The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

receiving blessing by holy temple elephant

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The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

Hall of 1000 pillars with sculptures of riding horses

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The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. Meenakshipuram B.Mallapuram Balakrishnampatti Balakrishnapuram Balapallam Balasamudram Bargur Batlagundu Bhavani Bhavanisagar Bikketti Bhuvanagiri Bodinayakanur Boothapandi Belur Boothipuram Chengalpattu Chengam Chennai Chennasamudram Chennimalai Cheranmadevi Chetpet Chettiarpatti Chettipalayam Chettithangal Chidambaram Chinnakkampalayam Chinnalapatti Chinnamanur Chinnasalem Chithode Cholapuram Coimbatore Coonoor Courtalam Cuddalore Denkanikottai Desur Devadanapatti Devakottai Devanangurichi Devarshola Dhalavoipuram Dhali Dhaliyur Dharapuram Dharmapuri Edaganasalai Edaikodu Edakalinadu Edappadi Elathur Elayirampannai Elumalai Eral Eraniel Eriodu Erode Erumaipatti Eruvadi Ethapur Ettayapuram Ezhudesam Ganapathipuram Gangavalli Ganguvarpatti Gingee Gobichettipalayam Gopalasamudram Gudalur Gudalur Gudiyatham Gummidipoondi Hanumanthampatti Harur Highways Hosur Huligal Ilampillai Ilanji Ilayangudi Iluppaiyurani Iluppur Jalakandapuram Jambai Jayankondam Jolarpet Kadambur Kadathur Kadayal Kadayampatti Kadayanallur Kalakkad Kalambur Kalappanaickenpatti Kalavai Kaliyakkavilai Kallakkurichi Kallakudi Kallukuttam Kalugumalai Kamayagoundanpatti Kambainallur Kambam Kamuthi Kanakkampalayam Kanam Kancheepuram Kangayampalayam Kangeyam Kaniyur Kanjikoil Kannamangalam Kannivadi Kannivadi Kanniyakumari Kappiyarai Karaikkudi Karamadai Karambakkudi Kariamangalam Kariapatti Karugampattur Karumandi Chellipalayam Karumathampatti Karungal Karunguzhi Karuppur Karur Kasipalayam Kathujuganapalli Kattumannarkoil Kattuputhur Kaveripakkam Kaveripattinam Kayatharu Keelakarai Keeramangalam Keeranur Keeranur Keeripatti Keezhapavur Kelamangalam Kembainaickenpalayam Kethi Kilampadi Kilkulam Kilkunda Killai Killiyur Kilpennathur Kilvelur Kinathukadavu Kodaikanal Kodavasal Kodumudi Kolachal Kolappalur Kolathupalayam Kolathur Kollankodu Kollankoil Komaralingam Kombai Konganapuram Kooraikundu Koradacheri Kotagiri Kothinallur Kottakuppam Kottaram Kottur Kovilpatti Krishnagiri Krishnarayapuram Kuchanur Kuhalur Kulasekarapuram Kulithalai Kumarapuram Kumbakonam Kunnathur Kurinjipadi Kurumbalur Kuthalam Kuthanallur Kuzhithurai Labbaikudikadu Lakkampatti Lalgudi Lalpet Madathukulam Madukkur Madurai Maduranthakam Mallankinaru Mallasamudram Mallur Mamallapuram Mamsapuram Manachanallur Manalmedu Manalurpet Manamadurai Manapparai Manavalakurichi Mandaikadu Mandapam Mangalampet Manimutharu Mannargudi Maraimalainagar Marakkanam Maramangalathupatti Marandahalli Markayankottai Marudur Marungur Mathigiri Mayiladuthurai Mecheri Melacheval Melachokkanathapuram Melagaram Melamaiyur Melathiruppanthuruthi Melattur Melpattampakkam Melur Melvisharam Mettupalayam Mettupalayam Mettur Minjur Modakurichi Mohanur Moolakaraipatti Mopperipalayam Mudukulathur Mukasipidariyur Mukkudal Mulagumudu Mulanur Muruganpalayam Musiri Muthupe Muthur Muttayyapuram Myladi Naduvattam Nagapattinam Nagavakulam Nagercoil Nagojanahalli Nallampatti Nallur Namagiripettai Namakkal Nambiyur Nandivaram Guduvancheri Nangavalli Nangavaram Nanguneri Nanjikottai Nannilam Naranapuram Narasingapuram Narasingapuram Nasiyanur Natham Nathampannai Natrampalli Nattarasankottai Nazerath Needamangalam Neelagiri Neikkarapatti Neiyyur Nellikuppam Nemili Neripperichal Nerkuppai Nerunjipettai Neyveli Nilakkottai O' Valley Odaipatti Odaiyakulam Oddanchatram Odugathur Olagadam Omalur Orathanadu Mukthambalpuram Othakadai Othakalmandapam Ottapparai P.J. Cholapuram P.Mettupalayam P.N.Patti Pacode Padaiveedu Padirikuppam Padmanabhapuram Palaganangudy Palakkodu Palamedu Palani Palani Chettipatti Palayam Palladam Pallapalayam Pallapatti Pallikonda Pallipattu Panagudi Panaimarathupatti Panapakkam Panboli Pandamangalam Pannaikadu Pannaipuram Panruti Papanasam Papparapatti Pappireddipatti Paramakudi Paramathi Parangipettai Pasur Pathamadai Pattinam Pattiveeranpatti Pattukkottai Pazhugal Pennadam Pennagaram Pennathur Peraiyur Peralam Perambalur Peranamallur Peravurani Periya Negamam Periyakodiveri Periyakulam Periyapatti Periyasemur Pernampattu Perumagalur Perumandi Perumuchi Perundurai Perungulam Pethampalayam Pethanaickenpalayam Pillanallur Pollachi Polur Ponmani Ponnamaravathi Ponnampatti Ponneri Poolambadi Poolampatti Pooluvapatti Pothanur Pothatturpettai Pudukadai Pudukkottai Pudukkottai Pudupalayam Pudupalayam Agraharam Pudupatti Pudupattinam Pudur Puliyankudi Puliyur Pullampadi Punjai Thottakurichi Punjaipugalur Puthalam Punjaipuliampatti Puvalur R.Pudupatti R.S.Mangalam Rajapalayam Ramanathapuram Rameswaram Rasipuram Rayagiri Reethapuram Rosalpatti Rudravathi S. 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The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

Kaveri River & Mukkombu Dam on Kaveri River - Tiruchirapalli, Tamilnadu, India.

The Kaveri (Kannada: ಕಾವೇರಿ ನದಿ, Tamil: காவிரி, Hindi: कावेरी), also spelled Cauvery in English, is a large Indian river. The origin of the river is traditionally placed at Talakaveri, Kodagu in the Western Ghats in Karnataka, flows generally south and east through Karnataka and Tamil Nadu and across the southern Deccan plateau through the southeastern lowlands, emptying into the Bay of Bengal through two principal mouths.

While passing through Erode, two more tributaries merge.Thirumani Mutharu join it in a village called Kududurai in Namakkal District. Noyyal and Amaravathi join it in Karur district before it reaches Tiruchirapalli district. Here the river becomes wide, with a sandy bed, and flows in an easterly direction until it splits into two at upper Anicut about 14 kilometres west of Tiruchirappalli. The northern branch of the river is called the Kollidam while the southern branch retains the name Kaveri and then goes directly eastwards into Thanjavur District. These two rivers join again and form the Srirangam island which is a part of city of Tiruchirapalli.

The Chola king Karikalan has been immortalised as he constructed the bank for the Kaveri all the way from Puhar (Kaveripoompattinam) to Srirangam. It was built as far back as 1,600 years ago or even more. On both sides of the river are found walls spreading to a distance of 1,080 feet (330 m). The Kallanai dam constructed by him on the border between Tiruchirappalli and Thanjavur is a superb work of engineering, which was made with earth and stone and has stood the vagaries of nature for hundreds of years.

In 19th century, it was renovated on a bigger scale. The name of the historical dam has since been changed to “Grand Anicut” and stands as the head of a great irrigation system in the Thanjavur district. From this point, the Kollidam River runs north-east and discharges into the sea at Devakottai, a little south of Parangipettai. From river Kollidam, Manniar and Uppanai branch off at lower Anicut and irrigates a portion of Mayiladuthurai taluk and Sirkazhi taluk in Nagapatnam District. After Grand Anicut, the Kaveri divides into numerous branches and covers the whole of the delta with a vast network of irrigation channels in Nagapatnam and Tiruvarur districts and gets lost in the wide expanse of paddy fields. The Kaveri here is reduced to an insignificant channel and enters the Bay of Bengal at the historical place of Poompuhar about 13 km (8.1 mi) north of Tharangampadi.

The Chola king Karikalan has been immortalised as he constructed the bank for the Kaveri all the way from Puhar (Kaveripoompattinam) to Srirangam. It was built as far back as 1,600 years ago or even more. On both sides of the river are found walls spreading to a distance of 1,080 feet (330 m). The Kallanai dam constructed by him on the border between Tiruchirappalli and Thanjavur is a superb work of engineering, which was made with earth and stone and has stood the vagaries of nature for hundreds of years.

In 19th century, it was renovated on a bigger scale. The name of the historical dam has since been changed to “Grand Anicut” and stands as the head of a great irrigation system in the Thanjavur district. From this point, the Kollidam River runs north-east and discharges into the sea at Devakottai, a little south of Parangipettai. From river Kollidam, Manniar and Uppanai branch off at lower Anicut and irrigates a portion of Mayiladuthurai taluk and Sirkazhi taluk in Nagapatnam District. After Grand Anicut, the Kaveri divides into numerous branches and covers the whole of the delta with a vast network of irrigation channels in Nagapatnam and Tiruvarur districts and gets lost in the wide expanse of paddy fields. The Kaveri here is reduced to an insignificant channel and enters the Bay of Bengal at the historical place of Poompuhar about 13 km (8.1 mi) north of Tharangampadi.

