of nature e.g. steam, electricity etc. when building up an idea structure of human

society” the editor of an news paper went on to state that Dayal Bagh was as grand. An achievement for the city of Agra in the

social realm as the Taj-Mahal had been in the architecture” (Juergensmeyer, 1991). In spite of guru ji being a strict follower of

saint mat he accepted all the religion on his architectural monument, as the half moon, star and the motifs from all religion.

“Since they felt bound to no orthodox, individual saints were free to adopt spiritual resources available to them according to

their various personal religious visions and styles.” “His sanctified personality standing independent of conflicting bases of

Hindu and Muslims authority” (Daniel, 1987). This picture shows unity in diversity. It is also thinking that this monument will be

a very good example of the symbol of love and union as well as natural decoration Figure 2.

6. SUBJECT MATTER

The whole building has ornamented with carving, inlay and paintings. These are the ancient art of the India. This building is

like a pearl in the Hindu architecture .There are different motifs which are made in this building as flowers, vegetables, trees,

leaves and creepers. The most frequent motif is lotus. The lotus flower was depicted in dissimilar

perspective at different places as carved inside called auspicious motifs, full bloomed or sometimes only a

bud could be seen. Floral motifs were mostly used on panel capital and tail of pillars and most popularly on

the dado centers as plant, bud flowers leaves and branches in natural form. It is concern that Hindu used

vegetation design chiefly trees in their naturalistic form and there is rarely any attempt toward stylization.

Depiction of different exotic fruits was also found in this monument. Which also give an idea that Guru ji were

the man or power, who planted such kind of exotic fruits in their garden. Natural leaves and the grape vine

creepers are clearly visible in the interior and exterior of the monument. Vegetative motifs played an

imported role in the reproduced nature with a great deal of accuracy.

7. SYMBOLISM

However this shows the hidden meaning of symbols. The way the design elements are shaped the section

positioning of all the motifs may be indicating the message of goodwill. They have characteristic themes like

longevity, prosperity, happiness and so forth these meaning are conveyed not by words but by the vegetative

words.

8. AESTHETICAL PHILOSOPHY

According to Nath (1986) Rasa is the cause of Ananda which leads to creation and sustenance”. In Indian context there are

eight Rasas in the Natya Shastra of Bharata Muni: sringar, hasya, karuna, raudra, veera, bhayanka, bibhatsa and adbhut.

According to CoomaraSwami (1971) art is a metaphysical statement. When rasa is applied to art and aesthetic experiences

the word significance a state of heightened delight or ananda. This kind of pleasure can be experienced only by the soul. In

Dayal-Bagh temple craftsmen wanted to communicate emotions, thoughts visualization, ideas through their designs, motifs,

symbols and style. The most dominating rasa are Shanta rasa, Sringar rasa and adbhuta rasa.

9. CONCLUSION

To conclude, this is clear that the architecture has a symbolic meaning as the guru or saint want to see everyone with an eye,

in the same way the artist used different colours, different motifs of vegetables, flowers and fruits and make a wonderful

architecture. In spite of these artist used the moon the sun and the stars. They also used the different motifs which are

auspicious in about every religion. All these type of ornamentation enhance the beauty of this building. Due to all these

qualities it may not be wrong to say that this monument is a triumph over nature.

Mehtab Bagh AGRA

Mehtab Bagh

 This 25 acre garden constructed during 1631 to 1635 alongside the beautiful Yamuna river is one of the most beautiful baghs (gardens) in the city that is a hit among the locals and the tourists alike. The garden is a hotspot because of its exquisite location parallel to the ever majestic Taj Mahal. The garden is also called as the Moonlight garden as it gives a splendid view of the Taj in the moonlit nights. The Garden is not only known for its location but is also loved for being an exhibition of the Mughal Empire’s grandeur. From the fragrance of the varied species of flowers to the cool breeze flowing over the adjacent river make the visitors go crazy. Recently, archaeological excavations have unearthed an octagonal tank which has 25 fountains and a bardari on the east. History and beauty come together beautifully to create a visual feast here, with an aura of resounding peace.

TALL FIROZ KHAN TOMB AGRA

TALL FIROZ KHAN TOMB 

Located a few miles from Agra on Gwalior Road, the Mausoleum of Firoz Khan lies on the west side of a large water tank (tal) in the locality of 'Tal Firoz Khan' that derives its name from this monument. Though mentioned in the Memoirs of Jahangir in 1619, Firoz Khan Khwajasarai actually served under Shah Jahan. As his title 'Khwajasarai' indicates, he was the administrative officer of the harem (serai), responsible for maintaining accounts, ordering supplies and fixing duties for servants. He died on October 7, 1647, but had constructed the mausoleum during his lifetime. The mausoleum consists of an octagonal plinth that measures 42 feet on each side and the pavilion housing the cenotaph is located on the plinth. The pavilion level is accessed directly by a two-storeyed entrance portal built on the eastern side of the plinth. The cenotaph of Firoz Khan is situated within the octagonal, red sandstone pavilion that is centered on the octagonal plinth. At pavilion level there is a small mosque located on the western side. Identical, four-pillared pavilions are also built on the north and south side, measuring 11 by 9 feet 3 inches. The water tank (tal) lies to the west, adjacent to the monument. Within the plinth, the crypt is accessed via a long narrow passage from the south side. Except for the eastern side, which has the entrance portal, the building sides are each defined by three closed arched recesses. It is clear from the minimal articulation that the main building was meant to play a subsidiary role to the structures on the pavilion level, which were to be the focal points of visitors of the tomb. The entrance portal constructed on the east side of the pavilion is the most imposing of all the structures. It is two-storeyed, measuring 43 feet by 14 feet 6 inches. It had two kiosks (chattris) at the northeast and southeast corners that no longer exist. A broad flight of thirteen steps leads up to the entrance. Two narrow staircases on the north and south side of the portal provide access to the roof of the portal. The central octagonal pavilion sits on a 10' high platform, with sides measuring 15 feet and is perforated at the base with delicate, carved screens that allow light to filter into the crypt below. The pavilion is punctuated on all sides by arched recesses that are four feet seven inches deep. The interior octagonal chamber housing the cenotaph measures ten feet four inches on each side and is accessible from the south by stairs. The pavilion displays a quiet elegance in the articulation of the façade. Instead of a profusion of carvings covering the entire façade, only distinct architectural elements like the platform and the spandrels exhibit exquisite carvings. The contrast set between plain and decorated surfaces is further enhanced by the unique use of gray sandstone alongside the red sandstone. These contrasts serve to highlight selected features and hence achieve a level of sophistication through simplicity rather than excess. The pavilion is curiously devoid of any inscriptions

Vrindavan Tourist Attractions

Vrindavan Tourist Attractions

Raman Reti
It is the place where Krishna and Balarama came with the cowherd boys to play daily, and also the meeting place of Krishna and Radharani every night, before going to Brindavan to enjoy their pastimes.

