CONTENTS CHAPTER 1 1. INTRODUCTION 2. OBJECTIVES 3. RESEARCH METODOLOGY 4.

LIMITATION

CHAPTER 2 1. A) HISTORY B) GEOGRAPHY 2. CONCEPT OF TOURISM 3. BENEFITS OF TOURISM CHAPTER 3 1. ROLE OF LOCAL PEOPLE FOR DEVOLOPMENT OF TOURISM IN GURUVAYUR 2. ROLE OF GOVT, PRIVATE, AND PUBLIC 3. CONSERVATION OF TOURISM IN GURUVAYUR CHAPTER 4 1. FINDINGS 2. SUGGESTION 3. CONCLUSION BIBILIOGRAPHY ANNEXURE

Introduction
This article is about the temple. For the town, see Guruvayur. The Guruvayur Sree Krishna Temple (Malayalam: ,GuruvayrKsheram) is a famous Krishna temple located in the town of Guruvayur in the Thrissur district of Kerala. It is one of the most important places of worship for Hindus and is often referred to as "Bhooloka Vaikuntam" which translates to the holy abode of Vishnu on Earth. The divine idol installed here represents the enchanting form of Sree Krishna endowed with the four lustrous arms carrying the conch Panchajanya, the discus Sudarshana Chakra, the mace Kaumodaki and the lotus. Adorned with the divine Tulasi garland the idol represents the majestic form of Maha Vishnu as revealed to Vasudeva and Devaki at the time of Krishna Avatar; Hence it is also known as Dwaraka of the south (of India). Shri Krishna is popularly known here by different names such as Kannan, Unni-Kannan (Baby Krishnan), Unni-Krishnan, Balakrishnan, andGuruvayoorappan. The presiding deity in the sanctum-sanctorum is Mahavishnu. He is worshipped according to the pooja routines laid down by Adi Sankaracharya and later written formally in the Tantric way by Chennas Narayanan Namboodiri (born in 1427). The Chennas Namboodiris are the hereditary Tantris of the Guruvayur temple. The temple/pooja routines are strictly followed without any compromise. The Tantri is available full time at the Temple to ensure this. The Melsanti (Chief Priest) enters the Sri Kovil (sanctum sanctorum) at 2:30 AM and does not drink even a glass of water up to the completion of noon poojas at 12:30 PM. The vedic traditions being followed here with absolute perfection and sincerity is the hallmark of the Guruvayur temple. It is important to note here that, even though the shrine is considered to be one of the holiest spots for Vaishnavites, the temple is not a part of the 108 Divya Desams. Lord Siva (Rudra) performed tapas and worshipped Maha Vishnu for years under the waters of the sacred tank located on the northern side of the present day temple and hence this body of water got the name of Rudra-Theertham. In the ancient days, Rudra-Theertham extended up toMammiyur and Thamarayur (about 3 km away) and was known for its ever blooming lotus flowers. Prechethas (the ten sons of King Pracheenabarhis and Suvarna) came to this place to do tapas to attain Prajapathithwam (to become the king of all kings) from Lord Mahavishnu. Sensing the motive of the Prechethas, Lord Siva emerged out of the Rudratheertham and revealed to them the Rudrageetham, a hymn in praise of Mahavishnu. Siva suggested them to chant it with all their heart to get their wishes fulfilled. The Princes won the favour of Mahavishnu after rigorous tapas for 10,000 years under the waters of Rudra-Theertham by chanting the Rudrageetham.

Story of the Deity

The Deity of the Guruvayur temple is unique, since it is carved out of a material called Pathalanjana Sila, and is considered extremely sacred. This idol was once worshipped by Lord Shiva in Kailasa and Shiva handed it over to Brahma. King Suthapas and his wife worshipped Brahma for a child and being gratified with their devotion, they received this idol from him and advised them to start worshipping it. Being pleased with their worship, Lord Vishnu appeared before them and blessed them with the boon that he himself will be born as their child in their four re-births in three different forms and in four different situations, with the idol. Thus they got the good fortune to worship the same deity in all four rebirths. They gave birth to Prsnigarbha who gave to the world the practice of Brahmacharya Vratha (Celibacy). In their next birth, Suthapas and his wife were born as Kashyapa and Aditi and their son was Vamana. In the third rebirth as Dasaratha and Kausalya, the Lord was born as their

