OVERVIEW OF TOURISM INDUSTRY

Tourism is travel for pleasure or business; also the theory and practice of touring, the
business of attracting, accommodating, and entertaining tourists, and the business of
operating tours. Tourism may be international, or within the traveller's country. The World
Tourism Organization defines tourism more generally, in terms which go "beyond the
common perception of tourism as being limited to holiday activity only", as people "traveling
to and staying in places outside their usual environment for not more than one consecutive
year for leisure, business and other purposes".

Tourism can be domestic or international, and international tourism has both incoming and
outgoing implications on a country's balance of payments. Today, tourism is a major source
of income for many countries, and affects the economy of both the source and host countries,
in some cases being of vital importance.

In 1936, the League of Nations defined a foreign tourist as "someone traveling abroad for at least twenty-
four hours". Its successor, the United Nations, amended this definition in 1945, by including a maximum
stay of six months.[15]

In 1941, Hunziker and Kraft defined tourism as "the sum of the phenomena and relationships arising from
the travel and stay of non-residents, insofar as they do not lead to permanent residence and are not
connected with any earning activity."In 1976, the Tourism Society of England's definition was: "Tourism is
the temporary, short-term movement of people to destinations outside the places where they normally live
and work and their activities during the stay at each destination. It includes movements for all
purposes."[18] In 1981, the International Association of Scientific Experts in Tourism defined tourism in
terms of particular activities chosen and undertaken outside the home.]

In 1994, the United Nations identified three forms of tourism in its Recommendations on Tourism
Statistics:[20]

Domestic tourism, involving residents of the given country traveling only within this country

Inbound tourism, involving non-residents traveling in the given country

Outbound tourism, involving residents traveling in another country

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The terms tourism and travel are sometimes used interchangeably. In this context, travel has a similar
definition to tourism, but implies a more purposeful journey. The terms tourism and tourist are sometimes
used pejoratively, to imply a shallow interest in the cultures or locations visited. By contrast, traveler is
often used as a sign of distinction. The sociology of tourism has studied the cultural values.

The tourism business is at least 2,000 years old. It began when wealthy citizens of ancient
Rome, deciding they would rather spend their summers away from the city, took trips to the
countryside.

A tourist industry soon sprang up to cater for the Romans travel and accommodation needs,
and for a while it thrived. But Roman tourism ended with its empire, and for hundreds of
years the turbulent economic, social and military situation in Europe made frequent, safe
travel out of the question.

During the medieval era, however, tourism again appeared thanks to a growing interest in
pilgrimages. The organisers arranged the tourism basics of itineraries and places to eat and
sleep. And from records such as Chaucers Canterbury Tales, its evident that many pilgrims
were keen to relax and enjoy themselves as well as visit a holy shrine.

But it was two other factors hundreds of years later that encouraged the start of more
widespread and regular tourism: health and culture. Those who could afford to do so began to
visit the spa and seaside towns of eighteenth century Europe to benefit from the spring waters
and fresh air. Others, most notably the English, took educational holidays to countries such as
Italy with the intention of studying paintings, sculptures and architecture, and visiting
historical.

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Source: https://en.wikipedia.org/wiki/Tourism

Straightforward leisure tourism took hold when industrialisation across Europe gave rise to
an affluent middle class with an increasing amount of free time. Entrepreneurs started to
build tourist hotels with an infrastructure of roads, carriages and ferries.

The industry was popular and steadily successful from the early nineteenth century. But for
the most part, it was expensive and limited to a small number of locations. Then everything
suddenly changed. In the 1960s, a growing number of people had disposable incomes, and
with this extra money came a desire for a different lifestyle. At the same time, reasonably-
priced commercial aircraft were able to carry passengers to and from any airport in the world.

The driving force behind these rapid developments was cash. In 2006, the international
tourism receipts for the three most popular destinations France, Spain and the United States
totalled $179.7 billion. The number of visitors who contributed this sum was 188.7 million.

With figures such as these, many countries around the globe work hard to encourage
travellers to visit them. The result in recent years is the boom in long haul flights to
destinations that can supply tourists with sun almost every week of the year.

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Unfortunately, its this scramble to grab a share of the tourist industry that is sometimes
damaging environments unable to sustain large numbers of visitors. There are also concerns
about the pollution generated by the ever-rising volume of tourist flights, cruise ships and
road traffic. And on top of these problems are increasing fuel costs; the demise of established
resorts that have over-expanded; fluctuating exchange rates for currencies; and the credit
crunch.

utilizing the widest definition of the word, human beings have been traveling since the dawn
of time. No matter ones beliefs about the creation of humans, everyone can agree our species
began in some single locale, likely Africa or the Middle East, and travelled outwards,
settling new lands. However, most of this travel was done out of necessity and war, often
without the intent of return. It wouldnt be until Antiquity, or the glory days of the Greek and
Roman empires, that tourism, or leisure travel, would be introduced.

In those days, tourism was a privilege almost entirely confined to the wealthy, who travelled
largely for cultural exploration. One has to remember, the Greek and Roman upper classes
were a people who prided themselves on artistic, scientific, and philosophical pursuits.

It follows, then, that these early travelers largely sought to learn the arts, languages, and
cultures of their destinations. Soon enough, traveling for leisures sake began to gain
popularity popularity; from the Roman Empire arises some of the earliest examples of travel
resorts and spas in the world. Though they documented their experiences most thoroughly,
the elite Europeans were not the only ones traveling in the ancient times. In eastern Asia, it
was popular for nobles to travel across the countryside for the religious and cultural
experience it offered, oftentimes stopping at temples and sacred sites during their travels.

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RELIGIOUS TOURISM

Religious tourism, also commonly referred to as faith tourism, is a type of tourism, where
people travel individually or in groups for pilgrimage, missionary, or leisure (fellowship)
purposes. The world's largest form of mass religious tourism takes place at the annual Hajj
pilgrimage in Mecca, Saudi Arabia. North American religious tourists comprise an estimated
$10 billion of the industry.

Modern religious tourists are more able to visit holy cities and holy sites around the world.
The most famous holy cities are Mecca, Medina, Karbala, Ftima, Jerusalem and the Vatican
City. The most famous holy sites are the Great Mosque of Mecca, the Sanctuary of Our Lady
of Ftima in Cova da Iria, the Basilica of Our Lady of Guadalupe in Mexico City, the Church
of the Nativity in Bethlehem, the Western Wall in Jerusalem . Religious tourism has existed
since antiquity.