Nidhivana
Nidhivana is the place where Radha and Krishna are said to have taken rest after dancing and other conjugal affairs. There is a small temple here known as the 'sleeping temple', which has a bed, where Radha and Krishna are said to take rest in, after enjoying their pastimes here.

The Samadhi of Haridasa Swami is near the entrance of Nidhivana. He was a contemporary of the six Gosvamis, and he discovered the Banke Bihari Deity here. He was born in 1535 in Haridaspur (Kol-Aligah). His father married the daughter of a brahmana from the village of Raipur, which is near Vrindavana. When he was 25, he took sannyasa. Tansen the famous court musician of Emperor Akbar, in the 16th century, was from Nidhivana, and a favorite student of Haridas. .

Samadhis
There are basically three types of samadhis in Brindavana. They are full body, pushpa samadhi, and smriti (memory). Normally a samadhi is placed near a temple or where a devotee did his bhajana. It is said that Jiva Gosvami did bhajana in the exact same place as where his samadhi is located. Lokanatha Gosvami, Bhugarbha Gosvami and Prabodhananda Gosvami all did bhajana at the places where their samadhis are located.

Yamuna River
The beautiful Yamuna, India's most sacred river flows through the transcendental land of Brindavana. From Yamunotri, the Yamuna flows south until it reaches Delhi. It then flows to Braja Mandala through Vrindavana and Mathura. From there it goes through Agra and eventually merges with the Ganges and the underground Saraswati at Prayag (Allahabad). The main reason it is so sacred is because it flows through Vrindavana and Mathura, and was thus intimately connected to Lord Krishna's pastimes. A bath in this river is said to be one hundred times more purifying than a bath in the Ganges. The traditional bathing place of most pilgrims is at Kesi ghata, where Lord Krishna bathed after killing the Kesi demon.

Govardhana Puja

Govardhana Puja

It is said that in the times when Krishna was still a child, cowherd men used to worship Indra as the God of Rain and performed sacrifices to appease him. When Krishna came to know this, he refused to participate in the event saying that there is only one Supreme God and if it is necessary to worship someone, it is indeed Govardhana Hill, for it fulfils many of their necessities. The convinced villagers offered all the sacrifices intended for Indra to Govardhana Hill. Krishna impersonated as the Govardhan Himself and began consuming whatever was offered to him. The villagers rejoiced to see their new deity being so king to them and eager to accept their worshipping. Even today, devotees take rocks from Govardhana Hill and worship them as Lord Krishna.

When Indra came to know of the event, he was infuriated. He sent torrents of rain upon Vrindavana. The frightened villagers asked help from Krishna, their savior. Krishna easily lifted Govardhana Hill with his little finger and held it over the residents of Vrindavana like an umbrella, where they lived comfortably for a week. The baffled Indra's pride was shattered and he understood his mistake. Hestopped the rain and humbly came to Krishna to ask his forgiveness, bringing Surabhi cow as a gift to him. Since then, Govardhana Hill is worshipped on the day after Diwali, known as Govardhan Puja. This day is also known as Annakuta because of the large amounts and varieties of food prepared on this day. In Vrindavan, all the temples prepare huge quantities of food on this day and distribute it to general public.

Govardhana Hill Parikrama

Govardhana Hill Parikrama

Govardhan Hill Parikrama is of two lengths. The parikrama normally undertaken does not cover several important places in the vicinity of Govardhana Hill that are covered only in the longer 24-mile parikrama. The parikrama kicks off by taking bath in Manasi Ganga. From there, the pilgrims take right turn and walk to the end of the road paying their homage to the way to the deities of Harideva, Manasi Devi and Brahma Kund. At the T-intersection, there is Rinamochana Kund on the left. It only has water in monsoons. It is said that taking a holy dip here frees one from all vices.

Taking the right turn takes you to the Papamochana Kund, just 50 m ahead. This reservoir is situated on the Mathura-Sonk Road. A holy dip here is believed to win pardon from the lord for all one's sins and offenses. The road leads to Mathura. Proceeding on this road will lead you to a small hill on the right hand side near the government bus stand with a small pond nearby known as Indra-dhwaja Tila (Flag of Indra Hillock). It is here that the cowherd people used to worship Indra in the times of Krishna.

Govardhana Hill

Govardhana Hill

There are interesting legends attached to Govardhana Hill. It is said to be in shape of a peacock in the pose when he curves its neck and puts his head under its stomach. Radha Kunda and Syama Kunda are said to be its eyes, Dan Ghati to be its long neck, Mukharavinda to be its mouth and beak and Punchari to be its back and tail feathers. It is said that in Satya Yuga, the great sage known as Pulastya Muni approached Dronakala, the king of the mountains, and asked him for his son Govardhana. Dronakala was much in love with his son and gave him away only on the condition that if the sage kept Govardhan down, the mountain would remain at that place, hoping that in this way the sage would not be able to take Govardhan too far away from him.

Finally, while the sage was passing through Braja Mandala, he had to put Govardhana down to finish his toilette and thus, when he returned Govardhana could not be moved. The angry sage then cursed Govardhan that it would shrink by the size of mustard seed daily. It is said that Govardhana Hill was 115 km long, 72 km wide and 29 km high. Today, the hill is only 80 ft high. Yet another legend states that at the time when the army of Lord Rama was constructing the bridge to Lanka, Hanuman carried off Govardhana from the abode of Lord Shiva in Himalayas to help built the bridge. On the way, when he was passing through Braja Mandala, he was informed that no more stones were needed and thus, Hanuman left Govardhana there. Govardhana felt lost and desperate for he was away from both Lord Shiva and Lord Rama. Rama answered his prayers by promising to come to him in his next incarnation and thus, in Swapur Yuga, when he took birth as Sri Krishna, he held Govardhana up for seven days and nights to save the residents of Braja thus raising his worth infinitely.