son Rama. In the fourth rebirth as Vasudeva and Devaki, the Lord was born as their eighth child Krishna. In the long run, Lord Krishna himself installed this idol in Dwaraka and worshipped it knowing that it is none other than himself. He thus proved that 'he' is the LORD of all. The above history indicates a continuity of Krishna worship from Dwaraka to Kerala, after Dwaraka was sub merged into sea. The Kerala, Pandya kingdoms had trade relationships with the port city of Dwaraka through land and sea as indicated by many texts including Mahabharata. At the time of Lord Krishna's Swargarohana (ascension to Vaikunta), his devotee Uddhava became sad thinking of the departure of the Lord. The Lord then gave his foremost disciple and devotee Uddhava this idol and instructed him to entrust Brihaspathi (the Guru of the Devas) with the task of taking the idol to a suitable location. Uddhava was plunged in grief thinking of the fate that would befall the world in Kali yuga during his absence. The Lord pacified Uddhava and promised him that he himself would manifest in the idol and shower his blessings on the devotees who take refuge in him. A deluge had closed in on Dwaraka, but Guru salvaged the idol floating in the water, with the help of his prime disciple Vayu. Guru and Vayu went around the world in search of an ideal place. At last they entered Kerala through the Palakkad gap where they met Parasurama who was going to Dwaraka in search of the very idol they were bringing. Parashurama led Guru and Vayu to a lush green spot with a beautiful lotus lake where they felt the presence of Lord Siva. Lord Siva along with Parvathy welcomed them and told them that this would be the ideal spot for installing the deity. Siva permitted Guru and Vayu to perform the consecration rites and blessed them that henceforth this place would be known as Guruvayur (since the installation was done by Guru and Vayu). Siva with Parvathy then left to the opposite bank to Mammiyur. It is in memory of this incident that a pilgrimage to Guruvayur is said to be complete only with a worship of Mammiyur Siva also. Vishwakarma, the divine architect built this temple. He made it in such a way that on the day of Vishu (Summer equinox) the first rays of the sun fall straight on to the Lord's feet. The deity was installed in the solar month of Kumbha(February March) and the ceremony was begun on the seventh asterism of Pooyam and completed on the day of Anizham. The Temple of Guruvayoor The Krishna temple in the town of Guruvayoor in Kerala is one of the five famous Krishna\Vishnu temples in India. The others are Jagannath Puri in Orissa, Venkatachalapati in Andhra Pradesh, Nathdwara in Rajasthan and Dwaraka in Gujarat. Of course there are many other famous ones of Vishnu as well as of Krishna but these are considered to be the most popular. Even though the idol in Guruvayoor is that of Vishnu it is still known as a Krishna temple since the boy Krishna is always said to be running around incognito in the temple precincts. Guruvayoor is known as Bhuloka Vaikunta or the abode of Vishnu on earth. The whole life of this town revolves round the temple and there is very little activity beyond what is connected with the temple even though there are a few other noteworthy temples in the area. One can get to Guruvayoor by car or train from the town of Thrissur which is very close to Cochin. There are many flights connecting Cochin with all the big towns of India. Lord Krishna in Guruvayoor is popularly called Sri Guruvayoorappan. Appan means lord or father so the title means the Lord of Guruvayoor. The small idol is made of the stone known as black antimony and is a magnetic stone said to have special medicinal properties. Every morning the Lord is anointed in til oil. He is then sprinkled with a special cleansing powder made of herbs known as vaka. This powder is light brown in colour and gives an added hue to the idol. Crowds go to the temple at 3 A.M in order to see this charming sight. Then water from the temple, consecrated with mantras is poured over the idol for his ritual bath. This holy water is then eagerly drunk by the devotees since it is said to contain a little of the miraculous properties of the stone of which the idol is made.

