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Today, Ujjain abounds in temples, hoary old tradition attached to each of them. But though most of them have been built upon sites of antiquity, none of them has survived in the original splendor. Desecrated and despoiled time and time again, the structures that stand today are of more recent date, renovated or rebuilt over the years. And yet, the temples form an integral part of the city and contribute to the continuity of Ujjain's tradition of greatness.

The temple is built across the Shipra on the Fatehabad railway line. The Ganesh idolenshrined here is supposed to be swayambhu - born of itself. The temple itself is believed to be of considerable antiquity. Riddhi and Siddhi, the consorts of Ganesha, are seated on either side of Ganesha. The artistically carved pillars in the assembly hall date back to the Parmar period. Worshippers throng to this temple because the deity here is traditionally known as Chintaharan Ganesh meaning "the assurer of freedom from worldly anxieties".

This is an extremely attractive spot on the banks of the Shipra quite close to the Bhartihari Caves and the Gadkalika Temple. It is dedicated to the memory of one of the great leaders of the Natha sect of Saivism-Matsyendranath. Since muslims as well as the followers of the Natha sect call their saints 'pir', the ancient site of Pir Matsyendranath is venerated by both. Excavations at this site have yielded some antiquities which date back to the 6th and 7th century BC.

This temple occupies a special place in the galaxy of ancient sacred spots of Ujjain. Seated between the idols of Mahalaxmi and Mahasaraswati, the idol of Annapurna is painted in dark vermilion colour. The Sri Yantra, the symbol of power or shakti, is also enshrined in the temple.
According to the Shiva Purana, when Shiva carried away the burning body of Sati from the sacrificial fire, her elbow dropped at this place. There is an interesting legend in the Skanda Purana about the manner in which the Goddess Chandi acquired the epithet of Harsiddhi. Once when Shiva and Parvati were alone on Mount Kailash, two demons called Chand and Prachand tried to force their way in. Shiva called upon Chandi to destroy them which she did. Pleased, Shiva bestowed upon her the epithet of 'one who vanquishes all'.
The temple was reconstructed during the Maratha period and the two pillars adorned with lamps are special features of Maratha art. These lamps, lit during Navaratri, present a glorious spectacle. There is an ancient well on the premises, and an artistic pillar adorns the top of it.

This enormous banyan tree on the banks of the Shipra, has been vested with religious sanctity as the Akashyavat in Prayag and Gaya, Vanshivat of Vrindavan and the Panchavata of Nasik. Thousands of pilgrims take a dip in the Shipra from the bathing ghat built here. According to one tradition, Parvati is believed to have performed her penance here. It used to be a place of worship for the followers of Natha sect. One legend has it that some Mughal rulers had cut off the Banyan tree and covered the site with iron sheets to prevent its roots from growing. But the tree pierced the iron sheets and grew and flourished. The little village of Bhairogarh near Siddhavat is famous for its tie and dye painting for centuries. In ancient times when trade with other countries flourished, exquisitely printed cloth from Bhairogarh used to find its way to Rome and China.

The worship of the eight Bhairavas is a part of Saivite tradition and the chief among them is Kal Bhairava, believed to have been built by King Bhadresen, on the banks of the Shipra. There is mention of a Kal Bhairva temple in the Avanti Khanda of the Skanda Purana. Worship of Kal Bhairava is believed to have been a part of the Kapalika and Aghora sects. Ujjain was a prominent centre of these two sects. Even today, liquor is offered as a part of the ritual to Kal Bhairava Beautiful paintings in the Malwa style once decorated the temple walls, only traces of which are visible.

The fact that ancient Ujjain apart from its political and religious importance, enjoyed the reputation of being a great seat of learning as early as the Mahabharata period is borne out by the fact that, Lord Krishna and Sudama received regular instruction in the ashram of Guru Sandipani. The area near the ashram is known as Ankapata, popularly believed to have been the place used by Lord Krishna for washing his writing tablet. The numerals 1 to 100 found on a stone are believed to have been engraved by Guru Sandipani.
The Gomti Kunda referred to in the Puranas was the source of water supply to the ashram in the olden days. An image of Nandi, belonging to the Shunga period, is to be found near the tank. The followers of Vallabha sect regard this place as the 73rd seat of the 84 seats of Vallabhacharya where he delivered his discourses throughout India.

This temple is situated away from the bustle of the city and can be reached through a winding road. The temple looks upon a vast expanse of the Shipra waters and fills the onlooker with an indescribable sense of peace.Mangalnath is regarded as the birth place of Mars, according to the Matsya Purana. In ancient times, it was famous for a clear view of the planet and hence suitable for astronomical studies. Mahadev or Shiva is the deity which is worshipped in the temple of Mangalnath.

This huge temple is situated in the middle of the big market square. It was constructed by Bayajibai Shinde, the queen of Maharajah Daulat Rao Shinde in the 19th century. It is a beautiful example of Maratha architecture. The sanctum sanctorum is inlaid with marble and doors are silver plated. The door in the inner sanctum is said to have been carried to Ghazni from the Somnath temple and from thence by Mahmud Shah Abdali to Lahore. Mahadji Scindia recovered it and now it has been installed in this temple.

Situated on the Triveni Ghat of the Shipra, the temple is located away from the old site of Ujjaini town. It is dedicated to the nine planets, attracts large crowds on new moon days falling on Saturdays. Its religious importance has increased in recent years though there is no known reference to it in the ancient texts.

Mahakala of Ujjain is known among the twelve celebrated Jyotirlingas in India. The glory of Mahakaleshwar temple has been vividly described in varoius puranas. Starting with Kalidasa,many sanskrit poets have eulogised this temple in emotive terms.The tradition of Mahakala in minds of the people is eternal Ujjain used to be centre point of the calculation of the Indian time and Mahaklala was considered as the distinctive presiding deity of Ujjain

The Mahakaleshwar temple at Ujjain is located near a lake; it has five levels, one of which is underground.The temple itself is located in a spacious courtyard surrounded by massive walls. The shikhara is adorned with sculptural finery. Brass lamps light the way to the underground sanctum. It is believed that prasada offered here to the deity can be re-offered unlike all other shrines.

According to old tradition Chaubis Khamba constituted the majestic entrance gate of Mahakala-Vana. Remains of the boundary-wall are also in existence near this gate. Architectural design, of the twenty four ornate columns, belongs to the ninth or tenth century A.D.
Two images of goddesses are installed one each on the either side of the gate. The names incsribed. On the footstools are Mahamaya and Mahalaya. Looking at the graceful forms of these guardian-deities of the grand entrance structure. One can imagine the dimensions of the boundary-wall of the traditionally known Mahakala-vana, which is now covered under thick inhabitation.

Idols of Rama; Lakshmana and Sita in the Rama-temple and that of Janardana-Vishnu in the Janardana-temple belong to the seventeenth century. Both the temples present an attractive look from the point of view of their structural art. These temples were constructed by Mirza Raja Jaisingh in the Seventeenth Century. The boundary wall and the tank were added later in Maratha Period in the eighteenth Century. Beautiful examples of maratha paintings are seen on the wails of both the temples. Besides the attractive scenes from the lives of Rama and Krishna the painting of Bedalya Bua Maharaj and Sant Tukoba etc. are quite imprassive.
Certain old images are seen installed in both the temples as well as near the tank opposite Janardan temple which are very important from the point of view of sculpture also. The image of Govardhandhari Krishna near the tank belongs to eleventh century. The images of Vishnu installed in between the assambly hall and the interior of Rama-temple belongs to the tenth century and the images of Brahma, Vishnu and mahesha belong to the twelth century A.D.

Source: http://ujjain.nic.in