Although no definitive study has been completed on worldwide religious tourism, some
segments of the industry have been measured:

According to the World Tourism Organization, an estimated 300 to 330 million

pilgrims visit the world's key religious sites every year.

According to the U.S. Office of Travel and Tourism Industries, Americans traveling
overseas for "religious or pilgrimage" purposes has increased from 491,000 travelers in
2002 to 633,000 travelers in 2005 (30% increase).

The Christian Camp and Conference Association states that more than eight million
people are involved in CCCA member camps and conferences, including more than
120,000 churches.

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 Religious attractions including Sight & Sound Theatre attracts 800,000 visitors a year
while the Holy Land Experience and Focus on the Family Welcome Center each receives
about 250,000 guests annually.

Source: (https://en.wikipedia.org/wiki/Religious_tourism)

Religious tourism comprises many facets of the travel industry including:

Pilgrimages

Marian shrines visits

Missionary travel

Leisure (fellowship) vacations

Faith-based cruising

Crusades, conventions and rallies

Retreats

Monastery visits and guest-stays

CHAMUNDA DEVI TEMPLE

Chamunda Devi Temple is a renowned holy shrine of the Hindus. Located in Kangra district
of Himachal Pradesh, Chamunda Devi Mandir is at a distance of 10 kms from Palampur, on
the banks of Baner River. This ancient temple dates back to the 16th century. The temple is
dedicated to Chamunda Devi, who is a form of Durga / Shakti. Chamunda Devi Mandir is
believed to be the abode of 'Shiva and Shakti'.

Chamunda Devi is considered as the wrathful form of Durga, but at the same time, the
Goddess is kind to her true devotees. The term 'Chamunda' has been derived from two words,
'Chanda' and 'Munda'. As per the mythological legends, Durga made a goddess with her

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power, to slay the demons, Chanda and Munda. With her immense power, the Goddess killed
the demons.

There is nothing extra-ordinary about the architecture of this temple, but the divine aura spell
bounds the devotees with its spiritual appeal. In the temple, the main image is visible from
the main entrance. The main shrine is adored by the images of Lord Bhairav and Lord
Hanuman on its sides. Actually, these lords are considered as the guards of the Goddess.

Chamunda Devi is worshipped daily while the sermons include 'Aartis' at intervals. Reciting
the hymn of 'Shat Chandi' with devoted heart at this temple is considered auspicious. In the
corner of the temple, one can see small footsteps of the Goddess on a stone. Besides the main
shrine, there is a marble staircase that takes down to the cave of Lord Shiva.

Lord Shiva is said to be one of the complex Gods of the Hindu pantheon, since he is the
destroyer as well as the restorer. Here, Lord Shiva is believed to have been present in the
form of death, destruction and dead bodies.

In the temple complex, there is a huge pond with images of Lords and people can take bath
here. There is sculpture of Goddess, in which, she is garlanded with serpents, scorpions, and
skulls. During the time of Navratras, the temple is crowded by large number of people.
Pilgrims from far and near come to visit this temple of great legacy and religious
importance.

The temple is situated in the picturesque beauty of lush green mountains. Many saints can be
seen here involved in penance and meditation. In the past days, the image of the Goddess was
situated on the hill above the present site of the temple. The site was found to be in a remote
area, where it was not possible for everyone to reach and moreover, it was quite risky.

Location: In Kangra district, 10 km west of Palampur, on the Baner River in H.P.

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Built in: 16th century

Dedicated to: Chamunda Devi (a form of Shakti)

Also known as: Chamunda Nandikeshwar Dham

How to reach :One can easily reach Chamunda Devi Temple by taking regular
Buses or by hiring taxis from Kangra or Dharamshal

Source: www.tripadvisor.in/LocationPhotoDirectLink

Around 400 years ago, a King and a Brahmin priest prayed to Chamunda Devi asking her
consent to shift the image to an accessible location. Chamunda Devi appeared in a dream to
the priest granting him the permission. She asked him to dig a certain area and subsequently,
they will find an ancient idol. They can brought the idol in the temple and worship her. The
priest told about the dream to the King and sent his men to bring the idol.

Again, the Goddess appeared and asked the priest that the men could not lift the idol because
they took it as an ordinary stone. She told the priest to get up early in the morning and take a
bath. After wearing fresh clothes, he should go to the place in a devoted manner. The priest
did the same what was told to him. He found that he could lift the idol easily. He placed the
idol in its present location and from that time, the Goddess is worshipped by people.

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BAIJNATH TEMPLE

Baijnath is famous for its 13th-century temple dedicated to Shiva as Vaidyanath, the Lord of
physicians. Originally known as Kiragrama, the village lies on the Pathankot-Mandi
highway (National Highway No. 20) almost midway between Kangra and Mandi. The
present name Baijnath became popular after the name of the temple. The village is located on
the left bank of the river Binwa, a corrupt form of ancient Binduka, a tributary of river Beas.

The Baijnath temple has been continuously under worship ever since its construction in 1204
A.D. The two long inscriptions in the porch of the temple indicate that a temple of Shiva
existed on the spot even before the present one was constructed. The present temple is a
beautiful example of the early medieval north Indian Temple architecture known as Nagara
style of temples. The Svayambhu form of Sivalinga is enshrined in the sanctum of the temple
that has five projections on each side and is surmounted with a tall curvilinear Shikhara. The
entrance to sanctum is through a vestibule that has a large square "Mandapa" in front with
two massive balconies one each in north and south. There is a small porch in front of the
mandapa hall that rests on four pillars in the front preceded by an idol of "Nandi", the bull, in
a small pillared shrine.

The whole temple is enclosed by a high wall with entrances in the south and north. The outer
walls of the temple have several niches with images of gods and goddesses. Numerous
images are also fixed or carved in the walls. The outer doorway in the porch as also the inner
doorway leading to the sanctum of the temple are also studded with a large number of images
of great beauty and iconographic importance. Some of them are very rare to be found
elsewhere.