Brindavan Parikrama

Brindavan Parikrama

Devotees performed a 10 km walk on Ekadasi (the eleventh day of the waxing and waning moon) around the Brindavan town passing the places like Mohana Ter, Kaliya Ghata, Madana Mohana Temple, Imli Tala, Sringara Vat, and Keshi Ghata. This collective walk is known as Brindavan parikrama. This path is one street over from the ISKCON temple.

Brindavan Parikrama usually takes two to three hours to go around Brindavana. The parikrama path is 10 km (6 miles) long. It is customary to do this walk with bare feet, which is fairly painful, even for one who never walks in bare feet. This path is one street over from the ISKCON temple. It usually takes two to three hours to go around Brindavana.

Braja Mandala Parikrama

Braja Mandala Parikrama

This is the basic route that most parikramas of Braja Mandala take. From year to year the exact schedule may change, but this is the basic route that will be taken on Braja Mandala Parikrama. The parikrama visits most of the major pastime places and the 12 main forests in Braja. The parikrama starts in Mathura by bathing at Visrama Ghata. The parikrama then goes clockwise around Braja Mandala. It first heads southwest of Mathura. The parikrama then heads north visiting the seven main forests on the western side of the Yamuna. The parikrama goes south until it reaches Baldeo (Dauji). It then goes back north going through the forest of Mahavana. It then returns to Mathura, where it ends by bathing in Visrama Ghata.

The first day begins by doing parikrama of the town of Vrindavana. The next day the walk is from the town of Vrindavana to Mathura, visiting Akrura Ghata and Yajna Sthani (Yajna-sthala) on the way. After reaching Mathura, there is bathing at Visrama Ghata. Braja Mandala Parikrama usually begins by bathing at Visrama Ghata. The next day is parikrama of Mathura.

The next day the parikrama leaves Mathura. The first forest to be visited is Madhuvana, which is where Dhruva Maharaja performed austerities and Satrughna, the brother of Lord Rama killed the demon Lavanasura. The village that you stay at over night is the small village of Madhuvana, which has almost no facilities

The next forest that is visited is Talavana. This is where Lord Balarama killed the ass-demon, Dhenukasura. You also go throught the forest of Kumudvana, which is where Lord Kapila performed austerities. This day's walk ends at Santanu Kunda, which is in the small village of Satoya.

The next day the walk is from Santanu Kunda to Radha Kunda. On the way one goes to Gandharva Kunda, which is where Gandharvas used to bath; Ghechari, Putana's birthplace; and the forest of Bahulavana. In Bahulavana one visits the Bahula Temple and Bahula Kunda, where the cow named Bahula showed truthfulness. From Bahulavana one then visits the village of Ral and Vasanti. King Vrishabhanu stayed at Vasanti before moving to Varsana. After visiting the village of Ral and Vasanti, one can go to Mukharai, which is the village of Radharani's maternal grandmother, Mukhara. The walk on this day could also end at the village of Ral.

The following day is spent at Radha Kunda seeing the places there.

The next day is Goverdhana parikrama. One of the first places to be visited is the village of Aniyora, where the Annakuta ceremony (Govardhana Puja) was performed. Then comes Sankarsana Kunda. Near Sankarsana Kunda is where Madhavendra Puri discovered the Deity of Gopal. At Petha, Krishna hid from the gopis. Punchari is the southern most point of Govardhana hill. At the tail-end of Govardhana Hill are Navala and Apsara Kundas. The Gandharvas and Apsara bathed here. Next is the Lautha Baba Mandir, which is near Apsara Kunda. Lautha Baba, who is a friend of Sri Krishna, is still waiting for Krishna to come back from Mathura. Visited next is Shyama Dhak, which was Krishna's and Balarama's playground. After visiting Shyama Dhak one comes to Raghava Pandita Gupha (cave), which is the bhajana place of Raghava Pandit. Then comes Jati Pura, which is Madhavendra Puri's village. Then one reaches Uddhava Kunda, which is the place where Uddhava resides as grass.

The next day is the appearance day of Radha Kunda, which is celebrated at 12 midnight. Depending on the schedule of the parikrama this day may be before or after the Govardhana parikrama.

On the next day one walks from Radha Kunda to Dig (Deeg). On the way is Asoka Lata, which is near Kusuma Sarovara. This is where Krishna braided Radharani's hair. At Naradavana, Narada Muni is said to have wrote the Narada Bhakti Sutras. After Asoka Lata comes Chakalesvara Mahadeva Temple and Sanatana Goswami's bhajan kutir. Both these places are right next to each other on the bank of Manasi Ganga, in the town of Govardhana. In the village of Gantholi (Ganthuli), Caitanya Mahaprabhu came to see the Deity of Gopalaji, who was kept in this village for a short time. Then comes Bahaj, which is a village related to Indra. The walk on this day ends in the town of Dig.

The next day the walk is from Dig to Badrinath. On the way one goes to Didavali; Khoh, which is famous for milk products; and Kadamba Kanana, which is a peaceful grove with large Kadamba trees. At Badrinath, there is the Badri-narayana temple and Tapasya Kunda, which is usually very cold. It is a fairly hard walk uphill to reach Badrinath. The temple here is in the middle of no where, on top of a good-sized hill. Badrinath is a peaceful place.

The next day is spent seeing the places around Badrinath. Here, Trikuta Parvata mountain and Triveni Sangam, which is the confluence of the Ganges, Yamuna and Saraswati, can be seen. One can also go to Haridwar, Har Ki Pairi, Rishikesh, Laksman Jhula, and Nara Narayana Parvat.

The next day is the walk from Badrinath to Kedarnath, going through the village of Alipur Pasopa on the way. At Kedarnath there is the Kedarnath Temple, which is dedicated to Lord Siva. Kedarnath is in the middle of no where and there are no facilities there, except for the temple that is there.

The next day the walk goes from Kedarnath to the town of Kaman, which is in the Kamyavana forest. It stops at Charana Pahari, where the footprints of Lord Krishna are imprinted on a rock, on top of a hill. One also stop at Gaya Kunda, where Nanda Maharaja offered oblations to his forefathers. Kaman is a fairly big town with decent facilities.