Source : Wikipedia

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. Meenakshipuram B.Mallapuram Balakrishnampatti Balakrishnapuram Balapallam Balasamudram Bargur Batlagundu Bhavani Bhavanisagar Bikketti Bhuvanagiri Bodinayakanur Boothapandi Belur Boothipuram Chengalpattu Chengam Chennai Chennasamudram Chennimalai Cheranmadevi Chetpet Chettiarpatti Chettipalayam Chettithangal Chidambaram Chinnakkampalayam Chinnalapatti Chinnamanur Chinnasalem Chithode Cholapuram Coimbatore Coonoor Courtalam Cuddalore Denkanikottai Desur Devadanapatti Devakottai Devanangurichi Devarshola Dhalavoipuram Dhali Dhaliyur Dharapuram Dharmapuri Edaganasalai Edaikodu Edakalinadu Edappadi Elathur Elayirampannai Elumalai Eral Eraniel Eriodu Erode Erumaipatti Eruvadi Ethapur Ettayapuram Ezhudesam Ganapathipuram Gangavalli Ganguvarpatti Gingee Gobichettipalayam Gopalasamudram Gudalur Gudalur Gudiyatham Gummidipoondi Hanumanthampatti Harur Highways Hosur Huligal Ilampillai Ilanji Ilayangudi Iluppaiyurani Iluppur Jalakandapuram Jambai Jayankondam Jolarpet Kadambur Kadathur Kadayal Kadayampatti Kadayanallur Kalakkad Kalambur Kalappanaickenpatti Kalavai Kaliyakkavilai Kallakkurichi Kallakudi Kallukuttam Kalugumalai Kamayagoundanpatti Kambainallur Kambam Kamuthi Kanakkampalayam Kanam Kancheepuram Kangayampalayam Kangeyam Kaniyur Kanjikoil Kannamangalam Kannivadi Kannivadi Kanniyakumari Kappiyarai Karaikkudi Karamadai Karambakkudi Kariamangalam Kariapatti Karugampattur Karumandi Chellipalayam Karumathampatti Karungal Karunguzhi Karuppur Karur Kasipalayam Kathujuganapalli Kattumannarkoil Kattuputhur Kaveripakkam Kaveripattinam Kayatharu Keelakarai Keeramangalam Keeranur Keeranur Keeripatti Keezhapavur Kelamangalam Kembainaickenpalayam Kethi Kilampadi Kilkulam Kilkunda Killai Killiyur Kilpennathur Kilvelur Kinathukadavu Kodaikanal Kodavasal Kodumudi Kolachal Kolappalur Kolathupalayam Kolathur Kollankodu Kollankoil Komaralingam Kombai Konganapuram Kooraikundu Koradacheri Kotagiri Kothinallur Kottakuppam Kottaram Kottur Kovilpatti Krishnagiri Krishnarayapuram Kuchanur Kuhalur Kulasekarapuram Kulithalai Kumarapuram Kumbakonam Kunnathur Kurinjipadi Kurumbalur Kuthalam Kuthanallur Kuzhithurai Labbaikudikadu Lakkampatti Lalgudi Lalpet Madathukulam Madukkur Madurai Maduranthakam Mallankinaru Mallasamudram Mallur Mamallapuram Mamsapuram Manachanallur Manalmedu Manalurpet Manamadurai Manapparai Manavalakurichi Mandaikadu Mandapam Mangalampet Manimutharu Mannargudi Maraimalainagar Marakkanam Maramangalathupatti Marandahalli Markayankottai Marudur Marungur Mathigiri Mayiladuthurai Mecheri Melacheval Melachokkanathapuram Melagaram Melamaiyur Melathiruppanthuruthi Melattur Melpattampakkam Melur Melvisharam Mettupalayam Mettupalayam Mettur Minjur Modakurichi Mohanur Moolakaraipatti Mopperipalayam Mudukulathur Mukasipidariyur Mukkudal Mulagumudu Mulanur Muruganpalayam Musiri Muthupe Muthur Muttayyapuram Myladi Naduvattam Nagapattinam Nagavakulam Nagercoil Nagojanahalli Nallampatti Nallur Namagiripettai Namakkal Nambiyur Nandivaram Guduvancheri Nangavalli Nangavaram Nanguneri Nanjikottai Nannilam Naranapuram Narasingapuram Narasingapuram Nasiyanur Natham Nathampannai Natrampalli Nattarasankottai Nazerath Needamangalam Neelagiri Neikkarapatti Neiyyur Nellikuppam Nemili Neripperichal Nerkuppai Nerunjipettai Neyveli Nilakkottai O' Valley Odaipatti Odaiyakulam Oddanchatram Odugathur Olagadam Omalur Orathanadu Mukthambalpuram Othakadai Othakalmandapam Ottapparai P.J. Cholapuram P.Mettupalayam P.N.Patti Pacode Padaiveedu Padirikuppam Padmanabhapuram Palaganangudy Palakkodu Palamedu Palani Palani Chettipatti Palayam Palladam Pallapalayam Pallapatti Pallikonda Pallipattu Panagudi Panaimarathupatti Panapakkam Panboli Pandamangalam Pannaikadu Pannaipuram Panruti Papanasam Papparapatti Pappireddipatti Paramakudi Paramathi Parangipettai Pasur Pathamadai Pattinam Pattiveeranpatti Pattukkottai Pazhugal Pennadam Pennagaram Pennathur Peraiyur Peralam Perambalur Peranamallur Peravurani Periya Negamam Periyakodiveri Periyakulam Periyapatti Periyasemur Pernampattu Perumagalur Perumandi Perumuchi Perundurai Perungulam Pethampalayam Pethanaickenpalayam Pillanallur Pollachi Polur Ponmani Ponnamaravathi Ponnampatti Ponneri Poolambadi Poolampatti Pooluvapatti Pothanur Pothatturpettai Pudukadai Pudukkottai Pudukkottai Pudupalayam Pudupalayam Agraharam Pudupatti Pudupattinam Pudur Puliyankudi Puliyur Pullampadi Punjai Thottakurichi Punjaipugalur Puthalam Punjaipuliampatti Puvalur R.Pudupatti R.S.Mangalam Rajapalayam Ramanathapuram Rameswaram Rasipuram Rayagiri Reethapuram Rosalpatti Rudravathi S. Kannanur S.Kodikulam Salangapalayam Salem Samalapuram Samathur Sambavar Vadagarai Sankaramanallur Sankarankoil Sankarapuram Sankari Sarcarsamakulam Sathankulam Sathiyavijayanagaram Sathyamangalam Sattur Sayalgudi Sayapuram Seerapalli Seithur Semmipalayam Senthamangalam Sentharapatti Senur Sethiathoppu Sevugampatti Shenkottai Sholavandan Sholingur Sholur Singampuneri Singaperumalkoil Sirkali Sirugamani Sirumugai Sithayankottai Sithurajapuram Sivaganga Sivagiri Sivakasi Sivanthipuram Srimushnam Sriperumbudur Sriramapuram Srivaikuntam Srivilliputhur Suchindram Sundarapandiam Sundarapandiapuram Surandai Suriyampalayam Swamimalai T.Kallupatti Tayilupatti Tenkasi Thadikombu Thakkolam Thalainayar Thalakudi Thamaraikulam Thammampatti Thanjavur Tharamangalam Tharangambadi Thathaiyangarpet Thedavur Thengampudur Theni Allinagaram Thenkarai Thenkarai Thenthamaraikulam Thenthiruperai Thesur Thevaram Thevur Thiagadurgam Thingalnagar Thirukarungudi Thirukkattupalli Thirumalayampalayam Thirumangalam Thirunageswaram Thirunindravur Thiruparappu Thiruporur Thiruppanandal Thirupuvanam Thirupuvanam Thiruthuraipoondi Thiruvaiyaru Thiruvalam Thiruvallur Thiruvarur Thiruvattaru Thiruvenkatam Thiruvennainallur hiruvidaimarudur Thiruvithankodu Thisayanvilai Thittacheri Thondamuthur Thondi Thoothukkudi Thorapadi Thottiyam Thuraiyur Thuthipattu Timiri Tindivanam Tiruchendur Tiruchengode Uthukuli Tiruchirappalli Tirukalukundram Tirukkoyilur Tirunelveli Tirupathur Tirupathur Tiruppur Tiruttani Tiruvannamalai Tiruvethipuram Tittakudi TNPL Pugalur Udangudi Udayarpalayam Udhagamandalam Udumalaipettai Ulundurpettai Unjalur Unnamalaikadai Uppidamangalam Uppiliapuram Urapakkam Usilampatti Uthamapalayam Uthangarai Uthiramerur Uthukkottai V. Pudur V.Pudupatti Vadakarai Keezhpadugai Vadakkanandal Vadakkuvalliyur Vadalur Vadamadurai Vadipatti Vadugapatti Vadugapatti Vaitheeswarankoil Valangaiman Valavanur Vallam Valparai Viswanatham Valvaithankoshtam Vanavasi Vandavasi Vaniputhur Vaniyambadi Varadarajanpettai Vasudevanallur Vathirairuppu Vazhapadi Vedaranyam Vedasandur Veeraganur Veerakkalpudur Veerapandi Veeravanallur Velankanni Vellakoil Vellimalai Vellore Vengampudur Vellottamparappu Velur Vengathur Venkarai Vennanthur Veppathur Verkilambi Vettaikaranpudur Vettavalam Vijayapuri Vikramasingapuram Vikravandi Vilapakkam Vilathikulam Vilavur Villukuri Viluppuram Virudhachalam Virudhunagar Virupakshipuram Walajabad Kanchipuram Walajabad Uthiramerur Sriperumbudur Kundrathur Thiruporur Kattankolathur Madurantakam Thirukalukundram Thomas Malai Acharapakkam Lathur Chithamur Tiruvallur Villivakkam Puzhal Minjur Sholavaram Gummidipoondi Tiruvalangadu Tiruttani Pallipet R.K.Pet Tiruvallur Poondi Kadambathur Ellapuram Poonamallee Cuddalore Cuddalore Annagramam Panruti Kurinjipadi Kattumannar Koil Kumaratchi Keerapalayam Melbhuvanagiri Vridhachalam Kammapuram Nallur Mangalur T.V. Nallur Villupuram Tirukoilur Mugaiyur Tirunavalur Ulundurpet Kanai Koliyanur Kandamangalam Olakkur Mailam Merkanam Vanur Gingee Vallam Melmalayanur Kallakurichi Chinnasalem Rishivandiyam Sankarapuram Thiyagadurgam Kalrayan Hills Vellore Kaniyambadi Anaicut Madhanur Katpadi K.V. Kuppam Gudiyatham Pernambet Walajah Sholinghur Arakonam Nemili Vikkiravandi Kaveripakkam Arcot Thimiri Thirupathur Jolarpet Kandhili Natrampalli Alangayam Tiruvannamalai Kilpennathur Thurinjapuram Polur Kalasapakkam Chetpet Chengam Pudupalayam Thandrampet Jawadumalai Cheyyar Anakkavoor Vembakkam Vandavasi Thellar Peranamallur Arni West Arni Salem Veerapandy Panamarathupatti Ayothiyapattinam Valapady Yercaud P.N.Palayam Attur Gangavalli Thalaivasal Kolathur Nangavalli Mecheri Omalur Tharamangalam Kadayampatti Sankari Idappady Konganapuram Mac. Choultry Mohanur Namakkal Elacipalayam Erumapatty Kabilarmalai Kollihills Mallasamudram Namakkal Namagiripet Puduchatram Paramathy Pallipalayam Rasipuram Sendamangalam Tiruchengode Vennandur Dharmapuri Nallampalli Pennagaram Harur Morappur Parangipettai Pappireddipatti Karimangalam Palacode Erode Modakkuruchi Kodumudi Perundurai Chennimalai Ammapet Anthiyur Bhavani Gobi Nambiyur T.N. Palayam Sathy Bhavanisagar Talavadi Coimbatore Karamadai Madukkarai P.N.Palayam S.S.Kulam Thondamuthur Anaimalai Kinathukadavu Pollachi Pollachi Annur Sulur Sultanpet The Nilgiris Udhagai Coonoor Kotagiri Gudalur Thanjavur Budalur Thiruvaiyaru Orathanadu Thiruvonam Kumbakonam Thiruvidaimarudur Tiruppanandal Papanasam Ammapet Pattukkottai Madukkur Peravurani Sethubavachatram Nagapattinam Keelaiyur Kilvelur Thirumarugal Thalainayar Vedaranyam Mayiladuthurai Kuthalam Sembanarkoil Sirkali Kollidam Tiruvarur Valangaiman Nannilam Kodavasal Thiruvarur Koradacheri Mannargudi Needamangalam Kottur Thiruthuraipoondi Muthupettai Tiruchirappalli Andanallur Manikandam Thiruverambur Manapparai Marungapuri Vaiyampatty Lalgudi Cumbum Manachanallur Pullampady Musiri Thottiam T.Pet Thuraiyur Uppiliyapuram Karur Thanthoni Aravakurichi K.Paramathi Kulithalai Krishnarayapuram Kadavur Thogamalai Perambalur Veppanthattai Alathur Veppur Pudukkottai Annavasal Arimalam Kunnandarkoil Ponnamaravathi Pudukkottai Thirumayam Viralimalai Arantangi Avudayarkoil Gandarvakottai Karambakkudi Manamelkudi Thiruvarankulam Madurai Melur Tenkasi Thirupparankundram Kottampatti Vadipatti Alanganallur Usilampatti Chellampatti Sedapatti Thirumangalam T.Kallupatty Kallikudi Andipatti K Myladumparai Periyakulam Bodinaickanur Chinnamanur Dindigul Uthamapalayam Athoor Reddiarchatram Nilakottai Shanarpatti Natham Batlagundu Palani Oddanchatram Thoppampatti Vedasandur Vadamadurai Guziliamparai Kodaikanal Ramanathapuram Mandapam Ramanathapuram R.S. Mangalam Thiruppullani Thiruvadanai Bogalur Kadaladi Kamuthi Mudukulathur Nainarkoil Paramakudi Virudhunagar Arupukottai Virudhunagar Kariapatti Tiruchuli Narikudi Rajapalayam Srivilliputhur Watrap Sivakasi Vembakottai Sattur Sivagangai Sivaganga Kalaiyarkoil Manamadurai Thiruppuvanam Ilayangudi Thiruppathur Singampunari Sakkottai Kallal Devakottai Kannangudi S.Pudur Tirunelveli Palayamkottai Manur Melaneelithanallur Kuruvikulam Sankarankoil Kangayam Ambasamudram Cheranmahadevi Pappakudi Kadayam Theni Nanguneri Kalakadu Valliyoor Radhapuram Alankulam Keelapavoor Kadayanallur Shencottai Dharapuram Vasudevanallur Thoothukkudi Thoothukudi Karungulam Srivaikundam Alwarthirunagari Tiruchendur Udangudi Sattankulam Kovilpatti Kayathar Ottapidaram Pudur Vilathikulam Kanniyakumari Agastheeswaram Thovalai Rajakkamangalam Thuckalay Kurunthancode Thiruvattar Killiyoor Munchirai Melpuram Veppanapalli Bargur Krishnagiri Kaveripattanam Mathur Uthangarai Hosur Shoolagiri Kelamangalam Thally Ariyalur Thirumanur Jayamkondam Andimadam T.Palur Sendurai Gudimangalam Tiruppur Uthukuli Vellakoil Madathukulam Kundadam Mulanur Udumalpet Avinashi Palladam Pongalur Tiruppur Astrologer-Thantri Deeksha-Guru Paramahamsa Rupnathji Vashikaran & Black-Magic Apply or Removal Specialist Vastu Doshas Removal & Griha Shanti Specialist Bhoot Pret Badha Evil Eye Symptoms Specialist Navagraha Shanti (Havan or Yagna) Specialist Get Your Love Back By Vashikaran Specialist Love-Marriage Problem Solution Specialist Tantric Abhichar Kalajadu Specialist Sarva Manokamna Purti Specialist All Problem Solution Specialist Enemy-Destroy Tantri Specialist Puja Havan or Yajna Specialist Dr.Rupnathji World Famous Number One Best Jyotish Acharya Yogi Tantri Guruji