The temple attracts a large number of tourists and pilgrims from all over India and abroad
throughout the year. Special prayers are offered in the morning and evening every day
besides on special occasions and during festive seasons. Makara Sankranti, Maha Shivaratri,

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Vaisakha Sankranti, Shravana Mondays, etc. are celebrated with great zeal and splendour. A
five-day state level function is held here on Maha Shivratri every year.

The main attraction of Baijnath is an ancient temple of Shiva. Neighbouring towns

are Palampur Kangra and Joginder Nagar in Mandi district. According to the legend, it is
believed that during the Treta Yug, Ravana in order to have invincible powers worshiped
Lord Shiva in the Kailash. In the same process, to please the almighty he offered his ten
heads in the havan kund. Influenced by this extra ordinary deed of the Ravana, the Lord
Shiva not only restored his heads but also bestowed him with powers of invincibility and
immortality.

On attaining this incomparable boon, Ravana also requested Lord Shiva to accompany him to
Lanka. Shiva consented to the request of Ravana and converted himself into Shivling. Then
Lord Shiva asked him to carry the Shivling and warned him that he should not place the
Shivling down on the ground on his way. Ravana started moving south towards Lanka and
reached Baijnath where he felt the need to answer the natures call. On seeing a shepherd,
Ravana handed over the Shivling to him and went away to get himself relieved. On finding
the Shivling very heavy, the shepherd put the linga on the ground and thus the Shivling got
established there and the same is in the form of Ardhnarishwar (God in form of Half Male &
Half Female).

In the town of Baijnath, Dussehra festival in which traditionally the effigy of the Ravana is
consigned to flames,celebrated all over the country is not celebrated as a mark of respect to
the devotion of Ravana towards Lord Shiva. Another interesting thing about the town of
Baijnath is that there are no shops of goldsmiths here .

Another version also suggests that while Ravana was descending from the Himalayas with
the Shivling Lord Shiva had awarded him after years of worship which was supposed to be
established at Lanka, now Sri Lanka, which would have blessed him (Ravana) with
undefeatable powers even to the Gods which was not to be placed anywhere during the

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course of travel, even during resting, Ravana was tricked by one of the Devas (Gods), who
posed as a beggar and wanted help from Ravana and promised to hold the Shivling for him
while he (Ravana) could fetch some food for the beggar. The Deva posing as beggar placed
the Shivling on ground, in absence of Ravana. The Shiva idol or the Shivling at Baijnath
temple is the same Shivling which was placed by the Deva after tricking Ravana.

Soure: www.tripadvisor.in/LocationPhotos

The history of the ancient Baijnath Temple is hazy and the two long inscriptions fixed in the
walls of the mandapa of the temple gives us account of the temple. The temple was built in
Saka 1126 (CE 1204)by two brothers Manyuka and Ahuka in devolution to Lord
Vaidyanatha. The inscriptions tell us that a Sivalinga known as Vaidyanatha already existed
on the spot but was without a proper house so the present temple and a porch in its front was
constructed. British Archaeologist Alexander Cunningham noticed an inscription of 1786 in
the temple referring to its renovations by king Sansara Chandra.

An inscription on the wooden doors of the sanctum of the temple provides the date as samvat
1840 (AD 1783) that is very near to Cunninghams date. The devastating earthquake that
shook the entire region of Kangra on 4 th April 1905 also caused damage to the shrine, which
has been reported by J. Ph. Vogel and has since been repaired. At present the temple is a
protected monument under the Archaeological Survey of India but the performance of

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worship and rituals are under a local board at Baijnath with SDM as its chairman. The
hereditary priests continue to get a share of the offerings

Baijnath is around 51 kilometres from Kangra. Besides the main temple there are several
other shrines which are of equal importance for the local residents. Some of them are Mukut
Nath temple at Sansal (6 km)and Awahi Nag temple (1.5 km) the Mahankal Temple (5 km) at
Mahankal on Chobin Road , Shobha Singh Art gallery (Andretta/Panchrukhi 11 km from
Baijnath).

The town offers splendid views of the Dhauladhar Ranges and numurous mountain streams.
Tibetan Monasteries at Sherabling (Bhattu) (5 km) ,Chauntra and Chowgan on the Mandi
Highway and at Bir(14 km).

Billing(28 km) is an international paraglding site which is considered as one of the best in the
world for paragliding and other aerosports .The site has been the host to international events
such as the Paragliding Pre-World Cup multiple times and other national and international
events.

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VAJRESHWARI DEVI TEMPLE

Kangra is a city and a municipal council in Kangra district now in Indian state of Himachal
Pradesh. Historically it was known as Nagarkot.

Kangra is a composite word made out of Kaann (meaning ear) + gaddha (create/mold). This
name was given to Kangra because of the famous ancient plastic surgeons of the region who
were known to provide plastic surgery for royals who wanted to improve their looks and
warriors who had lost facial features during wars

The Shree Vajreshwari Devi Mandir is a Hindu temple dedicated to the goddess Vajreshvari,
located in the town Nagarkot, in the Kangra district of Himachal Pradesh,
India.Vajreshwarila devi temple is also situated in Maharashtra state, District Thane,
Taluka:_Bhiwandi.village_Vajreshwari.Hot spring are also situated at vajreshwari village
near akloli kund and Ganeshpuri.

Source: www.esamskriti.com Photo Gallery

A legend says that after Goddess Sati sacrificed herself in the honor of Lord Shiva in her
Fathers Yagya. Shiva took her body on his shoulder and started Tandav. In order to stop him

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from destroying the world Lord Vishnu divided the body of Sati into 51 parts with his
Chakra. The left breast of Sati fell at this spot, thus making it a Shakti Peeth.

The original temple was built by the Pandavas at the time of Mahabharatha. Legend says that
one day Pandavas saw Goddess Durga in their dream in which she told them that she is
situated in the Nagarkot village and if they want them self to be secure they should make a
temple for her in that area otherwise they will be destroyed. That same night they made a
magnificent temple for her in the Nagarkot village. This temple was looted a number of time
by the Muslim invaders. Md Gaznavi looted this temple at least 5 times, in the past it used to
contain tonnes of gold and many ghantas made of pure silver. In 1905 the temple was
destroyed by a powerful earthquake and was subsequently rebuilt by the government.The
temple of Vajreshvari is located in the town of Nagarkot, Kangra district, Himachal
Pradesh, India and is 11 km away from the nearest railway station of Kangra. The Kangra
Fort is situated nearby. Its location on a mountain near Chamunda Devi temple, is 16 km
from Nagarkot.

