In challenging times or before significant life transitions, devotees turn to Lord Ganesha — the Vighnaharta (Remover of Obstacles), bestower of wisdom, clarity, prosperity, and purpose. The Ganapati Homam is not just a ritual—it is a potent spiritual offering that invokes Ganesha’s blessings, purifies energies, and opens the path for success and peace.
Offer at:
Select the temple and choose the date of the booking to proceed further:
Ayyamkulangara Uma Maheshwara Temple
Avanamkulam Temple
Why Perform Ganapati Homam?
You may consider this puja if you are:
Starting a new business, career, or education path
Getting married or relocating to a new home
Facing persistent delays, karmic blocks, or negativity
Seeking protection, mental clarity, and inner peace
Thousands have turned to this puja as a source of transformation and clarity.
How the Puja Is Performed
The Homam is conducted at centuries-old temples in Kerala, revered and energized through devotional continuity. Here’s the process:
Online Booking – Provide basic details to book the puja remotely.
Temple Ritual – Kerala Vedic priests perform sacred chants, mantra offerings, fire homa with ghee, grains, herbs and flowers—all dedicated to Lord Ganesha.
Personal Invocation – Your name is mentioned during the ritual to personalize the blessing.
Prasadam Delivery – After the puja, blessed prasadam (holy offerings) are dispatched to your address, carrying divine grace to your doorstep.
The art of this ritual lies in its devotion, precision of invocation, and sanctity of tradition.
Proven Benefits of Ganapati Homam
Benefit Category
Effects & Blessings
Obstacle Removal
Clears karmic blocks and hidden obstacles
Beginnings
Supports success in career, studies, marriage, or new ventures
Spiritual Clarity
Enhances focus, mental calm, vitality and health
Divine Protection
Invokes Ganesha’s grace for safety, wisdom, and well‑being
Energetic Cleansing
Purifies the environment and dispels negativity
This ancient ritual has been a trusted spiritual practice across generations, offering reassurance and divine support.
When to Book Ganapati Homam
Ideal occasions include:
Before launching any new phase of life: job, business, study, marriage
Moving into a new home
During periods of delay, stagnation, or karmic adversity
When seeking renewed focus, health, or spiritual alignment
Book the Puja from Anywhere — We Deliver Blessings Home
Whether you’re in India or abroad, your booking enables the puja to be conducted in Kerala’s traditional temples, while prasadam is shipped to your home. Distance does not limit divine connection.
Ritual conducted in historic Kerala temples
Performed by trained Vedic priestsz
Personalized prayers and prasadam delivered to your address
Uma Maheshwara Puja: Invite Harmony into Your Home
In a world that often feels rushed, scattered, and uncertain, there’s something deeply grounding about turning to age-old rituals that brought peace to our ancestors for centuries. Uma Maheshwara Puja is one such sacred practice—a heartfelt offering to Shiva and Parvati, the eternal couple who represent love, strength, and balance.
But this is more than a ritual.
It’s a quiet, powerful way to invite Shanti (peace) and Sampatti (well-being) into your home.
What Makes This Puja So Special?
Uma Maheshwara is not just a name—it’s a symbol of a complete life. When Shiva (the stillness, the protector) and Parvati (the nurturing force, the Shakti) are worshipped together, they bless your home with harmony, unity, and divine protection.
Whether you’re:
Newly married and beginning a life together,
A parent praying for peace in the family,
Or simply someone seeking inner calm in a chaotic world…
This puja brings your intentions into a sacred space—guided by Vedic tradition, yet deeply personal.
The Puja Process – Rooted in Vedic Tradition
Your puja is performed by learned Vedic Pandits in a historic Shiva-Parvati temple restored through the Reclaim Temples movement.
Here’s how it works:
You book the puja online, submitting your name, gotra, addresss to be delivered.
On an auspicious day, our Vedic priests perform the complete Uma Maheshwara Puja:
Abhisheka (ritual bathing of the deity)
Pushparchana (flower offerings)
Deepa aradhana (sacred lamp ceremony)
Chanting of mantras and Vedic hymns
Your name and sankalpa are recited during the puja, ensuring that your intentions are spiritually included.
After the puja, prasadam (blessed offerings), kumkum, and vibhuti are carefully packed and shipped directly to your home, anywhere in India or abroad.
You don’t need to be present physically—the sanctity and blessings reach you wherever you are.
Why We Revived This Ritual
At Reclaim Temples, we don’t just restore temple stones—we restore living traditions.
This puja was once widely performed in ancient Bharat, especially in temples devoted to Uma Maheshwara. But as invasions and neglect took their toll, both the temples and the traditions faded.
Bringing this ritual back isn’t about nostalgia. It’s about healing—for families, for our culture, and for future generations.
When you sponsor or participate in a puja like this, you’re not only seeking blessings—you’re becoming part of a deeper, sacred reclamation
Let the Blessings Begin
Book a Uma Maheshwara Puja for:
Marital harmony
Fertility and family well-being
Mental peace and emotional grounding
Spiritual connection and divine grace
Each puja helps fund restoration efforts and revives forgotten temples—your devotion becomes a force of rebuilding.
📍 Conducted at a historic Shiva-Parvati temple, by learned priests
📩 Prasadam shipped to your home (India & abroad)
📿 Includes name/gotra sankalpa, archana, and blessings
Let this puja be your prayer, your offering—and your step towards reclaiming something timeless.
Because our ancestors left us more than ruins—they left us rituals that still work.
Sikandar Lodi’s Tomb in Lodhi Gardens: A Historical and Architectural Analysis
Sikandar Lodi’s Tomb, located in Delhi’s famous Lodhi Gardens, is a remarkable example of Indo-Islamic funerary architecture from the late 15th and early 16th centuries. Built by Ibrahim Lodi in 1517 to honour his father, Sikandar Lodi, this tomb reflects a blend of Persian and indigenous Indian architectural traditions. While the tomb primarily follows the Islamic architectural style characteristic of the Lodi dynasty, certain elements suggest subtle influences from Hindu temple architecture. This raises the intriguing question of whether the site held historical significance before the tomb’s construction, possibly as a Hindu sacred space.
