CHAPTER -1

INTRODUCTION
Tourism is classically regarded as travelling for recreation although this
definition has been expanded in recent years to include any travel outside of
ones normal working or living area.
The tourist originated when large numbers of middle class people began to
join aristocratic travelers. As societies became wealthier, and people lived longer,
it became not only possible bur probable that lower middle and middle class
people steadily employed would retire in good health and with some significant
savings.
Today the relevance of pilgrim centres and pilgrimage tourism is growing
day by day and different aspects of religious travel have been considered
depending on the sacred places visited by a pilgrim in his life such as the
relevance of the Shrine visited by a pilgrim, the location which refers to the
pilgrims area etc.
The Guruvayoor Sreekrishna Temple is more than 400 years old and is an
important pilgrim centre for Hindus. This project is intended to study the problems
and prospects of pilgrimage tourism at Guruvayoor. The following objectives
have been identified for the study.

TOPIC OF THE STUDY

A study on Identification and evaluation of problems affecting
pilgrimage tourism with reference to Guruvayoor.
Objectives
a)

To assess the socio demographic profile of tourist visiting Guruvayoor.

b)

To identify the problem experienced by pilgrims visiting Guruvayoor.

c)

To evaluate the problems experienced by pilgrims visiting at Guruvayoor.

d)

To evaluate the problems of pilgrimage tourism at Guravayoor.

e)

To suggest practical measure to be implemented in the destination.

RESEARCH METHODOLOGY
Primary data collection : Primary data was collected by preparing a well
structured questionnaire which was meant to find out the socio demographic
profile of the visitor who came to Guruvayoor and also to find out the various
problems experienced by the pilgrims and further analyse the prospects of
pilgrim tourism at Guruvayoor.
Secondary data collection : The literature provide by the Devaswom
Board, statistics provided by the department of tourism, various magazine
journals and news papers, etc were referred to collect secondary data.

A prominent website associated with pilgrimage and Guruvayoor tourism were

also utilized to collect secondary data.
Limitations of the Study
a) Lack of time
b) Lack of accurate information and materials.
c) Lack of co-operation from some authorities.

CHAPTERISATION
CHAPTER I INTRODUCTION
This

chapter

consists

the

introduction,

objectives

of

the

study,

methodology, limitations and chapterisation.

CHAPTER II REVIEW OF LITERATURE
This chapter deals with the different aspects of pilgrim tourism and its
relevance.
CHAPTER - III DESTINATION PROFILE
This chapter deals with the historical aspects of Guruvayoor, the legends
associated with it, mandatory requirements of the pilgrims, ritual timings,
accessibility etc.

CHAPTER IV ANALYSIS AND INTERPRETATION OF DATA

This chapter represents data collection methods it analsysis and
interpretations.
CHAPTER - V FINDINGS AND SUGGESTIONS
This chapter identifies the findings on the data interpretedand made the
suggestions based on it.
CHAPTER VI CONCLUSION
APPENDIX
BIBLIOGRAPHY

CHAPTER -1I
REVIEW OF LITERATURE
Purposes of pilgrimage in General
The purposes of pilgrimage may be divided into the following categories.
Desire for identification with the Sacred Order
The Hindu religious literature is replete with expressions of belief that
visiting sacred places is an act of holiness. An influential Hindu religious journal
sums up the reason why pilgrimage to sacred places should be undertaken: "In
order for achieving identity with the Cosmic Reality : the knowledge of this reality
(Bhagavan) is acquired through lustless and greedless association with the holy
men; it is at the tirthas that holy men are encountered. The above conclusion is
based on verses taken from the Padmapurana.
The uppermost desire of a religious man is not only to live in the world of
sacred order, but actually to be part and parcel of the sacred order. The sacred
places are those parts of the differentiated space where the religious man
believes that the sacred order exists. Hence his desire to visit sacred places.
Mircea Eliade cogently describes the desire of the religious man to lie in a pure
and holy cosmos. The sacred placed is not a mere extension of the physical
profane space; it is a space of the moral order, the sacred order.