The temple celebrates Navaratri (nine nights dedicated to worship of Hindu Goddesses) once
from the first day of the fortnight of the waxing moon of the Hindu month of Chaitra (March)
to the ninth day of Ram Navami, and then from the first day of the bright half of the Hindu
month of Ashvin (October) to the 10th day Vijayadashami.

A huge fair in honour of Goddess Vajreshwari is held on Amavasya (new moon day) in the
month of Chaitra. The fair commences on the 14th day of the fortnight of the waning moon
of the month with ceremonial worship of the Goddess. On Amavasya at night, lamps are
worshipped. On the next day, the first day of the Hindu month Vaisakha, the ceremonial
procession with a Palkhi (palanquin) carrying an image of the goddess, is taken out.

Other festivals the temple celebrates are Shiva worship in the Hindu month of Shravana;
Kojagiri Poornima - full moon day of Hindu month Ashvin; Diwali (festival of
lights); Holi (festival of colours); Datta Jayanti (birthday of the deity Datta); Hanuman
Jayanti (birthday of the monkey god Hanuman) and Godhadebuwa Jayanti (birthday of the
saint Godhadebuwa).

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The temple is taken care of by the Shree Vajreshwari Yogini Devi Public Trust. The members
of the Giri Gosavi sect are members of the trust and have been responsible for worship and
maintenance of the shrine since its establishment in 1739.

There are around twenty-one hot water springs in a five-kilometer radius of the temple.
According to tradition, the hot water is the blood of demons and giants who were slain by the
goddess Vajreshwari. According to scientists, their proximity to the former volcano in the
region accounts for their creation. Pilgrims who visit the temple also have a holy bath in the
springs, which are referred to as kundas in Sanskrit and are named after Hindu
deities like Surya (sun-god), Chandra(moon-god), Agni (fire-god), Vayu (wind-god), Rama
(Vishnu's incarnation), Sita (Rama's wife and incarnation of the goddess Lakshmi - wife of
Vishnu) and Lakshmana (Rama's brother).

A small shrine at Gunj and Katai in Wada taluka, Maharashtra, where the original
temple stood.

Vajreshwari Temple, Kangra, Himachal Pradesh: a Shakti Peetha, where a part of the
body of the goddess Sati (first wife of Shiva, who was reborn as Parvati - Shiva's
nominally second wife) fell.

Vajreshwari Temple, Chamba, Himachal Pradesh.

Vajreshwari Temple, Ider, Gujarat, Kiran Modi Kheral.

BAGULAMUKHI TEMPLES

Bagalamukhi or Bagala is one of the ten mahavidyas (great wisdom goddesses) in Hinduism.
Bagalamukhi Devi smashes the devotee's misconceptions and delusions (or the devotee's
enemies) with her cudgel. The word Bagala is derived from the word Valga (meaning bridle
or the rein that we put in the mouth to control the movements of tongue and direction) which,
became Vagla and then Bagla. The goddess has 108 different names (some others also call
her by 1108 names). Bagalamukhi is commonly known as Pitambara Maa in North India, the

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goddess associated with yellow color or golden colour.

Bagalamukhi is one of the ten forms of the wisdom goddesses, symbolising the potent female
primeval force. Bagulamukhi means the back side of Shiva.

"Bagalamukhi" is derived from "Bagala" (distortion of the original Sanskrit root "valg") and
"mukha", meaning "bridle" and "face", respectively. Thus, the name means one whose face
has the power to capture or control. She thus represents the hypnotic power of the Goddess.
[3]
Another interpretation translates her name as "Kalyani".In Kubjika Tantra there is a
reference to yet another interpretation of the meaning of the name Bagala.

In the initial chapter of the text there is a verse Bakare Baruni Devi Gakare Siddhida
Smrita. Lakare Prithivi Chaiba Chaitanya Prakrirtita (Ba, the first letter of the name
Bagala, means Baruni or She Who is filled with the intoxicating mood to vanguish the
demon. Ga, the second letter, means She Who grants all kinds of divine powers or siddhis
and successes to human beings. La, the third letter, means She Who is the foundation of
all kinds of sustaining powers in the world like the earth and is Consciousness Herself.

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 Source:www.tourmyindia.com/states/himachal/baglamukhi-temple-kangra.

Bagalamukhi has a golden complexion and her dress is yellow. She sits in a golden throne in
the midst of an ocean of nectar full of yellow lotuses. A crescent moonnded. adorns her head.
Two descriptions of the goddess are found in various texts- The Dwi-Bhuja (two handed),
and the Chaturbhuja (Four handed).

The Dwi-Bhuja depiction is the more common, and is described as the Soumya or milder
form. She holds a club in her right hand with which she beats a demon, while pulling his
tongue out with her left hand. This image is sometimes interpreted as an exhibition
of stambhana, the power to stun or paralyse an enemy into silence. This is one of the boons
for which Bagalamukhi's devotees worship her. Other Mahavidya goddesses are also said to
represent similar powers useful for defeating enemies, to be invoked by their worshippers
through various rituals.

Bagalamukhi is also called Pitambaradevi or Brahmastra Roopini and she turns each thing
into its opposite. She turns speech into silence, knowledge into ignorance, power into
impotence, defeat into victory. She represents the knowledge whereby each thing must in
time become its opposite. As the still point between dualities she allows us to master them.
To see the failure hidden in success, the death hidden in life, or the joy hidden in sorrow are
ways of contacting her reality. Bagalamukhi is the secret presence of the opposite wherein
each thing is dissolved back into the Unborn and the Uncreated.

In Bagalamukhistotratram, a part of Rudrayamala (a famous Tantra work), there are

hymns in praise of the powers of Goddess Bagalamukhi Vadi Mukati Rankati
Kshitipatirvaishwanarah Sheetati Krodhi Samyati Durjanah Sujanati Khsipranugah Khanjati.
Garvi Khanjati Sarvaviccha Jarati Tvanmantrinaamantritah Srinitye Baglamukhi Pratidinam
Tubhyam Namah.

