History Of Reddy's

Reddy its word: 

                       Origin In the history of many races and castes got great regard for their remarkable services rendered services in education religion and literature and fine arts. One among such castes is 'Reddy'. No other word in India has got such a detailed and convincing history as the word 'Reddy'. Reddy’s are farmers, they are Kings, they are Journalists, they are Poets, they are Patriots who stood in front row in the freedom fight, and they are Writers, Politicians. If you question your self what they are not? Answer will be they are everything and they are in every field. Several patriots from REDDY community caring very less for their properties and participated in freedom fight and lost their lives for the Independence of India. Eminent historians like Dr.Beryl and Dr.Mallampally Somasekhara Sharma proved on the basis of inscriptional evidence that The present word ‘REDDY’ has traveled several thousands of years changing its name several times to reach the present day. It was RATTAGUDI in 7th Century and was RATTOTI in the years 894. It was RADDHODI And RATHOD, and RATTADI in 10th century. It has then changed its Communities name As RATTAJIKAMU in1100, RADRIKAMU in 1153, RADI in 1238, and RADDI, and then Finally Settled as “REDDY”

Reddy’s Population

Till now 36 branches among Reddy Community are located and identified. As per 1991census almost 12%(96lakhs) of Andhra Pradesh state comprises of Reddy’s in Karnataka almost 6%(36 Lakhs), Tamilnadu 38 lakhs, Pondichery, Andaman and Nikobar it is 3,00,000. Remaining parts of India and world 10 lakhs. The Okkalinga community identifies itself with Reddy’s who are almost 60 lakhs in the state. In this way there are 22.5 million Reddy’s through out the world. It is estimated that there nearly 5,000 surnames in this community. But till now 1577 were located and collected.

Reddy Kingdoms

Several historians researched to know the origin of the Reddy Community. Having read all the Literature one can come to a conclusion that the famous historian and researcher Mr.B.N.Shastry’s writing could give us clear picture about it. Mr. Shastry in his book Reddy Rajya Sarwaswam revealed several interesting facts about Reddy community. Having studied several books one could be able to know that the existence of Reddy community was traced back to 11th and 12th Centuries. After the fall of Kakatiyas Reddys who were army commanders established their own kingdoms and built several dams and lakes for farming and drinking purpose, which still serve the purpose. They loved literature and fine arts. Prolaya Vema Reddy- (1324-1347) made Yerrapragada his court official where as Pedakomati Vema Reddy (1402-1420) appointed Sreenatha as Poet LaureateThough some historians have reservations without any doubts Reddy’s were Rajputs.There is concrete evidence for these claim Rashtrakutas are Simhadwaja Lanchanulu. Pedakomati Vema Reddy also had the same Lanchanam.There are authentic proofs that Reddy community has marital relationship with Kshatriya’s (Kings). Mahamuni Kavya Kantha Ganapathi Shastry who wrote the fore word for Mr.Shastry’s book Reddy Rajya Sarvaswam mentioned this very clearly. Bheema Raju son of Bhakthiswara Choda who belongs to Surya Vamsha Karikala Choda Vamsha married his daughter Vemabika to Allada Reddy who was residing in Raja Mahendra Varam (Now called as Rajahmundry). This was according to the research of the history said to be the 1st marriage between Reddy and Kshatriya Communities. There are proofs that Kind Dantuluri Ganna Bhoopal gave away his daughter Surambika to Ana Vema Reddy who ruled Addanki, Dharanikota, Kondaveedu in the marriage. The history also tells us that the very famous King among Chandra Vamsha Kings Harihara Deva Rayadu married his daughter Hariharamba to Kataya Vema Reddy. All these things prove that Reddy’s are kings.

Reddy - Origins

Reddy is a caste (community) mainly from the state of Andhra Pradesh in southern India. Reddys wield significant social and economic power and they are dominant in every part of iNDIA , and have strong political hold in Andhra Pradesh . They are generally Telugu-speaking farming community originally from the state of Andhra Pradesh, though there are considerable number of Reddys settled in the neighbouring states of Karnataka and Tamil Nadu.
 


