The International Journal Of Business & Management(ISSN 2321 8916) www.theijbm.

com

THE INTERNATIONAL JOURNAL OF

BUSINESS & MANAGEMENT
Socio-Economic Impacts on Pilgrimage
Tourism with Reference to Udupi Sri Krishna Temple, Karnataka
Naresh Nayak P.
Assistant Professor, Accommodation Operations,
Welcomgroup Graduate School of Hotel Administration, Manipal, Karnataka, India
Narayan B. Prabhu M.
Assistant Professor, Marketing, Strategic Management,
Welcomgroup Graduate School of Hotel Administration, Manipal, Karnataka, India

Abstract:
Pilgrimage, whether religious or secular, is experiencing resurgence around the world. This includes the motives for
pilgrimage, activities during the pilgrimage, and the influence of tourism on it. The growth of pilgrimage tourism in India has
been astonishingly impressive. Pilgrimages to these destinations bring enormous economic gains to local residents. This paper
investigates pilgrimage tourism and its issues and challenges and socio economic development in Udupi through pilgrimage
tourism at Sri Krishna Mutt, Udupi. This article also explains and supports the idea that the economic impacts of religious
tourism should not be neglected or underestimated, although religious institutions have traditionally attempted to downplay this
in the past. The data for this study were collected from local residents through questionnaire, interview, observation and
secondary data.

Keywords: Pilgrimage tourism, socio-economic, udupi

1. Introduction
According to the World Tourism Organization, tourists are the people who "travel to and stay in places outside their usual
environment for not more than one consecutive year for leisure, business and other purposes not related to the exercise of an
activity remunerated from within the place visited". Tourism is mainly popular as a global leisure activity.Tourism is a vital
source of income for many countries and it generates income through the consumption of goods and services by tourists, the taxes
levied on businesses in the tourism industry, and the opportunity for employment in the service industries associated with tourism.
Some of the services offered by these industries include transportation services such as cruise ships and taxis, accommodation
services such as hotels, restaurants, bars, and entertainment venues, and other hospitality industry services such as spas and
resorts. The tourism requires having some of disposable income, time off from work and other responsibilities, proper
transportation and accommodation facilities and legal clearance for travelling. More than all, sufficient health condition during the
course of travel is required.
There are some countries which have legal restrictions on travelling abroad. Any projections of growth in tourism serve as an
indication of the relative influence that each country will exercise in the future. Tourism products have become one of the most
traded items on the internet with the advent of e-commerce. Tourism products and services have been made available through
intermediaries, apart from direct selling. Space tourism is expected to be launched in the first quarter of the 21st century and the
technological improvement is likely to make it possible for air-ship hotels, based either on solar-powered airplanes or large
dirigibles.
Tourism in India is the largest service industry, with a contribution of 6.23% to the national GDP and 8.78% of the total
employment in India. India witnesss more than 5 million annual foreign tourist arrivals and 562 million domestic tourism visits.
The tourism industry in India produced about US$100 billion in 2008 and that is expected to increase to US$275.5 billion by 2018
at a 9.4% annual growth rate. In the year 2009, 5.11 million foreign tourists visited India. Mu et al. special tourist activity al.
(2007) define religious tourism as leaning by spiritual culture, with the help of unambiguous eco-cultural environment, and it
refers to such out of the usual tourist activities as worshipping, research, visiting the attractions and culture carried out by religious
followers and lay tourists. Poria et al. (2003) view a religious tourism site as being simultaneously sanctified and secular.
Generally, this term mostly refers to modern versions of religious pilgrimage (Rinschede, 1992) whose participants are fortified
either in part or solely for religious reasons (Rinschede, 1992,). Accordingly, religious tourism encompasses visits to religious
sites by both pilgrims and tourists who are encouraged either in part or entirely by religious reasons. Tourism and religion are
historically related through the association of pilgrimage, from which modern tourism developed. The term religious tourism hugs
a group of travellers between pilgrims and tourists on the one hand (Cohen, 1998), and between honourable and wish travellers
with knowledge-based motivation on the other hand (Smith, 1992). Religious tourism has been seen as a new sort of religious

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mobility (Rinschede, 1992); a form of cultural tourism (Rinschede, 1992), special interest tourism and heritage tourism (Jackson
and Hudman, 1995). The relationship between tourism and journey has been examined from a variety of perspectives, for
example, sociological anthropological (Singh, 2004), psychologicalbehavioural (Fleischer, 2002) and geographical (Nolan and
Nolan, 1992).