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. Meenakshipuram B.Mallapuram Balakrishnampatti Balakrishnapuram Balapallam Balasamudram Bargur Batlagundu Bhavani Bhavanisagar Bikketti Bhuvanagiri Bodinayakanur Boothapandi Belur Boothipuram Chengalpattu Chengam Chennai Chennasamudram Chennimalai Cheranmadevi Chetpet Chettiarpatti Chettipalayam Chettithangal Chidambaram Chinnakkampalayam Chinnalapatti Chinnamanur Chinnasalem Chithode Cholapuram Coimbatore Coonoor Courtalam Cuddalore Denkanikottai Desur Devadanapatti Devakottai Devanangurichi Devarshola Dhalavoipuram Dhali Dhaliyur Dharapuram Dharmapuri Edaganasalai Edaikodu Edakalinadu Edappadi Elathur Elayirampannai Elumalai Eral Eraniel Eriodu Erode Erumaipatti Eruvadi Ethapur Ettayapuram Ezhudesam Ganapathipuram Gangavalli Ganguvarpatti Gingee Gobichettipalayam Gopalasamudram Gudalur Gudalur Gudiyatham Gummidipoondi Hanumanthampatti Harur Highways Hosur Huligal Ilampillai Ilanji Ilayangudi Iluppaiyurani Iluppur Jalakandapuram Jambai Jayankondam Jolarpet Kadambur Kadathur Kadayal Kadayampatti Kadayanallur Kalakkad Kalambur Kalappanaickenpatti Kalavai Kaliyakkavilai Kallakkurichi Kallakudi Kallukuttam Kalugumalai Kamayagoundanpatti Kambainallur Kambam Kamuthi Kanakkampalayam Kanam Kancheepuram Kangayampalayam Kangeyam Kaniyur Kanjikoil Kannamangalam Kannivadi Kannivadi Kanniyakumari Kappiyarai Karaikkudi Karamadai Karambakkudi Kariamangalam Kariapatti Karugampattur Karumandi Chellipalayam Karumathampatti Karungal Karunguzhi Karuppur Karur Kasipalayam Kathujuganapalli Kattumannarkoil Kattuputhur Kaveripakkam Kaveripattinam Kayatharu Keelakarai Keeramangalam Keeranur Keeranur Keeripatti Keezhapavur Kelamangalam Kembainaickenpalayam Kethi Kilampadi Kilkulam Kilkunda Killai Killiyur Kilpennathur Kilvelur Kinathukadavu Kodaikanal Kodavasal Kodumudi Kolachal Kolappalur Kolathupalayam Kolathur Kollankodu Kollankoil Komaralingam Kombai Konganapuram Kooraikundu Koradacheri Kotagiri Kothinallur Kottakuppam Kottaram Kottur Kovilpatti Krishnagiri Krishnarayapuram Kuchanur Kuhalur Kulasekarapuram Kulithalai Kumarapuram Kumbakonam Kunnathur Kurinjipadi Kurumbalur Kuthalam Kuthanallur Kuzhithurai Labbaikudikadu Lakkampatti Lalgudi Lalpet Madathukulam Madukkur Madurai Maduranthakam Mallankinaru Mallasamudram Mallur Mamallapuram Mamsapuram Manachanallur Manalmedu Manalurpet Manamadurai Manapparai Manavalakurichi Mandaikadu Mandapam Mangalampet Manimutharu Mannargudi Maraimalainagar Marakkanam Maramangalathupatti Marandahalli Markayankottai Marudur Marungur Mathigiri Mayiladuthurai Mecheri Melacheval Melachokkanathapuram Melagaram Melamaiyur Melathiruppanthuruthi Melattur Melpattampakkam Melur Melvisharam Mettupalayam Mettupalayam Mettur Minjur Modakurichi Mohanur Moolakaraipatti Mopperipalayam Mudukulathur Mukasipidariyur Mukkudal Mulagumudu Mulanur Muruganpalayam Musiri Muthupe Muthur Muttayyapuram Myladi Naduvattam Nagapattinam Nagavakulam Nagercoil Nagojanahalli Nallampatti Nallur Namagiripettai Namakkal Nambiyur Nandivaram Guduvancheri Nangavalli Nangavaram Nanguneri Nanjikottai Nannilam Naranapuram Narasingapuram Narasingapuram Nasiyanur Natham Nathampannai Natrampalli Nattarasankottai Nazerath Needamangalam Neelagiri Neikkarapatti Neiyyur Nellikuppam Nemili Neripperichal Nerkuppai Nerunjipettai Neyveli Nilakkottai O' Valley Odaipatti Odaiyakulam Oddanchatram Odugathur Olagadam Omalur Orathanadu Mukthambalpuram Othakadai Othakalmandapam Ottapparai P.J. Cholapuram P.Mettupalayam P.N.Patti Pacode Padaiveedu Padirikuppam Padmanabhapuram Palaganangudy Palakkodu Palamedu Palani Palani Chettipatti Palayam Palladam Pallapalayam Pallapatti Pallikonda Pallipattu Panagudi Panaimarathupatti Panapakkam Panboli Pandamangalam Pannaikadu Pannaipuram Panruti Papanasam Papparapatti Pappireddipatti Paramakudi Paramathi Parangipettai Pasur Pathamadai Pattinam Pattiveeranpatti Pattukkottai Pazhugal Pennadam Pennagaram Pennathur Peraiyur Peralam Perambalur Peranamallur Peravurani Periya Negamam Periyakodiveri Periyakulam Periyapatti Periyasemur Pernampattu Perumagalur Perumandi Perumuchi Perundurai Perungulam Pethampalayam Pethanaickenpalayam Pillanallur Pollachi Polur Ponmani Ponnamaravathi Ponnampatti Ponneri Poolambadi Poolampatti Pooluvapatti Pothanur Pothatturpettai Pudukadai Pudukkottai Pudukkottai Pudupalayam Pudupalayam Agraharam Pudupatti Pudupattinam Pudur Puliyankudi Puliyur Pullampadi Punjai Thottakurichi Punjaipugalur Puthalam Punjaipuliampatti Puvalur R.Pudupatti R.S.Mangalam Rajapalayam Ramanathapuram Rameswaram Rasipuram Rayagiri Reethapuram Rosalpatti Rudravathi S. Kannanur S.Kodikulam Salangapalayam Salem Samalapuram Samathur Sambavar Vadagarai Sankaramanallur Sankarankoil Sankarapuram Sankari Sarcarsamakulam Sathankulam Sathiyavijayanagaram Sathyamangalam Sattur Sayalgudi Sayapuram Seerapalli Seithur Semmipalayam Senthamangalam Sentharapatti Senur Sethiathoppu Sevugampatti Shenkottai Sholavandan Sholingur Sholur Singampuneri Singaperumalkoil Sirkali Sirugamani Sirumugai Sithayankottai Sithurajapuram Sivaganga Sivagiri Sivakasi Sivanthipuram Srimushnam Sriperumbudur Sriramapuram Srivaikuntam Srivilliputhur Suchindram Sundarapandiam Sundarapandiapuram Surandai Suriyampalayam Swamimalai T.Kallupatti Tayilupatti Tenkasi Thadikombu Thakkolam Thalainayar Thalakudi Thamaraikulam Thammampatti Thanjavur Tharamangalam Tharangambadi Thathaiyangarpet Thedavur Thengampudur Theni Allinagaram Thenkarai Thenkarai Thenthamaraikulam Thenthiruperai Thesur Thevaram Thevur Thiagadurgam Thingalnagar Thirukarungudi Thirukkattupalli Thirumalayampalayam Thirumangalam Thirunageswaram Thirunindravur Thiruparappu Thiruporur Thiruppanandal Thirupuvanam Thirupuvanam Thiruthuraipoondi Thiruvaiyaru Thiruvalam Thiruvallur Thiruvarur Thiruvattaru Thiruvenkatam Thiruvennainallur hiruvidaimarudur Thiruvithankodu Thisayanvilai Thittacheri Thondamuthur Thondi Thoothukkudi Thorapadi Thottiyam Thuraiyur Thuthipattu Timiri Tindivanam Tiruchendur Tiruchengode Uthukuli Tiruchirappalli Tirukalukundram Tirukkoyilur Tirunelveli Tirupathur Tirupathur Tiruppur Tiruttani Tiruvannamalai Tiruvethipuram Tittakudi TNPL Pugalur Udangudi Udayarpalayam Udhagamandalam Udumalaipettai Ulundurpettai Unjalur Unnamalaikadai Uppidamangalam Uppiliapuram Urapakkam Usilampatti Uthamapalayam Uthangarai Uthiramerur Uthukkottai V. Pudur V.Pudupatti Vadakarai Keezhpadugai Vadakkanandal Vadakkuvalliyur Vadalur Vadamadurai Vadipatti Vadugapatti Vadugapatti Vaitheeswarankoil Valangaiman Valavanur Vallam Valparai Viswanatham Valvaithankoshtam Vanavasi Vandavasi Vaniputhur Vaniyambadi Varadarajanpettai Vasudevanallur Vathirairuppu Vazhapadi Vedaranyam Vedasandur Veeraganur Veerakkalpudur Veerapandi Veeravanallur Velankanni Vellakoil Vellimalai Vellore Vengampudur Vellottamparappu Velur Vengathur Venkarai Vennanthur Veppathur Verkilambi Vettaikaranpudur Vettavalam Vijayapuri Vikramasingapuram Vikravandi Vilapakkam Vilathikulam Vilavur Villukuri Viluppuram Virudhachalam Virudhunagar Virupakshipuram Walajabad Kanchipuram Walajabad Uthiramerur Sriperumbudur Kundrathur Thiruporur Kattankolathur Madurantakam Thirukalukundram Thomas Malai Acharapakkam Lathur Chithamur Tiruvallur Villivakkam Puzhal Minjur Sholavaram Gummidipoondi Tiruvalangadu Tiruttani Pallipet R.K.Pet Tiruvallur Poondi Kadambathur Ellapuram Poonamallee Cuddalore Cuddalore Annagramam Panruti Kurinjipadi Kattumannar Koil Kumaratchi Keerapalayam Melbhuvanagiri Vridhachalam Kammapuram Nallur Mangalur T.V. Nallur Villupuram Tirukoilur Mugaiyur Tirunavalur Ulundurpet Kanai Koliyanur Kandamangalam Olakkur Mailam Merkanam Vanur Gingee Vallam Melmalayanur Kallakurichi Chinnasalem Rishivandiyam Sankarapuram Thiyagadurgam Kalrayan Hills Vellore Kaniyambadi Anaicut Madhanur Katpadi K.V. Kuppam Gudiyatham Pernambet Walajah Sholinghur Arakonam Nemili Vikkiravandi Kaveripakkam Arcot Thimiri Thirupathur Jolarpet Kandhili Natrampalli Alangayam Tiruvannamalai Kilpennathur Thurinjapuram Polur Kalasapakkam Chetpet Chengam Pudupalayam Thandrampet Jawadumalai Cheyyar Anakkavoor Vembakkam Vandavasi Thellar Peranamallur Arni West Arni Salem Veerapandy Panamarathupatti Ayothiyapattinam Valapady Yercaud P.N.Palayam Attur Gangavalli Thalaivasal Kolathur Nangavalli Mecheri Omalur Tharamangalam Kadayampatti Sankari Idappady Konganapuram Mac. Choultry Mohanur Namakkal Elacipalayam Erumapatty Kabilarmalai Kollihills Mallasamudram Namakkal Namagiripet Puduchatram Paramathy Pallipalayam Rasipuram Sendamangalam Tiruchengode Vennandur Dharmapuri Nallampalli Pennagaram Harur Morappur Parangipettai Pappireddipatti Karimangalam Palacode Erode Modakkuruchi Kodumudi Perundurai Chennimalai Ammapet Anthiyur Bhavani Gobi Nambiyur T.N. 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Mangalam Thiruppullani Thiruvadanai Bogalur Kadaladi Kamuthi Mudukulathur Nainarkoil Paramakudi Virudhunagar Arupukottai Virudhunagar Kariapatti Tiruchuli Narikudi Rajapalayam Srivilliputhur Watrap Sivakasi Vembakottai Sattur Sivagangai Sivaganga Kalaiyarkoil Manamadurai Thiruppuvanam Ilayangudi Thiruppathur Singampunari Sakkottai Kallal Devakottai Kannangudi S.Pudur Tirunelveli Palayamkottai Manur Melaneelithanallur Kuruvikulam Sankarankoil Kangayam Ambasamudram Cheranmahadevi Pappakudi Kadayam Theni Nanguneri Kalakadu Valliyoor Radhapuram Alankulam Keelapavoor Kadayanallur Shencottai Dharapuram Vasudevanallur Thoothukkudi Thoothukudi Karungulam Srivaikundam Alwarthirunagari Tiruchendur Udangudi Sattankulam Kovilpatti Kayathar Ottapidaram Pudur Vilathikulam Kanniyakumari Agastheeswaram Thovalai Rajakkamangalam Thuckalay Kurunthancode Thiruvattar Killiyoor Munchirai Melpuram Veppanapalli Bargur Krishnagiri Kaveripattanam Mathur Uthangarai Hosur Shoolagiri Kelamangalam Thally Ariyalur Thirumanur Jayamkondam Andimadam T.Palur Sendurai Gudimangalam Tiruppur Uthukuli Vellakoil Madathukulam Kundadam Mulanur Udumalpet Avinashi Palladam Pongalur Tiruppur Astrologer-Thantri Deeksha-Guru Paramahamsa Rupnathji Vashikaran & Black-Magic Apply or Removal Specialist Vastu Doshas Removal & Griha Shanti Specialist Bhoot Pret Badha Evil Eye Symptoms Specialist Navagraha Shanti (Havan or Yagna) Specialist Get Your Love Back By Vashikaran Specialist Love-Marriage Problem Solution Specialist Tantric Abhichar Kalajadu Specialist Sarva Manokamna Purti Specialist All Problem Solution Specialist Enemy-Destroy Tantri Specialist Puja Havan or Yajna Specialist Dr.Rupnathji World Famous Number One Best Jyotish Acharya Yogi Tantri Guruji

The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

Hall of 1000 pillars with sculptures of riding horses

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The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

Thanjavur, formerly Tanjore, is a city in the south Indian state of Tamil Nadu. Thanjavur is an important center of South Indian religion, art, and architecture. Most of the Great Living Chola Temples, which are UNESCO World Heritage Monuments, are located in and around Thanjavur. The foremost among these, the Brihadeeswara Temple, is located in the centre of the city. Thanjavur is also home to Tanjore painting, a painting style unique to the region.