There are many theories put forth about the origins of Reddys. But none of them is conclusively proven. The word Reddy in particular refers to the Reddy dynasty that ruled in the region around present day Vijayawada, Guntur, Kurnool and Rajahmundry towns for nearly a hundred years (1328-1428). The Name "Reddy" originated as the head of a village appointed by the king as a rakshaka bata/rashta kuta (Police) to supervise the law and order of the village.
Reddys are believed to be an offshoot of the Rashtrakuta dynasty. After the decline of the Rashtrakuta dynasty, the ruling clan broke off and settled in North and South India. Rashtrakutas were a Rajput clan. The settlers in the north are called Rathods/Rathores, and ruled Marwar in western Rajasthan, while the southern settlers were called Reddys.
Reddy - Reddy as a title
In Ancient India, Reddy is the title of the headman of the village. Since these positions were mostly hereditary their offspring retained the title. Sometime in the medieval period it came to represent the community as of the present. Even at present some families of non-Reddys bear the lastname or (titlename) of Reddy. For example J Geeta Reddy, Minister of Tourism
and Sugar, Andhra Pradesh, India does not belong to Reddy caste. There is a populous saying as kapu balisthe reddi is really true in 20th century as every family which was kapu around Hyderabad has Reddy at the end now as they are very rich because of the rise in land prices. Some Reddys who are living in Adilabad and Karimnagar districts lead a pathetic life as they are the targets of naxals and some are very backward in all respects.
The categories the Reddy caste:
Today, the society in India is categorized into four broad groups, viz., 1) Forward Communities (FC), 2) Backward Communities (BC), 3) Scheduled Castes (SC), and 4) Scheduled Tribes (ST). This system was created after independence form British rule of the Indian continent. Preferential quotas and reservations were established for BCs, SCs, and STs. The Constitution of India endorses and enforces such discrimination. This system reinforces the old caste system, while broadly categorizing them. Here again, any caste can be included into FC community if one attains a certain social stature. Similarly, if a caste proves to the government that their social and economic status is below that of FC, that caste may be either included into BC, SC, or ST, depending upon their social, economic and ethnic background. Even today, the social interactions such as marriage and festivals are influenced by caste/tribe. Inter-caste and inter-religious social intercourse is still not fully accepted. One can see the power of caste over the society clearly in politics.

கனவில் வந்து நிஜத்தில் தோன்றிய கடவுள் ‘இலங்கையில் அதிசயம்

அம்பாறை கல்முனை பிரதேசத்தில் மாமாங்கப் பிள்ளையார் ஆலயத்திற்கு அருகாமையில் திடீரெனத் தோன்றிய தெய்வச் சிலையை பார்வையிட இராணுவத்தினர் படையெடுத்துள்ளனர். குறித்த ஆலயத்தில் அம்மன் விக்கிரகம், திரிசூலம், இரண்டு தகடுகளும் கண்டுபிடிக்கப்பட்டன.இப்பிரதேசத்தில் வாழும் ஒருவரின் கனவில் தேன்றிய செய்தியினால், அவர் அங்கு சென்று தெய்வ விக்கிரகத்தினை எடுத்து மாமாங்கப் பிள்ளையார் ஆலயத்தில் சேர்த்தார்.
இதனைகேள்வியுற்ற அப்பிரதேச மக்களும் இலங்கை இராணுவத்தினரும் அங்கு விரைந்து அந்த உருவச்சிலையினை பார்வையிட்டதோடு, அதுதொடர்பான தகவல்களை இராணுவத்தினரும், பொலிசாரும் திரட்டிச் சென்றுள்ளனர்
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Cow milk is the most compatible with human mothers milk !