On the next day, one can go to see the places in the town of Kaman. Here, Vimala Kunda, which was formed by the tears of kind Vimala's daughters, can be visited. Then one continues the journey to the Sri Govinda Temple, where the deity of Vrinda Deva is worshiped. One can then go to the Madana Mohana and Radha Gopinatha temples. At Chaurasi Khamba Palace there are 84 ancient carved pillars. At the Kameshvara Temple, Lord Siva fulfill one's desires. The Dharmaraja Temple is dedicated to Yamaraja's son, Yudhisthira. Dharma (Panch Tirtha) Kunda is said to be the place where Yudhisthira answered all of Yamaraja's questions correctly. At Yasoda Kunda, Yasoda would sometimes wait for Krishna to come home to Nandagram. Ashokavana represents the Ashoka garden in Lanka, where Sita Devi was held captive. At Ramesvaram, Krishna displayed the pastime of building the bridge to Lanka.

The next day the places around Kamyavana are visited. The places visited are: Prabhodananda Sarasvati's bhajana kutir, the Vyomasura's cave, Balarama's footprints, and Bhojan Sthali.

The next day is spent walking from Kamyavana to Varsana. On the way one goes to Kadamba Khandi, which is Radha and Krishna's meeting place. Visited next is Sunera Grama, which is the village of Rangadevi and Sudevi. Then one go to Sakhi Giri Parvata. The gopis played in the area of Sakhi Giri Parvata. At Chitra Shila there is the imprints of Radharani's veil. You then go to the village of Uchagrama (Uchagoan), which is the village of Lalita Sakhi. Narayana Bhatta Goswami's bhajana kutir and samadhi are here. Narayana Bhatta Goswami is the devotee who established the path that Braja Mandala Parikrama follows. The walk on this day ends at Varsana.

The next day is spent visiting the places in Varsana. Vrishabhanu Kunda is named after Vrishabhanu Maharaja. Sankari Khor is a narrow pass in the rocks where Krishna used to collect taxes from the gopis. Vilas Garh is one of the four peaks of Brahma-giri. At the Mor Kutir temple, Krishna danced with a peacock. Krishna Kunda is the only kunda on the four hills of Varsana. Next to be visited is the Jaipur temple. A five minutes walk away, along the path on top of the hill, is the Larily Lal Temple, which is where King Vrishabhanu's palace used to be located.

The next day, one walks from Varsana to Nandagram. On the way one can go to Pila Pokhar Kunda, which is where Radharani washed her palms. Prema Sarovara was made from Radha and Krishna's tears. Sanket is where Radha and Krishna would meet. Next to the Sanket devi Temple is Gopala Bhatta Goswami's bhajana kutir. Uddhava Kyari is where Uddhava delivered Krishna's message to the gopis. The Nandagram temple on the top of the hill is where the palace of Nanda Maharaja used to be located. The Nadisvara Siva Temple is in the Nandagram temple. Also visited is the Narasimha Varaha Temple; Pavana Sarovara, where Radharani would cook for Krishna; and Sanatana Goswami's bhajana kutir.

The next day the walk goes to Khadiravana, which is where Lokanatha Goswami's bhajana kutir is located. In this forest Bakasura was killed by Lord Krishna.

On the following day the walk goes from Nandagram to Kokilavana. Places visited on the way are a Siva temple, Ter Kadamba, Rupa Goswami's bhajana kutir and the village of Javat. Javat is where Radharani lived with her husband Abhimanyu.

The next day the walk is from Kokilavana to Sesasayi. On the way, the Bathain Temple of Dauji (Balarama) and Charana Pahari, where there is located the foot prints of Lord Krishna, Balarama, some cows, elephants and deer, are visited. Also visited is Kotvana. In Sesasayi is the Sesasayi Temple, which has a Deity of Lord Vishnu lying on Ananta Sesa and Khsira Sagara, the ocean of milk.

The next day is spent walking from Sesasayi to the town of Shergarh.

The next day one from Shergarh to Chira Ghata. On the way is Rama Ghata, where Balarama performed the rasa dance and Khela Tirtha, which is where Mother Yasoda called Krishna and Balarama for lunch. One then go through the forest of Biharvana. At Akshya Vata, Krihsna and His friends would hang their lunch bags on the tree that is located there. At Tapovana the gopis performed austerities to gain Krishna as their husband. Chira Ghata is where Krishna stole the gopis' clothes.

The Katyayani Temple at Chira Ghata is where the gopis prayed to get Krishna as their husband.

The next day the walk is from Chira Ghata to the forest of Bhandirvana, passing the forest of Bhadravana on the way. One first go to Nanda Ghata, which is where Nanda Maharaja was arrested by Varuna, and then crosses the Yamuna River. In the forest of Bhadravana, Krishna killed Vatsasura. Balarama killed Pralambasura in the forest of Bhandirvana. At the Radha Ananda Bihari Temple, Radha and Krishna got married. Next to this temple is Venu Kup, which is a well dug by Krishna with His flute.

On the following day the walk is from Bhandirvana to Maan Sarovara. On the way one can visit the forest of Bilvavana (Belvan), where Krishna and the cowherd boys used to come for picnicking. One can also go to the place where Lakshmi devi performed austerities to enter into the rasa-lila.

The next day the walk is from Maan Sarovara to Lohavana. At Maan Sarovar, Siva obtained a gopi form by taking bath in this lake, so he could enter the rasa dance. In the forest of Lohavana, Krishna defeated Jarasandha 17 times. The Radha Gopinatha Temple in Lohavana is visited.

The next day the walk is from Lohavana to the town of Baldeo (Dauji). Here one visits the Bandi Anandi Temple of Yoga Maya and the Dauji (Balarama) temple. Next to the Dauji temple is Khsira Sagara, which was filled with milk as an offering to Balarama.

The next day the walk goes from Baldeo to Brahmanda Ghata. Visited on the way is the Cintahran Siva temple, which is a place where all anxieties are taken away. Brahamda Ghata is where Krishna ate clay, and then showed His universal form to Mother Yasoda.

The next day the walk is from Brahmanda Ghata to Raval, the birthplace of Radharani. Visited on the way are Utkhal, where the grinding mortar is located and Mahavana (Gokula). In Mahavana is the Chaurasi Khamba Temple, which was Nanda Maharaja's house.