Thanjavur is the headquarters of the Thanjavur District. The city is an important agricultural centre located in the Cauvery Delta and is known as the "Rice bowl of Tamil Nadu". Thanjavur is administered by a municipal corporation covering an area of 36.33 km2 and had a population of 222,943 in 2011. Roadways are the major means of transportation, while the city also has rail connectivity. The nearest airport is Tiruchirapalli International Airport, located 59.6 km away from the city. The nearest seaport is Karaikal Port, which is 94 km away from Thanjavur.

Scholars believe the name Thanjavur is derived from Tanjan, a legendary demon in Hindu mythology. While the early history of Thanjavur remains unclear, the city first rose to prominence during the reign of Medieval Cholas when it served as the capital of the empire. After the fall of Cholas, the city was ruled by various dynasties like Pandyas, Vijayanagar Empire, Madurai Nayaks, Thanjavur Nayaks, Thanjavur Marathas and British Empire. It has been a part of independent India since 1947.

HISTORY

According to local legend, the word Thanjavur is derived from "Tanjan", an asura (giant) in Hindu mythology who was killed in what is now Thanjavur by the Hindu god Neelamegha Perumal, a form of Vishnu. The word Thanjavur is indeed a Tamil name."Than"-cold, "chei"-farmland, "ur"- city, a city surrounded by cold farmlands.The word "Thancheiur" has become "Thanjavur"

There are no references to Thanjavur in any of the Sangam period (third century BC to fourth century AD) Tamil records, though some scholars believe that the city has existed since that time. Kovil Venni, situated 24 km to the east of the city, was the site of the Battle of Venni between the Chola king Karikala and a confederacy of the Cheras and the Pandyas. The Cholas seemed to have faced an invasion of the Kalabhras in the third century AD after which the kingdom faded into obscurity. The region around present day Thanjavur was conquered by the Mutharayars during sixth century, who ruled it up to 849.

The Cholas came to prominence once more through the rise of the Medieval Chola monarch Vijayalaya (841–878) in about 850. Vijayalaya conquered Thanjavur from the Mutharayar king Elango Mutharayar and built a temple dedicated to Hindu goddess Nisumbhasudani. His son Aditya I (871–901) consolidated the hold over the city. The Rashtrakuta king Krishna II (878–914), a contemporary of the Chola king Parantaka I (907–950), claims to have conquered Thanjavur, but there are no records to support the claim. Gradually, Thanjavur became the most important city in the Chola Empire and remained its capital till the emergence of Gangaikonda Cholapuram in about 1025. During the first decade of the eleventh century, the Chola king Raja Raja Chola I (985–1014) constructed the Brihadeeswarar Temple at Thanjavur. The temple is considered to be one of the best specimens of South Indian temple architecture.

When the Chola Empire began to decline in the 13th century, the Pandyas from the south invaded and captured Thanjavur twice, first during 1218–19 and then during 1230. During the second invasion, the Chola king Rajaraja III (1216–56) was set in exile and he sought the help of the Hoysala king Vira Narasimha II (1220–35) to regain Thanjavur. Thanjavur was eventually annexed along with the rest of the Chola kingdom by the Pandya king Maravarman Kulasekara Pandyan I (1268–1308) in 1279 and the Chola kings were forced to accept the suzerainty of the Pandyas. The Pandyas ruled Thanjavur from 1279 to 1311 when their kingdom was raided and annexed by the forces of Malik Kafur (1296–1306) and Delhi Sultanate. The Sultanate extended its authority directly over the conquered regions from 1311 to 1335 and then through the semi-independent Ma'bar Sultanate from 1335 to 1378. Starting from the 1350s, the Ma'bar Sultanate was steadily absorbed into the rising Vijayanagar Empire.

Thanjavur is believed to have been conquered by Kampanna Udayar during his invasion of Srirangam between 1365 and 1371. Deva Raya's inscription dated 1443, Thirumala's inscription dated 1455 and Achuta Deva's land grants dated 1532 and 1539 attest Vijayanagar's dominance over Thanjavur. Sevappa Nayak (1532–80), the Vijayanagar viceroy of Arcot, established himself as an independent monarch in 1532 (1549, according to some sources) and founded the Thanjavur Nayak kingdom. Achuthappa Nayak (1560–1614), Raghunatha Nayak (1600–34) and Vijaya Raghava Nayak (1634–73) are some of the important rulers of the Nayak dynasty who ruled Thanjavur. Thanjavur Nayaks were notable for their patronage of literature and arts. The rule of the dynasty came to an end when Thanjavur fell to the Madurai Nayak king Chokkanatha Nayak (1662–82) in 1673. Vijaya Raghunatha Nayak, the son of Chokkanatha, was killed in a battle and Chokkanatha's brother Alagiri Nayak (1673–75) was crowned as the ruler of the empire.

Thanjavur was successfully conquered in 1674 by Ekoji I (1675–84), the Maratha feudatory of the sultan of Bijapur and half-brother of Shivaji (1627/30-80) of the Bhonsle dynasty. Ekoji founded the Thanjavur Maratha kingdom which ruled Thanjavur till 1855. The Marathas exercised their sovereignty over Thanjavur throughout the last quarter of the 17th and the whole of the 18th century. The Maratha rulers patronized Carnatic music. In 1787, Amar Singh, the regent of Thanjavur, deposed the minor Raja, his nephew Serfoji II (1787–93) and captured the throne. Serfoji II was restored in 1799 with the assistance of the British, who induced him to relinquish the administration of the kingdom and left him in charge of Thanjavur fort and surrounding areas. The kingdom was eventually absorbed into British India in 1855 by the Doctrine of Lapse when Shivaji II (1832–55), the last Thanjavur Maratha ruler, died without a legitimate male heir. The British referred to the city as Tanjore in their records. Five years after its annexation, the British replaced Negapatam (modern-day Nagapattinam) with Thanjavur as the seat of the district administration. Under the British, Thanjavur emerged as an important regional centre. The 1871 India census recorded a population of 52,171, making Thanjavur the third largest city in the Madras Presidency. After India's independence, Thanjavur continued as the district headquarters.

GEOGRAPHY AND CLIMATE

Thanjavur is located at 10.8°N 79.15°E The tributaries of river Cauvery, namely, the Grand Anaicut canal (Pudhaaru), Vadavaaru and Vennaaru rivers flow through the city. Thanjavur is situated in the Cauvery delta, at a distance of 314 km south-west of Chennai and 56 km east of Tiruchirappalli. While the plains immediately adjoining the Cauvery river have been under cultivation from time immemorial, most of Thanjavur city and the surrounding areas lie in the "New Delta" – a dry, barren upland tract which has been brought under irrigation during the early 19th century. To the south of Thanjavur city, is the Vallam tableland, a small plateau insterspersed at regular intervals by ridges of sandstone. The nearest seaport is Nagapattinam which is 84 km east of Thanjavur. The nearest airport is Tiruchirapalli International Airport, located at a distance of 56 km. The city has an elevation of 57 m above mean sea level. The total area of the city is 36.33 km2. The period from November to February in Thanjavur is pleasant, with a climate full of warm days and cool nights. The onset of summer is from March, with the mercury reaching its peak by the end of May and June. The average temperatures range from 27 °C in January to 36 °C in May and June. Summer rains are sparse and the first monsoon, the South-West monsoon, sets in June and continues till September. North-East monsoon sets in October and continues till January. The rainfall during South-West monsoon period is much lower than that of North-East monsoon. North-East monsoon is beneficial to the district at large because of the heavy rainfall and the Western ghats feeding the river Cauvery. The average rainfall is 940 mm, most of which is contributed by the North-East monsoon.

TOURISM AND CULTURE

Thanjavur is an important pilgrim centre and a major tourist destination of Tamil Nadu. South Zone Culture Centre in Thanjavur is one of the regional cultural centres established by the Government of India to preserve and promote cultural heritage of India. There were 2,002,225 Indian and 81,435 foreign tourist arrivals in 2009 to Thanjavur. The most visited monument in Thanjavur is the Brihadeeswarar Temple, whose construction, the historian Percy Brown described as "a landmark in the evolution of building art in South India". Built in the 11th century by the Chola king Raja Raja Chola I (985–1014), the temple is dedicated to the Hindu god Shiva. The walls of the sanctum are covered with wall paintings from the Chola and Nayak periods. The temple was designated an UNESCO World Heritage Site in 1987. It is replicated in the Gangaikonda Cholesvarar Temple constructed by Raja Raja's son Rajendra Chola I (1012–44).

The Thanjavur Maratha palace was the official residence of the Bhonsle family who ruled over the Thanjavur region from 1674 to 1855. It was originally constructed by the rulers of Thanjavur Nayak kingdom and after their fall, it served as the official residence of the Thanjavur Marathas. When most of the Thanjavur Maratha kingdom was annexed by the British Empire in 1799, the Thanjavur Marathas continued to hold sway over the palace and the surrounding fort. The southern side of the third quadrangle of the palace has 58 m tower like building, called the Goodagopuram.

The Saraswathi Mahal Library, established around 1700 and located in the premises of the palace, contains over 30,000 Indian and European manuscripts written on palm leaf and paper. Over eighty per cent of its manuscripts are in Sanskrit and many of them are on palm leaves. The Tamil works include treatise on medicine, and commentaries on Sangam literature. The Rajaraja Chola art gallery is located inside the palace – it has a large collection of stone and bronze images from the ninth to 12th centuries. Most of the idols present in the gallery were collected from various temples in the Thanjavur district. The Sivaganga Park is situated to the east of the Brihadeeswarar Temple and encompasses the Sivaganga Tank believed to have been built by the king Raja Raja Chola. It was created as a people's park by the Tanjore municipality in 1871–72. It has a collection of plants, animals and birds and serves as a zoo for children within the city.

Schwartz Church, a historic monument located in the palace garden, was built in 1779 by Serfoji II as a token of affection for Rev. C.V. Schwartz of the Danish Mission. There are five museums in the city namely Archeological Museum, Tamil University Museum located with the Tamil University premises, the Saraswathi Mahal Library Museum located inside the Saraswathi Mahal, Nayak Durbar Hall Art Museum and Rajaraja Chola Museum. Raja Rajan Manimandapam is one of the tourist attractions in Thanjavur, built during the Thanjavur Tamil Conference in 1991. "Sangeetha Mahal" has a permanent handicrafts exhibition centre. Thanjavur is the cradle for many of the arts and crafts in South India. Carnatic music was codified in Thanjavur and the art flourished during the Nayak rule in the 16th century. Bharathanatyam, a classical dance form of South India, had its major styles developed in Thanjavur.

Sathaya Thiruvizha is the annual birthday festival of Raja Raja Chola held during October every year. Thanjavur is the base for the Tyagaraja Aradhana, a Carnatic music festival held annually during January – February at Thiruvaiyaru, located 13 km away from the city. Thanjavur painting is a major form of classical South Indian painting from Thanjavur. It dates back to about 1600s, the period of Nayakas of Thanjavur, who encouraged art, classical dance, music literature, both in Telugu and Tamil. The art is usually a combination of raised and painted surfaces, with the Hindu god Krishna being the most popular image depicted. In modern times, these paintings have become souvenirs of festive occasions in South India, wall decors, and collectors' items for art lovers.

ECONOMY

The major occupation of the inhabitants of the city is tourism and service-oriented industry, while the traditional occupation is agriculture.

Thanjavur is known as the "Rice bowl of Tamil Nadu". Paddy is the crops and the other crops grown are blackgram, banana, coconut, gingelly, ragi, red gram, green gram, sugarcane and maize. The total percentage of land fit for cultivation is 58%. There are three seasons for agriculture in Thanjavur – Kuruvai (June to September), Samba (August to January) and Thaladi (September, October to February, March). The total rice production has been maintained at 10.615 L.M.T and 7.077 L.M.T. The city acts as a focal point for food grains transported from the adjoining areas of the Cauvery Delta. Organic farming is gradually being known to the farmers of Thanjavur. To maximise agricultural produce organic farming is being implemented. Though agriculture is the main economic activity, only 7% of the population is involved in it. There is a lot of agricultural related trading that forms the key economic activity in the city.

Thanjavur is an important centre of silk weaving in Tamil Nadu. There were 200 silk weaving units in the city in 1991 with around 80,000 people working in them. The sarees produced in the villages surrounding Thanjavur are sold in Thanjavur and neighbouring towns. Increasing production costs and competition from large-scale producers have reduced the number of people involved in the production. The city produces bell metal craft like Thanjavur metal plates, bronze images bowls, napkins and powder boxes made of copper and bronze. The city is a major manufacturer of pith works consisting of models of Hindu idols, mosques, garlands and other bird figurines. Manufacture of musical instruments like veena, tambura, violin, mrithamgam, thavil and kanjira is another economic activity in the city.