                 Just recently in the year 2000 the publication Scientific America reported a complete Cow Human Genome comparison had been completed. Among the 768 genes on the cattle RH map, 687 genes or 89.5% had putative human orthologs. Among the 687 mapped genes, 548 genes had human GB4 RH mapping information. 22 were mapped exclusively on the G3 panel and 68 had human cytogenetic assignments exclusively.

              All cow chromosomes with the possible exception of BTA9 and BTA23 have centromere repositioning relative to human chromosomes. Four cattle chromsomes show complete conservation of syntegy with their human homologs. The four are: BTA12 and HSA13, BTA19 and HSA17, BTA24 and HSA18, BTAX and HSAX . For all of these chromosomes multiple rearrangements were observed. BTA3 was the only cow chromosome that showed no internal rearrangments when compared with the homologous segment on HSA1. Fifteen cattle chromosomes are seen to be comprised of genes found on only one human chromosome.

            Cow milk is the most compatible with human mothers milk then any other species in existence. This is because the DNA of the cow was specifically constructeds to be harmonious with mammalian human DNA. So it can be clearly understood that cow DNA was designed so humans could benefit from cows products being milk, cheese, butter, cream and yoghurt

Bhagwan Mahadev at Hampi

This is Bhagwan Mahadev in full standing form at Hampi (Vijaynagar's erstwhile capital!) This is real Divine Power! We, mortal human beings on this earth should pray to Him to give us strength enough to keep our energy, courage & patience in Kaliyuga's Adharma, Asatya & show off. Om Namah Shivaay!

Lingarajeshwar Temple - Bhuvaneshwar

மாவீரன் சிவாஜியின் பக்தி அடையாளம்..!

மாவீரன் சத்ரபதி சிவாஜியின் ஆன்மிகப்பற்று, இந்து சமயத்திற்கு அவர் ஆற்றிய தொண்டு மற்றும் அவர் கட்டிய கோயில் திருப்பணிகள் எல்லாமே மிகப்பெரியன. மஹாராஷ்டிரா மாநிலம் கொங்கண் கடற்கரையை ஒட்டிய காட்டுப்பகுதியில் சில கோயில்கள் உள்ளன. அவற்றுள் பகவதி தேவி கோயில், கணபதிதாரி கோயில் மற்றும் சிவாஜி கட்டிய சிவராஜேஸ்வர் கோயில்கள் மிகவும் புகழ்பெற்றவை. கொங்கண் காட்டுப்பகுதியில் உள்ள சவந்தவாடி என்ற குன்றிலிருந்து உற்பத்தியாகும் நீர், கர்லா என்ற நதி வழியாக தாமாப்பூர் ஏரிக்கு வந்து சேருகிறது.

அந்த ஏரிக்கரையின்மேல் அமைந்துள்ள கோயிலில் பகவதி தேவி தரிசனமளிக்கிறார். அக்கோயிலைச் சுற்றி ஓடுகள் வேயப்பட்டு கேரளபாணியில் கட் டப்பட்ட மண்டபங்கள் உள்ளன. அவை இத்தலத்திற்கு புனிதயாத்திரை வரும் பக்தர்களின் வசதிக்காகக் கட்டப்பட்டவை. அங்கிருந்து சிறிது தூரம் சென்றால் மால்வன் என்ற கோட்டைக்கு அருகில் கணபதிதாரி என்ற இடத்தில் ஒரு கிணற்றில் புனித கங்கை நீர் ஊற்றெடுக்கிறது. அதன் அருகில் வலது பக்கத்தில் ஒரு துளசிமாடம் உள்ளது.