(By the effect of Your Mantra good conversationalists become speechless; rich become
beggars; devastating fire gets cooled. The anger of the angry person is removed; an evil

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minded person becomes good. The quick moving person becomes crippled. The conceit of
the conceited person is reduced. Knowledgeable person nearly becomes a fool. Salutations to
the compassionate Bagalamukhi!)

Other Bagulamukhi temples in India

1. Pappankulam:

South It is a small village in Tirunelveli district of Tamil Nadu State. Sree Bagalamukhi Devi
Temple is here. Pappankulam is 9 km from Ambasamudram and 4 km from Kalladaikurichi
Railwastation.

2. Nalkhera:

It is a nagar Panchayat in Shajapur district of Madhya Pradesh State. Bagalamukhi Temple is

here. Nalkhera is 36 km from Agar and 107 km from Ujjain.

3. Sameli:

It is a small village in Kangra District of Himachal Pradesh State. Bagalamukhi Temple is

here. This temple is 25 km from Kangra on Ranital-Dehra road.

4. Aligarh:

It is the district headquarter in Uttar Pradesh State. Maa Bagalamukhi Temple is here in
Biharipuram. This temple is 4 km from Aligarh Railway Station. Aligarh is 135 km from
New Delhi and 64 km from Mathura.

5. Tewar:

It is a small village near Kachnar city in Jabalpur district of Madhya Pradesh State.
Bagalamukhi Temple is here. This temple is just 16 km from Jabalpur city.

6. Ludhiana:

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It is a district headquarter city in Punjab State. Ma Bagalamukhi Mandir is here in Vivek
Dham Colony. This temple is just 6 km from Ludhiana Junction Railway Station. Ludhiana is
96 km from Chandigarh and 60 km from Jalandhar.

7. Raigarh:

It is the district headquarter city of Chhattisgarh State. Bagalamukhi Mandir is here. This
temple is just 1.5 km from Raigarh Railway Station. Raigarh is 54 km from Sarangarh.

8. Haridwar:

It is the pilgrimage temple in Uttarakhand State. Maa Bagalamukhi Siddh peeth is here near
Bhagiradhi Vidyalayam (Deva Samkriti Viswavidyalam beside road)

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REVIEW OF LITERATURE

Batra and Kaur (1996) in their paper made an attempt to describe conflict between tourism
and environment with the help of environment audit approach. They highlighted that there
were two types of relationships between tourism and environment i.e. coexistence and
conflicting. Coexistence relationship presented harmony between tourism and environment.
However, conflicting relationship between tourism and environment caused huge problems
like visual pollution, sewage problem, water and air pollution, and lastly ecological problem.
They viewed that social costs in tourism industry were much more than any other type of
industries but these costs were not included in financial report of the tourism industry.

Boyd and Butler (1996) in their study highlighted eight factors i.e. accessibility, relationship
between eco-tourism and other resources, attraction, tourism infrastructure, skill and
knowledge, social interaction, degree of acceptance of impacts and type of management for
the development of eco-tourism opportunity spectrum (ECOS). Moreover, these eight factors
linked decision makers and stakeholders involved in ecotourism management. The authors
revealed that ecotourism was dependent upon the quality of the environment and extra care
was required by managers to minimize negative tourism impacts on environment. The study
concluded that eco-tourism development occured in more remote areas of the world which
required appropriate management and eco-tourism opportunity spectrum (ECOS) was best
fitted to it.

Brohman (1996) in his study highlighted the main problems like increasing crime,
overcrowding, overloaded infrastructure, pollution and environmental degradation etc. faced
by the third world countries due to tourism. According to him the third world countries
enjoyed very fast growth rate of tourism at the cost of socio-economic and environmental
degradation. The author opined that the third world countries must adopt proper tourism
planning after consulting local people and tourism related investment and revenue should be
used for the benefit of local community. The study suggested that alternative tourism
strategies must be designed with the help of local people to reduce negative impacts and
increase positive effects of tourism during unfavourable circumstances.

20
Buhalis (1998) in his study viewed that strategic use of information technologies in tourism
industry improved its competitiveness. Further, it helped in boosting staff morale, managerial
effectiveness, productivity and profitability of tourism organizations. The study concluded
that because of ever increasing use of information technology in tourism sector, future
success of tourism organizations and destinations would be determined by a combination of
innovative management, marketing and strategic use of advanced information technology.

Gupta (1999) in this study praised Indian religious tourism which grew for many years
without causing negative environmental, cultural and social impacts. The author viewed that
pilgrimage had less burden on environment, benefited local communities, was seasonal and
provided economic benefits to the local community. The author recommended todevelop
such type of modern tourism which benefited local communities without harming natural
environment.

Wilson and John (2001) in this study highlighted the role of rural tourism in the economic
development of rural community. They viewed that rural tourism could develop easily with
active participation of local government and people. They highlighted several factors namely
tourism package, good leadership, support of local government, funds, strategic planning,
coordination between local people, and technical assistance for tourism promotion etc. which
were essential for rural tourism development. The authors viewed that rural tourism provided
income and employment opportunities to local people in rural areas having unutilized huge
natural resources.

Biju (2002) in his study made an attempt to explain evolutionary process of global tourism.
He viewed that the main reason behind tremendous growth of travel industry was emergence
of railways, shipping, motor car and airplane. Moreover, introduction of paid holiday and
mass tourism concept also encouraged travel habits among the people. Further, due to the
development of information technology people could travel to far off places which were
almost inaccessible few decades ago. The study concluded that the advancements made in
transport and communication systems were the main reasons behind rapid growth of tourism
globally.

21
Singh (2002) in his paper gave a brief overview of tourism policy in India. The author
highlighted that traditional tourism policies in India were neither elaborate nor appropriately
executed. Further, these policies were domestic tourism oriented rather than international
tourism oriented. The study concluded that India had huge potential to develop tourism but
the absence of appropriate process of policy formulation and implementation seemed to be
the main hurdle in tourism development.

Bansal and Gautam (2003) in their study described the role of heritage tourism in Himachal
pradesh. They stated that globally 37 per cent tourism was cultural motivated and growing at
the rate of 15 per cent annually. They considered that Himachal Pradesh had large number of
heritage sites with status of first heritage village of India. They also highlighted four types of
heritage tourism products in Himachal pradesh namely natural, manmade but not for tourists,
manmade and built to attract visitors and lastly special events. The authors described that
lack of resources, lack of expertise, lack of ready product, mutual lack of knowledge and
minimal marketing were the main reasons affecting heritage tourism in Himachal Pradesh.
They suggested the introduction of entrance fees from tourists visiting heritage centres and
separate heritage management board to preserve and promote the heritage sites.