All major nationalised banks such as State Bank of India, Indian Bank, Central Bank of India, Punjab National Bank, Indian Overseas Bank and private banks like ICICI Bank, City Union Bank have their branches in Thanjavur. All these banks have their automated teller machines located in various parts of the city.

DEMOGRAPHICS

According to 2011 census, Thanjavur had a population of 222,943 with a sex-ratio of 1,042 females for every 1,000 males, much above the national average of 929. A total of 19,860 were under the age of six, constituting 10,237 males and 9,623 females. Scheduled Castes and Scheduled Tribes accounted for 9.22% and .21% of the population respectively. The average literacy of the city was 83.14%, compared to the national average of 72.99%. There were a total of 78,005 workers, comprising 803 cultivators, 2,331 main agricultural labourers, 2,746 in house hold industries, 65,211 other workers, 6,914 marginal workers, 110 marginal cultivators, 235 marginal agricultural labourers, 322 marginal workers in household industries and 6,247 other marginal workers. As per the religious census of 2011, Thanjavur (M) had 82.87% Hindus, 8.34% Muslims, 8.58% Christians, 0.01% Sikhs, 0.01% Buddhists, 0.06% Jains, 0.11% following other religions and 0.01% following no religion or did not indicate any religious preference.

As of 2008, a total 2,013.34 ha (55.4%) of the land was used for residential, 11.32 ha (3.06%) for commercial, 82.68 ha (2.28%) for industrial, 320.2 ha (8.81%) for public & semi public, 108.11 ha (2.98%) for educational and 996.85 ha (27.47%) for agriculture. Tamil is the widely spoken language, with the standard dialect being Central Tamil dialect. Telugu, Thanjavur Marathi and Saurashtra are other languages spoken in the city. Thanjavur is the cultural and political center of the Thanjavur Marathi people. While Hindus form the majority, the city also has a substantial population of Muslims and Christians. Roman Catholics in Thanjavur are affiliated to the Roman Catholic Diocese of Tanjore and Protestants are affiliated to the Trichy–Tanjore Diocese of the Church of South India. The workforce is predominantly involved in service industry involving trade and commerce. With the expansion of the city area, the opportunities for agriculture is limited and only 7% of population is involved in it.

TRANSPORT

The National Highways 67, 45C, 226 and 226 Extn pass through Thanjavur. The city is connected with Chennai, Coimbatore, Erode, Karur, Tirupur, Vellore, Perambalur, Ariyalur, Mysuru, Salem, Cuddalore, Viluppuram, Tiruchirappalli, Madurai, Kumbakonam, Mayiladuthurai, Karaikal, Mannargudi, Pattukkottai, Dindigul, Pudukkottai, Karaikudi, Tirunelveli, Bengaluru, Ernakulam, Nagercoil, Tirupathi, Trivandrum and Ooty through regular bus services. Thanjavur had a single bus terminus located at the heart of the city. An integrated bus terminus, called New Bus stand was constructed in 1997 near Raja Serfoji College to handle the passenger traffic. Thanjavur has a well-maintained sub-urban public transport system. Government and private buses operate frequently between the two bus termini and other towns and villages like Vallam, Budalur, Mohamed Bunder, Nadukkavery, Pillaiyarpatti, Vallam Pudursethi, Sengipatti, Vadakkur North and Kuruvadipatti.

The railway line connecting Tiruchirappalli Junction railway station to Chennai Egmore via Thanjavur, the Main Line is a historical line established by South Indian Railway Company in 1879. The Great South Indian Railway Company (GSIR) operated a broad gauge rail service between Nagapattinam and Tiruchirapalli via Thanjavur between 1861 and 1875. During 1875 it was converted to a meter gauge line (MG line). Modern day Thanjavur railway junction has three rail heads leading to Tiruchirapalli, Kumbakonam and Thiruvarur. Thanjavur is connected by rail with most important cities and towns in India. There are daily express trains to Chennai, Mysore, Ernakulam, Thrissur, Palakkad, Coimbatore, Erode, Tiruppur, Tiruchirapalli, Salem, Karur, Madurai, Tirunelveli, Rameswaram, Tiruchendur, Cuddalore, Dharmapuri, Viluppuram, Chengalpattu, Mannargudi, Bengaluru, Dindigul, Pudukkottai, Karaikudi, Sivagangai Manamadurai and weekly trains to Tirupati, Nellore, Itarsi, Visakhapatnam, Hubli, Vasco da Gama, Goa, Vijayawada, Nagpur, Jabalpur, Satna, Katni, Allahabad, Varanasi and Bhubaneswar. There are frequent passenger trains from the city to towns like Thiruvarur, Nagapattinam, Karaikal, Tiruchirapalli, Kumbakonam, Mayiladuthurai and Nagore.

In the early 1990s, Thanjavur was connected with Chennai via the Vayudoot flight service, which was stopped due to poor patronage. A full-fledged air force station is operational at Thanjavur. Thanjavur Air Force Station was to become a major air base by 2012, to handle Fighter, Transport aircraft and also refuelling aircraft. However, the establishment and activation of air base has been delayed as of March 2013. The IAF will base a squadron of its Sukhoi Su-30 Supermaneuverability Fighter aircraft at Thanjavur, making it the first fighter squadron in Tamil Nadu. The nearest airport is Tiruchirapalli International Airport. The nearest Seaport is located at Nagapattinam.

ADMINISTRATION AND POLITICS

The municipality of Tanjore was created in 1866 as a third grade municipality as per Town Improvements Act 1865 and initially consisted of 12 members. The number was increased to 18 in 1879 and 24 in 1883. In 1897, the members were empowered to elect a Municipal Chairperson to lead them. Tanjore was upgraded to a second grade municipality in 1933 and first grade in 1943. Since 1983, Thanjavur has been a special grade municipality. a As of 2008, the municipality covers an area of 36.33 km2 and has a total of 51 members. The functions of the municipality are devolved into six departments: General, Engineering, Revenue, Public Health, Town planning and the Computer Wing. All these departments are under the control of a Municipal Commissioner who is the supreme executive head. The legislative powers are vested in a body of 62 members, one each from the 62 wards. The legislative body is headed by an elected Chairperson assisted by a Deputy Chairperson.

On 10 April 2013, the state government announced in the Assembly that Thanjavur municipality will be upgraded to a Municipal corporation. Thanjavur City Corporation is likely to have an area of 110.27 km2 of area, with a population of 3,20,828 and an income of ₹411.8 million (US$6.1 million). The villages Pudupattinam, Nanjikottai, Neelagiri, Melaveli, Pillaiyarpatti, Ramanathapuram, Pallieri, Vilar and Inathukanpatti are likely to be added to the municipal corporation limits. Thanjavur became City Corporation on February 19, 2014.

Thanjavur comes under the Thanjavur State Assembly Constituency and it elects a member to the Tamil Nadu Legislative Assembly once every five years. From the 1977 elections, the assembly seat was won by Dravida Munnetra Kazhagam (DMK) six times during the 1977, 1980, 1989, 1996, 2001 and 2006 elections, the Indian National Congress party once during the 1984 elections and the All India Anna Dravida Munnetra Kazhagam (AIADMK) twice during the 1991 and 2011 elections. The Ex. MLA of the constituency was M. Rengasamy from AIADMK. M. Karunanidhi, who served as the Chief Minister of Tamil Nadu for a record five terms, was elected from the Thanjavur assembly constituency in the 1962 elections.

Thanjavur is also a part of the Thanjavur Lok Sabha constituency and elects a member to the Lok Sabha, the lower house of the Parliament of India, once every five years. The Lok Sabha seat has been held by the Indian National Congress for Seven terms during 1951–56, 1957–62, 1962–1967, 1980–84, 1984–1989, 1989–91 and 1991–96, Dravida Munnetra Kazhagam for Seven terms during 1967–71, 1971–77, 1996–98, 1998–99, 1999-04, 2004–09 and 2009–present and All India Anna Dravida Munnetra Kazhagam for one term during 1977–80. R. Venkataraman, who served as the President of India from 1987 to 1992, was elected from the Thanjavur Lok Sabha constituency in the 1951 elections.

Law and order in the city is maintained by the Thanjavur sub division of the Tamil Nadu Police, headed by a Deputy Superintendent (DSP). The Thanjavur district level police administration is headed by a Deputy Inspector General of Police, whose office is located in the city. There are six police stations in the city, one of them being an all-women police station. There are special units like prohibition enforcement, district crime, social justice and human rights, district crime records and special branch that operate at the district level police division headed by a Superintendent of Police (SP).

EDUCATION

Thanjavur has a total of four Universities, namely the Tamil University, SASTRA University, PRIST University and Periyar Maniammai University. The Tamil University is a state run institute, started during 1981 and obtained its statutory recognition from the University Grants Commission in 1983. It is the only one of its kind for the Tamil language doing higher research in Tamilology and advanced study in various allied branches like linguistics, translation, lexicography, music, drama and manuscriptology.

Thanjavur has a total of 15 arts, science & management colleges and nine engineering colleges. The Thanjavur Medical College was established in 1961 and is one of the oldest medical colleges in Tamil Nadu. The Paddy Processing Research Centre (PPRC), which later became the Indian Institute of Crop Processing Technology (IICPT) in 2008, is a hub for food processing research. The Saraswati Mahal Library which dates back to the end of the 16th century and the Central Library, managed by the district administration are the two most prominent libraries in the city.

There are 20 registered schools in Thanjavur, catering to the primary, secondary and higher secondary educational needs of the city. St.Peter's Higher Secondary School at Thanjavur was established by Rev. C F Schwartz during 1784. Originally established as a college, it was the first school in South India which taught English to the local populace. St.Antony's Higher Secondary School, established in 1885 by the Diocese of Thanjavur, is one of the oldest schools in Thanjavur district. Christian Missionaries played a prominent role in promoting English education in Thanjavur. Kalyanasundaram Higher Secondary School, established in 1891, is one of the oldest schools in the city.

UTILITY SERVICES

Electricity supply to Thanjavur is regulated and distributed by the Tamil Nadu Electricity Board (TNEB). The city along with its suburbs is a part of Trichy Electricity Distribution Circle. Water supply is provided by the Thanjavur Corporation from the Vadavar Canal, supplied through overhead tanks located in various parts of the city. During the 2000–01 period, a total of 31 million litres of water was supplied everyday for households in the city.

About 110 metric tonnes of solid waste are collected from Thanjavur every day by door-to-door collection and subsequently the source segregation and dumping is carried out by the sanitary department of the Thanjavur Corporation. The coverage of solid waste management had an efficiency of 100% as of 2001. The underground drainage system covers 70% of the city and the remaining sewerage system for disposal of sullage is through septic tanks, open drains and public conveniences. The Corporation maintains a total of 155 km of storm water drains: 53.27 km surfaced drains and 101.73 km unlined drains.

There are 37 hospitals and seven clinical labs in Thanjavur that take care of the health care needs of the citizens. There are a total of 9,745 street lamps: 492 sodium lamps, 2,061 mercury vapour lamps, 7,180 tube lights and twelve high mast beam lamps. The Corporation operates three markets, namely the Serfoji Market, Amarar Swaminathan Market and Kamaraj Market and another market, the Subramaniya Swami Koil Market, is maintained by the Subramania Swami Temple authority. Thanjavur comes under the Thanjavur Telecom circle of the Bharat Sanchar Nigam Limited (BSNL), India's state-owned telecom and internet services provider. Apart from telecom, BSNL also provides broadband internet service. The Regional Passport office, Trichy, operates a Passport Seva Kendra (PSK) in Thanjavur, which PSK covers the Nagappattinam, Thiruvarur, Thanjavur, Pudukkottai, and Ariyalur revenue districts.