The last day's walk is from Raval to Mathura. One has to then bathe in Visrama Ghata to end the parikrama.

Archeological Museum of Mathura

Archeological Museum of Mathura

Situated at Dampier Park, this museum was founded by Mr. F S Growse, the then-collector of district Mathura in 1874 to house the items found in the archeological excavations from Mathura and adjoining area. It was shifted to this present building in 1930. It presents one of the finest archeological collections that are perhaps the best, considering that it is regional in character. Its collections include rare and antique items ranging from 3rd to 12th centuries. The sculptures from the Gupta and Kushan period are worth seeing.

The museum houses rare treasure unearthed by Cunnigham, Growse, Fuhrer and others fincluding stone sculptures, bas-reliefs, architectural fragments, inscriptions pertaining to different faiths, antique coins, terracotta and bronze items, pottery, bricks, clay seals and paintings, mostly belonging to the Mathura region. The museum offers good material on Indian Art and Iconography along with exhibiting ancient forms of drapery, ornamentation and hairdressing and articles of domestic or special uses.

Bharatpur Tourist Attractions

Bharatpur Tourist Attractions

Bharatpur has not that much of rich heritage sites, architecturally or even, commercially like the other cities of Rajasthan. But it is the home of more than 380 species of beautiful feathered birds, and this is the reason why visitors want to visit this place time and again. It is situated in the eastern part Rajasthan of India and significant for Keoladeo Ghana Bird Sanctuary. The best season to visit is October to February. Here, mainly Hindi and English are spoken. Distance from Agra is 56 km and from New Delhi is 215 km. Brij Festival is the most colorful festival of Bharatpur. It is celebrated prior to the festival of Holi, which marks the beginning of the spring season and end of winters and thus, falls mostly in March.

The villagers wear traditional costumes that are dyed in bright vivacious colors, sing Holi songs and enact Raslila dance that depicts the playful dance of Krishna with 'gopis'. The reenactment and the overall atmosphere of the region during the festival, is full of gaiety and enthusiasm. Everybody, whether young or old, men or women, give in to the boisterous moods of the festival and celebrate with folk melodies and performances, warm and hearty smiles and splashing colors on everybody. Visiting Bharatpur during this time gives you a chance to have first-hand experience of the festival.

Around Agra

Excursions Around Agra

Not only Agra but the whole region including Mathura and Vrindavan have a unique place in the cultural world of India. While Agra is known for its historical monuments, Mathura and Vrindavan are basically known as the major pilgrimage centers for Hindus for their long association with Lord Krishna. Both these sister cities have a number of significant and beautiful temples. The other place that is worth visiting near Agra is the Keladeo Bird Sanctuary of Bharatpur where a number of birds find their refuge and is ornithologist's delight.

History of Agra

History of Agra

Agra has found its mention in the famous Hindu epic Mahabharat as the forest of Agraban close to Mathura. Badal Singh founded the city in 1475. Sikandar Lodhi made Agra his capital city. Later, Babur defeated the Lodhis to capture the city situated on the banks of River Yamuna and thus, the long association of Mughals with Agra started. The Mughal love of architecture translated into beautiful monuments such as Taj Mahal, Agra Fort, Fatehpur Sikri and Sikandra. The glory of Agra was at its peak during the reign of Akbar, Jehangir and Shah Jahan. Akbar made it the center of art, culture, commerce and learning and Shah Jahan saw it in full bloom. In fact, it is said that it was Akbar who laid the foundation of the modern city that we see now in 1558 and was known as Akbarabad. Most of the buildings belong to the period between mid-16th century and 17th century and were of high quality. These monuments were built in the contemporary Mughal style. Mughlai cuisine and the skilled craftsmen can still be seen in the narrow lanes of the city as a reminiscent of the lost time

History of Agra Before Mughals

The evidences suggest that that the city of Agra is much more older than it is supposed to be. Khwaja Masud bid s'ad bin Salman mentions about Agra and its fort in his 'Diwan', a collection of poems. He wrote that after a tough fight with Jaipal, the Amir of Agra, Mahmud Shah who was the governor of Hind invaded the Fort of Agra in 1080-81. Undoubtedly, the fort must have been built sometime earlier than the mentioned time frame. There are other records that confirm the existence of this old brick fort on the bank of River Yamuna, which was in ruins at the time of Akbar. Akbar found it in ruins and rebuilt in red sandstone, which stands to this date and is known as Agra Fort. This reconstruction activity has found its mention in the memoirs of Jehangir and the three eminent historians of those times including Sheikh Abul Fazal, Mulla Abdul Qadar Badaoni and Khwaja Nizamuddin.

Agra During Modern Period

In the times of Mughals, Agra was one of largest Subas out of the 12 provinces of their empire and encompassed Gwalior, Kalpi, Kannauj, Koil (Modern Aligarh), Narnaul and Alwar. Abul Fazl, the court historian of Akbar, describes Agra as a large city with a healthy climate, situated in the bank of River Yamuna. He has also mentioned the villas, gardens and red sandstone fort built by Akbar. Badaoni and Nizamuddin, the other two contemporary historians also describe the grandeur and splendor of the Mughal Agra. A church, an orphanage, a Christian cemetery and a college were built by a Jesuit father at Agra. In 1585, Ralph Fitch noted that Agra had much more population and larger dimensions than London, while Jehangir boasted in his memoirs that the number of the buildings here were equal to several cities of Iraq, Khurasan and Mawar-un-Nahr put together. Agra attracted English and Dutch, who established their factories here. The capital of Moghul India for nearly a century, it sports beautiful palaces and splendid royal mausoleums and tombs. Today, the city is more famous for Taj, the white-marble tribute of Shah Jahan to his beloved queen Mumtaz mahal. The other places worth visiting here speaking volumes about the splendor of thise days are Itmad-ud-Daulah's tomb enshrining graves of Nur Jehan's parents and Moti Masjid. However, if we take the monuments away, the city has lost it all.