The history of the idol goes back to the hoary past to the age of Dwapara when Lord Krishna was alive. His parents were Vasudeva and Devaki. She was the sister of Kamsa, the cruel king of Mathura. They two of them had been great devotees of Lord Vishnu for many ages. After assiduously wooing him for many births, the Lord had manifested himself to them and promised that he would be born as their son for three lives in succession. He promised them liberation at the end of these three births. This was their last birth as Devaki and Vasudeva in the clan of the Yadavas in the city of Mathura and Krishna was born to them as their eighth son. The idol of Lord Vishnu which is found in Guruvayoor is one which had been worshipped by Devaki and Vasudeva and one can easily imagine that it must also have been worshipped by Lord Krishna himself. This is the greatness and glory of this particular idol of Lord Vishnu that Vishnu himself had done puja to it in his incarnation as Krishna. At the end of his earthly sojourn, Krishna prophesied to his friend and devotee, Uddhava that the island of Dwaraka, which had been his stronghold, would be swept away by the sea, seven days after he left his mortal body. He instructed him to rescue the precious idol of Vishnu which his parents had worshipped, and hand it over to Brihaspati, the guru of the gods who would come to him. After seven days, the island submerged in the sea as foretold by Lord Krishna. Uddhava went sadly to the seashore and saw the idol bobbing up and down on the waves far out in the sea. He begged the wind god Vayu to bring it closer to him. The wind wafted it gently to the shore and Uddhava picked it up lovingly and cradled it in his arms. As he was wondering how to contact the guru of the gods, he found that Brihaspati himself was walking towards him. Uddhava told him the whole story of how Lord Krishna had instructed him and Brihaspati who knew everything agreed to take it and install it at some special place. He was sure that he would be given further instructions. Now Brihaspati asked Vayu, the wind god to transport him through the air so that they could choose a perfect spot for the installation. Carrying the precious idol in his hands, Brihaspati was wafted across the sub-continent of India till they came almost to the sea shore to the spot where the present town of Guruvayoor now stands. Looking down Brihaspati saw a beautiful lake filled with lotuses on the banks of which Shiva and Parvati were dancing. He was charmed by the sight and he requested Vayu to float him down. For some time he stood spell-bound by the dancing couple. When they had finished he prostrated to them and begged Shiva to tell him of a perfect spot to install the idol of Vishnu. Shiva said that this was indeed the ideal place. He told him to build the temple right there at one end of the lake where he and Parvati had been dancing. He magnanimously said that he himself would take up residence at the other end of the lake which was known as Rudrathirta. The temple of Mammiyoor to which Shiva shifted still exists. However during the course of time the lake dried up little by little and now only the temple tank adjoining the Guruvayoor temple remains to tell the tale of this ancient lake. The word Guruvayoor has special connotations. It is made up of two words guru and vayu. Guru means preceptor and vayu is wind. The idol was installed by Brihaspati, the guru of the gods and Vayu, the god of wind and hence came to be known as Guru-vayoor! The word also has an esoteric meaning. It stands for the body of the human being which is the abode of wind. The five pranas or vital breaths are what sustain the body and make it function properly.

Early history to 20th century

The Main entrance to the temple According to legend, the idol worshipped here is more than 5000 years old. But there are no historical records to establish it. In 14th century, 'Kokasandesam' (a Tamil literary work), references to a place called Kuruvayur are made. As early as the 16th century (50 years after theNarayaneeyam was composed) many references to Kuruvayur are seen. In ancient Dravidic, Kuruvai means sea, hence the village on the coast may be called Kuruvayur.The earliest temple records date back to only 17th century. The earliest mention of the many important Vishnutemples of Kerala are found in the songs of the Alwars, Tamil saints,whose time-line is not exactly fixed Mamankam was a very famous event at Thirunavaya, on the bank of Bharathappuzha. The war between the Zamorins and the Raja of Valluvanad of Thirunavaya in a way popularised Guruvayur temple. Due to the prolonged war people across the riverbank started preferring Guruvayur. Even the Zamorin become a devotee and thus his subjects followed him completely. The central shrine that we see today is said to have been rebuilt in 1638 AD. Vishwabali was performed later to propitiate all the spirits, good and bad. By the end of 16th century Guruvayur had become most popular pilgrimage centre in Kerala. In 1716 AD, the Dutch raided Guruvayur. They looted treasures, gold of the flagstaff, and set fire to the Western Gopuram. It was later rebuilt in 1747 AD. In 1755 AD, the Dutch in war with the Zamorin destroyed Trikkunavay temple and the Brahmins fled from there. Later the Zamorin become the trustee of both Guruvayur and Trikkunavay, and also their Melkoyma (Sovereign protector