WIKIPEDIA

The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

Hall of 1000 pillars with sculptures of riding horses

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The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. Meenakshipuram B.Mallapuram Balakrishnampatti Balakrishnapuram Balapallam Balasamudram Bargur Batlagundu Bhavani Bhavanisagar Bikketti Bhuvanagiri Bodinayakanur Boothapandi Belur Boothipuram Chengalpattu Chengam Chennai Chennasamudram Chennimalai Cheranmadevi Chetpet Chettiarpatti Chettipalayam Chettithangal Chidambaram Chinnakkampalayam Chinnalapatti Chinnamanur Chinnasalem Chithode Cholapuram Coimbatore Coonoor Courtalam Cuddalore Denkanikottai Desur Devadanapatti Devakottai Devanangurichi Devarshola Dhalavoipuram Dhali Dhaliyur Dharapuram Dharmapuri Edaganasalai Edaikodu Edakalinadu Edappadi Elathur Elayirampannai Elumalai Eral Eraniel Eriodu Erode Erumaipatti Eruvadi Ethapur Ettayapuram Ezhudesam Ganapathipuram Gangavalli Ganguvarpatti Gingee Gobichettipalayam Gopalasamudram Gudalur Gudalur Gudiyatham Gummidipoondi Hanumanthampatti Harur Highways Hosur Huligal Ilampillai Ilanji Ilayangudi Iluppaiyurani Iluppur Jalakandapuram Jambai Jayankondam Jolarpet Kadambur Kadathur Kadayal Kadayampatti Kadayanallur Kalakkad Kalambur Kalappanaickenpatti Kalavai Kaliyakkavilai Kallakkurichi Kallakudi Kallukuttam Kalugumalai Kamayagoundanpatti Kambainallur Kambam Kamuthi Kanakkampalayam Kanam Kancheepuram Kangayampalayam Kangeyam Kaniyur Kanjikoil Kannamangalam Kannivadi Kannivadi Kanniyakumari Kappiyarai Karaikkudi Karamadai Karambakkudi Kariamangalam Kariapatti Karugampattur Karumandi Chellipalayam Karumathampatti Karungal Karunguzhi Karuppur Karur Kasipalayam Kathujuganapalli Kattumannarkoil Kattuputhur Kaveripakkam Kaveripattinam Kayatharu Keelakarai Keeramangalam Keeranur Keeranur Keeripatti Keezhapavur Kelamangalam Kembainaickenpalayam Kethi Kilampadi Kilkulam Kilkunda Killai Killiyur Kilpennathur Kilvelur Kinathukadavu Kodaikanal Kodavasal Kodumudi Kolachal Kolappalur Kolathupalayam Kolathur Kollankodu Kollankoil Komaralingam Kombai Konganapuram Kooraikundu Koradacheri Kotagiri Kothinallur Kottakuppam Kottaram Kottur Kovilpatti Krishnagiri Krishnarayapuram Kuchanur Kuhalur Kulasekarapuram Kulithalai Kumarapuram Kumbakonam Kunnathur Kurinjipadi Kurumbalur Kuthalam Kuthanallur Kuzhithurai Labbaikudikadu Lakkampatti Lalgudi Lalpet Madathukulam Madukkur Madurai Maduranthakam Mallankinaru Mallasamudram Mallur Mamallapuram Mamsapuram Manachanallur Manalmedu Manalurpet Manamadurai Manapparai Manavalakurichi Mandaikadu Mandapam Mangalampet Manimutharu Mannargudi Maraimalainagar Marakkanam Maramangalathupatti Marandahalli Markayankottai Marudur Marungur Mathigiri Mayiladuthurai Mecheri Melacheval Melachokkanathapuram Melagaram Melamaiyur Melathiruppanthuruthi Melattur Melpattampakkam Melur Melvisharam Mettupalayam Mettupalayam Mettur Minjur Modakurichi Mohanur Moolakaraipatti Mopperipalayam Mudukulathur Mukasipidariyur Mukkudal Mulagumudu Mulanur Muruganpalayam Musiri Muthupe Muthur Muttayyapuram Myladi Naduvattam Nagapattinam Nagavakulam Nagercoil Nagojanahalli Nallampatti Nallur Namagiripettai Namakkal Nambiyur Nandivaram Guduvancheri Nangavalli Nangavaram Nanguneri Nanjikottai Nannilam Naranapuram Narasingapuram Narasingapuram Nasiyanur Natham Nathampannai Natrampalli Nattarasankottai Nazerath Needamangalam Neelagiri Neikkarapatti Neiyyur Nellikuppam Nemili Neripperichal Nerkuppai Nerunjipettai Neyveli Nilakkottai O' Valley Odaipatti Odaiyakulam Oddanchatram Odugathur Olagadam Omalur Orathanadu Mukthambalpuram Othakadai Othakalmandapam Ottapparai P.J. Cholapuram P.Mettupalayam P.N.Patti Pacode Padaiveedu Padirikuppam Padmanabhapuram Palaganangudy Palakkodu Palamedu Palani Palani Chettipatti Palayam Palladam Pallapalayam Pallapatti Pallikonda Pallipattu Panagudi Panaimarathupatti Panapakkam Panboli Pandamangalam Pannaikadu Pannaipuram Panruti Papanasam Papparapatti Pappireddipatti Paramakudi Paramathi Parangipettai Pasur Pathamadai Pattinam Pattiveeranpatti Pattukkottai Pazhugal Pennadam Pennagaram Pennathur Peraiyur Peralam Perambalur Peranamallur Peravurani Periya Negamam Periyakodiveri Periyakulam Periyapatti Periyasemur Pernampattu Perumagalur Perumandi Perumuchi Perundurai Perungulam Pethampalayam Pethanaickenpalayam Pillanallur Pollachi Polur Ponmani Ponnamaravathi Ponnampatti Ponneri Poolambadi Poolampatti Pooluvapatti Pothanur Pothatturpettai Pudukadai Pudukkottai Pudukkottai Pudupalayam Pudupalayam Agraharam Pudupatti Pudupattinam Pudur Puliyankudi Puliyur Pullampadi Punjai Thottakurichi Punjaipugalur Puthalam Punjaipuliampatti Puvalur R.Pudupatti R.S.Mangalam Rajapalayam Ramanathapuram Rameswaram Rasipuram Rayagiri Reethapuram Rosalpatti Rudravathi S. Kannanur S.Kodikulam Salangapalayam Salem Samalapuram Samathur Sambavar Vadagarai Sankaramanallur Sankarankoil Sankarapuram Sankari Sarcarsamakulam Sathankulam Sathiyavijayanagaram Sathyamangalam Sattur Sayalgudi Sayapuram Seerapalli Seithur Semmipalayam Senthamangalam Sentharapatti Senur Sethiathoppu Sevugampatti Shenkottai Sholavandan Sholingur Sholur Singampuneri Singaperumalkoil Sirkali Sirugamani Sirumugai Sithayankottai Sithurajapuram Sivaganga Sivagiri Sivakasi Sivanthipuram Srimushnam Sriperumbudur Sriramapuram Srivaikuntam Srivilliputhur Suchindram Sundarapandiam Sundarapandiapuram Surandai Suriyampalayam Swamimalai T.Kallupatti Tayilupatti Tenkasi Thadikombu Thakkolam Thalainayar Thalakudi Thamaraikulam Thammampatti Thanjavur Tharamangalam Tharangambadi Thathaiyangarpet Thedavur Thengampudur Theni Allinagaram Thenkarai Thenkarai Thenthamaraikulam Thenthiruperai Thesur Thevaram Thevur Thiagadurgam Thingalnagar Thirukarungudi Thirukkattupalli Thirumalayampalayam Thirumangalam Thirunageswaram Thirunindravur Thiruparappu Thiruporur Thiruppanandal Thirupuvanam Thirupuvanam Thiruthuraipoondi Thiruvaiyaru Thiruvalam Thiruvallur Thiruvarur Thiruvattaru Thiruvenkatam Thiruvennainallur hiruvidaimarudur Thiruvithankodu Thisayanvilai Thittacheri Thondamuthur Thondi Thoothukkudi Thorapadi Thottiyam Thuraiyur Thuthipattu Timiri Tindivanam Tiruchendur Tiruchengode Uthukuli Tiruchirappalli Tirukalukundram Tirukkoyilur Tirunelveli Tirupathur Tirupathur Tiruppur Tiruttani Tiruvannamalai Tiruvethipuram Tittakudi TNPL Pugalur Udangudi Udayarpalayam Udhagamandalam Udumalaipettai Ulundurpettai Unjalur Unnamalaikadai Uppidamangalam Uppiliapuram Urapakkam Usilampatti Uthamapalayam Uthangarai Uthiramerur Uthukkottai V. 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The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

Hall of 1000 pillars with sculptures of riding horses

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The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. Meenakshipuram B.Mallapuram Balakrishnampatti Balakrishnapuram Balapallam Balasamudram Bargur Batlagundu Bhavani Bhavanisagar Bikketti Bhuvanagiri Bodinayakanur Boothapandi Belur Boothipuram Chengalpattu Chengam Chennai Chennasamudram Chennimalai Cheranmadevi Chetpet Chettiarpatti Chettipalayam Chettithangal Chidambaram Chinnakkampalayam Chinnalapatti Chinnamanur Chinnasalem Chithode Cholapuram Coimbatore Coonoor Courtalam Cuddalore Denkanikottai Desur Devadanapatti Devakottai Devanangurichi Devarshola Dhalavoipuram Dhali Dhaliyur Dharapuram Dharmapuri Edaganasalai Edaikodu Edakalinadu Edappadi Elathur Elayirampannai Elumalai Eral Eraniel Eriodu Erode Erumaipatti Eruvadi Ethapur Ettayapuram Ezhudesam Ganapathipuram Gangavalli Ganguvarpatti Gingee Gobichettipalayam Gopalasamudram Gudalur Gudalur Gudiyatham Gummidipoondi Hanumanthampatti Harur Highways Hosur Huligal Ilampillai Ilanji Ilayangudi Iluppaiyurani Iluppur Jalakandapuram Jambai Jayankondam Jolarpet Kadambur Kadathur Kadayal Kadayampatti Kadayanallur Kalakkad Kalambur Kalappanaickenpatti Kalavai Kaliyakkavilai Kallakkurichi Kallakudi Kallukuttam Kalugumalai Kamayagoundanpatti Kambainallur Kambam Kamuthi Kanakkampalayam Kanam Kancheepuram Kangayampalayam Kangeyam Kaniyur Kanjikoil Kannamangalam Kannivadi Kannivadi Kanniyakumari Kappiyarai Karaikkudi Karamadai Karambakkudi Kariamangalam Kariapatti Karugampattur Karumandi Chellipalayam Karumathampatti Karungal Karunguzhi Karuppur Karur Kasipalayam Kathujuganapalli Kattumannarkoil Kattuputhur Kaveripakkam Kaveripattinam Kayatharu Keelakarai Keeramangalam Keeranur Keeranur Keeripatti Keezhapavur Kelamangalam Kembainaickenpalayam Kethi Kilampadi Kilkulam Kilkunda Killai Killiyur Kilpennathur Kilvelur Kinathukadavu Kodaikanal Kodavasal Kodumudi Kolachal Kolappalur Kolathupalayam Kolathur Kollankodu Kollankoil Komaralingam Kombai Konganapuram Kooraikundu Koradacheri Kotagiri Kothinallur Kottakuppam Kottaram Kottur Kovilpatti Krishnagiri Krishnarayapuram Kuchanur Kuhalur Kulasekarapuram Kulithalai Kumarapuram Kumbakonam Kunnathur Kurinjipadi Kurumbalur Kuthalam Kuthanallur Kuzhithurai Labbaikudikadu Lakkampatti Lalgudi Lalpet Madathukulam Madukkur Madurai Maduranthakam Mallankinaru Mallasamudram Mallur Mamallapuram Mamsapuram Manachanallur Manalmedu Manalurpet Manamadurai Manapparai Manavalakurichi Mandaikadu Mandapam Mangalampet Manimutharu Mannargudi Maraimalainagar Marakkanam Maramangalathupatti Marandahalli Markayankottai Marudur Marungur Mathigiri Mayiladuthurai Mecheri Melacheval Melachokkanathapuram Melagaram Melamaiyur Melathiruppanthuruthi Melattur Melpattampakkam Melur Melvisharam Mettupalayam Mettupalayam Mettur Minjur Modakurichi Mohanur Moolakaraipatti Mopperipalayam Mudukulathur Mukasipidariyur Mukkudal Mulagumudu Mulanur Muruganpalayam Musiri Muthupe Muthur Muttayyapuram Myladi Naduvattam Nagapattinam Nagavakulam Nagercoil Nagojanahalli Nallampatti Nallur Namagiripettai Namakkal Nambiyur Nandivaram Guduvancheri Nangavalli Nangavaram Nanguneri Nanjikottai Nannilam Naranapuram Narasingapuram Narasingapuram Nasiyanur Natham Nathampannai Natrampalli Nattarasankottai Nazerath Needamangalam Neelagiri Neikkarapatti Neiyyur Nellikuppam Nemili Neripperichal Nerkuppai Nerunjipettai Neyveli Nilakkottai O' Valley Odaipatti Odaiyakulam Oddanchatram Odugathur Olagadam Omalur Orathanadu Mukthambalpuram Othakadai Othakalmandapam Ottapparai P.J. Cholapuram P.Mettupalayam P.N.Patti Pacode Padaiveedu Padirikuppam Padmanabhapuram Palaganangudy Palakkodu Palamedu Palani Palani Chettipatti Palayam Palladam Pallapalayam Pallapatti Pallikonda Pallipattu Panagudi Panaimarathupatti Panapakkam Panboli Pandamangalam Pannaikadu Pannaipuram Panruti Papanasam Papparapatti Pappireddipatti Paramakudi Paramathi Parangipettai Pasur Pathamadai Pattinam Pattiveeranpatti Pattukkottai Pazhugal Pennadam Pennagaram Pennathur Peraiyur Peralam Perambalur Peranamallur Peravurani Periya Negamam Periyakodiveri Periyakulam Periyapatti Periyasemur Pernampattu Perumagalur Perumandi Perumuchi Perundurai Perungulam Pethampalayam Pethanaickenpalayam Pillanallur Pollachi Polur Ponmani Ponnamaravathi Ponnampatti Ponneri Poolambadi Poolampatti Pooluvapatti Pothanur Pothatturpettai Pudukadai Pudukkottai Pudukkottai Pudupalayam Pudupalayam Agraharam Pudupatti Pudupattinam Pudur Puliyankudi Puliyur Pullampadi Punjai Thottakurichi Punjaipugalur Puthalam Punjaipuliampatti Puvalur R.Pudupatti R.S.Mangalam Rajapalayam Ramanathapuram Rameswaram Rasipuram Rayagiri Reethapuram Rosalpatti Rudravathi S. Kannanur S.Kodikulam Salangapalayam Salem Samalapuram Samathur Sambavar Vadagarai Sankaramanallur Sankarankoil Sankarapuram Sankari Sarcarsamakulam Sathankulam Sathiyavijayanagaram Sathyamangalam Sattur Sayalgudi Sayapuram Seerapalli Seithur Semmipalayam Senthamangalam Sentharapatti Senur Sethiathoppu Sevugampatti Shenkottai Sholavandan Sholingur Sholur Singampuneri Singaperumalkoil Sirkali Sirugamani Sirumugai Sithayankottai Sithurajapuram Sivaganga Sivagiri Sivakasi Sivanthipuram Srimushnam Sriperumbudur Sriramapuram Srivaikuntam Srivilliputhur Suchindram Sundarapandiam Sundarapandiapuram Surandai Suriyampalayam Swamimalai T.Kallupatti Tayilupatti Tenkasi Thadikombu Thakkolam Thalainayar Thalakudi Thamaraikulam Thammampatti Thanjavur Tharamangalam Tharangambadi Thathaiyangarpet Thedavur Thengampudur Theni Allinagaram Thenkarai Thenkarai Thenthamaraikulam Thenthiruperai Thesur Thevaram Thevur Thiagadurgam Thingalnagar Thirukarungudi Thirukkattupalli Thirumalayampalayam Thirumangalam Thirunageswaram Thirunindravur Thiruparappu Thiruporur Thiruppanandal Thirupuvanam Thirupuvanam Thiruthuraipoondi Thiruvaiyaru Thiruvalam Thiruvallur Thiruvarur Thiruvattaru Thiruvenkatam Thiruvennainallur hiruvidaimarudur Thiruvithankodu Thisayanvilai Thittacheri Thondamuthur Thondi Thoothukkudi Thorapadi Thottiyam Thuraiyur Thuthipattu Timiri Tindivanam Tiruchendur Tiruchengode Uthukuli Tiruchirappalli Tirukalukundram Tirukkoyilur Tirunelveli Tirupathur Tirupathur Tiruppur Tiruttani Tiruvannamalai Tiruvethipuram Tittakudi TNPL Pugalur Udangudi Udayarpalayam Udhagamandalam Udumalaipettai Ulundurpettai Unjalur Unnamalaikadai Uppidamangalam Uppiliapuram Urapakkam Usilampatti Uthamapalayam Uthangarai Uthiramerur Uthukkottai V. 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The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