Architectural Features of Sikandar Lodi’s Tomb
The tomb is an early example of an enclosed garden tomb, a concept that would later be refined in Mughal architecture, particularly in Humayun’s Tomb and the Taj Mahal. Its defining features include:
1. Enclosed Garden Layout (Charbagh Influence)
Unlike earlier tombs, Sikandar Lodi’s Tomb is situated within a walled enclosure, giving it a fortress-like appearance. This is an early adaptation of the Persian Charbagh garden-tomb concept, which was later perfected by the Mughals. The use of enclosed spaces was also a feature of Hindu temple precincts, which were often surrounded by boundary walls and gateways.
2. Octagonal Tomb Structure
The tomb follows an octagonal plan, a hallmark of Lodi-era architecture. The octagonal shape was favoured for its symbolic significance in Islamic geometry, but it also has parallels in Hindu temple architecture, where sacred spaces were often designed using geometric precision.
3. Chhatris (Domed Pavilions)
One of the most distinctively Indian elements in the tomb’s design is the presence of chhatris (small domed pavilions) on its roof and exterior walls. Chhatris are an integral feature of Rajput and Hindu temple architecture, commonly used to adorn temples, cenotaphs, and palatial structures. Their presence in an Islamic tomb suggests a cultural fusion that was characteristic of Indo-Islamic architectural evolution.
4. Ornamental Brackets and Overhanging Eaves (Chhajjas)
The overhanging eaves, supported by carved stone brackets, are another feature commonly associated with Hindu and Rajput architecture. In Hindu temples, such brackets were intricately carved and used to support balconies and roofs. In Sikandar Lodi’s Tomb, these brackets, though simpler in execution, serve a similar structural and decorative function.
5. Decorative Motifs and Indigenous Craftsmanship
The tomb is relatively austere in terms of ornamentation, following the Lodi preference for simplicity. However, some floral and geometric motifs carved into the stonework resemble patterns found in Hindu temple architecture. This suggests that local artisans, skilled in temple construction, may have contributed to the tomb’s design.
Interior of the Tomb
The interior of Sikandar Lodi’s Tomb is relatively unadorned, in keeping with the minimalist style of the Lodi dynasty. The main chamber houses the cenotaph of Sikandar Lodi, while the actual grave is believed to be underground. The walls are plain, lacking the elaborate calligraphy and tile work seen in later Mughal tombs. The tomb’s simplicity contrasts with the more ornate interiors of earlier Indo-Islamic structures, reinforcing its transitional nature between the Delhi Sultanate and Mughal architectural traditions.
Was There a Hindu Site Before the Tomb?
The presence of Hindu architectural elements, while not conclusive, sparks speculation about whether the site originally held a Hindu temple or another sacred structure. Several historical factors support this possibility:
Historical Precedent of Site Repurposing: The Delhi Sultanate and later rulers often built mosques and tombs over pre-existing Hindu and Jain temples, either repurposing materials or demolishing structures to assert dominance.
Chhatris and Brackets: The use of these features suggests either direct adaptation from existing structures or an attempt to blend Hindu architectural elements into Islamic designs, possibly to integrate local craftsmanship.
Absence of Documented Pre-Islamic Structures: While there are no clear historical records of a Hindu temple at this location, the broader Lodhi Gardens area was part of Delhi’s ancient settlements, where Hindu religious structures would have been present before Islamic rule.
Sacred Geography: Many tombs and mosques in medieval India were deliberately built over sacred Hindu sites to recontextualize their religious significance. Given the strategic and central location of Sikandar Lodi’s Tomb, it is plausible that the area once held a Hindu or Jain shrine.
Conclusion
Sikandar Lodi’s Tomb is a fascinating blend of Islamic and indigenous architectural traditions, reflecting the transitional phase between the Delhi Sultanate and Mughal styles. While its core structure adheres to Lodi-era Islamic design, the presence of Hindu elements like chhatris, ornamental brackets, and decorative motifs hints at either an intentional fusion of styles or a deeper historical connection to a pre-Islamic past. Whether the site originally housed a Hindu structure remains speculative, but the architectural dialogue between different cultural traditions makes Sikandar Lodi’s Tomb an important monument in understanding India’s syncretic heritage. Further archaeological investigations could potentially shed more light on the true origins of this historic site.
The Chausath Yogini Temple in Hirapur, Odisha, is a remarkable yet enigmatic structure that stands as a testament to the unique spiritual and architectural heritage of ancient India. Located just 15 kilometers from Bhubaneswar, the temple stands as a rare example of India’s sacred spaces dedicated to the worship of the Yoginis—a group of 64 female deities associated with Tantric traditions. Built in the 9th century during the rule of the Bhauma-Kara dynasty, the temple invites visitors to explore its mystical aura and its unique contributions to Indian history.
Architectural Features
The 64 Yoginis are an extraordinary assembly of divine energy, rooted in the eight principal forms of Devi, the supreme Mother Goddess. These forms—Brahmani, Vaishnavi, Maheshwari, Indrani, Kaumari, Varahi, Chamunda, and Narsimhi—each command eight attendants, creating a powerful collective of 64 sacred manifestations.
This temple wasn’t discovered until 1953, when archaeologist and historian Kedarnath Mohapatra of Odisha State Museum came across the sandstone blocks of a ruined temple. It was subsequently pieced back together, giving us a circular roofless (hypaethral) structure with provision for the images of 64 female divinities within, symbolizing a cosmic connection between the earthly and the divine. This circular sanctum, only 25 feet in diameter, is built with locally sourced sandstone and houses 64 chambers along its inner wall. Each chamber contains an intricately carved idol of a Yogini, though many have been damaged over the centuries. These Yoginis are depicted in various postures, holding weapons, musical instruments, or performing dances, reflecting their multifaceted roles as warriors, musicians, and dancers. Some figures are serene, while others exude fierceness, showcasing the dual nature of divine femininity.
At the center of the temple’s courtyard stands a small shrine dedicated to Lord Shiva. This central placement underscores the connection between the Yoginis and Shaivism, as they are often considered manifestations of Shakti, the feminine divine energy, serving as consorts or attendants to Lord Shiva. The interplay of the Yoginis and Shiva represents the union of cosmic forces, highlighting the temple’s profound spiritual significance.