It is obviously too much to expect that all pilgrims visiting sacred places will
give sophisticated and philosophically articulate answers when asked about their
purpose of visit. Nevertheless, when the answers of some pilgrims are such that
no specific material motive can be imputed to them, their desire to visit sacred
places can only be understood on non-mundane grounds.
The ritualistic aspect of this category of pilgrimage may include worship of
the deity, bathing in a sacred river or lake, the giving of alms, attending religion
discourses of holy men, the singing of bhajans (religious songs), participating in
Kirtan (devotional songs in chorus), and performance of other religious rituals
considered appropriate for the place and occasion. Bathing in a scared river or
lake is not be interpreted merely as a purificatory ceremony; it has much deeper
significance. For example, the kumbha fair at Haridwar and other places means
bathing in the amritha, or life-giving water. The life- giving water is not merely
present in symbolic form. For the pilgrims a whole cosmic event is being reenacted, one in which they actually feel that they are participating.
Reasons Related to Social Motives and Desires
Pilgrimage to sacred places may be of some social value to certain castes.
We feel that it may have special significance for the schedule castes.
Within a village or any other given locality the status of the scheduled
castes is low and fairly well defined vis-a vis other castes. Several sacred places

provide a religiously and socially recognized environment within which the

distinction of castes melts away. In temples at many sacred places, particularly
the goddess shrines, the schedule castes have traditionally been visiting the
innermost sacred precinicts of the temples. In the rush of pilgrims it is impossible
for Brahmans, or other so-called higher castes, to avoid coming into physical
contact with them. Furthermore the prasada (food offered to the deity and later
distributed among pilgrims) may not be refused by any person even if it comes
from the hands of the scheduled castes. This situation may be providing the
scheduled castes with a semblance of equality, in at least the limited sacred
precincts, an equality which in the profane world is denied to them. At most of the
goddess places in our study no distinction is made between castes in terms of
accepting the prasada of the goddness. This provides a clear example of
integration of castes at the religious level, at least in the sacred precincts of the
temples. The social order prevails outside the sacred precints. The cult of the
goddess thus helps to link the folk and the elite, as Ghurye rightly maintains. It
has not been possible in our field work to study what proportion of schedule
caste pilgrims have this idea of social equality in the sacred precincts, but it is a
subject well worth sociological inquiry.
The preceding typology of purposes does not, I believe, exhaust the
manifold motivations of pilgrims, but it does provide some basis for future
investigation. In his Instrument and Purpose, Diehl seems to approach the whole
motivational aspect of pilgrimage from too pragmatic an angle. Although he

concedes that other aspects must also be taken into account to get a full
understanding of the pilgrims way, he nevertheless overemphasizes the
utilitarian view. Thus he claims that often the aim of a temple visit is to make a
request and adds that more often the temple visits are made on vows. My own
experience of talking, praying and living with a large number of pilgrims at many
holy places leads me to believe that Diehls observation does not have as
general a validity as, at first though, may be imputed to it.

CHAPTER -1II
DESTINATION PROFILE GURUVAYOOR
The very old temple documents that are needed to establish the exact
period of construction of Guruvayoor Sri Krishna temple have not been found. It
is true that more than 400 years ago Melpathur Narayana Bhattathiripad
composed the masterpiece Srimad Narayaneeyam, sitting inside the temple. He
got cured of the arthritis that had affected him. Certain records show that the
sanctum Sanctorum was rebuilt about this time. In 1940 the Dutch Army attached
the temple and plundered some of the valuables.
At that time the temple was managed by the Zamorin Raja of Calicut.
When at the end of the eighteenth Century Tippu Sulthan came marauding, the
main idol was kept safe in the temple well and the Seeveli Thidambu (the
portable idol for Procesion) was taken to Ambalapuzha. Later the reconstruction
took place under the leadership of Mallissery Namboothiripad. The Ullanad
Panicker who was highly trusted by the Zamorian Raja, administered the temple
at that time.
Sri. Konthi Menon, the then administrator, introduced many reforms. The
temple tank was rebuilt with steps all around so that the people could bathe and
then worship the lord.