History of Agra During Mughals

Babur invaded Agra in 1526 after killing Ibrahim Lodhi, the last Sultan of the Delhi Sultanate in the first battle of Panipat and laid the foundation of Moghul dynasty. Humayun, his eldest son and successor, was bestowed with the responsibility to seize the treasury of Agra, which included rare diamonds such as the famous 'Kohinoor', presented to him by the king of Gwalior. Babur entered Agra on May 10, 1526. Babur introduced the first Mughal gardens in Agra and constructed a big baoli inside the fort, where he died in 1530. Agra remained the capital of Moghul for generations to come. Humayun was crowned the next emperor. After the Afghan ruler Sher Shah defeated Humayun at the battle of Chausa, Agra came under the rule of Brahmajit Gaur on his behalf. In the second battle of Panipat in 1556, the Mughal forces recaptured Agra. It was the golden period in the history of Agra. It became the center of art, culture, commerce and learning during the reign of Akbar and flourished under the reigns of Jehangir and Shanjehan. The thirty years of Shah Jehan's rule were comparatively peaceful and thus, his passion for architecture came to the fore and the world-famous architectural masterpieces were constructed including the Taj Mahal and the Moti Masjid. Agra's glory faded since Aurangzeb shifted his capital to Delhi but it will always be remembered as the city of Taj.

Agra Under Sikandar Lodi

In 1192, northern and central India underwent great political upheavals. Chauhans were overthrown by the Turks. Great battles were fought. Agra was forgotten for a time being and no references to the city were found during the three centuries dominated by the reign of the slave dynasty of the Delhi Sultanate, Khaljis or Tughlaqs. If finally manages to find its mention during the reign of Syed Allauddin (1445-51) as a dependency of Biana. Later, Sikandar Lodi seized Agra and during his reign, the city flourished as an important cultural centre. However, the claims of Niamatullah, the chronicler of the Lodhi dynasty, that Sikandar founded the city are unacceptable, as it had been mentioned in earlier records. The only claim that could be justified was that Agra came to be known as the Shiraz of India during Sikandar Lodi's time. The mighty ruler died in the fort on 14th December 1517. Ibrahim Lodi, the son and successor of Sikandar, held the fort for 9 years before succumbing to the might of Mughals.

Sangin Burj Fatehpur Sikri

Sangin Burj Fatehpur Sikri

Sangin Burj is located to the north on the palace precincts. Its great breadth and depth of the arch in the external side of the bastion is regarded to be the uniqueness of this monument.

Only five sides of this octagonal building are visible, as the palace wall cuts off its three rear faces. The bastion is made up of red and buff sand stone containing semicircular pattern. The façade is adorned with a four centered arch edged with buff sand stone and decorated with flame-like decoration. The spandrels of arch contain buff rossets and are enclosed in red sand stone frame.

Interior of the Sangin Burj is made up of rubble-plastered masonry. The Sangin Burj also has a spacious central hall approached by a tibara-pillared verandah, with rooms on the three sides and corner chambers. The walls of these rooms are decorated with beautiful dado panels with geometrical designs and niches. The building has a domical roof above.

Samosa Mahal Fatehpur Sikri

Samosa Mahal Fatehpur Sikri

Samosa Mahal is so known because of its triangular shape that resembles the shape of an Indian snack known as 'samosa'. It is said to be the residence of one of the nobles of Akbar. No records are available about the real name or occupants of the building and its shape has been altered ever since its northern portion was demolished and an enclosure wall was raised in its place. It is single-storeyed and has main entrance to its west. The irregular courtyard is surrounded by verandahs on its three sides. It has five rooms with its roofs supported by pillars and brackets on the southern side.

The other two sides also have series rooms and an open courtyard. There are six rooms on the eastern side and four rooms on the northern side. The palace being a residential building also has hammams or baths and toilets with earthenware pipes. It has been designed beautifully, keeping in mind the needs and comforts of the occupants. A combination of red and gray sandstone has been used and ornamental arches and friezes have been used on all sides. One can still see the traces of the paintings in the interiors. Beautiful pillars and heavy brackets graced the verandahs.

Rang Mahal Fatehpur Sikri

Rang Mahal Fatehpur Sikri

Rang Mahal or the Pleasure Palace is situated to the west of Jami Masjid. One of the oldest buildings of Fatehpur Sikri, it showcases several decorative motifs that were used here for the first time. It is in ruinous condition now. It is said that Akbar built it for his wife on advice of Sheikh Salim and that prince Salim was born here. The surviving portions of the palace have two courtyards in the southeast corner of the building with the pair of tall twelve-sided columns that have extraordinary double capitals and a deeply coffered roof. The beautiful brackets of these columns are shaped like heads of horses.

It is said that originally it had five inner courts, one in the centre having one court on each side. The red sandstone palace had main entrance to its north. The eastern courtyard has three openings or tibara dalan. The inner closed room in here has survived. It also has a double storyed façade overlooking the court below. The building has a double storeyed living room, which lacks any superstructure or dome. Its beauty lies in the series of brackets used here. Despite its pitiful condition, this building is believed to be the best example of residential architecture in India.

Karkhanas at Fatehpur Sikri

Karkhanas at Fatehpur Sikri

Karkhanas is located near the northeast side of the Agra gate. The building is also popularly known as 'Taksal' or mint, which is a misnomer. This building was used as workshop where state commodities were produced and stored. It is believed that spices and dry fruits were stored in the building, while textiles were manufactured and precious stone work, ivory work, enameling work were carried out in this building grain.

The building is a single storied structure, which is entirely built of rubble masonry. Like other old buildings, this one is also in an ageing phase. Remnants of arched doorways and a few arcaded bays are survived only. The Karkhana surrounds a quadrangle courtyard of 72.58m by 80.21m in dimension and surrounded by a ruinous cloister. The cloister has a series of broad square bays, each made of four arches, and roofed by a cupola.

There is also another small sandstone building of six rooms near the entrance of the Karkhana. Its proximity with the Karkhana suggests that it might be used as office for maintaining accounts of raw materials, wages paid and wares produced in the Karkhana.

Faidi House Fatehpur Sikri

Faidi House Fatehpur Sikri

Faidi House is situated on the western side of Abul Fazl House, who was the younger brother of Faidi. It is now in ruins. Its western wall has been built much later and the balconied room on this side was demolished. The verandah of the building runs across its entire length and has five openings. It also has double square pillars. The dimensions and plan of the building is very much similar to that of Abul Fazl's house. It is made up of red sandstone.