1.1. Main Objectives of the Research Paper

The purpose of this study is to find the socio economic impact on pilgrimage tourism.To analyse the resident tourist impact in
and around Sri Krishna Mutt, Udupi, Karnataka. As it was difficult to study all the temples at Karnataka. So, as a case study of
Shri Krishna temple- Udupi which is most popular pilgrimage centre in Karnataka is been studied in this research.
To identify the socio, cultural, economic impacts of the pilgrimage tourism.
To identify the Economic dimensions in pilgrimage tourism.

1.2. Udupi Sri Krishna Mutt

Udupi is a small district yet it attracts devotees from every nook and corner. Every day devotees used to come and have
DarshanofSrikrishna. Being it is a holy kshetra, the surrounding place, nature, and people everything is gentle and superb. It is a
Unique place. Hence it is popular. The main entrance to temple is on the southern side. If we come by this way, we see on the
right side' a tank called 'MadhvaPushkarani'. It is fully covered by stone steps. And at the centre of this there is 'Mantapam'.
Actually there is no front door to this temple. At the very outside through one window devotees may take: Darshanof Lord Sri
Krishna. One idol is clearly visible from outside. Here we can see 'Gopurami - which is just infrontof this window.
As earliar said there is a Mantapam in the centre of Pushkarani, here Krishnapur, Puttige, and Kaniyoor mutts are worshiping on
the evening of UtthanaDwadashi every year. This worship is called 'KshirabdiPooja'. Stone bridge is being used to move. It is a
feast to observe the Teppotsava (floating festival) which will be held on Rathotsava night. This tank has a great history. Devotees
with lot of earnestness, trust and devotion worship this tank. Here we see a shrine of Bhagirathi which is on the south west corner
of the tank. This sacred tank is called by -different names. It was knownas'Virajteerth, in Kritayuga, 'AnanthSarovar' in Tretha &
Dwaparyuga, and after Madhavacharya. It is being called as 'MadhavaSarovar'. Ever since the period of Madhvachary, once in
twelve years Bhagirathi is flowing into this tank. For the daily worship of Srikrishna the same holy water is being used for
Abhisheka. While coming out of this sarovar, just opposite to the tank we see entrance to Sri Krishna matt. Here quite opposite to
this door we see an idol of Sri. Channakeshav. Just behind the idol there is way to way to reach Garbhagriha. But this door is not
always opened, it opens only on the day of Vijay Dashami. During this day bunches of fresh crop of paddy is stored. It is a custom
which is following till the day. To the south of garbhagriha, there is Suryashalachaavadi and by the side of this, in some rooms
golden palanquin and other valuable Jewellary are safely kept.
Towards the west there is idol of Srikrishna. There is a window wherein we may take Darshan of God day and night. This window
is called 'Navagraha' window. This window is covered by silver sheet and also these are 24 different images of God which are
embossed is seen. Just apposite of this there is one TheerthMantapam. Here every nightchamarSevaPooja (The bushy tail of the
bosGrunniens used as a fly-flap and as one of the emblems of princely rank) and Mantappooja are taking place. Here we may see
chandrashala. The Darshan of the idol may be seen through the window at all times from outside the matt. This, is a place where
Bhajanas and puranas are running. Further we may see here the idols of Sri Mukhyaprana and Garud. These are on northern and
southern sides. These are the idols brought from Ayodhya and installed by Sri VadirajTheerth.
To take an entry into sanctum sanctorum is through one, door to reach this we have to move towards north. Here on the left side of
the door, there is a idol of Madhvacharya. This is installed by Sri Vadiraj. In this garbhagudi there are two rooms. In one room this
idol of Sri krishna is seen. Numbers of wick lamps are burning here. It is said that among these, some are lighted by
SriMadhvacharya. These are continuously burning since then. In another room, which is bigger than the previous one, is a place,
where daily 'Tarpana' is held by Swamiyaars. Here silver mantapam with a golden cradle is seen. At the end of the day,
Ekanthaseva or Shayanotsava takes place.At the time of performing 'Raatripuja', every night, we may observe three rows of
wicklamps. This is on the outer walls of the garbhagudi. On some special occasion these lights are lighted even during the early
morning time. i.e, during the, month of Kartik at the time of 'PaschimaJaganPooja'. On the upper portion of the garbhagraha
around the wall beautiful murals depicting 'Dashavtar' (Ten Avatharas of Vishnu) are seen. :
TulsiVrindavan and Deep stambha are also here. The first one is at the right of theerth, mantapam and other one is at north of
garbhagraha.One kitchen is here, w re for the purpose of Naivedyam to God is be' g cooked. Nearby this one 'Simhasan', is there,
where idols of paryarSwamiyar are kept. This room is significant-one-because, here only the original seat of sriMadhvacharya is
kept. This seat is used by exclusively by paryaySwaiyar. This is a tradition. To perform pooja, and Naivedya, a pure water is
necessary. Hence the well, which is on the 'northeast corner is kept safely. Water is unpolluted Next to this is, one door. This is
being used only when there is too much rush. A sandal 'pooja is prepared in Naivedyashala for daily Pooja.
If we move from north entrance of the temple to northern side, we will reach a place 'Chouki' a dininghall, where, Swamiyars
along with invited guest takes 'Prasad' (meals) on the top of this building there is another dining hall which is meant for invited
guests. It is a big hall and any number of men may have their meals here. This service is called 'MrishtannaPankti'. Thereby if we
move towards south of chouki we see general kitchen. Further on eastern side of the chouki yet another specious hall is there,
where in this general dining hall unlimited number of uninvited Brahmin guests and school children are given food service. On
the top of this hall, another hall is there, here pilgrims may take food. Presence of subrahmanya installed by Sri
VadirajtheerthSwamiji of sodemutt is seen to the north of this general dining hall. Nearby this vasanthmahal yard with mantapam
is seen. This is also called VasanthPoojaMantapam. In this specious hall public lectures, dramas, cultural activities and religious