In 1930 the Madras High Court approved a proposal to make the Zamorian
Raja and Mallissery Namboothiripad the joint trustees of the temple. Precise
guideline were provided in this plan. The trustees were to function as a team.
The treasury was to have three locks the keys being kept by the two trustees and
the Devaswom Manager. On Guruvayoor Ekadasi day in the month of Vrischikam
the temple was to open its doors to all Hindus-including those of the lower
castes.
In 1931, Sri. Kelappan and his follows launched a sathyagraha to get
temple entry for all Hindus, but such was the violence that erupted, that soon
after a court intervention followed. The Hon. Mahathma Gandhi gave direction to
Sri. K. Kelappan to stop the sathyagraha. The decree of the court was that the
Devaswm temple management had every right to manage its affairs. Not till
1947, when the Malabar Temple Entry Law was promulgated granting every
Hindu the right to enter temples, did the Guruvayoor Temple open its doors to all
Hindus. The existing Gold Flag mast (Dwaja Sthambha) was erected in 1952 at a
cost of Rs. 21457/-.
29th November 1970 marks a milestone in the history of Guruvayoor
Temple. It was on that day that a fire almost destroyed the Temple. The vilakku
festival which was sponsored by the police had been held with great spelendour
from early morning. At dusk, the whole place glowed in celestial brilliance as all
the lamps around the chuttambalam (the wall fitted with small lamps) were lit.

Then late at night, some people saw smoke coming from within the closed
temple. In no time, flames appeared. The alarm was rung. Thousands of people
in and around Guruvayoor, irrespective of cast and creed, came rushing to fight
against the fire. The idol of the lord was taken to the residence of the Thanthri
(Superintending priest) so also was the idol of Ganesa. By the time the fire was
doused, considerable damage had occurred to the northern part of the temple.
The Kerala Government appointed a commission to enquire into the fire
accident. The enquiry report pointed out many defects in the administration of the
Temple. In consideration of that and the general opinion of the public, the
Government of Kerala took over the administration of the temple through an
ordinance in 1971. A committee was appointed for the administration of the
temple and another committee was constituted for the renovation.
On first May 1971, Sri. Sankaracharya of Kanichikamakoti peedham laid
the foundation stone for the reconstruction of the Guruvayoor Temple. There was
overwhelming response from the public and a sum of Rs. 26,69,000 was
collected. So that, in no time at all, the reconstruction was completed and one
lakh went to the temple corps. In 1977 the Guruvayoor Devaswom act 1971 was
annulled by the court and a new ordinance was issued

by the Kerala

Government in 1979. According to this, 9 members were nominated to the

committee by the Hindu Ministere Kerala State. The head of the Mallissery
Namboothiri family, the Thanthri priest of the temple and Zamorin Raja were also

included as members of the committee. An officer not below the rank of Deputy
Collector was to be appointed as the Administrator and Secretary of the
Committee. An officer not below the rank of Secretary to Government who
professes Hindu religion and who believes in Temple worship was to fact as the
Commissioner for controlling the financial and administrative matters of the
temple.
The Devaswom is duty bound to provide the best facilities possible to the
devotees of Lord Guruvayoorappan and it has to take good care of the increasing
wealth of the temple. To implement the decisions of the committee properly, there
is the Administrator under whom the Devaswom employees are to work.
LEGENDS OF GURUVAYOOR
Antiquity and history make some temples, such as the one in Banares,
glorious. Certain other temples own their Mahathmya to the geographical locale
an importance of the place. Yet others become famous, as in the case of Konark
and Khanuraho, due to the rich and divine sculptures in them and certain others
to the prathishta (installation). Guruvayoor is entirely different from these.
Guruvayoor owes its mahathmya to the divinity of the locality to the idol and also
to the installation.
Guruvayoor is made divine by the prolonged Tapas by both Siva and
Prachethas