Ram Bagh AGRA

Ram Bagh

 The Ram Bagh is the oldest Mughal Garden in India, originally built by the Mughal Emperor Babur in 1528, located about five kilometers northeast of the Taj Mahal in Agra, India. Babur was temporarily buried there before being interred in Kabul.

The garden is a Persian garden, where pathways and canals divide the garden to represent the Islamic ideal of paradise, an abundant garden through which rivers flow. The Aram Bagh provides an example of a variant of the charbagh in which water cascades down three terraces in a sequence of cascades. Two viewing pavilions face the Jumna river and incorporates a subterranean 'tahkhana' which was used during the hot summers to provide relief for visitors. The garden has numerous water courses and fountains.

The name is a corruption of the Persian Aaram Bagh meaning 'Garden of Rest'. It is also variously known as Bagh-i Nur Afshan 'Light-Scattering Garden', Aalsi Bagh or 'Lazy Garden': according to legend, Emperor Akbar proposed to his third wife, who was a gardner there, by lying idle for 6 days until she agreed to marry him.

Jahangir waited in the garden in early March 1621 for the most astrologically auspicious hour for him to enter Agra after he took the Fort of Kangra. The preserved, surviving architecture dates to his reign and demonstrates the skill of his wife Nur Jahan as a garden designer.

BATESHWAR

BATESHWAR 

Bateshwar in Utar Pradesh: Historical, Cultural and Religious significance

It is widely believed that Bateshwar got its name form Vateshwarnath, which is one of the names of Lord Shiva. You can find 101 temples in this holy town of Bateshwar. You can also find long line of Ghats with a series of temples along the river front. The beauty of these temples can be gauged from the fact that you can still find the original paintings on these temples which were done with traditional vegetable paints in old times.

Religious significance of Bateshwar in UP

 Not only this, Bateshwar is also believed to be birthplace of Lord Krishna's mother. According to some legends other name of Bateshwar is Surajpur. Its name surajpur is named after Raja Surajsen, who was grandfather of Lord Krishna.

If the question, What is the religious importance of Bateswar is bothering you, then you must know that, Bateshwar is also reffered as son of theDhams', which means as per hindu religion beliefs, after you have been to all the 4 dhams, you must visit Bateshwar. Bateshwar is also of great importance to Jains as it is the birthplace of the 22nd Jain Tirthankar Nemichand and is an important pilgrimage site for both, Digambar and Shwetambar jains

Cultural significance of Bateshwar in UP

The Bateshwar Fair of Agra is held in Bateshwar, which is at a distance of 70 km from Agra. Bateshwar is situared on the banks of river Yamuna and Bateswar derives its name from Bateshwar Mahadeo who is presiding deity of the place. There are 108 temples dedicated to various gods in Bateshwar.

In Bateshwar fair, devotees take holy dips in river Yamuna and worship lord Shiva. Apart form this religious association cattle fair is also organized in Bateshwar where buyers and sellers do business. Even if you are not involved in any of this business there ia lot other things to do in Bateshwar fair. You can just have a look at Cows, Bullocks, Buffalos, Goats, Camels and Elephants, birds which are adorned in beautiful rags and colors. Various cultural programs are also organized here to go with the festive atmosphere.

Sangin Burj Fatehpur Sikri

Sangin Burj Fatehpur Sikri

Sangin Burj is located to the north on the palace precincts. Its great breadth and depth of the arch in the external side of the bastion is regarded to be the uniqueness of this monument.

Only five sides of this octagonal building are visible, as the palace wall cuts off its three rear faces. The bastion is made up of red and buff sand stone containing semicircular pattern. The façade is adorned with a four centered arch edged with buff sand stone and decorated with flame-like decoration. The spandrels of arch contain buff rossets and are enclosed in red sand stone frame.

Interior of the Sangin Burj is made up of rubble-plastered masonry. The Sangin Burj also has a spacious central hall approached by a tibara-pillared verandah, with rooms on the three sides and corner chambers. The walls of these rooms are decorated with beautiful dado panels with geometrical designs and niches. The building has a domical roof above. 

Samosa Mahal Fatehpur Sikri

Samosa Mahal Fatehpur Sikri

Samosa Mahal is so known because of its triangular shape that resembles the shape of an Indian snack known as 'samosa'. It is said to be the residence of one of the nobles of Akbar. No records are available about the real name or occupants of the building and its shape has been altered ever since its northern portion was demolished and an enclosure wall was raised in its place. It is single-storeyed and has main entrance to its west. The irregular courtyard is surrounded by verandahs on its three sides. It has five rooms with its roofs supported by pillars and brackets on the southern side.

The other two sides also have series rooms and an open courtyard. There are six rooms on the eastern side and four rooms on the northern side. The palace being a residential building also has hammams or baths and toilets with earthenware pipes. It has been designed beautifully, keeping in mind the needs and comforts of the occupants. A combination of red and gray sandstone has been used and ornamental arches and friezes have been used on all sides. One can still see the traces of the paintings in the interiors. Beautiful pillars and heavy brackets graced the verandahs.

Chahar Suq Fatehpur Sikri

Chahar Suq Fatehpur Sikri

Literal meaning of 'chahar suq' is a market place arranged around a square enclosure with a single gateway on each of its four sides. This enclosure was in fact the focal point of the grand market place, which was extended on all sides, with regular shop on either side.

There are still some traces of partition wall inside this square enclosure, which suggest that shops were also provided inside the open court. This was the place where wares from foreign were brought for sale.

This enclosure is 35 square meters in area having partially survived enclosure wall pierced with four gateways in cardinal directions. There are four gateways having flat roof on either sides.

Caravan Serai Fatehpur Sikri

Caravan Serai Fatehpur Sikri

Caravan Serai is at near Hathi Pol. The building was built as a guesthouse for important persons or traders. Interior of the Serai has a spacious quadrangle court of 74.82m by 82.66m in dimension. There are residential rooms on all the four sides of this grand court. Besides these rooms, there are also terraces built on southeast side of the Serai. These rooms once had pillared verandahs in front, which have now been demolished. The presence of tank and well on the southeast side of Serai suggests that water and toilet facilities were also provided to the guests.

Caravan Serai is located on the slope of the ridge, which was beautifully utilized by terraced construction. It is rectangular in plan having its main entrance in the middle of the northwest side. The gateway stands over a small plinth, which was broken in the middle to allow access to the main entrance archway, which is flanked by two smaller ones. The spandrels of these arches are made up of marble and are decorated with rossets of red sandstone. The smaller arches are also decorated with marble. The soffits of the arches were once decorated with stuccowork in geometrical designs.