மாவீரன் சிவாஜியின் ஆட்சிக்காலத்தில் நியமிக்கப்பட்ட பரம்பரை பூசாரிகள், கணபதிதாரி கிணற்றிலிருந்து ஒரு குடம் தண்ணீர் எடுத்துத் தருகிறார்கள். அலங்கரிக்கப்பட்ட பாய் மீது அக்குடத்தை வைத்து மலர் மாலை அணிவித்து பக்தர்கள் பூஜை செய்கின்றனர். சம்பந்தப்பட்ட மந்திரங்களை பூசாரி ஓ துகிறார். சந்தன மணம் கமழும் ஊதுவத்தி, ஆரத்தியாக காட்டப்படுகிறது. லட்டு போன்ற இனிப்பு வகைகள் அக்குடத்திற்கு நிவேதனம் செய்யப்பட்டு பக்தர்களுக்கு பிரசாதமாக விநியோகிக்கப்படுகிறது. ஒரு பெரிய போரில் வெற்றி பெற விரும்பிய மாவீரன் சிவாஜி இங்கு வந்து கங்கா பூஜை செய்து ள்ளார். அவருடைய வேண்டுகோளை ஏற்று கங்கா தேவி அக்கிணற்றுக்குள் வந்ததாகக் கூறப்படுகிறது.

அதன் நினைவாகவே மேற்படி பூஜை. சற்று தூரம் சென்றால், மால்வன்கோட்டைக்கு தெற்குப் பக்கத்தில் மன்னன் சிவாஜி கட்டிய சிவராஜேஸ்வர் கோயில் உள்ளது. அக்கோயில் முழுவதும் செங்கற்களாலேயே கட்டப்பட்டுள்ளது. சிவாஜி தன் கைகளாலேயே செங்கல் எடுத்து வைத்து, கட்டு மானப்பணிகளைத் தொடங்கி வைத்திருக்கிறார்.

கோயில் கருவறையில் காட்சி தரும் சிவராஜேஸ்வர் சிலையின் முகத்திற்கு உலோகக் கவசம் அணிவிக்கப்பட்டுள்ளது. அவர் பெரிய மீசையுடன் கம்பீரமாக போர்வீரனைப் போல் காணப்படுகிறார். முகம் தவிர மற்ற பாகம் முழுவதும் சிவப்புத்துணியால் மறைக்கப்பட்டுள்ளது. இச்சிலையையொட்டி சிவாஜி பயன்படுத்திய இருமுனைவாள் (தோதார்) வைக்கப்பட்டுள்ளது. கீழே அமர்ந்த நிலையில் உள்ள சிவராஜேஸ்வர் படமும் வைக்கப்பட்டுள்ளது. இக்கோயிலை சிவாஜி கோயில் என்றும் அழைக்கின்றனர்.

மேலும் அப்பகுதியிலுள்ள கோட்டைகள், கிணறுகள், மதகுகள், எதிரிகளிடமிருந்து தப்பிச் செல்லும் சுரங்கவழிப் பாதைகள், திசை காட்டும் உயரமான கோபுரங்கள், மணிக்கூண்டுகள் மற்றும் சிவராஜேஸ்வர் கோயில் சுவர்கள் என்று எல்லா இடங்களிலும் சிவாஜியின் வலது கை அடையாளம் பதிக்கப்பட்டு இன்றும் அப்படியே காணப்படுகிறது. ஒரு முகமதிய வியாபாரி தன் சரக்குகளை கப்பலின் ஏற்றிக் கொண்டு கொங்கண் கடற்கரை நோக்கி வந்து கொண்டிருந்தார். அப்போது திடீரென்று இடி மின்னலுடன் பெருமழை பெய்து பெரும் புயலும் வீசியது.

அதனால் அந்தக் கப்பல் வழிதடுமாறி ஒரு கருப்பு மலையில் மோதிக் கொள்ள இருந்தது. அப்போது அந்த மலையிலிருந்து ஒரு ஒளி தோன்றியது. அந்த வெளிச்சத்தில் மலைமீது ஒரு மூங்கில் கொட்டகை இருப்பது அந்த வியாபாரியின் கண்களில் பட்டது. பின்னர் இறைவன் அருளால் புயல் அபாயம் நீங்கியது. அதனால் மகிழ்ந்த வியாபாரி இறைவனுக்கு நன்றி செலுத்த விரும்பி மூங்கிலாலேயே ஒரு சிவபெருமான் உருவத்தைச் செய்து அந்த மூங்கில் கொட்டகையில் வைத்து வணங்கினார். இன்றும் அந்த மூங்கில் ஆலயம் இந்து-முஸ்லிம் மத நல்லிணக்கத்திற்கு ஒரு எடுத்துக்காட்டாக விளங்கிவருகிறது.