According to legend, the origin of the enigmatic Yogini temple at Hirapur is tied to a fierce battle. The story goes that Goddess Durga transformed herself into 64 Yoginis to vanquish a mighty demon. Triumphant, the Yoginis appealed to Durga to honor their unity and strength by creating a temple shrine where their essence could forever be celebrated.
Historical and Cultural Significance
The Chausath Yogini Temple at Hirapur is believed to have been constructed during the 9th century, a time when Tantric practices were flourishing in India. The Bhauma-Kara dynasty, known for its patronage of Tantric Buddhism and Shaivism, likely commissioned the temple as a sacred space for esoteric rituals and meditative practices. Historical records suggest that this dynasty played a key role in promoting religious inclusivity, blending Tantric traditions with mainstream Hindu practices.
Yogini worship is rooted in the Tantric belief system, which emphasizes the union of masculine and feminine energies for spiritual awakening. The Yoginis are revered as powerful goddesses who control various aspects of the universe, such as time, space, and elemental forces. This belief underscores the temple’s purpose as a center for harnessing divine energies to achieve higher states of consciousness. The open-air design of the temple is thought to facilitate the absorption of cosmic energy during rituals, aligning the devotees with the universal consciousness and fostering a connection to the infinite.
Mystical Associations
The number 64 holds immense significance in Tantric traditions, symbolizing completeness and the cyclical nature of time. The temple’s circular layout mirrors the mandala, a spiritual and ritual symbol representing the universe. Some scholars suggest that the Chausath Yogini Temple served as an initiation site for Tantric practitioners, where secret rites and ceremonies were conducted to invoke the Yoginis’ blessings. These rituals may have included meditation, chants, and symbolic offerings to awaken the divine energy within.
Interestingly, the Yoginis’ representation as fierce yet nurturing deities also reflects a deeper philosophical understanding of the dualities of life—creation and destruction, fear and compassion, power and grace. This duality resonates with the concept of balance in the Tantric worldview, where opposites coexist to create harmony in the universe.
Preservation, Neglect, and Legacy
Over centuries, the Chausath Yogini Temple at Hirapur fell into disrepair, like many other Tantric sites across India. Rediscovered in the 19th century by a British archaeologist, it was subsequently preserved as a protected monument by the Archaeological Survey of India (ASI). Despite its status as a protected site, the temple has faced criticism for the lack of adequate restoration efforts. Many of the Yogini idols remain damaged, and the site struggles with insufficient maintenance, which risks further deterioration of this invaluable cultural heritage.
Some experts have pointed out that the ASI’s focus on more prominent temples has sidelined lesser-known yet equally significant monuments like Chausath Yogini. The lack of comprehensive restoration and promotion has hindered the temple from gaining the recognition it deserves, both within India and internationally. This neglect not only threatens the temple’s structural integrity but also its cultural and spiritual legacy.
However, the temple has seen renewed interest in recent years, thanks to efforts by local historians, researchers, and heritage enthusiasts. Workshops, guided tours, and awareness campaigns are being organized to highlight the temple’s unique historical and spiritual significance, drawing attention to its need for better preservation and care.
The Jama Masjid in Sambhal, Uttar Pradesh, has been at the center of a legal and cultural debate after the Babri Masjid case.
It was hoped that the Ayodhya-Babri Masjid judgment, despite its legal flaws and shoddy reasoning, would put a closure to the mandir-masjid disputes once and for all. Perhaps this hope also led the Supreme Court to allow the Ram Mandir construction, despite finding that there was no conclusive evidence of any pre-existing temple beneath the Babri Masjid and declaring that the installation of idols inside the mosque in 1949 and the destruction of the mosque in 1992 were illegal. Probably, the Court intended this as a “one-time measure” because it categorically stated that historical wrongs by medieval rulers can’t be corrected by the present-day legal regime. More importantly, the 5-judge bench also upheld the Constitutional validity of the Places Of Worship (Special Provisions) Act, 1991(PoW Act) as it was the fulfilment of the State’s “constitutional obligations to uphold the equality of all religions and secularism which is a part of the basic features of the Constitution. The Court observed that the PoW Act reflected the message that “history and its wrongs shall not be used as instruments to oppress the present and the future.”
The controversy stems from claims that the Jama Masjid mosque, constructed during the Mughal period, was built after demolishing a pre-existing Hindu temple dedicated to Lord Harihar. Such disputes echo larger historical narratives surrounding the construction of religious sites during India’s Mughal era.
On 19th November, a court-mandated survey was conducted at Jama Masjid in Sambhal, Uttar Pradesh. The court ordered the survey in response to a petition filed by Supreme Court Advocate Vishnu Shankar Jain, and seven co-plaintiffs, asserting that the mosque occupies the site of a temple dedicated to Bhagwan Kalki.
Destructuring the petition:
In the petition, it has been asserted that the Jama Masjid in Sambhal was constructed on the centuries-old Shri Hari Har Temple, dedicated to Bhagwan Kalki and destroyed by Babar. The petitioners added that the site holds significant religious importance for Hindus and was forcibly and unlawfully converted into a mosque during the Mughal period. The petitioners further argued that it is a centrally protected monument as per the Ancient Monuments Preservation Act of 1904 and is listed as a monument of national importance by the Archaeological Survey of India (ASI).
Some key points from the petition:
-ASI has not done anything to maintain the property and members of the Muslim community have taken advantage and captured the entire property.
-Some people have formed a Committee known as Intezamia Shahi Jama Masjid Committee and are not NOT allowing any person in public to access the property. Vishnu Jain himself was not allowed to freely enter in August.
-Mosque side is preventing even ASI to control it
– Mosque side has locked a portion of the property without any right to do so.
They further contended that, being devotees of Bhagwan Vishnu and Bhagwan Shiv, they have the right to access the temple for worship and homage. They asserted that the right to worship has been denied by the mosque’s management committee. Furthermore, they also accused the Archaeological Survey of India (ASI) of failing to fulfil its statutory duty to ensure public access to the site. They cited Section 18 of the Ancient Monuments and Archaeological Sites and Remains Act, 1958, while seeking access to the site.
The petitioners emphasised that the current situation infringes upon their constitutional right to practise their religion and called for immediate action to restore public access to the site.