Abul Fazal House Fatehpur Sikri

Abul Fazal House

The two residential buildings to the north of the Jami Masjid are said to be used by Abul Fazal and his elder brother Faidi. These buildings have almost similar dimensions and plan and are made up of red sandstone. The building on the southeastern side is said to be Abul Fazal's House. The rectangular single-storeyed building has a tibara dalan or verandah with three openings in front and two pairs of carved and stylized columns. The fluting capitals of the columns with beautiful brackets supporting the lintels of the roof look quite impressive. The two small chambers on either side of the verandah lead directly on to the terrace of the building.

The central oblong room of the building is the largest one too and has three flat topped doors. On its either side, there are two rooms with three engrailed arched entrances. The central broader arch has spandrels adorned with beautiful rossets. Originally, the ceiling of the main room and verandah were painted with bright colors but they have now disappeared with time. One can reach the rooms on the upper storey by a flight of steps. There are two suites of rooms above that are connected by a narrow gallery. A stairway from the upper storey leads to the baths and toilets on the southwestern side.

Roman Cathalic Cemetery Agra

Roman Cathalic Cemetery Agra

This cemetery is situated on the eastern extension of the Mahatma Gandhi Road, near the Civil Court of Agra. It is one of the ancient Christian cemeteries in Agra. The site of the cemetery is a part of the estate granted by Akbar to the Roman Catholic Mission. The cemetery contains tombs of different nationalities. Some are buried under simple tomb stones, while a few have respectable tomb buildings containing their mortal remains.

 The most prominent tomb of a European at Agra is that of colonel John William Hessing. He was a native of Utrecht in Holland and was born in 1739. He served under the Nizam of Hyderabad and Marathas and died at Agra on 21 July 1803. The cemetery of Jhon Hessing was built by his sons and daughters. Its design was essentially borrowed from the Taj mahal, but comparatively much smaller project on a much reduced scale. Instead of white marble it is finished in red sand stone. Its has no inlay or mosaicdecoration and the ornamentation is exclusively in carving on the exterior, in stylized floral designs. The tomb is square on plain. Each facade has an iwan in the centre, flanked by ornamental double alcoves, one over the other. Slender turrets are attached to the central iwan – frame. The corners of the tomb are not chamfered. Instead, vertically fluted turrets surmounted by square chhatris are attached to them. The tomb is roofed by a double – dome, crowned by a magnificent finial. Popularly known as Red Taj Mahal because of its imitation of Taj in miniature scale, it is a perfectly balanced and beautiful building and exemplifies the continuity of the architectural skills of Mughal in the 19th century.

The tomb of General Perron, pyramidal in shape, lies to the north of Hessing’s Tomb. The other important tombs are of Walter Reinhard (popular as Samru and specially remarkable as the husband of the famous Samru Begum of Sardhana), the great traveler Thieffan Thaler, John Midenhall (self-styled English ambassador to the Mughal Court) who died in 1614 A.D., Francis Corsi who died in 1635 A.D., Geronimo Veroneo (the so called architect of Taj) who died in 1640 A.D., Father Joseph de Castro who died in 1646 A.D., The famous artist Austion De Bodeaus and Francis Ellis who died in 1868 A.D.

Mankameshwar temple agra

Mankameshwar

 Mankameshwar Mandir (Temple) in Agra is one of the ancient templesdevoted to Lord Shiva. The temple is situated at Rawatpara, near Agra Fort Railway Station. It is said that the shivlinga is covered by the silver metal and was founded by Lord Shiva himself during Dwapara era, when krishna was born in mathura. For child krishna darshan Shiva arrived from mount kailash and rested here. Shamshaan(cremation ground) yamuna which used to flow here, Shiva meditated and nightstayed at the Mankameshwar Temple. wished if i would be able to make krishna play on my lap i wil put a linga here.Next day after seeing shiva's swaroop, ma yashoda asked shiva not to come near the child as krishna might get afraid of him.Seeing this krishna did a leela(drama), started crying pointing towards shiva who was sitting under a banyan tree in samadhi position.seeing this ma yashoda called lord shiva and asked him to give his blessings to her child(krishna).Coming back from gokul, shiva came back and laid his linga(swaroop) here.Thus,he said my wishes were fulfilled here;Whosoever in coming future comes here with his mankamna(wishes) you lingaswaroop will fulfill his or her mankamna(wishes).From then onwards this lingaswaroop is known as shri mankameshwarnath ji.

 

The temple has one sanctum sanctorum where the vigraha of Lord Shiva sits. It is surrounded by the typical Shiva family idols. One has to descend down a score of stairs to reach the sanctum sanctorum. One can reach fully close to the main vigraha provided one doesn't wear leather items and English style pants, pyjamas, and salwaar suits.

On 24 July 2004, lord krishna's swaroop(ShriNath ji) was established under the guidelines of Shri nanaji bhai mukhiya ji of Shri Dwarikadeesh nath ji,mathura.Madhurashtkam and aarti of shrinath ji is a special scene to see.

Behind the sanctum sanctorum are several small temples within the main temple complex. These are devoted to various deities like Lord Ganga, Saraswati, Gayatri, Hanuman, Kaila devi, Narsimha, Krishna, Rama to name a few.

Math is looked afterby shri shri mahant Yogesh Puriji, who succeeded his father late shri shri mahant Udhav Puriji. 11 Akhand jyoti are being lit everyday(24 hrs.) of desi ghee. Devotees after fulfilling their wishes comes here to light a deepak of 1.25 Rs. to 1.25 lakh Rs. everyday.

Math also runs a Hospital, Vidyalaya, Gowshaala, at village, digner shamshabad road agra. 17 km far from the temple. Temple of shri girraj maharaj(govardhan nath) is getting constructed over there. At rawatpada a pre-nursery school, homeopathic clinic, computer education centre, a dharmshaala(guesthouse) is also run by the Math Administrator, shri Harihar Puriji.

There are special paan which you get near Mankameshwar. These are folded in such a manner so that their shape becomes that of a pyramid. They are then coated with "chandi ka verk" (Silver Foil) and garnished with coconut powder.