The flagstaff was completely enclosed in gold in January 1952. The temple flag can also be seen in this pic

In 1766 AD, Hyder Ali of Mysore captured Kozhikkode (Calicut) and then Guruvayur. He fined 10,000 fanams (a form of currency) to spare the temple. This fine was paid, but due to insecurity, pilgrims receded , the supply of rice was stopped and the tenants stopped annual dues. On the request of the Malabar Governor, Shrinivasa Rao, Hyder Ali granted a Devadaya (free gift) and the temple was saved from extinction. Again in 1789 AD Tippu Sultan invaded Zamorin's province. Apprehending the destruction, the idol was hidden underground and the Utsava vigraha was taken to Ambalapuzha by Mallisseri Namboodiri and Kakkad Othikkan. Later the idol shifted from Ambalappuzha to Mavelikkara. Tippu destroyed the smaller shrines and set fire to the Temple, but it was saved due to timely rain. Tippu lost to the Zamorin and the English in 1792 AD. The hidden idol and the Utsava vigraha were re-installed on September 17, 1792. But the daily poojas and routines were seriously affected. The Ullanad Panickers rescued and looked after the temple for good 75 years (1825 to 1900). Like Chempakassery Namboodiri and Deshavarma Namboodiri ,the Panickers offered everything from service to property. Thus with their help daily pooja and Utsavam (annual festival) were once again restored.From 1859 to 1892, the Chuttambalam,the Vilakkumatam, the Koothambalam and Sastha shrine were renovated and roofed with copper sheeting. In 1900, Sri Konthi Menon , as a manager fixed the hours of worship and led the drive to keep the temple premises clean. He set up the big bell and reconstructed Pathayapura (granary). In 1928, the Zamorin once again become the administrator of Guruvayur.

1.1

OBJECTIVES :
To know the history through the sheets of history. To find out the importance of Meenakshi temple and the role of temple in the heritage tourism.

To know the historical background of Temple. To know the architectural features of the Temple. To know and study contribution of Pandyan dynasty towards this place.

To know the local people role in the conservation and protection of temple. To find out the importance of each gopuras of Meenakshi temple. To find out the similarities of the gopuras of temple. To know the main reason to built the temple.

To know the local culture and tradition during the festival. To know the role of Government for preservation of the temple.

RESERCH METHADOLOGY:

The present study is both historical and analytical one for the present study. The data have been collected from the Book are available at college library. These sources congaing data which have been collected & compiled for another purpose, the secondary data shall be collected through library, literature review, of previous works in the related field and some information collected from the friends.

LIMITATION:

Main intention is to study the temple more concentration over Meenakshi temple

Main intention is to know the features of the temple

Lack of proper behavior with the tourists

Lack of rules and regulations from the temple trust

Securities are not performing their job effectively

Lack of availability of other language books related to the temple

History
History of Guruvayoor Temple is said to be dates back to Dwaparayuga when krishna is supposed to have told his foremost disciple Udhava to reinstall the idol of Lord Vishnu which he had installed at Dwaraka. The place was to be chosen by Guru Brihaspathi. Krishna promised Udhava that a true devotee can feel his presence in the idol. Collecting the idol from the submerged Dwaraka Brahaspathi and Vayu travelled all over India and with the help of Parasuram located a lake full of lotus flowers in Kerala. The lake was the abode of Lord Siva and Parvathi who moved to Mammiyoor for making place for Vishnu. As Guru and Vayu together installed and founded the temple, the place came to be known as Guruvayupuram. The lord is supposed to have chosen the image of little Krishna (Unnikrishna) at the temple of Guruvayoor. The sub deities worshiped are Ganapathi, Sastha and Bhagavathi. The four armed idol carrying Conch (Sanka), Discuss (Chakra), Mace (Gadha), Lotus niched out of a stone called "Pathala Anjanam" stand gracefully at the Sanctum Sanctorum as a manifestation of Almighty himself ever so merciful to ignorant multitudes. The history of the idol is said to be as follows. At the beginning of the first Kalpam named Brahmakalpam, Mahavishnu gave Brahma an idol and the first book of Bhagavatham. Brahma, later gave this idol to the Prajapathi Suthapassu and his wife Prishni and Lord Maha Vishnu took incarnation as their son. This couple in their next birth were known as Kashyapa and Aditi. They got possession of this idol in that birth also, and Lord Maha Vishnu was again born as their child, the Vamana. The next birth of this couple was as Vasudeva-Devaki and the story repeats. This time the incarnation of Lord Maha Vishu was as Lord Krishna, the most complete man. Lord Krishna, when he built the city of Dwaraka, built a temple for this idol. Before his death, Lord Krishna entrusted Udhava with this idol and asked him to meet Brihaspathy, the Guru of gods. The Guru along with his desciple Vayudeva (god of air), found a place which was recommended by Lord Paramashiva. Thus the Guru and Vayu installed this deity and Paramashiva named the place as Guruvayoor. And the deity is now known as Guruvayoorappan. The idol is carved out a stone called 'Pathala Anjana Sila' and is utmost sacred. The place selected for the installation was suitably sacred by the presence of Lord Shiva. The place was already sacred owing to the presence of Lord Paramashiva. He was worshiping Lord Maha Vishnu under the waters of the 'Rudratheertham' (the sacred pond near the temple). Later, Lord Shiva emerged out of the waters when the Prachethas, son of King Pracheenabarhis came in search of a place to worship Lord Maha Vishnu. He then revealed the hymn 'Rudra Geetha' to Prachethas And then the Prachethas worshiped Lord Maha Vishnu for another ten thousand years staying in the 'Rudratheertham' After the installation of the idol of Mahavishnu by Guru and Vayu, Lord Shiva moved to the nearby Mammiyoor temple.

According to the stories, Shri Aadi Shankara who is believed to have extra ordinary powers was once travelling by air from Kalady to Shringeri. Even he, who never believed in the worshiping of idols, was forced to come down while crossing Guruvayoor. To appease Guruvayoorappan he worshiped the deity by eight 'Shloka' (four lines of poetry). This is now known as the 'Govindashtakam'. He then spent 41 days worshiping Guruvayoorappan. The daily rituals of worship during the Mandalam period were conceived by Shri AdiSankara at that time. Near past history is as follows. The temple was renovated by a Pandya king somewhere around 500 years ago. In 1970, in a fire accident, almost all the temple except the Shreekovil was destroyed and the temple was reinstated in its shape in 1971. The temple is not very big compared to some other well known temples. The Gopuram on the eastern side is 33 feet and that on the western side is 27 feet tall..

GEOGRAPHY
LOCATION OF GURUVAYOOR TEMPLE Guruvayur, the abode of Lord Sree Guruvayurappan, is located 29 kms north west to the cultural capital of the 'God's own country', Kerala. This narrow coastline strip of land on the south western edge of Indian subcontinent is one of the 10 paradises in the world. The geographical and bio diversity of Kerala with the coastline beaches and stretches of backwaters lined with the swaying coconut palms on one side and evergreen forests of the western ghats with very rich wildlife on the other side makes it a real paradise to the alien traveler. HOW TO REACH GURUVAYUR TEMPLE Reach Guruvayoor Temple - By road Guruvayur is well connected with the other parts of the country by road and rail. The National highway is passing through Kunnamkulam which is just 8 kms away from Guruvayur. The private bus stand is towards the east of the temple, near Manjulal (the banyan tree). It is half an hour drive by car from Thrissur and busses ply every 5 minutes from Thrissur to Guruvayur. Kerala Road Transport Corporation (KSRTC) runs bus services from all major locations of the state and few inter-state services. The bus stand is 500 meters to the west of the temple. Both KSRTC and private busses offer interstate services to all major South Indian cities like Madras, Madurai, Palani, Salem, Coimbatore, Thiruchandoor, Mysore, Mangalore, Uduppi, Mookambika etc. Reach Guruvayoor Temple - By rail Guruvayur has got a railway station towards the east of the temple which is connected to the Madras-Mangalore main line at Thrissur. It has got computerised ticket booking facility and tickets can be booked to any locations from here. One from the Mangalore side can get down at the Kuttippram station. Regular buss services are available from there to Guruvayur. Those from the Madras/Trivandrum side can get down at Thrissur. Reach Guruvayoor Temple - By air Kochi international airport (Nedumbassery) is 80 kms from Guruvayur and the Calicut airport is 100 kms away. All major international flight services are operated from these airports. Publicprivate partnership (PPP) describes a government service or private business venture which is funded and operated through a partnership of government and one or more private sector companies. These schemes are sometimes referred to as PPP, P3 or P3. PPP involves a contract between a public sector authority and a private party, in which the private party provides a public service or project and assumes substantial financial, technical and operational risk in the project. In some types of PPP, the cost of using the service is borne exclusively by the users of the service and not by the taxpayer. In other types (notably theprivate finance initiative), capital investment is made by the private sector on the strength of a contract with government to provide agreed