Bar and Hatab (2003) in this study examined the present condition of tourism in Palestine
by comparing unique characteristics of modern day tourism and traditional pilgrimage
tourism. They stated that tourism and pilgrimage tourism stood at opposite ends of a
continuum with wide range of journey within these two ends. They highlighted five factors
i.e. motives, duration, religious affiliation and social background, travellers reaction and
services used by tourists which differentiated pilgrims from tourists. The authors revealed
that the main reason behind modern tourists travelling was cultural curiosity, education and
desire to enrich themselves. Despite this they found that pilgrims preferred to visit holy sites
only during religious festivals. The study concluded that while pilgrims most of the time
visited only religious places the modern tourists visited the holy places and secular places
equally.

George (2003) in this article described different key functions associated with tourism like
destination development, master planning, provision for infrastructure facilities, marketing
and publicity, public awareness and local participation etc. The author highlighted that

22
tourism involved too many intermediaries like government, semi government and private
organizations providing different hospitality services to visitors. He emphasized the need for
master plan with long term vision including development of basic tourism facilities such as
road, railways, airport, walkways, drainage, benchmarking and tourism laws for development
of tourism. The author also recommended a strategic management committee for tourism
administration function.

Poria and Airely (2003) in this study discussed the effect of religion and religiosity on
tourism industry. They observed that religion had direct impact on tourists consumption
habits and their preference to choose any destination. The study highlighted that the tourists
preference to visit a particular site was directly dependent upon their religion and their
strength of religious belief. Moreover, different religious sites represented different things
with different meanings to different tourists and these different meanings determined the
behavioural pattern of tourists towards particular religious sites.

Bahuguna (2004) in her paper made an attempt to evaluate development of tourism industry
in India with the help of tenth Five Year Plan approach. She highlighted that tenth plan
considered enhancing Indias competitiveness as tourist destination. Moreover, tourism study
revealed that the share of India in world tourism was stagnant with only 0.38 per cent.
Further, in case of domestic tourism India had prominent share of 4.3 per cent worldwide.
She concluded that India had vast potential for different types of tourism like ecotourism,
health tourism, pilgrimage tourism and health tourism which required proper planning.

Kumar and Chandersekar (2004) in their study highlighted that tourism had tremendous
potentials of earning foreign exchange, yielding tax revenue, generating employment and
contributing to the economic growth of the country. To cater the need of tourism industry,
more hotels, resorts, recreation facilities, transportation facilities and other auxiliary services
were required. This unplanned development of tourism infrastructure lead to several
problems like congestion, overcrowding and pollution etc. The authors suggested a tourism
management plan including standard for resort development, style and location of structure,

23
planning for sewage and preservation of open spaces to be adopted by every country for
sustainable development of tourism industry.

Rana (2004) in his study evaluated behavioural perspective of pilgrims and tourists in
Banars (Kashi). The study highlighted different factors like economic, social, cultural, job
status and perspective of life to study the behaviour of tourists. The study also examined
tourists purpose of visit, accommodation used, media of information, tourist attractions,
mode of transportation, expenditure, overall impression, symbolic meaning of Kashi and
sound scape and smell scape in Banars. The author found that the tourists faced several
problems like scarcity of parking space, non-availability of accommodation, lack of publicity
material and authentic map while visiting Kashi. The study suggested that to solve the
problems of both domestic and international tourists and to preserve the cultural heritage and
aesthetic values in Banaras proper plans and policy must be formulated by both the state and
central government.

Singh (2004) in his study discussed pilgrimage tourism in Indian Himalayas and highlighted
different types of tourism like pilgrimage, adventure, wild life, eco-tourism and leisure
tourism offered by modern Himalayas. He highlighted that modern form of tourism in
Himalayan states like Uttarakhand, Himachal Pradesh, and Jammu and Kashmir was totally
unplanned and had drastic effect on natural and sociocultural environment. He recommended
that a well planned tourism development approach must be adopted by Himalayan states
because their income was largely dependent upon travel and tourism.

Singh and Mishra (2004) in their study highlighted social, economical and environmental
dimensions of tourism in Manali. They observed an increase of 270 per cent in tourist
arrivals in Manali from last three decades. The authors revealed that Manali was
experiencing environmental problems like acute shortage of water, overcrowded roads, heavy
traffic, excessive garbage, unplanned growth and illegal constructions and sanitation
problems. They also examined several variables like tourist season, expenditure pattern,
tourism taxes, accommodation, transport and carrying capacity of town which were essential
for tourism industry in Manali. Besides this they suggested different short and long term
strategies for accommodation, transportation, water, sewage, energy and finance. The study

24
suggested that cautious steps must be taken by the state government to avoid mass tourism
and create healthy eco-tourism in Manali.

Srinivasan and Nath (2004) in their article discussed the role of information technology for
development of tourism industry in India. They stated that only Kerala was making use of
information technology in tourism. The researchers stressed on mainly three elements of
tourism industry i.e. service providers, agencies of tourism and tourists which required an
adequate information system. Moreover they presented an integrated tourism information
system model to facilitate most of the functions of all the three elements of tourism industry.
The authors also highlighted the importance of integrated tourism information system in
hotel industry, travel industry and handicraft industry. The study recommended that India
must adopt modern information technology practices for tourism to sustain in both domestic
and international market.

Woodward (2004) in his article made an attempt to represent religious sites as an important
source of income for many countries. He opined that the income generated by religious sites
could be used for repair and maintenance of those particular sites and other religious sites.
The study highlighted that most of the world famous religious sites were not able to
accommodate large number of visitors at one time which lead to several accidental damages,
noise pollution, overcrowding, theft incidents, littering and parking problems. The author
suggested several remedies like charging for vehicle access and entry fees to religious site
etc. to overcome the above mentioned problems. He felt that there was need for separate
planning for those who visit for religious purpose and those who visit only as sightseers.
Anbalagan, Selvam and Amudha (2005) in their study highlighted tourism as Indias third
largest export industry after ready made garments, jams and jewellery. The authors suggested
five point strategy i.e. strong sustained policies, private sector involvement, liberalization of
aviation, elimination of red tape and investment in human resource development to achieve
sustained growth rate in tourism industry in India.