Backed up Evidences:
Furthermore, the petition mentioned that during the reign of Akbar, the Ain-i-Akbari was written, which also referred to a prominent temple in Sambhal named Hari Mandir. The text described the temple as being dedicated to Bhagwan Vishnu and the prophesied birthplace of Bhagwan Kalki’s avatar. It further highlighted that the temple held importance during Akbar’s time, suggesting that Hindus had temporarily reclaimed the site before subsequent Mughal interventions.
Ain-i-Akbari read, “There is game in plenty in the Sarkar of Sambel (Sambhal), where the rhinoceros is found.! It is an animal like a small elephant, without a trunk, and having a horn on its snout with which it attacks animals. From its skin, shields are made and from the horn, finger-guards for bow-strings and the like. In the city of Sambal is a temple called Hari Mandal (the temple of Vishnu) belonging to a Brahman, from among whose descendants the tenth avatar will appear in this spot. Hansi is an ancient, the resting-place of Jamal the successor of Shaikh Farid-i-Shakar ganj.“
According to the petition, several archaeological surveys were conducted in Sambhal during 1874–76 by Major-General A. Cunningham, who was the Director General of the ASI. He wrote a report titled “Tours in the Central Doab and Gorakhpur”, which mentioned the architectural elements of the temple that survived the conversion.
Some parts of the book on Sambhal read, “The principal building in Sambhal is the Jami Masjid, which the Hindus claim to have been originally the temple of Hari Mandir. It consists of a central domed room upwards to 20 feet square, with two wings of unequal length, that to the north being 500 feet 6 inches, while the southern wing is only 38 feet 1 1⁄2 inches. Each wing has three arched openings in front, which are all of different widths, varying from 7 feet to 8 feet.”
24 November, 24
Violence erupted in Sambhal after a court-ordered survey at Jama Masjid, as Islamists gathered and started pelting stones at the police. They resorted to arson and clashed with the police present at the scene. The police had to resort to tear gas and baton charge to control the Islamist mob. Several vehicles were set ablaze in the area, and stone pelting continued for hours.
The survey was carried out under the supervision of Advocate Commission. A heavy police force was deployed in the area to ensure the survey proceeded peacefully.
The developments started at around 6:30 AM when a team, including the District Magistrate and Superintendent of Police, arrived at the mosque to conduct the survey. A mob of around 2,000 Muslims gathered outside the mosque and demanded the survey to be stopped.
When the police tried to intervene, the mob started pelting stones, which forced the authorities to retreat briefly. Sources at the site of the incident said that SDM and PRO of SP Sambhal were among the injured as Islamists allegedly attacked the police. Several vehicles belonging to Sambhal police were set ablaze by the Islamist mob. Furthermore, the sources said that Islamists from nearby areas also reached Jama Masjid and joined the mob.
During the survey, however, Muslims living in the area gathered outside the Jama Masjid and raised religious slogans. The District Magistrate of Sambhal confirmed that the survey was completed in around two hours and stated that a report would be submitted to the Civil Court, which will review it on the next date of hearing, 29th November 2024.
Meanwhile, All India Muslim Jamaat Chief Shahbuddin Razvi Barelvi appealed to the minority community in Sambhal to maintain peace and tranquillity, and not to indulge in vandalism and stop stone pelting.
Kakanmaṭh is a ruined 11th century Shiva temple located at Sihoniya in Madhya Pradesh, India. It was built by the Kachchhapaghata ruler Kirttiraja during 1015 – 1035 AD. Only a part of the original temple complex now survives. Some of the sculptures from the site are now located at Gwalior.
The temple is located in the interior of a small village called Sihoniya, which is approximately 65 north of Gwalior, Madhya Pradesh. The presence of this temple influences the surrounding and the village because of it being a popular place to visit. When one holds the eye on the structure, they may fail to believe that so many stone slabs together piled up forming this mighty structure.
Upon entering the temple on the right side at a raised area there lies this structure which is surrounded by many subparts, which are broken. The pieces are scattered all over the raised land, and it also becomes difficult to reach it. As the terrain is not plain and there lies big holes and stone slabs kept in an unjust manner.
There is a shivling present near the structure. The base is partially broken as seen in the image below. It is on a raised platform with some stone slabs kept on top of each other.
There are hundreds of small stone slabs, all broken and destroyed. These are just kept piled up on top of each other, the visuals below are from the surrounding of the above garbhagriha.
The tall structure stands still, a true marvellous creation seen upon looking closer it feels that the structure might fall down anytime. At the back side of the main temple there are few rods and support are seen which makes the structure stable from the back side.
These corridors, finely structured with necessary gaps, are quite a piece of architecture. The open sky on top of the temple and these pillars represent beauty. The entire structure is relying on the placements of the stone, and there are no additional cements or any other material used.
Upon climbing the stairs this view opens up to the eyes of the viewers, one might feel inferior in front of these mighty pillars. The dark opening which can be seen below is the main shrine of the temple.
This is the center of the pathway to the main shrine and there is a wide opening which is open to the sky. The pillars and stone slabs just balanced on the geometry basis are indeed very captivating and become hard to believe when seen.
The entrance to the main shrine is on an elevated platform.
The outer portion of the main shrine is engraved with such beautiful stone architecture and portrays the level of architecture that existed back in time, though most of them were broken during invasions but as the time has also passed there condition still remains worth setting as examples. The details and the finishes are astonishing.
There is a single shivling in the main Garbhagriha of the temple, it also consists of the snake around the ling’s neck.
A complete circle around the main garbhagriha consists of these marvel sculptures which are present throughout.
Behind the main garbhagriha there are few rods and supports which are helping the structure to stand and these are just kept in support of some slabs lying there on the floor.
The beautiful sculptures surround the temple and every detail becomes a must see for the visitors. With such precision and absolute skill the artisans might have carved it but it has been mercilessly destroyed during the invasions.
There is a void at a raised section in one of the walls, and it would be possible that there was another marvel sculpture which might have been broken or looted.
The structure of the temple standing at 115 feet and evidently seen as heavily decorated represents nothing but the great Indian Architecture and the quality carvings done.
The mighty pillars surely are a majestic and marvellous creation, by looking at these pictures it is clearly understood the amount of labour and funds it would have taken to create this.