services and the cost of providing the service is borne wholly or in part by the government. Government contributions to a PPP may also be in kind (notably the transfer of existing assets). In projects that are aimed at creating public goods like in the infrastructure sector, the government may provide a capital subsidy in the form of a one-time grant, so as to make it more attractive to the private investors. In some other cases, the government may support the project by providing revenue subsidies, including tax breaks or by providing guaranteed annual revenues for a fixed period. Typically, a private sector consortium forms a special company called a "special purpose vehicle" (SPV) to develop, build, maintain and operate the asset for the contracted period. In cases where the government has invested in the project, it is typically (but not always) allotted an equity share in the SPV. The consortium is usually made up of a building contractor, a maintenance company and bank lender(s). It is the SPV that signs the contract with the government and with subcontractors to build the facility and then maintain it. In theinfrastructure sector, complex arrangements and contracts that guarantee and secure the cash flows and make PPP projects prime candidates for project financing. A typical PPP example would be a hospital building financed and constructed by a private developer and then leased to the hospital authority. The private developer then acts as landlord, providing housekeeping and other non-medical services while the hospital itself provides medical services. Origins Pressure to change the standard model of public procurement arose initially from concerns about the level of public debt, which grew rapidly during the macroeconomic dislocation of the 1970s and 1980s. Governments sought to encourage private investment in infrastructure, initially on the basis of accounting fallacies arising from the fact that public accounts did not distinguish between recurrent and capital expenditures. The idea that private provision of infrastructure represented a way of providing infrastructure at no cost to the public has now been generally abandoned; however, interest in alternatives to the standard model of public procurement persisted. In particular, it has been argued that models involving an enhanced role for the private sector, with a single private-sector organization taking responsibility for most aspects of service provisions for a given project, could yield an improved allocation of risk, while maintaining public accountability for essential aspects of service provision. Initially, most publicprivate partnerships were negotiated individually, as one-off deals, and much of this activity began in the 1990's. Britain: In 1992, the Conservative government of John Major in the United Kingdom introduced the private finance initiative (PFI), the first systematic programme aimed at encouraging publicprivate partnerships. The 1992 programme focussed on reducing the Public Sector Borrowing Requirement, although, as already noted, the effect on public accounts was largely illusory. The Labour government of Tony Blair, elected in 1997, persisted with the PFI but sought to shift the emphasis to the achievement of "value for money," mainly through an appropriate allocation of risk. Australia: A number of Australian state governments have adopted systematic programmes based on the PFI. The first, and the model for most others, is Partnerships Victoria. Canada: The federal Conservative Government under Stephen Harper in Canada solidified its commitment to P3s with the creation of a crown corporation, P3 Canada Inc, this in 2009. The Canadian vanguards for P3s have been provincial organizations, supported by the Canadian Council for Public-Private Partnerships established in 1993 (a member-sponsored organization with representatives from both the public and the private sectors). As proponents of the concept of public-private partnerships (PPP's), The Council conducts research, publishes findings, facilitates forums for discussion and sponsors an Annual

Conference on topics related to PPP's, both domestic and international. Each year the Council celebrates successful public-private partnerships through the National Awards Program held concurrently with the annual conference in November.