மும்பை வந்து விட்டால் இக்கோயில்களுக்குச் செல்ல வசதிகள் உள்ளன. காடுகள் நிறைந்த மலைப்பிரதேசமாக இருப்பதால் வழிகாட்டிகளை அழை த்துச் செல்ல வேண்டும். குறிப்பிட்ட காலங்களில் மட்டும்தான் இங்கு செல்ல முடியும்.

Route Map of Panch Kedar

Panch Kedar refers to five Hindu temples or holy places of the Shaivite sect dedicated to god Shiva. They are located in the Garhwal Himalayan region in Uttarakhand, India. The five temples designated in the strict pecking order to be followed for pilgrimage for worship are the Kedarnath at an altitude of 3,583 m, the Tungnath (3,680 m) Rudranath (2,286 m), Madhyamaheshwar or Madmaheshwar (3,490 m) and Kalpeshwar (2,200 m/). The Kedarnath is the main temple, which is part of the four famous Chota Char Dhams (literally 'the small four abodes/seats') or pilgrimage centers of the Garhwal Himalayas; the other three dhams are the Badrinath, Yamunotri and Gangotri.Kedarnath is also one of the twelve Jyotirlingas. During the winter period when the temples are inaccessible due to snowfall, the sanctified symbolic Shiva idol of Kedarnath is worshipped at the Omkareshwar temple at Ukhimath, the representational idol of Tunganath is worshipped at Mokumath, the Rudranath symbolic image is brought to Gopeshwar, and the Madhyamaheshwar symbolic idol is veneratedat Ukhimath.
The five temples lie ensconced in the regionof the Upper Himalayas with the high snow covered hill ranges of the Nanda Devi, Chaukhamba, Kedarnath and Neelkanth peaks forming their back drop. Kedarnath is located in the Mandakini River valley while the other shrines are situated in the highlands between the Mandakini valley and the Alakananda gorge. They are so remotely located that except Rudranath, the other four are still not accessible by motorable roads but reached by strenuous trekking, starting from late April or early May till early October. For the rest of year (the winter season), the shrines are closed due to heavy snowfall. Rudranath is accessible throughout the year by a short trek of about 3 km from the nearest road head.The village of Kedarnath is on the edge of Kedarnath mountain slope in a remote northern part of the Garhwal Himalayas. Kedarnath ranges drain into the Mandakini River that emerges from the steady edge of the Churabre glacier and forms the picturesque Mandakini valley. The Dudhganga Madhuganga, Swargaduari and Saraswathi are the streams that flow in the valley behind the Kedarnath temple. Also seen close to the temple are four sacred ponds called Retah, Udak, Rudra and Rishi. Tunganath has an impressive backdrop of the peaks of Panchulli, Nanda Devi, Dunagiri, Kedarnath and Bandar Poonch. The Vaitarani
stream flows near Rudranath. Kalpeshwar is located in the Urgam valley in a dense forest area. UrgamValley has apple orchards, terraced fields where potato is grown extensively. Kalp Ganga river, a tributary of the Alaknanda, flows through the valley.The Panch Kedar temples are accessible by only from the nearest road heads but in different directions, lengths and scale of difficulty (ruggedness, steepness and snow cover). The trek routes located in the Garhwal region provide a dazzling and enchanting display of the high snow peaks of Nanda Devi, Trishul and Chaukhamba. Garhwal region is where the most worshipped Ganga River and its many tributaries originate adding to the reverence of the Panch Kedar.The total trek length to cover all the five temples of Panch Kedar is about 170 km (including road travel up to Gaurikund), involving 16 days of strenuous and rewarding effort. The trek starts from Gauri Kund, one of the picturesque spots, providing spectacular views of the Himalayan range of hills in the entire Garhwal region.The trekking is undertaken during two seasons; three months during summer and two months after the monsoon season, as during the rest of the period, except Rudranath, the other four Panch Kedar temples are inaccessible due to snow cover.The road from Rishikesh is the first entry point to Garhwal from the plains of Uttarakhand. Rishikesh is approachable from Delhi by road over a distance of 230 km. The road from Rishikesh leads to the Gaurikhund on the Rudraprayag–Kedarnath road from where the trekking would start to Kedarnath temple. The trek to Kedarnath is of 14 km, each way. After Kedarnath, road travel to Guptakashi and further to Jagasu covers a distance of 30 km . From Jagasu, the trek to Madhaymaheshwar temple via Gaundhar is over a distance of24 km. This trek provides spectacular views of the Chaukhamba, the Kedarnath and the Neelkanth peaks. Returning from Madhyamaheshwar the road drive to Chopta via Jagasu is of 45 km. From Chopta, the trek is to the Tunganath temple over a distance of about 4 km. After the Tunganath trek, the drive along the road up to Mandal (known Cherapunji of Garhwal due to heavy rainfall) is for a distance of8 km. From Mandal, the trek to Rudranath temple is of 20 km . After visiting Rudranath temple the return journey is to Mandal and the drive down by road to Helang. From Helang, the trek to Kalpeshwar temple is for 11 km via Urgam village and is considered strenuous due to the steepness of the route. After completing the pilgrimage trek of Kalpeswar temple, the last of the Panch Kedar temples, the return road drive from Helong to Riishikesh via Pipalkothi is a distance of 233 km.The nearest airport is Jolly Grant, Dehradun (258 km). The nearest railway station is Rishikesh (241 km).