These pictures represent the walls of the outer side of the monument and every bit of it is covered with sculptures and carvings like these, take a moment to please your eyes with these awe spiring visuals.
We must not forget that the temple is still lying in ruins and needs necessary adjustments and renovation to be done for the safety of the visitors. The stone slabs are just adjusted with the help of basic balance and geometry and there is no fixed cement or liquid which holds it up.
Most of the structures are in pieces and when looking it can be understood there are so many unidentified pieces which need to be kept in their proper place.
There is a mighty gate present approx. to 30m distance from the main stairs of the big structure.
The temple is listed under ASI, there is a pandit and a caretaker who takes care of the temple premises, and there is just ordinary ritual conducted by the pandit.
At the entrance there is an empty space for parking, the road to the temple is not maintained and everyday there are local visitors seen in the premises of the temple. Astonishing fact is that overall the structure of the temple looks like it could fall anytime even with slightest of breeze but is evidently standing strong and it surely needs some renovation for the safety of the visitors and the deity. Th sculptures are not arranged properly and these need to be kept in order.
There are hundreds of unidentified broken slaps and sculptures surrounded in the main premises of the temple.
There is a well which is quite deep in the premises as well as an office which is mostly closed.
The condition of the temple is just at the edge of being somehow existing but it surely needs some genuine fixations along with the presence of strong administration.
List of Masjids in Punjab which was built by destroying Hindu temples
LIST OF MOSQUES IN PUNJAB WHICH WERE BUILT AFTER DEMOLISHING THE HINDU TEMPLES
We give below, state-wise and district-wise, the particulars of Muslim monuments which stand on the sites and/or have been built with the materials of Hindu temples, and which we wish to recall as witnesses to the role of Islam as a religion and the character of Muslim rule in medieval India. The list is the result of a preliminary survey. Many more Muslim monuments await examination. Local traditions which have so far been ignored or neglected have to be tapped on a large scale.
We have tried our best to be exact in respect of locations, names and dates of the monuments mentioned. Even so, some mistakes and confusions may have remained. It is not unoften that different sources provide different dates and names for the same monument. Many Muslim saints are known by several names, which create confusion in identifying their mazars or dargahs. Some districts have been renamed or newly, created and a place which was earlier under one district may have been included in another. We shall be grateful to readers who point out these mistakes so that they can be corrected in our major study. This is only a brief summary.
Sita Ram Goel It should be kept in mind that the list below doesn’t include all the temples destroyed by Muslims and converted to mosques. The below is the list of mosques and Dargahs where evidences exists of having been made after destroying the temples at these locations. In many mosques, Muslim rulers were able to eradicate all signs of temples, and hence not given in below list. Anyone is free to visit the below list of mosques and see the remnants and materials of Hindu temples used in their construction. Archaeological Survey of India should conduct an excavation of below mosques to find out more about the ancient temples in these locations and possible mass graves around the mosque sites.
I. BHATINDA DISTRICT
1. Mazar of Baba Haji Rattan (1593). Converted temple. II. GURDASPUR DISTRICT Batala
2. Jami Masjid. Temple site. III. JALANDHAR DISTRICT Sultanpur
3. Badshahi Sarai. Built on the site of a Buddhist Vihara. IV. LUDHIANA DISTRICT
4. Dargah and Masjid of Ali Sarmast (1570). Temple site.
5. Qazi-ki-Masjid (1517). Temple site. V. PATIALA DISTRICT Bahadurgarh
6. Masjid in the Fort (1666). Temple site. Bawal
7. Masjid (1560). Temple site. Samana
8. Sayyidon-ki-Masjid (1495). Temple site.
9. Jami Masjid (1614-15). Temple site.
10. Masjid near Imambara (1637). Temple site.
11. Pirzada-ki-Masjid (1647). Temple site. VI. ROPAR DISTRICT
12. Jami Masjid. Temple site. VII. SANGRUR DISTRICT Sunam
13. Qadimi Masjid (1414). Temple site.
14. Ganj-i-Shahidan. Temple site.
EVIDENCE IS AVAILABLE THAT IN PUNJAB THE ABOVE MENTIONED MOSQUES AND DARGAHS WERE CONSTRUCTED BY DESTROYING HINDU TEMPLES. BUT IN MANY OTHER CASES MUSLIMS SUCCEEDED IN REMOVING ALL TRACES OF TEMPLES FROM THE MOSQUES. IN SUCH CASES ONLY AN EXCAVATION BY ASI WILL REVEAL THE DESTROYED TEMPLES. WHILE MUSLIMS ASK FOR REBUILDING THE ILLEGAL MOSQUE IN AYODHYA, WHY SHOULD NOT HINDUS DEMAND THE RECONSTRUCTION OF THE DESTROYED TEMPLES IN INDIA?
List of Masjids in Madhya Pradesh which was built by destroying Hindu temples
LIST OF MOSQUES IN MADHYA PRADESH WHICH WERE BUILT AFTER DEMOLISHING THE HINDU TEMPLES
We give below, state-wise and district-wise, the particulars of Muslim monuments which stand on the sites and/or have been built with the materials of Hindu temples, and which we wish to recall as witnesses to the role of Islam as a religion and the character of Muslim rule in medieval India. The list is the result of a preliminary survey. Many more Muslim monuments await examination. Local traditions which have so far been ignored or neglected have to be tapped on a large scale.
We have tried our best to be exact in respect of locations, names and dates of the monuments mentioned. Even so, some mistakes and confusions may have remained. It is not unoften that different sources provide different dates and names for the same monument. Many Muslim saints are known by several names, which create confusion in identifying their mazars or dargahs. Some districts have been renamed or newly, created and a place which was earlier under one district may have been included in another. We shall be grateful to readers who point out these mistakes so that they can be corrected in our major study. This is only a brief summary.
Sita Ram Goel It should be kept in mind that the list below doesn’t include all the temples destroyed by Muslims and converted to mosques. The below is the list of mosques and Dargahs where evidences exists of having been made after destroying the temples at these locations. In many mosques, Muslim rulers were able to eradicate all signs of temples, and hence not given in below list. Anyone is free to visit the below list of mosques and see the remnants and materials of Hindu temples used in their construction. Archaeological Survey of India should conduct an excavation of below mosques to find out more about the ancient temples in these locations and possible mass graves around the mosque sites.