Murgan (2005) in his article highlighted that the main reason behind explosion of domestic
tourism in India was world famous pilgrimage sites. Further, till 1980 it was the North that
dominated the Indian tourism industry with 70 per cent market share but now it declined to
49 per cent. He viewed that the main reason behind this declining trend was more focused

25
tourism development in the Southern region. The author highlighted that Indian tourism
industry was facing several challenges like scarcity of hotel rooms, high taxes, sick aviation
policies and unnecessary delay in visa etc.

Dixit (2005) in his study examined tourism pattern in Uttarakhand. He highlighted that
religious tourists, pleasure tourists, and adventure and nature lovers preferred to visit
Uttarakhand. Further these tourists had different behaviour patterns regarding food, transport
and accommodation. The study revealed that adventure tourism was the fastest growing
sector in Uttarakhand as compared to religious tourism. Moreover, religious tourism in
Uttarakhand was affected adversely by seasonality syndrome. The author recommended that
adventure tourism, yoga and meditation related tourism could help in overcoming seasonality
syndrome of Uttarakhand. He also emphasized a close coordination of public, private and
local government for expanding tourists season in Uttarakhand.

Rao and Sikha (2005) in their study presented Bollywood as an effective tool for promotion
of Indian tourism industry worldwide. They highlighted that Bollywood produce 27 per cent
of total global film production and the reach of Bollywood was 188 million audiences in
Indian sub-continental, 20 million NRIs, and large number of nonIndians in other countries.
Further, different countries invited Indian film industry for film shooting in their country
because it generated revenue and employment for local communities. The study
recommended that India should also present itself as favourable destination for film shooting.

Sud (2006) in this study highlighted the external tourism and its positive impacts on Indian
economy. It revealed that India had huge potential for tourism but problems like lack of
airline seats, non availability of rooms in hotels, and lack of professional expertise to handle
tourists discouraged foreign tourists to choose India as tourist destination. Moreover tour
operators overseas never mentioned India because of poor infrastructure facilities. The study
also highlighted that though India had inadequate tourism infrastructure yet foreign tourists
liked to visit India because of its rich culture. These foreign tourists directly helped the rural
economy by staying in local hotels, eating local food and buying local handicraft.

Rishi and Giridhar (2007) in their paper evaluated tourism industry in Himachal pradesh
with the help of SWOT analysis. It highlighted the unique natural offerings of Himachal

26
Pradesh which it could not cash due to lack of various facilities like food, transportation,
water and accommodation etc. The researcher viewed that to leverage tourism potential it
was necessary to analyse the needs, perceptions, preferences and satisfaction level of tourists.
The study concluded that Himachal Pradesh had vast potential of becoming one of the
worlds top destinations provided it developed its infrastructure facilities and promoted its
offerings in a suitable manner.

METHODOLOGY

Research methodology is a way to systematically solve the research problem. It may be

understood as a science of studying how research is done scientifically. In it the various steps
that are generally adopted by a researcher in studying his research problem along with the
logic behind them. It is necessary for the researcher to know not only the research
methods/techniques but also the methodology (C R Kothari Research Methodology 1990).
The research methodology to this research will be stated below. In everyday life human being
has to face many problems viz. social, economical, financial problems. These problems in

27
life call for acceptable and effective solutions, and for this purpose, research is required and a
methodology applied for the solutions can be found out. Research methodology is a method
to solve the research problem systematically. It involves gathering data, use of statistical
techniques, interpretations and drawing conclusions about research data.
Research means the systematic enquiry to find out the truth . It involves systematic collection
, analysis and interpretation of data to answer a certain question or solve a problem .
Research comprises creative work undertaken on a systematic basis in order to increase the
stick of knowledge , including knowledge of man , culture and society , and the use of this
stock of knowledge to devise new applications . It is used to establish or confirm facts ,
reaffirm the results of previous work , solve new or existing problems , support theorems , or
develop new theories . A research project may also be an expansion on past work in the field.
Research Design
It can be define as a framework for conducting research project . A research design lays the
foundation to facilitate the smooth flow of various researches . In the present study used
exploratory and descriptive research design to elaborate our report. Descriptive research
includes surveys and fact finding enquiries of different kinds . The major purpose of
descriptive research of the state of affairs as it exists at present . There are three main types of
descriptive methods : observational methods , case study methods and survey methods.

Survey Design
Sample
A sample is a subject of the population that should represent the entire group .A sample is a
subset containing the characteristics of a larger population.
Sampling
For researcher , sampling unit is very important part of research which gives certain direction
to the researcher . However, any research project must be able to extend the implications of
the findings beyond the participants who actually participated in the study .

28
Sampling is a process used in statistical analysis in which a predetermined number of
observations are taken from a larger population sizes are too large for the test to include all
possible members or observations.
Sample Size
The sample size is 60 respondents.
Sample size determination is the act of choosing the number of observations or replicates to
include in a statistical sample. The sample size is an important feature of any empirical study
in which the goal is to make inferences about a population from a sample. In practice, the
sample size used in a study is determined based on the expense of data collection, and the
need to have sufficient statistical power. In complicated studies there may be several
different sample sizes involved in the study: for example, in a stratified survey there would
be different sample sizes for each stratum. In a census, data are collected on the entire
population, hence the sample size is equal to the population size. In experimental design,
where a study may be divided into different treatment groups, there may be different sample
sizes for each group.
Data Collection
Data collection is a term used to describe a process of preparing and collecting data
systematic gathering of data for a particular purpose from various sources , that has been
systematically observed , recorded , organized .
The purpose of data collection is to obtain information to keep on record to make decisions
about important issues , to pass information on to others .

Source OF Data
The present study dependent on primary as well as secondary data .
Primary Data
Primary data are the originally collected for an investigation. This type of data are original in
character because these are collected by field workers, enumerators, investigators for the first
time for their own use. For instance, data obtained in a population census by the office of the
Registrar General, Census Commissioner, Ministry of Home Affairs are termed as primary
data.