The most famous folk legend about Panch Kedar relates to the Pandavas, the heroes of the Hindu epic Mahabharata. The Pandavas defeated and killed their cousins — the Kauravas in the epic Kurukshetra war. They wished to atone for the sins of committing fratricide (gotra hatya) and Brāhmanahatya (killing of Brahmins — the priest class) during the war. Thus, they handed over the reigns of their kingdom to their kin and left in search of the god Shiva and to seek his blessings. First, they went to the holy city of Varanasi (Kashi), believed to Shiva's favourite city and famous for its Shiva temple. But, Shiva wanted to avoid them as he was deeply incensed by the death and dishonesty at the Kurukshetra war and was, therefore, insensitive to Pandavas' prayers. Therefore, he assumed the form ofa bull (Nandi) and hid in the Garhwal region. Not finding Shiva in Varanasi, the Pandavas went to Garhwal Himalayas. Bhima, the second of the five Pandava brothers, then standing astride two mountains started to look for Shiva. He saw a bull grazing near Guptakashi (“hidden Kashi” — the name derived from the hiding act of Shiva). Bhima immediately recognized the bull to be Shiva. Bhima caught hold of the bull by its tail and hind legs. But the bull-formed Shiva disappeared into the ground to later reappear in parts, with the hump raising in Kedarnath, the arms appearing in Tunganath, the nabhi (navel) and stomach surfacing in Madhyamaheshwar, the face showing up at Rudranath and the hair and the head appearing in Kalpeshwar. The Pandavas pleased with this reappearance in five different forms, built temples at the five places for venerating and worshipping Shiva. The Pandavas were thus freed from their sins.It is also believed that the fore portions of Shiva appeared at Pashupatinath, Kathmandu — the capital of
Nepal.

Char Dham

Char Dham are the names of four piligrimage places in India. They are: Badrinath, Dwarka, Jagannath Puri, and Rameshwaram.