The Sri Ranganathaswamy Temple or Thiruvarangam Tamil : திருவரங்கம் is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture, this temple is glorified in the Thiviya Pirabandham, the early medieval Tamil literature canon of the Alvar saints from the 6th to 9th centuries AD and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu. The temple follows Thenkalai tradition of worship.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Muslim and European – which repeatedly commandeered the site for military encampment. The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents and goes up to 72 m, moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area of 631,000 m² with a perimeter of 4,116m making it the largest temple in India and one of the largest religious complexes in the world.

ARCHITECTURE

The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls. Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.

SHRINES

The vimanam (shrine over the sanctum sanctorum), the Ranga vimana is shaped like omkara (om symbol) and is plated with gold. Sri Ranganthar reclines on Adisesha, the coiled serpent. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum. Ranganayaki shrine is in the second precinct of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.

The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall. Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple.

HALLS

The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight. The 1000-pillared hall made of granite was constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings. The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out. The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum. The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks. The most artistically interesting of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.

GOPURAMS

There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.

The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m until 1987, when the 44th Jeer of Ahobila Mutt initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).

HISTORY

The temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

However, archaeological inscriptions are available only from the 10th century AD. The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in date between the 9th and 16th centuries and are registered by the ephigrahical society.

The location where the Ranganathan idol was placed was later covered by an overgrowth of deep forests, due to disuse. After a very long time, a Chola king, chasing a parrot, accidentally found the idol. He then established the Ranganathaswamy temple as one of the largest temple complexes in the world.

According to historians, most dynasties that ruled the South - Cholas, Pandiyas, Hoysalas, Nayakkas - assisted with renovation and in the observance of the traditional customs. Even during periods of internal conflicts amongst these dynasties, utter importance was given to the safety and maintenance of these temples. It is said that a Chola king presented the temple with a golden serpent couch. Some historians identify this king with Rajamahendra Chola, supposedly the son of Rajendra Chola II. But it is of interest to note that he never figures in the latter's inscriptions, neither in the 4th year (that shows various members of the family going on rampage in different regions) nor in the 9th year (that shows only one member of the second generation).

During the period of invasion by Malik Kafur and his forces in 1310–1311, the idol of the deity was stolen and taken to Delhi. In a daring exploit, devotees of Srirangam ventured to Delhi and enthralled the emperor with their histrionics. Moved by their talent, the emperor was pleased to gift them the presiding deity of Srirangam, which was requested by the performers. Things took a drastic turn immediately. Surathani, his daughter, had fallen in love with the deity and followed him to Srirangam. She prostrated herself to the God in front of the sanctum sanctorum and is believed to have attained the heavenly abode immediately. Even today, a painting of "Surathani" (known as Thulukha Nachiyar in Tamil) can be seen in her shrine near the Arjuna Mandap adjacent to the sanctum sanctorum for whom, chappathis (wheat bread) are made daily. The kalyana utsavam or wedding of Lord ranganathar with Surathani is performed with great pomp every year.

Having assumed that the magical power of the deity had killed his daughter, there was a more severe second invasion to Srirangam in 1323 AD. The presiding deity was taken away before the Malik Kafur's troops reached Srirangam by a group led by the vaishnavite Acharaya (Guru), Pillai Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Renganayaki was taken in another separate procession. Swami Vedanta Desika, instrumental in planning the operations during the siege of the temple, closed the sanctum sanctorum of the temple with bricks, after the processions of the presiding deities had left, thereby protected the temple for generations to come. 13,000 Sri Vaishnavas, the people of Srirangam, laid down their lives in the fierce battle to ensure that the institution was protected. In the end, Devadasis, the danseuse of Srirangam, seduced the army chief, to save the temple.

After nearly six decades, the presiding deity returned to Srirangam and the same Swami Vedanta Desika, who had built a brick wall in front of the sanctum sanctorum, broke it open. The deity and the priestly wardens wandered southwards towards Madurai, then northeast towards Kerala, Mysore, Tirunarayanapuram, and finally in the hills of Tirumala Tirupati, where they remained until their reinstatement in 1371.

The Orlov diamond of 189.62 carats (37.924 g), is a large diamond that is part of the collection of the Diamond Fund of the Moscow Kremlin. The origin of this resplendent relic – described as having the shape and proportions of half a hen's egg. This diamond and a similar gem served as the eyes of the deity in the temple. Legends hold that a French soldier who had deserted during the Carnatic wars in Srirangam. Mention of the 2nd Carnatic war that was fought in Srirangam disguised himself as a Hindu convert and stole it in 1747. erected in the 17th century.

LEGEND

Sriranga Mahathmiyam is the compilation of religious accounts of the temple which detail the origins of its greatness. According to it, Lord Rama, himself an Avatar of Vishnu, worshiped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces South.

ADMINISTRATION & VISIT

The temple is maintained and administered by the Hindu Religious and Endowment Board of the Government of Tamil Nadu. An Executive officer appointed by the Board manages the temple along with Sri Azhagiya Manavala Perumal Temple, Pundarikakshan Perumal Temple at Thiruvellarai, Sri Vadivazhagiya Nambi Perumal Temple and Mariamman Temple at Anbil. There are three trustees and a chairman for the board of trustees. Annadhanam scheme, which provides free food to devotees, is implemented in the temple by the Board. Under the scheme, free food is offered to two hundred devotees every day in the temple and the expenditure is fully funded by the contributions from devotees.

FESTIVALS

The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).

VAIKUNTA EKADESHI

Pagal Pathu (10 day time) and Ra Pathu (10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Pagal-Pathu (10 day day time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is Vaikunta Ekadashi. The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the 9th-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth). Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century). Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur. The tradition of Araiyar Sevai was started by Nathamuni, a 10th-century Vaishnavite who compiled the works of azhwars. It is believed as per Hindu mythology that 33 crores of gods come down to witness the event. The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise). Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death. The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.

JYESTABISHEKA

The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and silver.

BRAHMOTSAVAM

Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.

OTHER FESTIVALS

The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 AD.

COMPOSER

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance the temple, regardless of their affiliation.

Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century AD) and collected by Nathamuni (910–990 AD). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. Divya in Tamil language indicates premium and Desam indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin. Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created Mangalasasanam (praise) about the Ranganathar in Srirangam. Out of 247, 35 are by Periyalvar, 10 by Aandaal, 31 by Kulasekara Alvar, 14 by Thirumalisai Alvar, 55 by Thondaradippodi Alvar, 10 by Thiruppaan Alvar, 73 by Thirumangai Alvar, one by Poigai Alvar, 4 by Bhoothathalvar, two by Peyalvar and twelve by Nammalvar.

Kambar is a 12th-century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. He is believed to have come to the temple to get the approval of his work from scholars. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work. The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.

Some of the religious works like Sri Bhashyam by Ramanuja, Sriranga Gadhyam by Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) by Ramanuja, Sri Renganathashtakam by Adi Shankaracharya, Paduka Sahasram by Swami Vedanta Desika, Rengaraja Stavam and Gunaratnakosham by Sri Parasar bhattar, Rengaraja Sthothram by Kurathazhwar, Bhagavaddhyana Sopnam and Abheethi Stavam by Swami Vedanta Desika are works that were exclusively composed in praise of Srirangam temple.

RELIGIOUS SIGNIFICANCE

The term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas and all other Tamil people the term kovil refers to Thillai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavaalan (beautiful groom in Tamil).

The temple is considered one of the eight Sywayambu Kshetras of Vishnu where presiding deity is believed to have manifested on its own. Seven other temples in the line are Bhu Varaha Swamy temple, Tirumala Venkateswara Temple, and Vanamamalai Perumal Temple in South India and Saligrama, Naimisaranya, Pushkar and Badrinath Temple in North India.

Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy. Ramanuja renounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the stronghold of him and his disciples. The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time. During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after eight centuries. The disciples of Ramanuja got his permission to install three metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam. The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Sri Ranganathaswamy Temple at Srirangam known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WIKIPEDIA

Golden Rock's WDM3A 17968R at Cuddalore Port Junction in the late afternoon/early evening of Tuesday 2nd February 2016.

The GOC old ALCo (built by DLW in 1980) has just arrived with the Bangalore City Jn - Karaikal Fast Passenger, train 56514, having taken over from an Erode Shakti at the previous reversal point of Vriddhachalam Jn. It would run round here before proceeding south towards Mayiladuturai Jn.

I was hoping to make the 17:32 departure north towards Villupuram Jn on a plus 17, absolutely no chance! In typically frustrating Indian Railways' fashion the train hits a patch of impossibly optimistic timings from VRI; given just 55 minutes to cover the 57.5 kms, and only 10 minutes for the last 25 kms! Load 16 and not terribly fast track...

The run round here took ages and it left over an hour late, delaying the next move a bit as they let the Fast Passenger out in front of my Express. Grrrr.

Anyway, I may not have had as many engines as was possible but it turned out very well in the end and I scooped four GOC Shaktis on the bounce: 13157 to Puduchattiram on 17407; 13562 to Tirupadripulyur on 56878; 13163 to Mayiladuthurai Jn on 16105; 13448 to Kumbakonam on 16779 and finishing off with a TNP WDM2 all the way through to Chennai on 16180.

Sarangapani Temple is a Hindu temple dedicated to Vishnu, located in Kumbakonam, Tamil Nadu, India. It is one of the Divya Desams, the 108 temples of Vishnu revered in Nalayira Divya Prabandham by the 12 poet saints, or Alwars. This temple is along Kaveri and is one of the Pancharanga Kshetrams.

The temple is believed to be of significant antiquity with contributions at different times from Medieval Cholas, Vijayanagar Empire and Madurai Nayaks. The temple is enshrined within a huge granite wall and the complex contains all the shrines and the water bodies of the temple. The rajagopuram (the main gateway) has eleven tiers and has a height of 53 m. The Potramarai tank, the temple tank, is located opposite to the western entrance of the temple.

Sarangapani is believed to have appeared for sage Hemarishi. The temple has six daily rituals at various times from 5:30 a.m. to 9 p.m., and twelve yearly festivals on its calendar. The temple chariot festival is the most prominent festival of the temple, celebrated during the Tamil month of Chittirai (March–April). The twin temple chariots are the third largest in Tamil Nadu, each weighing 300 t.

LEGEND

As per Hindu legend, the Vaishnava deity, Sarangapani, an incarnation of Hindu god Vishnu, appeared for a sage Hema Rishi, who performed penance in the bank of Potramarai tank. The penance was performed to obtain Lakshmi, the consort of Vishnu, as his daughter. Vishnu was pleased by the penance and he wished the sage to get Lakshmi as his daughter. Lakshmi emerged from the Potramarai tank among thousand lotuses and was thus named Komalavalli (the one who emerged from lotus). Vishnu descended to earth as Aravamudhan in a chariot drawn by horses and elephants from his abode Vaikuntam. He stayed in the nearby Someswaran Temple to woo Lakshmi to marry him and the couple eventually got married. The name Sarangapani derives from the Tamil word Sarangam meaning bow and pani meaning hand - the one holding bow in his hand is Sarangapani.