The importance of publicprivate partnerships

Over the past two decades more than 1400 PPP deals were signed in the European Union, which represent an estimated capital value of approximately 260 billion. Since the onset of the financial crisis in 2008, estimates suggest that the number of PPP deals closed has fallen more than 40 percent. These difficulties have placed significant strains on governments that have come to rely on PPPs as an important means for the delivery of long-term infrastructure assets and related services. Moreover, this has occurred precisely at a time when investments in public-sector infrastructure are seen as an important means of maintaining economic activity during the crisis, as was highlighted in a European Commission communication on PPPs. As a result of the importance of PPPs to economic activity, in addition to the complexity of such transactions, the European PPP Expertise Centre (EPEC)was established to support public-sector capacity to implement PPPs and share timely solutions to problems common across Europe in PPPs. Controversy. A common problem with PPP projects is that private investors obtained a rate of return that was higher than the governments bond rate, even though most or all of the income risk associated with the project was borne by the public sector. It is certainly the case that government debt is cheaper than the debt provided to finance PFI projects, and cheaper still than the overall cost of finance for PFI projects, i.e. the weighted average cost of capital (WACC). This is of course to attempt to compare incompatible and incomplete economic circumstances. It ignores the position of taxpayers who play the role of equity in this financing structure. Making a simple comparison, however, between the governments cost of debt and the private-sector WACC implies that the government can sustainably fund projects at a cost of finance equal to its risk-free borrowing rate. This would be true only if existing borrowing levels were below prudent limits. The constraints on public borrowing suggest, nevertheless, that borrowing levels are not currently too low in most countries. These constraints exist because government borrowing must ultimately be funded by the taxpayer. A number of Australian studies of early initiatives to promote private investment in infrastructure concluded that, in most cases, the schemes being proposed were inferior to the standard model of public procurement based on competitively tendered construction of publicly owned assets (Economic Planning Advisory Commission (EPAC) 1995a,b; House of Representatives Standing Committee on Communications Transport and Microeconomic Reform 1997; Harris 1996; Industry Commission 1996; Quiggin 1996). One response to these negative findings was the development of formal procedures for the assessment of PPPs in which the focus was on "value for money," rather than reductions in debt. The underlying framework was one in which value for money was achieved by an appropriate allocation of risk. These assessment procedures were incorporated in the private finance initiative and its Australian counterparts from the late 1990s onward. In 2009, the New Zealand Treasury, in response to inquiries by the new National Party government, released a report on PPP schemes that concluded that "there is little reliable empirical evidence about the costs and benefits of PPPs" and that there "are

other ways of obtaining private sector finance", as well as that "the advantages of PPPs must be weighed against the contractual complexities and rigidities they entail". Nowadays, a new model is also being discussed, called the PublicPrivate Community Partnership (PPCP) model, wherein both the government and private players work together for social welfare, eliminating the prime focus of private players on profit. This model is being applied more in developing nations such as India. Success is being achieved through this model too. it mainly helps to ramp up the development process as the focus is shifted towards target achievement rather than profit achievement. Privatisation of water After a wave of privatisation of many water services in the nineties of the previous century, mostly in developing countries, experiences show that global water corporation have not brought the promised improvements in public water utilities. Instead of lower prices, large volumes of investment and improvements in the connection of the poor to water and sanitation, water tariffs have increased out of reach of poor households. Water multinationals are withdrawing from developing countries and the World Bank is reluctant to provide support. The privatisation of the water services of the city of Paris was proven to be unwanted and at the end of 2009 the city did not renew its contract with two of the French water corporations. After one year of being controlled by the public the water tariff has been cut by 5 to 10% Health Public-Private Partnerships A health services PPP can be described as a long-term contract (typically 15 to 30 years) between a public-sector authority and one or more private sector companies operating as a legal entity. The government provides the strength of its purchasing power, outlines goals for an optimal health system, and empowers private enterprise to innovate, build, maintain and/or manage delivery of agreed-upon services over the term of the contract. The private sector receives payment for its services and assumes substantial financial, technical and operational risk while benefitting from the upside potential of shared cost savings. The private entity is made up of any combination of participants who have a vested interested in working together to provide core competencies in operations, technology, funding and technical expertise. The opportunity for multi-sector market participants includes hospital providers and physician groups, technology companies, pharmaceutical and medical device companies, private health insurers, facilities managers and construction firms. Funding sources could include banks, private equity firms, philanthropists and pension fund managers. For more than two decades public-private partnerships have been used to finance health infrastructure. Now governments are increasingly looking to the PPP-model to solve larger problems in healthcare delivery. There is not a country in the world where healthcare is financed entirely by the government. While the provision of health is widely recognized as the responsibility of