in

the

Rudrathertha

which

is

now

Arattukulam

of

Lord

Guruvayoorappan. Under the waters of the Rudratheertha Siva was worshipping

Maha Vishnu, to this place came Prachetas as directed by his father
Pracheenabarhis, foreseeing the object of Pracheethas, Siva came up from the
water and imparted to him the Rudrageetha in praise of Mahavishnu and
disappeared into the water to resume his Tapas. Prachetas standing in the
Rudratheertha, started worshipping Mahavishnu. At the end of ten thousand
years Mahavishnu appeared before him and granted his wish for a virtuous son,
the child born was Dakshaprajapathy.
Generally temples have idols made of dark granite but the idol of
Guruvayoorappan is made out of a rare pataalanjana sila and hence extremely
divine. This image of Lord Krishna was once worshiped by the Supreme God
Vishnu himself in Vaikundha. He handed it over to Brahma. Brahma gave it to
Suthapas and he, in turn gave it to Kasyapa prajapathy. Kasyapa handed it over
to Vasudeva, the father of Sreekrishna and fromVasudeva it reached Sreekrishna
himself Sree Krishna kept it in Dwaraka and worshiped it, and at the time of his
ascension to heaven, he directed Udhava to tell Brihaspathy the preceptor of
Gods to take the idol, which would be seen above the waters when Dwaraka
got submerged, and install it in a proper place for all the people to worship and
get salvation in Kaliyaga.
Brihaspathy, helped by Vayu went throughout the world, in search of the
most holy and suitable place. Then at the invitation of Parasurama, they came to

Kerala and reached Rudratheertha where Siva was doing tapas. Divining the
purpose of Guru and Vayu, Siva came up from the water, received them and told
them this is the most holy place you are searching for. I have been doing
pernance here for the last so many yugas. It was here that Prachethas did tapas
and it was here that I gave the upadesa of Rudrageetha. This place had been
marked out long ago for the divine idol of Narayana worshipped by Narayana
himself. I shall most gladly leave this place and reside with Parvathy on the
opposite bank at Mammiyur.
Siva then asked Guru and Vayu to perform the installation, and when in the
presence of Parasurama it was carried out he worshipped the idol and turning to
Guru and Vayu blessed them and said blessed art thou!. From this day, this place
will be called after you "Guruvayoor.
Worshipping the idol again and blessing Guru and Vayu, Siva left the place
for Mammiyur. After paying his obeisance, Parasurama also left the place. It is in
memory of this that worship in Guruvayoor will be complete and accomplished
only with a worship of Mammiyur Siva also.
The installation of the idol was held n the month of Kumba. The rites were
begun on the pushya (star) and completed on the anuradha (star). After the
installation Guru and Vayu invited Vishakarma the architect of Gods to build the
temple. He designed and constructed the temple in such a subtle way that on the

day of Vishu, the sun will rise prostrating the lord, causing his rays to fall on the
feet of the lord. A special feature of the installation here is that devotees can
worship the Lord Sreeguruvayoorappan from the eastern nadappura, which is
100 meters away from the sanctum sanctorum.
As the idol which once being worshipped by Mahavishnu himself in
Vaikunda is here now with all its divine chaithanya, Guruvayoor is a
bholokavaikundha, the heaven of heavens on the earth.
DIVINE CHAITHANYA
Divyakaisoravesham (the divine from as a child), the doors of the sanctum are
opened and one finds oneself before the very Vaikundha. The ecstasy has quite
exquisitely been expressed by Melpathur in the unique verse, which starts with
Agrepasyami. In his Narayaneeyam. He was seeing the very incarnation of
innocence, the heavenly child, the Divyakaisoravesham before him, and them felt
like being completely immersed in peeyoosha. Peeyoosha is amrutha and amrutha
is the state of being immortal!. Only one who finds oneself in Vaikundha attains
immortality, and this sense of immortality is the boon that one enjoys when one
stands before the sreekovil. A divine chaithanya is vibrating at the centre, drawing all
towards it!. The high and low, all alike, will stand before this chithanya with utmost
humility. Men and women, old and young, all alike, will throng here, animated by one
impulse to get darshan of the Divyakaisoravesham.

Santis (Priests)
Strict brahmacharya is according to Hindu sastras to be observed for a
spiritual life and sex is spiritual death itself. Unlike those in other temples, the
santis in the Guruvayoor Temple are to observe strict celibacy during their term of
office. To enable him to observe this, the Melsanthi is appointed for only 6
months at a time and is expected not to leave the premises of the temple. No
extension is granted generally. He may, however, seek reappointment, after a
break.
Nithoythsava : Guruvayoor Temple is described to be a shrine of
nithyothsava. So varied and elaborate are the daily routines here. The pilgrims
do not directly take part in the archanas, nor do they place flowers at the feet of,
or on the idol. In Kerala temples, all worships (poojas) are perfored by the
Melsanthi. The Thanthri is the director of all sorts of poojas and the advises the
melsanthi and Othikkans (hereditary priests). Here all poojas are being
performed by the Thantrhi, four Othikkans and the Melsanthi. The Kizsanthis
(Junior Priests) do not even touch the moolavigraham (Idol).
The temple is opened at 3 (o) clock in the morning and closed at 9.30 in
the night with some intervals. On ordinary days there are only 5 poojas but on
some days there will be as many as nineteen with vilakku (illumination) on the
Udayasthanmanapooja days.
Nirmalyadarsanam