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discoursers are held. Thus here everything is clean, orderliness, neatness is found. The service in every wing is praise worthy.
Piligrimas are given every facility.

Table 1

2. Literature Review
The main impacts affected by tourist-host relationship are the demonstration effect, when the hosts behaviour is modified in order
to imitate tourists (Boissevain, 1979; Tsartas, 1992). One major impact on culture of a destination is the transformation of the
material and non-material forms of local culture, which are called revitalization or commoditization (Mathieson and Wall, 1982).
Evans (1976) postulated that cross-cultural communications between tourists and their hosts may promote adaptive changes in
local culture while preserving or revitalizing local ethnic and cultural identity. Even in environmental studies, the implications of
pilgrimage for sacred sites have not received the critical analysis that they merit. This, in part may be due to the late emergence of
the field of environmental studies in India (Chapple, 1998, Gadgil&Guha, 1995) and the preoccupation of environmental studies
with concerns of deforestation, rural environment and burgeoning urban problems and increasing pollution (Agarwal, 2000;
Dwivedi & Khator, 1995; Gadgil & Guha, 1995). The scholarly discussion on discerning similarities and differences between the
two forms of travel, pilgrimage and tourism, that has dominated the literature (Cohen, 1992; Graburn, 2001; Smith, 1992; Smith &
Brent, 2001), seem to be inadequate in explaining the nature of such travel.
The recent interest in describing such contemporary travel to sacred sites (Nolan & Nolan, 1989; Vokunic, 1996) has led to
proliferation of composite terms such as religious tourism, pilgrimage tourism, etc. (Rinschede, 1992; Santos, 2003; Singh, 2001;
Tyrakwoski, 1994). However, comparative studies and anthropological studies that have dominated the pilgrimage (and tourism)
literature have limited explanation on the implications of increase in contemporary pilgrimage travel on the sacred sites,
environmental concern being one of them. These changes relate tourism to cultural revitalization as dying customs are rejuvenated
for tourists leading to increased cultural pride (Mathieson and Wall, 1982; Mckean, 1977; Boissevain and Inglott, 1979). In some
cases a cultural zoo effect is experienced in which local customs become rarefied and divorced from social meaning
(Greenwood, 1972). ParthaSarathy (2006) pilgrimage tourism has its own appeal due to various reasons firstly, it is widely
believed that the places of worship have a special power and what certifies this is the many miracles that are reported by people
visiting places. Religious tourism is a big revenue generator for different countries. The tourism sector employs the largest work
force in the world. Religious tourism draws huge crowds in the form of tourists and hence has an edge over other kinds of tourism.
There are various levels of religious tourism-international, national, regional and micro-level religious tourism.
All religions have their Holy places and places of worship. Such places are called by different names like Devalaya (House of
God) Temple, Church, Masjid and Gurudwara which mean a building for religious prayers and house for communal worship.
Since time immemorial people had to walk long distance with the help of animals or carts for pilgrimage. The pilgrimage
(TirthYatra) was therefore a journey undertaken for betterment of the spiritual knowledge and peace. Travel or pilgrimage to
religious places in India is considered an integral part of her culture and tradition. In traditional societies like ours, the pilgrimage