government, private capital and expertise are increasingly viewed as welcome sources to induce efficiency and innovation. As PPPs move from financing infrastructure to managing care deliery, there is an opportunity to reduce overall cost of healthcare. Market Potential for Health PPPs The larger scope of Health PPPs to manage and finance care delivery and infrastructure means a much larger potential market for private organizations. Spending on healthcare among the Organisation for Economic Cooperation and Development (OECD) and

BRIC nations of Brazil, Russia, India and China will grow by 51 percent between 2010 and 2020, amounting to a cumulative total of more than $71 trillion. Of this, $3.6 trillion is projected to be spent on health infrastructure and $68.1 trillion will be spent on non-infrastructure health spending cumulatively over the next decade. Annually, spending on health infrastructure among the OECD and BRIC nations will increase to $397 billion by 2020, up from $263 billion in 2010. The larger market for health PPPs will be in non-infrastructure spending, estimated to be more than $7.5 trillion annually, up from $5 trillion in 2010. Health spending in the United States accounts for approximately half of all health spending among OECD nations, but the biggest growth will be outside of the U.S. According to PwC projections, the countries that are expected to have the highest health spending growth between 2010 and 2020 are China, where health spending is expected to increase by 166 percent, and India, which will see a 140 percent increase. As health spending increases it is putting pressure on governments and spurring them to look for private capital and expertise. Product development partnerships Product development partnerships (PDPs) are a class of publicprivate partnerships that focus on pharmaceutical product development for diseases of the developing world. These include preventive medicines such as vaccines and microbicides, as well as treatments for otherwise neglected diseases. PDPs were first created in the 1990s to unite the public sector's commitment to international public goods for health with industry's intellectual property, expertise in product development, and marketing. International PDPs work to accelerate research and development of pharmaceutical products for underserved populations that are not profitable for private companies. They may also be involved in helping plan for access and availability of the products they develop to those in need in their target populations. Publicly financed, with intellectual property rights granted by pharmaceutical industry partners for specific markets, PDPs are able to focus on their missions rather than concerns about recouping development costs through the profitability of the products being developed. These not-for-profit organizations bridge public- and private-sector interests, with a view toward resolving the specific incentive and financial barriers to increased industry involvement in the development of safe and effective pharmaceutical products.

FINDINGS:

There are no guide facility inside the temple

The main tourist places are not covered in one day

There are no star hotels in the Madurai city

There is no proper development of infrastructure in the city

There is no security in the temple

The journey to Madurai is very exiting

SUGGETIONS:

Create an awareness and give the knowledge about the places like temples, wells etc.

Survey the opinions among the local people about the development of the place

If they opposed, convince them by telling importance of the place

After convincing local people, if they agree to develop the place. First stage is to renovation of the temples and wells

Providing safety and security inside the temples

Removing the houses near by the temples

Providing basic amenities

Maintaining archeological importance boards

Information centers or small book stalls near the temples

Tourist should avid usage and through of non disposal

things near by temple

CONCLUSION

Through this study of piligrimage of Guruvayur, I looked into the aspects of tourism and sustainable development and made possible recommendations to the government, Tourism departments and the Tourism and Travel organizations in improving the benefits of piligrimage tourism. Guruvayur has the potentiality of tourism activity but it is not properly maintained. There are several issues to maintain the sustainability in Guruvayur which have been discussed in the findings and it has lots of piligrilmage resources for the tourist. If the suggestions made in this project are executed properly then this destination can be conserved and preserved for future generation.

ANNEXURE