I. BETUL DISTRICT Pattan
1. Dargah of Sulaiman Shah. Temple site. Umri
2. Dargah of Rahman Shah. Temple site. II. BHOPAL DISTRICT Berasia
3. Masjid (1716). Temple site. Bhopal
4. Jami Masjid built by Qudsia Begum. Sabhamandala Temple site. III. BILASPUR DISTRICT Khimlasa
5. Dargah of Panch Pir. Temple site.
6. Nagina Mahal. Temple site.
7. Idgah. Temple site.
8. Masjid with three domes. Temple site. IV. DAMOH DISTRICT
9. Dargah of Ghazi Mian. Temple site.
10. Fort. Temple materials used. V. DEWAS DISTRICT Dewas
11. Masjid (1562). Temple site.
12. Masjid (1705). Temple site.
13. Masjid (1707). Temple site. Gandhawal
14. Graveyard inside the village. Jain Temple materials used. Sarangpur
15. Madrasa (1493). Temple site.
16. Jami Masjid (1640). Temple site.
17. Pir Jan-ki-Bhati Masjid. Temple site.
18. Fort. Temple materials used. Unchod
19. Idgah (1681). Temple site. VI. DHAR DISTRICT Dhar
Capital of Raja Bhoja Paramara converted into a Muslim capital. The following Muslim monuments tell their own story:
20. Kamal Maula Masjid. Temple materials used.
21. Lat Masjid (1405). Jain Temple materials used.
22. Mazar of Abdullah Shah Changal. Temple site. Mandu
An ancient Hindu city converted into a Muslim capital and the following monuments built on the sites of and/or with materials from temples
23. Jami Masjid (1454).
24. Dilawar Khan-ki-Masjid (1405).
25. Chhoti Jami Masjid.
26. Pahredaron-ki-Masjid (1417).
27. Malik Mughis-ki-Masjid.
28. Maqbara of Hushang Shah.
29. Jahaz Mahal.
30. Tawil Mahal.
31. Nahar Jharokha.
32. Hindola Mahal.
33. Rupmati Pavilion.
34. Ashrafi Mahal.
35. Dai-ki-Chhoti Bahen-ka-Mahal.
36. Baz Bahadur-ka-Mahal.
37. Nilkanth Mahal.
38. Chhappan Mahal.
39. Fort and Gates.
40. Gada-Shah-ka-Mahal.
41. Hammam Complex. VII. DHOLPUR DISTRICT Bari
42. Masjid (1346 or 1351). Temple site. VIII. EAST NIMAR DISTRICT Bhadgaon
43. Jami Masjid (1328). Temple site. Jhiri
44. Masjid (1581). Temple site. Khandwa
45. Masjid (1619-20). Temple site. IX. GUNA DISTRICT Chanderi
Muslim city built from the ruins of the old or Budhi Chanderi nearby. The following
monuments stand on the sites of temples and/or have temple materials used in them:
46. Masjid (1392).
47. Moti Masjid.
48. Jami Masjid.
49. Panchmuhnda Masjid.
50. Qurbani Chabutra.
51. Dargah of Mewa Shah.
52. Mazar known as Bada Madrasa.
53. Mazar known as Chhota Madrasa.
54. Raja-ka-Maqbara.
55. Rani-ka-Maqbara.
56. Battisi Baodi Masjid (1488).
57. Hathipur-ki-Masjid (1691).
58. Mazar of Shykh Burhanud-Din.
59. Fort.
60. Kushk Mahal.
61. Idgah (1495). Pipari
62. Masjid (1451). Temple site. Shadoragaon
63. Jami Masjid (1621-22). Temple site. X. GWALIOR DISTRICT Gwalior
64. Dargah of Muhammad Ghaus. Temple site.
65. Jami Masjid near Gujari Mahal. Temple site.
66. Masjid near Ganesh Gate. Gawalipa Temple site.
67. Graveyards on east and west of the Fort. Temple sites. Jajao
68. Lal Patthar-ki-Masjid, Temple materials used. Mundrail
69. Several Masjids (1504). Temple sites. Sipri
70. Several Masjids and Mazars. Temple materials used. XI. INDORE DISTRICT Depalpur
71. Masjid (1670). Temple site. Maheshwar
72. ShahI Masjid. Temple site.
73. Fort. Temple materials used. Mehdipur
74. Mazar of Godar Shah. Temple site.
75. Fort. Temple materials used. Sanwar
76. Masjid (1674). Temple site. XII. MANDSAUR DISTRICT Kayampur
77. Masjid (1676). Temple site.
78. Idgah (1701-02). Temple site. Mandsaur
79. Jami Masjid. Temple materials used.
80. Fort. Temple materials used. Rampura
81. Padshahi Baodi. Temple materials used. XIII. MORENA DISTRICT Alapur
82. Masjid (1561-62). Temple site.
83. Masjid (1586-87). Temple site.
84. Masjid (1697-98). Temple site. XIV. PANNA DISTRICT Ajaigarh
85. Fort. Temple materials used. Nachna
86. Masjid. Converted temple. XV. RAISEN DISTRICT Palmyka
87. Mandir-Masjid. Temple materials used. XVI. RAJGARH DISTRICT Khujner
88. Mazar of Dawal Shah. Temple materials used. XVII. RATLAM DISTRICT Barauda
89. Masjid (1452-56). Temple site. XVIII. SAGAR DISTRICT Dhamoni
90. Dargah of Bal Jati Shah (1671). Temple site. Kanjia
91. Khan Sahib-ki-Masjid (1594-95). Temple site.
92. Idgah (1640). Temple site.
93. Alamgiri Masjid (1703). Temple site.
94. Qala-ki-Masjid (1643). Temple site. Khimlasa
95. Panch Pir. Temple site. XIX. SEHORE DISTRICT
96. Masjid (1332). Temple site. XX. SHAJAPUR DISTRICT Agartal
97. Masjid. Temple site. XXI. SHIVPURI DISTRICT Narod
98. Zanzari Masjid. Temple site. Narwar
99. Dargah of Shah Madar. Temple site.
100. Jami Masjid (1509). Temple materials used.
101. Masjid inside Havapaur Gate (1509). Temple site. Pawaya
102. Fort. Temple materials used.
103. Several other Muslim monuments. Temple materials used. Ranod
104. Masjid (1331-32). Temple site.
105. Masjid (1441). Temple site.
106. Masjid (1633). Temple site.
107. Masjid (1640). Temple site. Shivpuri
108. Jami Masjid (1440). Temple site. XXII. UJJAIN DISTRICT Barnagar
109. Masjid (1418). Temple site. Ujjain
110. Jami Masjid known as Bina-niv-ki-Masjid (1403-04). Temple site.
111. Masjid unearthed near Chaubis Khamba Gate. Temple materials used.
112. MochI Masjid. Converted temple. XXIII. VIDISHA DISTRICT Basoda
113. Masjid (1720-21). Temple site. Bhonrasa
114. Qalandari Masjid. Temple materials used.
115. Jagirdar-ki-Masjid (1683). Temple site.
116. Badi Masjid in Bada Bagh (1685). Temple site.
117. Bandi Bagh-ki-Masjid. Temple site.
118. Bara-Khamba Masjid. Temple site.
119. Ek-Khamba Masjid. Temple site.
120. Bina-niv-ki-Masjid. Temple site.
121. Graveyard in Bandi Bagh. Amidst temple ruins.
122. Idgah. Temple site.
123. Fort (1594). Temple materials used. Parasari
124. Masjid (1694-95). Temple site. Renkla
125. Masjid. (1647-48). Temple site. Shamsabad
126. Masjid (1641). Temple site. Sironj
127. Alamgiri Masjid (1662-63). Temple site.
128. Masjid in Mahalla Rakabganj (1657-58). Temple site.
129. Dargah of Shykh Sahib (d.1657). Temple site. Tal
130. Masjid (1644-45). Temple site. Udaypur
131. Masjid (1336). Temple materials used.
132. Masjid built by Aurangzeb. Temple materials used.
133. Moti Masjid (1488-89). Temple site.
134. Masjid (1549). Temple site.
135. Two Masjids of Shah Jahan. Temple sites.
136. Masjid of Jahangir. Temple site. Vidisha
137. Alamgiri or Vijaimandal Masjid (1682). Converted temple.
138. Masjid on Lohangi Hill (1457). Temple site.
139. Shah Jahani Masjid (1650-51). Temple site.
140. City Wall. Temple materials used XXIV. WEST NIMAR DISTRICT Asirgarh
141. Jami Masjid (1584). Temple site.
142. Masjid built in the reign of Shah Jahan. Temple site.
143. Idgah (1588-89). Temple site.
144. Fort. Temple materials used. Bhikangaon
145. Idgah (1643-44). Temple site. Baidia
146. Masjid (1456-57). Temple site. Burhanpur
147. Jami Masjid (1588-89). Temple site.
148. Bibi Sahib-ki-Masjid. Temple site.
149. Shah Masud-ki-Masjid (1582-83). Temple site.
150. Dargah and Masjid of Shah Bahaud- Din Bajan. Temple site.
151. Dargah of Sufi Nur Shah. Temple site.
EVIDENCE IS AVAILABLE THAT IN MADHYA PRADESH THE ABOVE MENTIONED MOSQUES AND DARGAHS WERE CONSTRUCTED BY DESTROYING HINDU TEMPLES. BUT IN MANY OTHER CASES MUSLIMS SUCCEEDED IN REMOVING ALL TRACES OF TEMPLES FROM THE MOSQUES. IN SUCH CASES ONLY AN EXCAVATION BY ASI WILL REVEAL THE DESTROYED TEMPLES. WHILE MUSLIMS ASK FOR REBUILDING THE ILLEGAL MOSQUE IN AYODHYA, WHY SHOULD NOT HINDUS DEMAND THE RECONSTRUCTION OF THE DESTROYED TEMPLES IN INDIA?
List of Masjids in Lakshadweep which was built by destroying Hindu temples
LIST OF MOSQUES IN LAKSHADWEEP WHICH WERE BUILT AFTER DEMOLISHING THE HINDU TEMPLES
We give below, state-wise and district-wise, the particulars of Muslim monuments which stand on the sites and/or have been built with the materials of Hindu temples, and which we wish to recall as witnesses to the role of Islam as a religion and the character of Muslim rule in medieval India. The list is the result of a preliminary survey. Many more Muslim monuments await examination. Local traditions which have so far been ignored or neglected have to be tapped on a large scale.
We have tried our best to be exact in respect of locations, names and dates of the monuments mentioned. Even so, some mistakes and confusions may have remained. It is not unoften that different sources provide different dates and names for the same monument. Many Muslim saints are known by several names, which create confusion in identifying their mazãrs or dargãhs. Some districts have been renamed or newly, created and a place which was earlier under one district may have been included in another. We shall be grateful to readers who point out these mistakes so that they can be corrected in our major study. This is only a brief summary.
Sita Ram Goel It should be kept in mind that the list below doesn’t include all the temples destroyed by Muslims and converted to mosques. The below is the list of mosques and Dargahs where evidences exists of having been made after destroying the temples at these locations. In many mosques, Muslim rulers were able to eradicate all signs of temples, and hence not given in below list. Anyone is free to visit the below list of mosques and see the remnants and materials of Hindu temples used in their construction. Archaeological Survey of India should conduct an excavation of below mosques to find out more about the ancient temples in these locations and possible mass graves around the mosque sites.
ABOVE TWO MUSLIM STRUCTURES WERE CONSTRUCTED BY DESTROYING HINDU TEMPLES. FACT FINDING MISSIONS ARE DIFFICULT IN LAKSHADWEEP AS ALMOST ALL THE POPULATION THERE ARE MUSLIMS. WHILE MUSLIMS ASK FOR REBUILDING THE ILLEGAL MOSQUE IN AYODHYA, WHY SHOULD NOT HINDUS DEMAND THE RECONSTRUCTION OF THE DESTROYED TEMPLES IN INDIA?
List of Masjids in Kashmir which was built by destroying Hindu temples
LIST OF MOSQUES IN KASHMIR WHICH WERE BUILT AFTER DEMOLISHING THE HINDU TEMPLES
We give below, state-wise and district-wise, the particulars of Muslim monuments which stand on the sites and/or have been built with the materials of Hindu temples, and which we wish to recall as witnesses to the role of Islam as a religion and the character of Muslim rule in medieval India. The list is the result of a preliminary survey. Many more Muslim monuments await examination. Local traditions which have so far been ignored or neglected have to be tapped on a large scale.