Nirmalyadarsanam is the first of the darsan and is considered to be very

holy. This is darsan of the lord with all the garland flowers and jewels worn during
the previous night. No devotee will ever miss the darsan of this consummate
glory.
Vakacharthu
The day of the lord begins with vakacharthu and it is the preparation for his
holy bath. The garlands, and flowers of the previous night are removed after the
Nirmalyadarsanam and gingelly oil is poured over the idol. This oil collected
thereafter, is considered to be very sacred. It is believed that it acquired
medicinal and spiritual values. The oil remaining on the idol is removed by
applying vaka powder. Thereafter sankabhisheka and suvarnakalasa are offered.
The idol then looks dazzlingly radiant, like the rising sun and the pilgrim feels
enchanted.
Poojas
Vakacharthu, Sankabhisheka and Swarnakalasa are followed by the malar
nivedya. Usha pooja starts then. More important then than the first and second,
are the third, the fourth and fifth poojas. The sreekoil will remain closed while
these poojas are performed and devotees will throng outside., in solemn silence.
The whole atmosphere will be softened by the divine music of Jayadeva's
Geethagovindam. The divine chaithanya throbbing in the atmosphere will kindle

the soul of the devotees, so that when the sreekovil is suddenly opened, with all
the bells ringing, mingled with the sacred name of the lord uttered aloud, all will
find themselves "Paramasukharasaswadya romanchithamaih" and lifted to the
realms of indescribable bliss.
Deeparadhana
Deeparadhana is aradhana with lamps, performed at dusk. Pyramidal
lamps with seven tiers, nagaphana lamps with five wicks and plain lamps with a
single wick are lightened and waved several times in front of the Lord, from head
to foot. Similar waving is then done with lighted camphor. While illumining the
sreekovil it enriches the whole atmosphere with its sweet soothing and edifying
fragrance. The darsan of the Lord during Deeparadhana is beyond description.
Deeparadhana is conducted only once a day at the time of sunset.
Thripuka
Thripuka is the last of the rites. A mixture of eight medicinal incenses is
lighted and the fume arising there from disinfects the whole temple. Those who
inhale it are supposed to become immune to all diseases.

Namajapa and Puranaparayana

Almost on all days, there will be namajapa in the Aadyathmika hall and
pilgrims, when they get time in between poojas will join it. A Case Study on the
Problems and Prospects of Pilgrimage Tourism Namajapa was made prominent
by Poonthanam and Kurooramma. During the noon intervals pilgrims assemble
to listen to puranaparyanam which was popularised by Kunjikkavu Namboothiri,
Vazhakkunnam Vasudevan Namboothiri and Mekkat Neelakandan Namboothiri.
Generally Bhagavatha of Narayaneeyam alone will be used for the parayanan.
Sometimes fifteen to fifty scholars will join together and recite Narayaneeyam.
Annual Utsavam
The divine chaithanya of a temple may, by some reason or other, be
impaired, and this has, to be reinforced every year. Annual utsava is the
reinforcement of the divine chaithanya, and therefore it is a must for every
Temple. Utsava enables devotees to get together atleast once in a year, which
helps them to enhance individual faith, by satsanga.
The Guruvayoor Temple utsava may be called the festival of festivals. It is
a ten day celebration of joy in the lord from Anayottam and Kodiyettam on the
first day and Arattu on the last day and an eight day Sahasrakalasam also
conducted before the utsavam starts.