The Char Dham defined by Adi Shankaracharya consists of three Vaishnavite, one Shaivite site. Over the years, the term "Char Dham" has lent itself to the all-denomination Char Dham pilgrimages in the Garhwal Himalayas, where Adi Shankaracharya attained freedom from embodiment. Earlier known as Chota Char Dham or 'Little' Char Dham to differentiate them from the bigger circuit of Char Dham sites, after the mid-20th century they themselves started being called the Char Dham. Today, the term "Char Dham" usually refers to the all-denomination Himalayan Char Dham. The Char Dham are often considered the most revered sites for Hindus that have to be visited in one's lifetime.

The four temples comprise of Badrinath, Rameswaram, Puri and Dwarka. The Advaita school of Hinduism established by Sankaracharya, who created Hindu monastic institutions across India, attributes the origin of Char Dham to the seer.The four monasteries lie across the four corners of India and their attendant temples are Badrinath Temple at Badrinath in the North, Jagannath Temple at Puri in the East, Dwarakadheesh Temple at Dwarka in the West and Ramanathaswamy Temple at Rameswaram in the South. There are four abodes in Himalayas called Chota Char Dham (Chota meaning small): Badrinath, Kedarnath, Gangotri and Yamunotri - all of these lie at the foot hills of Himalayas. The journey across the four cardinal points in India is considered sacred by Hindus who aspire to visit these temples once in their lifetime. Traditionally the trip starts are the eastern end from Puri, proceeding in clockwise direction in a manner typically followed for circuambulation in Hindu temples. Geographically speaking the char dham make a perfect square with Badrinath and Rameswaram falling on the same longitude and Dwarka (old) and Puri on the same latitude, representing the farthest north, east, west, and south points of India (at that time, before coastlines changed).

Tungnath is The Highest Shiva Temple in The World

 
Tungnath is the highest Shiva temple in the world and is one of the five and the highest Panch Kedar temples located in the mountain range of Tunganath in Rudraprayag district of Tehri Garhwal. The Tunganath (literal meaning: Lord of the peaks) mountains form the Mandakini and Alaknanda river valleys. Located at an altitude of 3,680 m and just below the peak of Chandrashila, Tungnath temple is the highest Hindu shrine dedicated to Lord Shiva. The temple is believed to be 1000 years old and is the second in the pecking order of the Panch Kedars. The priest at this temple is a local Brahmin from Maku village, unlike the other Kedar temples where the priests are from South India, a tradition set by the eighth century Hindu seer Sankaracharya. It is also said that the Khasi Brahmins officiate as priests at this temple. During the winter season, the temple is closed and the symbolic image of the deity and the temple priests are moved to Mukunath, which is 19 km from here. Best time for pilgrimage to the shrine is summer months (end April or early May to October) as the temple remains snow bound and unapproachable. During this period even Chopta, the nearest road head remains deserted.

It is an ancient temple built in the North Indian style of temple architecture. It is small in size and can barely accommodate ten people in the sanctum. Surrounding this temple, there are a number of small shrines of several gods. The sanctum part of the temple abuts the hills where the sacred standing black rock (swayambu) with tilt to the left, of 1 ft height, denoting the form of arms of Lord Shiva is worshipped. Among the smaller shrines, the central temple is of goddess Parvati, Shiva’s consort. Away to the far right there is a group of five small shrines dedicated to the Panch Kedar, which include Tungnath also as one of the Panch Kedar, in addition to the main Tunganath temple. Near the Akash Ganga water fall, close to Tungnath, a temple to Nanda Devi is located to denote that it is descending from heaven.