29
Sources of Primary
Questionnaire Method
Secondary Data
Gathered and recorded by someone else prior to and for a purpose other than the current
project . Secondary data that has been collected for another purpose . It involves less cost ,
time and effort Secondary data is data that is being reused.
Sources of Secondary data
Internet
Reports & Journals
Tourism website
Data Collection Tools Used
Questionnaire Method
The method of data collection is a method that contains questions relating the object of
enquiry and provides space for their answers . Keeping in view the importance of health and
safety of employees , the questionnaire has been filled by the various employees . The closed
ended questionnaire is used .
Statiatical tools used
Microsoft Excel

Objective

The main aim of the study is:

To deepen the understanding of religious tourism from the Himachal point

of view.
To find insights for development of religious tourism for District Kangra.
To understand potential tourist.
To study the phenomenon within 30 Km region.
To identify potential tourist resources and their revival.
To study about the inflow and outflow of outbound and inbound tourists
over the period of time.

30
Limitation
In this report we concentrating on Hindu religious and spiritual tourism
and have left other religions out of examination.
The study is based on primary survey which based on approximation

Q1. Type of tourist ?

31
 18

16

14

12

10 Chamunda temple
Kangra Temple
8 Baglamukhi temple
Bajnath temple
6

0
Instation Outstation

Through this survey we found that Mostly people came from Instation places .

Q2.If you are outstation tourist then, where are you staying?

18

16

14

12

10 Chamunda Temple
Kangra Temple
8 Baglamukhi Temple
Bajnath temple
6

0
Hotel Resort Home stay Sarai Other

32
Q3.Do you find Hotels and other staying places a value for money?

20

18

16

14

12 Chamunda Temple
10 Kangra Temple
Baglamukhi Temple
8
Bajnath temple
6

0
Yes No

Q4.How did you arrive to this place ?

14

12

10

8 Chamudha Temple
Kangra Temple
6 Baglamukhi Temple
Bajnath Temple
4

0
By car By Bus By Air By Train Other

33
Q5.Where did you heard about this tourist destination?

16
14
12
10
8
6 Chamunda Temple

4 Kangra Temple
Baglamukhi Temple
2
Bajnath Temple
0

Q6. Is this your first visit to this tourist destination?

16

14

12

10
Chamunda Temple
8 Kangra Temple
Baglamukhi Temple
6 Bajnath Temple

0
YES NO
o

34
Q7.If you would not like to visit this place again, then, what factors are responsible for it?

14

12

10

6 Chamunda Temple
4 Kangra Temple
Baglamukhi Temple
2
Bajnath Temple
0

Q8.What is your overall satisfaction with your visit to this tourist destination?

35
 18
16
14
12
10
8
6 Chamudha Temple
4 Kangra Temple
2 Baglamukhi Temple
0 Bajnath Temple

CONCLUSION

We as Indians have always had and will continue to have an obsession for Temples. Temples
have been a part of the Indian tradition since times Immemorial. The Concept of improving
the Tourism in India has always enthralled me and thats the reason for me to choose
Religious Tourism as a Topic for our minor project. It is an absolute pleasure to know about
the cultural diversity of our country. Any other kind of tourism has to be developed to
increase the popularity among people but when it comes to religious tourism the situation is
totally different weve got the Temples with such an amazing architectural designs with us,
its just a question of preserving the temples and promoting the temple tourism among the
tourists. India is famous for its temples and its architecture and that is the reason that among
the different kinds of tourism in India, pilgrimage tourism is increasing most rapidly.

36
However there are spaces for improvement, it is possible to serve the domestic as well as the
foreign tourist in a better way say for example, by improving the safety and security of
tourists in India. Despite short- and medium-term setbacks such as shortage of hotel rooms,
According to World Travel and Tourism Council, India will be a tourism hotspot from 2009
2018, because of India's 5,000 years of history, its length, breadth and the variety of
geographic features make its tourism basket large and varied. Indias heritage and cultural is
expected to significantly boost tourism in India.

RECOMMENDATION

Himachal Pradesh is a holy land inhabited by people of various faith and religions. The
country associates itself with an affluent historical as well as religious backdrop of Hinduism
and other religions. It is a state where people have immense faith in God and His powers to
cure human beings of all their problems and ailments. The state boasts of a rich cultural
heritage, which is truly reflected in its well-preserved temples that reflect superb architectural
skills and hold deep religious significance. Himachal Pradesh temples serve as the haven of
peace, solace and tranquility. It is a hub of many beautiful and sacred temples. Devotees visit
to these temples from all over the world.

37
Himachal temples have amazing architecture which attracts tourists a lot. Himachal temples
are biggest tourist places. Temple tourism is growing at a very fast rate in India. Every year a
big number of devotees visit to temples in India. But even though there are some loop holes
and if Indian Government wants to develop the Temple Tourism in India and wants to
increase the inflow of tourists the government should take some steps to make the
country more hospitable to foreign travelers.

Below are some suggestions as to how to accomplish that-

Government should establish a board which will protect and preserve

temples of India & also put special efforts to promote temple tourism in
other parts of the world.
The ministry of HP tourism should work for the improvement of the
infrastructure and hospitality services. Hotels aided with world class
facilities i.e. with all the comforts and convenience should be develop
thought the India.
The markets which are near by the temples should be improved and made
standardized, also the local people should me made educated so that they
know that how they should behave with the tourist, and how they are
benefited from their arrivals.
In order to develop temple tourism in India in a systematic manner new
tourism policies should be developed by the ministry of tourism, the focus
of which can be
o Setting up of guest houses
o Rationalization in tax rates in hospitality sector
o Tourist friendly visa regime
o Procedural changes in making available land for construction of
hotels, etc
The Himachal government should put their focus on the transportation
system .
There should be an improved safety and security system for the tourists in
the county, so as to make them feel more secure in the country.
Now a day, every customer desire to be treated as a special one and
wants everything according to their requirements. So it should to kept in
mind that whenever a client will visit to a travel agency, a customer
friendly approach should be adopted to increase their level of satisfaction,
and also it should be tried that the tour packages should be made or

38
 designed according to the customers requirement i.e. The option of
Customized tours should be provided to the customers.
Government should create awareness among people regarding temple
tourism through different methods like making small documentary films
on different temples showcasing their great architectural design, there
history, or may be through internet like through publishing videos on the
net.

39