Sahasrakalasam

The festival beings at dusk after the deeparadhana, with the temple
ooralan (trustee) Mallissery karanaver presenting koora and pavithram to the
temple Thanthri and requesting him to commence the kalasa rituals. Then the
mulayidal will be performed inside the temple Rituals like santhi homa,
Thathwakalasa, Thathwa Homa etc. follow and on the eighth day by brahma
kalasa ensues. The majestic procedure with which kalasams are carried into the
inner shrine, followed by Abhisheka provides to the devotees spiritual joy at its
acme.
Utsavam
On the first day of utsavam mornmg seeveli is conducted without
Elephants. This reminds devotees of those days when no elephants were owned
by the Guruvayoor Devaswom. On the afternoon of an utsavam, elephants
properly decorated at Thrikkanamathilakam tempIe festival ran all the way to
Guruvayoor. In memory of this now the Devaswom conducts the elephant race at
3 '0' Clock from Manjulal to the temple on the first day of the utsavam. Later in
the evening acharyavaranam, pooja at flag post, is followed by ceremonial flaghoisting. The vilakku of that day is called "kodippurathu vilakku". Next day
morning before seeveli the Dikkukodikal will be erected after proper poojas by
the othikkans and thanthri. Then seeveli will be started. Every day there will be
three seevelies, one in the morning, one in the evening and last at night. Every
day there will be two sreeboothabali the lord will be placed in the decorated gold

pazhukkamandapam for the darsan of devotees. The sreeboothabali in the

morning is after pantheerady pooja and in the night it is after athazhapooja. In the
morning the sreeboothabali darsan is inside and in the night it is at northern
nadappura. The utsavabali on the eighth day of the festival is highly regarded.
The gramapradakshinam of the lord will be done on the ninth and tenth day of
the utsavam. Pallinayattu will be conducted on the ninth day after
gramapradakshinam and after the pallinayattu pallikkurupp will be done in the
mukamandapam. The temple will be opened at 8 am only, on the arattu day. On
the ninth and tenth day of the utsavam the deeparadhana will be done in the
eastern nadappura by the kizhsanthies. After the gramapradakshinam on the last
day of utsavam the lord will visit the Bagavathy temple for arattu and uchapooja.
After the arattu the lord returns to the temple. After the anayottam the flag from
the flag-post will be released. And utsavam will be over. The children below' five
years will not be permitted to enter in the chuttambalam 'n these periods (1st day
of kalasam to the last day of utsavam).
GURUVAYOOR ACCESSIBILITY
The Guruvayoor Temple is situated 30 kms away from Trissur town in
Trissur district Kerala state. Buses reach Guruvayoor from all parts of Kerala and
from several important places of Tamilnadu and Karnataka. From Trissur, one
can reach here in half an hour by car. Private buses ply every five minute from
Trissur to Guruvayoor and back. There are several fast passenger buses of

K.S.R.T.C reaching here from various places. Pilgrims who come by air can land
at Coimbatore, Kozhikode (Calicut), Cochin and Nedumbassery and proceed by
rail road or by bus or car direct to Guruvayoor, according to ones convenience.
Devotees coming from Mangalore side by train should get down at Kuttippuam,
from where, there are regular bus services to Guruvayoor. There is a K.S.R.T.C
bus station hardly 100 metres west side of Guruvayoor temple and a private bus
stand and railway station close to Manjulal at east nada hardly 100 metres from
the eastern gopuram. Further information can be had from the public relations
office or Temple office.
It is understood that some individuals mislead the devotees and collect
donation by using the pictures of Lord Guruvaryurappan and the name of the
Devaswom. All the offerings meant for Guruvayoorappan should be sent only to
the administrator. Many temples in the name of Sri. Guruvayoorappan are being
established in Kerala and outside. We would like to inform the devotees that the
Guruvayoor Devaswom has no connection with any of these temples.
In addition to the Guruvayoor Temple the devotees can visit Nenmini
Balarama Temple, Nenmini Ayyappankave, Kaveed Karthyayani Temple,
Narayanankulangara Temple, Thamarayur Temple and Punnathur temples which
are the keezhedam temples of Guruvayoor Devaswom. Sree Parthasarathy
Temple,

Perunthatta

Siva

Temple,

Mammiyur

Siva

Temple

and

Thiruvenkitachalapathy temple are the other Temples at Guruvayoor Managed by

some other local committees.

CHAPTER -1V
ANALYSIS AND INTERPRETATION OF DATA
Table -1
Distribution of respondents on the basis of duration of stay
Duration of Stay

Respondents

Percentage (%)

Less than one day

18

60

1-3 days

25

1 week

10

More than one week

Total

30

Interpretation : Regarding the duration of stay of the respondents at the

destination, 60% of them stayed less than one day while 25% of them stayed
more than one day and 10% stayed for a week and 5% more than a week.