We have tried our best to be exact in respect of locations, names and dates of the monuments mentioned. Even so, some mistakes and confusions may have remained. It is not unoften that different sources provide different dates and names for the same monument. Many Muslim saints are known by several names, which create confusion in identifying their mazars or dargahs. Some districts have been renamed or newly, created and a place which was earlier under one district may have been included in another. We shall be grateful to readers who point out these mistakes so that they can be corrected in our major study. This is only a brief summary.
Sita Ram Goel It should be kept in mind that the list below doesn’t include all the temples destroyed by Muslims and converted to mosques. The below is the list of mosques and Dargahs where evidences exists of having been made after destroying the temples at these locations. In many mosques, Muslim rulers were able to eradicate all signs of temples, and hence not given in below list. Anyone is free to visit the below list of mosques and see the remnants and materials of Hindu temples used in their construction. Archaeological Survey of India should conduct an excavation of below mosques to find out more about the ancient temples in these locations and possible mass graves around the mosque sites.
Amburher
1. Ziarat of Farrukhzad Sahib. Temple materials used. Badgam
2. Ziarat of Abban Shah in Ghagarpur. Temple site.
3. Ziarat of Sayyid Swalia Shah in Narbai. Temple site. Bijbehra
4. Masjid. Temple site. Bumzu
5. Ziarat of Baba Bamdin. Converted Bhimakesava. Temple.
6. Ziarat of Ruknud-Din Rishi. Converted temple.
7. Ziarat farther up the valley. Converted temple. Gulmarg
8. Ziarat of Baba Imam Din Rishi. Temple materials used. Gupkar
9. Ziarat of Jyesther and other monuments. Temple materials used. Hutmar
10. Jami Masjid. Temple materials used. Khonmuh
11. Several Ziarats. Temple materials used. Kitshom
12. Two Masjids. Stand amidst temple ruins. Loduv
13. Ziarat. Temple materials used. Lohar
14. Ziarat of Sayyid Chanan Ghazi. Temple site. Lokbavan
15. Garden Pavilion. Temple materials from Lokabhavana Tirtha used. Marsus
16. Ziarat of Shah Abdullah. Temple site. Pampor
17. Ziarat of Mir Muhammad Hamadani. Vishnusvamin Temple materials used.
18. Several other Ziarats. Temple materials used. Pandrethan
19. Masjid. Meruvardhanaswamin Temple materials used. Sangar
20. Ziarat. Temple materials used. Sar
21. Ziarat of Khwaja Khizr. Temple materials used. Shalmar
22. Garden, Pavilion on the 4th terrace. Temple materials used. Srinagar
Ancient Hindu city converted into a Muslim capital. The following monuments stand on temple sites and most of them have been constructed with temple materials.
23. Ziarat of Bahaud-Din Sahib. Jayasvamin Temple converted.
24. Graveyard and its Gate below the 4th Bridge.
25. Dargah and Masjid of Shah-i-Hamadani in Kalashpura. On the site of the Kali Temple.
26. Nau or Patthar-ki-Masjid built by Nur Jahan.
27. Graveyard near the Nau Masjid.
28. Ziarat of Malik Sahib in Didd Mar. On the site of Didda Matha.
29. Masjid and Madrasa and Graveyard near Vicharnag. On the site and from materials of the Vikramesvara Temple.
30. Madni Sahib-ki-Masjid at Zadibal.
31. Ziarat south-west of Madni Sahib-ki-Masjid.
32. Jami Masjid originally built by Sikandar Butshikan and reconstructed in later times.
33. Ziarat named Nur Pirastan. Narendrasaamin Temple converted.
34. Maqbara of Sultan Zainul-Abidin.
35. Maqbara of Zainul-Abidins mother, queen of Sikandar Butshikan.
36. Ziarat of Pir Haji Muhammad Sahib, south-west of the Jami Masjid. Vishnu Ranasvamin Temple converted.
37. Ziarats of Makhdum Sahib and Akhun Mulla on Hari Parbat. Bhimasvamin Temple converted.
38. Masjid of Akhun Mulla built by Dara Shikoh.
39. Ziarat of Pir Muhammad Basur in Khandbavan. On the site of Skandabhavana Vihara.
40. Graveyard north-east of Khandbavan.
41. Dargah of Pir Dastgir.
42. Dargah of Naqshbandi.
43. Ramparts and Kathi Gate of the Fort built by Akbar.
44. Stone embankments on both sides and for several miles of the Jhelum river as its passes through Srinagar.
45. Astana of Mir Shamsud-Din Syed Muhammad Iraqi. Sudarbal
46. Ziarat of Hazrat Bal. Temple site. Tapar
47. Bund from Naidkhai to Sopor built by Zainul-Abidin. Materials from Narendresvara Temple used. Theda
48. Ziarat near Dampor. Temple materials used. Vernag
49. Stone enclosure built by Jahangir. Temple materials used. Wular Lake
50. Suna Lanka, pleasure haunt built by Zainul-Abidin in the midst of the Lake. Temple materials used.
51. Dargah of Shukrud-Din on the western shore. Temple site. Zukur
52. Several Ziarats and Maqbaras. Temple materials used.
EVIDENCE IS AVAILABLE THAT IN KASHMIR THE ABOVE MENTIONED MOSQUES AND DARGAHS WERE CONSTRUCTED BY DESTROYING HINDU TEMPLES. BUT IN MANY OTHER CASES MUSLIMS SUCCEEDED IN REMOVING ALL TRACES OF TEMPLES FROM THE MOSQUES. IN SUCH CASES ONLY AN EXCAVATION BY ASI WILL REVEAL THE DESTROYED TEMPLES. WHILE MUSLIMS ASK FOR REBUILDING THE ILLEGAL MOSQUE IN AYODHYA, WHY SHOULD NOT HINDUS DEMAND THE RECONSTRUCTION OF THE DESTROYED TEMPLES IN INDIA?
REFERENCE:
1. Hindu Temples: What happened to them by Sita Ram Goel