journeys performed to Gods grace and to learn moral values and to get respect in the individual community. Because sacred
rituals and texts sanctified at certain places are associated with divine revelation. This is true in all religions. With this long and
religiously embedded tradition, the flow of people started to places of religions importance in India. It has increased in the last
couples of decades. The modern means of travel, like the road transport, railways and air travel, have increased tremendously
consequently; the number of tourists and pilgrims visiting the various pilgrim centers also increased manifold in the country. The

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South Indian tourism is mostly considered as pilgrimage and heritage tourist destination. The centuries old glorious temples and
colorful religious festivals attract millions of domestic tourists in the under study region.
Pilgrimage tourism seems to be a newer academic concept but it is certainly not a new phenomenon (Dallen J. Timothy and
Daniel H. Olsen, eds 2006). Based on a review of the literature, (Ins Hernndez-vila.1996), this research defines a pilgrimage
tourist as someone who visits a specific place out of the usual environment, with the intention of pilgrimage meaning and/or
growth, without any overt religious compulsion, which could be religious or non-religious in nature, but within the Divine context,
regardless of the main reason for travelling. In tourism marketing, almost all authors agree that pilgrimage tourists play the most
significant role; hence marketers always try to learn the attitude and behaviour of pilgrimage tourists to effectively design and
offer their tourism packages (IoanaJosan, 2009). The researchers have identified several characteristics of pilgrimage tourists.
Notably, the preference of travelling alone or in groups; and the influence of reference groups and opinion leaders in making
travel decisions (Jayashree B. Gokhale 1986) are the two vital ones that are most relevant to this paper and were frequently
mentioned. It has also been observed by various authors that pilgrimage tourism in general has recently become an important
subject of research in social and business areas (John Elsner 1992). The interest in pilgrimage tourism has affected a number of
industries around the world (John Elsner 1992) including the tourism industry. Pilgrimage tourism seems to be a new concept but
it is not a new phenomenon. Based on the literature review and interviews conducted with various stakeholders in various
countries, this study defines a pilgrimage tourist as someone who visits a place out of his/her usual environment, with the intention
of pilgrimage growth, without overt religious compulsion, which could be religious, non-religious, sacred or experiential in
nature, but within the Divine context, regardless of the main reason for travelling.
A predominant theory of marketing argues that every market consists of groups or segments of customers with different needs and
demands (Kamla-Raj 2010). It should be noted here that segments are unlikely to be mutually exclusive, and this would also apply
to pilgrimage tourism. To further identify the pilgrimage tourist and analyse his/her purchasing behaviour, there is a need to build
a typology of the pilgrimage tourist. Typology comes from the Greek work typus and describes various types of person based on
his/her behaviour and attitudes (Kathryn Rountree Goddess 2002). This typology would help to understand the characteristics and
motives of different typology of a pilgrimage tourist