Table -2
Distribution of respondents on the basis of their purpose of visit to
Guruvayoor
Purpose of Visit

Respondents

Percentage (%)

Darshana (Temple Visit)

15

50

To perform family rituals

and offerings

24

Marriages

26

Part of tour group

Others

Total

30

Interpretation : Regarding the purpose of visit darsanam or visiting the

sanctum sanctorum of the temple was 50% while 24% came to perform family
rituals and offerings with 26 coming for marriages.
Table -3

Distribution of respondent on the basis of mode of travel

Mode of travel

Respondents

Percentage (%)

Line bus

15

50

Car

20

Coach

20

Others

10

Total

30

Source : Primary Data

Interpretation : 50% of the respondents visited Guruvayoor through

scheduled line buses operated by the private sector and the government sector,
20% of the travelers used four wheelers, and also equal percentage of them
came by coach, hired on contract basis and 10% came by other means which
included two wheeler and other supplementary transport means.

Table -4
Distribution of respondents on the basis of transportation facilities, if travel
by line bus
Transportation
facilities (availability
of seats, timings etc)

Respondents

Percentage (%)

Excellent

20

Good

20

Satisfied

26

Poor

34

Total

15

Source : Primary Data

Interpretation : Regarding to satisfactory conditions of schedule buses in

terms of availability of seats, timing, punctuality, stoppages etc only 18% termed
it as excellent, 20% termed it was good, 22% termed it as satisfactory and 30%
attributed to the facilities as poor, much of this regard was pointed to private bur
operators.

Table - 5
Distribution of respondents on the basis of restaurants facilities
Restaurant Facilities

Respondents

Percentage (%)

Excellent

10

Good

13

44

Satisfied

11

40

Poor

Total

15

Source : Primary Data

Interpretation : Regarding to satisfactory level of restaurant and food

facilities around the vicinity of the temple only 10% of them termed it as excellent
with 4% terming it as good with a 40% just satisfactory and 6% poor.

Table - 6
Distribution of respondents on the basis of
accommodation facilities
Accommodation
Facilities

Respondents

Percentage (%)

Excellent

10

Good

18

64

Satisfied

20

Poor

Total

15

Source : Primary Data

Interpretation : Regarding the accommodation facilities available around

the shrine 10% of them as excellent with 44% terming it as good and 40% just
satisfied and 6% of them terming it as poor. Most of the respondents complaint
about exhorbitant rents being charged by hoteliers and lodging establishments
without proper rent structures monitored by local authorities.

Table - 7
Distribution of respondents on the basis of Queing System for Darshana
(Visiting the inner sanctum)
Queing System

Respondents

Percentage (%)

Excellent

10

32

Good

15

50

Satisfied

10

Poor

Total

30

Source : Primary Data

Interpretation : Regarding queing system for entering the sanctum

sanctorum or viewing the deity 32, of the respondents termed the system as
excellent, while 50% of them termed as good, with 10% satisfied and poor 8%.

Table - 8
Distribution of respondent on the basis of delivery of Prasadham
Delivery of
Prasadham

Respondents

Percentage (%)

Excellent

12

40

Good

10

30

Satisfied

20

Poor

10

Total

30

Source : Primary Data

Intrepretation : Regarding the delivery of Prasadham to devotees 40%

termed it as excellent with 30% terming it as good and 20% satisfied and 10%
poor. The system deficient in proper queing of devotees and crowd management.
The temple staff also lacked in training in the disposal of Prasadham in an
effective manner.

Table - 9
Distribution of respondent on the basis of behaviour
of the temple staff
Behavior of temple
staff

Respondents

Percentage (%)

Excellent

10

Good

16

55

Satisfied

22

Poor

13

Total

30

Source : Primary Data

Interpretation : Regarding to behaviour of temple staff posted around the

temple premises 10% of them termed as excellent with 50% of them terming as
good with 22% just satisfied and 13% poor. Most of the temple staff were not
trained enough to manage devotees coming in crowds giving proper attention
during emergencies. Many of them lacked in skills like fire fighting and medical
emergency situation, first aid etc.