The Tungnath peak on this ridge is the source of three springs, which form the Akashkamini River. The temple lies about 2 km below the Chandrashila Peak 4,000 m. The road to Chopta is just below this ridge and hence provides the shortest bridle approach path for trekking to the temple from Chopta, over a short distance of about 4 km.Chopta is 63 km (39 mi) from Rudraprayag towards Karnaprayag and is reached from Rishikesh via Devprayag, Srinagar and Rudraprayag. From the top of the Chandrashila peak, picturseque views of the Himalayan range comprising snow peaks of Nanda Devi, Panch Chuli, Banderpoonch, Kedarnath, Chaukhamba and Neelkanth on one side, and the Garhwal valley on the opposite side could be witnessed. The valley between Chopta and Tunganath temple has wooded hills with rich alpine meadows with rhododendron coppices and also agricultural fields. The rododendrons, when they are in full bloom during March, display dazzling colours ranging from crimson to pink.

The nearest airport is Jolly Grant, Dehradun 258 km. The nearest railway station is at Rishikesh 241 km

Garhwal Himalayan Mountains in Uttarakhand, India.

 
Rudranath is a Hindu temple dedicated to god Shiva, located in the Garhwal Himalayan mountains in Uttarakhand, India. Located at 2,286 metres above sea level, this natural rock temple is situated within a dense forest of rhododendron dwarfs and Alpine pastures. The temple is the third temple to be visited in the Panch Kedar pilgrimage circuit, comprising five Shiva temples in the Garhwal region. The other temples in the circuit include: Kedarnath and Tungnath to be visited before Rudranath and Madhyamaheshwar or Madmaheshwar and Kalpeshwar to be visited after Rudranath. The face (mukha) of god Shiva is worshipped as "Nilkanth Mahadeva" here.
In winter, a symbolic image of Shiva is brought to Gopeshwar for worship. The Doli Yatra starts from Gopeshwar via Sagar. The Doli Yatris cross Lyuti Bugyal and Panar and finally reach Pitradhar. The worship of ancestors is done here. The priests at the Rudranath temple are Bhatts and Tiwaris of Gopeshwar village. At Nandikund (2,439 m), on the trekking route to Rudranath (if coming via Madhmaheshwar), devotees worship old historic swords protruding from the rocks, believed to be of Pandavas.
There are numerous sacred water tanks ("Kund") near the temple. These include Surya-kund, Chandra-kund, Tara-kund, Mana-Kund etc. Nanda Devi, Trishul and Nanda Ghunti are the famous mountain peaks, which provide the backdrop to the temple. The holy river Vaitarani or Baitarani or Rudraganga flows near the temple, which has a grey stone idol of Rudranath. The river is identified with the "river of salvation", where souls of the dead cross to reach the other world. Thus, devotees visit Rudranath to perform rituals of the dead, such as performing a pind offering. Some believe that offering a pind to ancestors here equals offering a hundred million at the holy city of Gaya. The mountain peaks of Trisul, Nanda Devi, Devasthan, Hathi Parbat and Nanda Ghunti are visible from Rudranath. The name "Rudranath", literally means, "Him who is Angry." The mountain cave of Rudranath was modified into the temple we see today.
Rudranath is sometimes considered as the toughest Panch Kedar temple to reach.The nearest airport is Jolly Grant, Dehradun (258 km). The nearest railway station is Rishikesh (241 km). Most trekking routes to Rudranath are from Gopeshwar or nearby places. A motorable road is present up to the village Sagar -- 5 km from Gopeshwar, beyond which a 20 km trek has to be undergone to reach Rudranath. The trek winds through tall grass, oak and rhododendron forests. The trek path is stated to be slippery.[7] Other routes include: an uphill, 17 km trek from Gangolgaon — 3 km from Gopeshwar --through the forest and Panar and Naila shepherd settlements. Another trek route from Gopeshwar to Rudranath passes via Mandal (13 km) and then additional 6 km to the Anusuya Devi temple and then another 3 km to Rudranath. The Anusuya Devi temple is home to goddess Anusuya, who is believed to help devotees in distress. A 45 km trek path is available from Joshimath via Helang too (considered a strenuous trek). There's also a trekking route to Rudranath from Kalpeshwar, via Dumak,Kalgont Kimana and Palla. The route meets at Urgam village, a little ahead of which is Kalpeshwar.