3. Research Methodology
In this study, the socio cultural and the socio economic components was measured by asking respondents to rate the level of
change associated with each item. The study utilized two of the Qualitative Research types which are known as Personal interview
with the peoples who working in the temple, government offices like DC office, Karnataka State Tourism office of Udupi and the
pilgrims who are visiting the temple and their booming capacity of the pilgrims who visit on the regular days as well as during the
festivals.

Figure 1: Temple of Udupi District

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4. Findings & Interpretation

Table 2: Visit to the temple on auspicious occasion

Figure 2: Visit to the temple on auspicious occasion

According to the survey conducted 60% people said yes because they are easily accessible to the temple and others are not
because of the carrying capacity and their religious norm.

Table 3: Cultural changes around the temple in last 10 years

Figure 3: Cultural changes around the temple in last 10 years

According to the survey done it was found that there are cultural changes happened in and around the temple in the past 10years
like different kind of people with different cultures and coming into the temple and staying around. This gives a knowledge
sharing for the cultural change.
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Table 4: View towards temple tourism

Figure 4: View towards temple tourism

According to the survey done it was found that 47% of people favour somewhat because they like to support the tourism
development in and around Udupi. And 20% of people told neither oppose nor favour because of the culture shock happening in
and around and they do not want to spoil their tradition and culture spoiled by the tourists. And clearly it was found that they dont
support for the tourism development.

Table 5:Quality of life General

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Figure 5: Quality of life General

From the research conducted the quality of life has been improving equally.Residents perception of the impact of tourism
influences their satisfaction with particular life domains, and how their specific life satisfaction affects their overall life
satisfaction. Findings of this research question also showed that the relationship between tourism impacts and the particular life
satisfaction resulting from tourism are different according to tourism development stages

Table 6:Standered of living

Figure 6: Standard of Living

From the above research the Community residents were asked to indicate their satisfaction with aspects of neighbourhood life:
overall neighbourhood quality, neighbours, home, aesthetic quality, government, racial mix, school, and security from crime. And
42% of the residents mentioned medium that it has been improved gradually.

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Table 7: Traffic Condition because of tourist inflow

Figure 7: Traffic Condition because of tourist inflow

According to the survey done the traffic conditions has been gradually increased because of the development of the temple
tourism in Udupi and they also because overcrowding and traffic congestion. The fumes from their cars increase the amount of air
pollution and because they need extra facilities such as hotels it increases un-necessary visual pollution.

Table 8: Use of Natural Resources

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Figure 8: Use of Natural Resources

According to the survey the population has been increased because of the tourist inflow. The shops has been increased and people
from other state started coming to Udupi for business purpose. Because of these activities natural resources has been exploited for
construction purpose

5. Conclusion
The results of the foregoing study have clearly demonstrated that pilgrimage tourism at Sri Krishna Mutt, Udupi is playing a
major role in socio-economic development. The residents do support the pilgrimage tourism and there have been changes in terms
of infrastructure, educational level, inflow of traffic, resorts, revenue through parking, more jobs to local residents, up gradation in
standard of living. It is often necessary, however, to develop and implement policies that take advantage of the potential benefits
of pilgrimage tourism in socio-economic development. In some cases, this is simply a matter of increasing awareness so that the
joint benefits to pilgrimage tourists and local communities can be factored-in at the planning stage. In other cases it may
involve reducing leakages (or retaining pilgrimage tourist spending). In yet other cases affirmative action may need to be taken
to capture the benefits. In any event, there is a strong case for considering pilgrimage tourism as an important sector in socio-
economic development.

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