To identify the problems and prospects pilgrimage tourism at Guruvayoor a

sample survey was conducted by preparing a questionnaire designed to extricate
the various aspects in the area, for the sample size of 30 respondents was
selected from the total population. The data thus collected has been converted
into tabular forms and subsequently interpreted.

CHAPTER -V
FINDINGS AND SUGGESTIONS
Findings
The major findings shows that most of the people visiting the shrine are on
the age group of 26 to 45 which means that considerably people of all age group
visit the shrine who can be termed as educated and considerably economically
well of. It has also been seen that higher percent of respondents are employed
and there has been tremendous word of mouth publicity indicating the shrine is
known to people from their relatives and friends we can also see that 60% of the
respondents were just visitors who came for a visit to the shrine for less than one
day. Subsequently a small percent of respondents came for rituals such as
naming ceremony and marriages. Majority of the respondent came with their
families constituting 4 5 members for visiting the shrine.
1

Regarding the utilization of various services in terms of accessibility and

accommodation we can see that 50% of the respondents were interviewed
depended on scheduled bus operators which left from specified stops to
Guruvayoor at specified time intervals and specified routes, people were
also coming through other means of transport such as luxury coaches and
two wheelers.

People faced difficulties especially from private bus operators who were

mainly concerned in delaying scheduled timing for their benefit.

Unnecessary and illegal stops also made passengers irritate during
journeys. The availability of seats were also another problem pointed out
by the passengers who were planning to visit Guruvayoor.
Intricacies were also found in the queuing system which led to sudden rush

of pilgrims during rush hours. Locker facilities also had problems in

management which led to slight dissatisfaction to devotees.
Regarding behaviour of temple staff posted around temple premises, their

behaviours did effect to a small extend to devotees in terms seeking help

during emergencies, it was also noticed most of them lacked in skills like
first aid, fire fighting medical evacuation etc.
Suggestions
1

The authorities should consider providing special facilities like rest rooms
for aged pilgrims visiting the shrine. The authority should also create a
separate management system for marriages and other ceremonies to
avoid confusion and delay during peak seasons.

The authorities can also invite private participation in providing integrated

service for marriage ceremonies. It can also initiate computerization
regarding registration of these ceremonies and also provision for web

based booking of these rituals.

3

For solving accessibility problem the authorities should form a committee

comprising of officials from the motor transport department along with
representatives among the people who can monitor and submit the
performance of scheduled bus operators in operating regular services to
the spot. The authorities can also have a feasibility study in introducing
metro/ sky bus system to the shrine.

For the improvement of food services the Devaswom Board should enlist
the restaurants specially catering to devotees within the range of atleast
five kilometers and monitor the Food services provided to the devotees by
co-ordinating with the department of health services. So that adequate
service is sustained. They should also request help from the weights and
measures department regarding the enforcement of display of menus and
price ranges of various food items delivered to the pilgrimage.

The Devaswom authorities should also seek the help of department of

Tourism in classifying and registering accommodation facilities and enforce
tariff system accordingly. They should also see that special squads are
formed to monitor these systems during peak reason to prevent excessive
charging of rent by the Hostels.

Queuing system can be improved to control pilgrim rush through effective

Barricading system, preferably in a zig zag model and also restricted entry
on the number of persons to the shrine at specified time intervals.

CHAPTER -VI
CONCLUSION
The Guruvayoor Srikrishna temple is the most frequented temple in
Kerala by pilgrims around the nook and corner of Kerala and India. The temple
has become an important place to visit in a pilgrim travelers itinerary attributing
an increase in Domestic Tourism in the State. Guruvayor, which is located in
Trichur has been found as a District which receives the maximum number of
Domestic tourists in the State.
With increasing visitor inflows which sometimes exceeding the carrying
capacity of the spot with its limited facilities can always effect the destination in
many ways. The lack of facilities on certain areas in and around the temple can
have visible impacts on the overall environment of Guruvayoor as a pilgrimage
centre.
Effective identification of the problems effecting pilgrims can be certainly
dealt by having a scientific and rational planning approach to the problems, thus
paving a prospective way to development.

BIBLIOGRAPHY

1.

Pilgrimage tourism an overview - By M.S. Agarwal

2.

Concept and Significance of pilgrim tourism - By A. Thripati

3.

Guruvayoor Temple By Devaswom Publication Division

Website
www.guruvayoordevaswom.org