THE TEMPLE

Sarangapani is the largest Vishnu temple in Kumbakonam and has the tallest temple tower in the town. The temple is enshrined within a huge wall and the complex enshrines all the water bodies of the temple except the Potramarai tank. The rajagopuram (the main gateway) has eleven tiers and has a height of 53 m. There are five other smaller gopurams in the temple. The rajagopuram has figures depicting various religious stories. The temple faces east and the Potramarai tank is located outside the western entrance. The central shrine of the temple is in the form of a chariot drawn by horses and elephants, with openings on either side, showing the descent of Sarangapani from heaven in the chariot. There is a sculptural representation of the sage Hemarishi in the western part of the temple. The central shrine of the temple houses the image of Sarangapani in pallikonda posture, with his head resting on his right hand. The are other images of sage Hemarishi, Lakshmi and festival images enshrined within the sanctum. There are two stepped entrances to the sanctum named as Utharayana Vaasal and Dhakshanayana Vaasal, each open for a six month period. From the 15th of January to 15th of July, Utharayanya Vaasal is opened while Dhakshanaya Vaasal is opened during the other half of the year. The Potramarai tank has a central hall called Hemarishi Mandapam. The temple has two processional chariots carved out of wood stationed outside the rajagopuram.

In Bharatanatyam, a South Indian dance form, 108 karanas form the basic movements. Some of these karanas are sculpted around the walls of the temple. Similar sculptures are found in the Brihadeeswarar Temple in Thanjavur and Nataraja Temple in Chidambaram.

RELIGIOUS SIGNIFICANCE

Sarangapani temple is considered third in the line of Srirangam and Tirupathi temples. The temple is revered in Nalayira Divya Prabandham, the 7th–9th century Vaishnava canon, by Aandaal in one, Periyalvar in three, Bhoothathalvar in two, Thirumalisai Alvar in seven, Peialvar in two, Nammalvar in eleven and Thirumangai Alvar in 25 versesl. The temple is classified as a divyadesam, the 108 Vishnu temples that are reverred in the Vaishnava canon. As per a Hindu legend, Nathamuni, who compiled Divya Prabandham by the twelve azhwars, found only the first ten verses sung on Aravamudhan. Nammazhwar recited the remaining 3990 verses unconsciously while he was in deep meditation and Nathamuni compiled all of them.

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Srirangam (island in Tiruchirappalli) in Tamil Nadu known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WORSHIP & FESTIVALS

The temple follows Pancharatra Agama and Vadakalai tradition. The temple priests perform the pooja (rituals) during festivals and on a daily basis. Like other Vishnu temples of Tamil Nadu, the priests belong to the Vaishnavite community, a Brahmin sub-caste. The temple rituals are performed six times a day; Tiruvanandal at 8:00 a.m., Kala santhi at 9:00 a.m., Uchikalam at 12:30 p.m., Ntiyanusandhanam at 6:00 p.m., Irandamkalam at 7:30 p.m. and Ardha Jamam at 9:00 p.m. Each ritual comprises three steps: alangaram (decoration), neivethanam (food offering) and deepa aradanai (waving of lamps) for both Sarangapani and Thayar. The food offering during the six times are curd rice, Ven pongal, spiced rice, dosa, Ven pongal and sugar pongal respectively. The worship is held amidst music with nagaswaram (pipe instrument) and tavil (percussion instrument), religious instructions in the Vedas (sacred text) read by priests and prostration by worshippers in front of the temple mast. There are weekly, fortnightly and monthly rituals.

Akshaya Tritiyai - 12 Garuda Sevai Chaitra Brahma Utsavam celebrated during the Tamil month of Chittirai (April - May), Vasantotsavam during Vaikasi (May - June), Pavitrotsavam - Ekadasi Jyeshotsavam during Adi(July - August), Sri Jayanthi - Uriyadi Utsavam during Avani (August - September), Navaratri Utsavam - Saraswathi Puja - Vijayadasami during Purattasi (September - October), Deepavali - Shraddha of Sri Lakshmi Narayanaswami during Aippasi (October - November), Deepa Utsavam - Unjal Utsavam during Karthigai (November - December), Pakal Pattu - Ira Pattu Pongal Sankaramana Utsavam during Margazhi (December - January), Kanu Utsavam - Amavasya - Ratasaptami during Thai (January - February), Masi Magaham - Float Festival during Masi (February - March) and Brahmmotsavam - Tirukkalyanotsavam during Panguni (March - April) are the festivals celebrated in the temple.

The twin temple chariots weigh 300 t each and has been renovated in 2007. The chariots were not drawn for some years during the preceding period. The chariots are next only in size to the ones in Thygaraja temple in Thiruvarur and Andal Temple in Srivilliputhur. The chariots are pulled by hundreds of devotees across the streets around the temple twice a year, once during the Brahma Utsavam during April-May and other during Ratasaptami in January-February. The festival idols of Sarangapani and Kamalvalli are brought to the thermutti (chariot station) after elaborate religious rituals.

As per a temple legend, once a staunch Brahmin devotee of Aravamudhan spent most of his life to the service of the deity. At the end of his life, he felt his loneliness and prayed for his karma to be performed. Aravamudhan descended himself to perform the last rites on a Deepavali day. The ritual is performed annually by the priests and is one of its kind where death rituals are performed in the precincts of a Vishnu temple.

TNSTC Nagapattinam

Vaitheeswaran Temple or Pullirukkuvelur (Tamil:வைதீஸ்வரன் கோவில்) is a Hindu temple dedicated to God Shiva located in Tamil Nadu, India. Shiva is worshipped as Vaitheeswaran or the "God of healing" and it is believed that prayers to Vaitheeswaran can cure diseases. It is one of the nine Navagraha (nine planets) temples associated with the planet Mars (Angaraka). The village is also known for palm leaf astrology called Naadi astrology in Tamil. It is located 7 kilometer from Sirkali , 235 kilometer from Chennai, 27 km from Chidambaram, 110 km from Thanjavur and 16 km from Mayiladuthurai.

The holy waters of the Siddhamirtham tank within the temple complex contains nectar and a holy dip is believed to cure all diseases.

Ramanathaswamy Temple is a Hindu temple dedicated to god Shiva located on Rameswaram island in the state of Tamil Nadu, India. It is also one of the twelve Jyothirlinga temples, where Shiva is worshipped in the form of a Jyotirlingam (English: pillar of light).It is one of the 274 Paadal Petra Sthalams, where the three of the most revered Nayanars (Saivite saints), Appar, Sundarar and Tirugnana Sambandar, have glorified the temple with their songs. The temple was expanded during the 12th century by Pandya Dynasty, and its principal shrines sanctum were renovated by Jeyaveera Cinkaiariyan and his successor Gunaveera Cinkaiariyan of the Jaffna kingdom. The temple has the longest corridor among all Hindu temples in India. The temple is located in Rameswaram, an island town in South India, considered a holy pilgrimage site for Shaivites, Vaishnavites and Smarthas.

According to the Ramayana, Rama, the seventh incarnation of god Vishnu, is believed to have prayed to Shiva here to absolve sin of killing a brahmana, committed during his war against the demon king Ravana in Sri Lanka. Rama wanted to have the largest lingam to worship Shiva. He directed Hanuman, the monkey lieutenant in his army, to bring the lingam from Himalayas. Since it took longer to bring the lingam, Sita, the wife of Rama, built a small lingam out of the sand available in the sea shore, which is believed to be the lingam in the sanctum.

THE TEMPLE

The primary deity of the temple is Ramanathaswamy (Shiva) in the form of lingam. There are two lingams inside the sanctum - one built by Goddess Sita, from sand, residing as the main deity, Ramalingam and the one brought by Lord Hanuman from Kailash called Vishwalingam. Rama instructed that Vishwalingam should be worshipped first since it was brought by Lord Hanuman - the tradition continues even today.

Like all ancient temples in South India, there is a high compound wall (madil) on all four sides of the temple premises measuring about 865 feet furlong from east to west and one furlongs of 657 feet from north to south with huge towers (Gopurams) at the east and west and finished gate towers on the north and south. The temple has striking long corridors in its interior, running between huge colonnades on platforms above five feet high.

The second corridor is formed by sandstone pillars, beams and ceiling. The junction of the third corridor on the west and the paved way leading from the western gopuram to Setumadhava shrine forms a unique structure in the form of a chess board and it is popularly known as Chokkattan Madapam where the Utsva deities are adorned and kept during the Vasanthotsavam (Spring festival) and on the 6th day festival in Adi (July–August) and Masi (February–March) conducted by the Setupati of Ramnad.

The outer set of corridors is reputed to be the longest in the world being about 6.9 m height, 400 feet in each in the east and west and about 640 feet in north and south and inner corridors are about 224 feet in east and west and about 352 feet each in north and south. Their width varies from 15.5 feet to 17 feet in the east and west about 172 feet on the north and south with width varying 14.5 feet to 17 feet. The total length of those corridors is thus 3850 feet. There are about 1212 pillars in the outer corridor. Their height is about 30 feet from the floor to the center of the roof. The main tower or rajagopuram is 53 m tall. Most pillars are carved with individual composition.

SHRINES IN THE TEMPLE COMPLEX AND AROUND RAMESWARAM

There are separate shrines for God Ramanathaswami and Goddess Parvathavardhini separated by a corridor. There are separate shrines for goddess visalakshi, parvathavardhini, utsava idol, sayanagriha, perumal,and mahaganpathi. There are various halls inside the temple, namely Anuppu Mandapam, Sukravara Mandapam, Sethupathi Mandapam, Kalyana Mandapam and Nandi Mandapam.

TEMPLE TANKS

There are sixty-four Tīrthas (holy water bodies) in and around the island of Rameswaram, Tamil Nadu, India. According to Skānda Purāṇa, twenty-four of them are important. Bathing in these Tīrthas is a major aspect of the pilgrimage to Rameswaram and is considered equivalent to penance. Twenty-two of the Tīrthas are within the Rāmanāthasvāmī Temple. The number 22 indicates the 22 arrows in Rama's quiver. The first and major one is called Agni Theertham, the sea (Bay of Bengal).

SIGNIFICANCE TODAY

CHAR DHAM

The temple is one of the holiest Hindu Char Dham (four divine sites) sites comprising Badrinath, Puri and Dwarka. Though the origins are not clearly known, the Advaita school of Hinduism established by Sankaracharya, who created Hindu monastic institutions across India, attributes the origin of Char Dham to the seer. The four monasteries lie across the four corners of India and their attendant temples are Badrinath Temple at Badrinath in the North, Jagannath Temple at Puri in the East, Dwarakadheesh Temple at Dwarka in the West and Ramanathaswamy Temple at Rameswaram in the South. Though ideologically the temples are divided between the sects of Hinduism, namely Saivism and Vaishnavism, the Char Dham pilgrimage is an all Hindu affair. There are four abodes in Himalayas called Chota Char Dham (Chota meaning small): Badrinath, Kedarnath, Gangotri and Yamunotri - all of these lie at the foot hills of Himalayas. The name Chota was added during the mid of 20th century to differentiate the original Char Dhams. The journey across the four cardinal points in India is considered sacred by Hindus who aspire to visit these temples once in their lifetime. Traditionally the trip starts at the eastern end from Puri, proceeding in clockwise direction in a manner typically followed for circuambulation in Hindu temples.

JYOTIRLINGA

As per Shiv Mahapuran, once Brahma (the Hindu God of creation) and Vishnu (the Hindu God of saving) had an argument in terms of supremacy of creation. To test them, Shiva pierced the three worlds as a huge endless pillar of light, the jyotirlinga. Vishnu and Brahma split their ways to downwards and upwards respectively to find the end of the light in either directions. Brahma lied that he found out the end, while Vishnu conceded his defeat. Shiva appeared as a second pillar of light and cursed Brahma that he would have no place in ceremonies while Vishnu would be worshipped till the end of eternity. The jyotirlinga is the supreme partless reality, out of which Shiva partly appears. The jyothirlinga shrines, thus are places where Shiva appeared as a fiery column of light. Originally there were believed to be 64 jyothirlingas while 12 of them are considered to be very auspicious and holy. Each of the twelve jyothirlinga sites take the name of the presiding deity - each considered different manifestation of Shiva. At all these sites, the primary image is lingam representing the beginningless and endless Stambha pillar, symbolizing the infinite nature of Shiva. The twelve jyothirlinga are Somnath in Gujarat, Mallikarjuna at Srisailam in Andhra Pradesh, Mahakaleswar at Ujjain in Madhya Pradesh, Omkareshwar in Madhya Pradesh, Kedarnath in Himalayas, Bhimashankar in Maharashtra, Viswanath at Varanasi in Uttar Pradesh, Triambakeshwar in Maharashtra, Vaidyanath at Deoghar in Jharkhand, Nageswar at Dwarka in Gujarat, Rameshwar at Rameswaram in Tamil Nadu and Grishneshwar at Aurangabad, Maharashtra.

HISTORICAL PILGRIMAGE

The temple is one of the famous pilgrimage sites and there are historical references about it. The Maratha kings who ruled Thanjavur established chatrams or rest houses all through Mayiladuthurai and Rameswaram between 1745 and 1837 CE and donated it to the temple.

TEMPLE CONTRIBUTIONS AND DONATIONS FROM HINDU KINGS

The temple in its current shape is believed to have been built during the 17th century, while Fergusson believes the small vimana in the west corridor belonging to the 11th or 12th centuries. The temple is said to have been sanctioned for construction by King Kizhavan Sethupathi or Raghunatha Kilavan. The contribution of the Jaffna kings of the Sethupathy dynasty to the temple was considerable. King Jeyaveera Cinkaiariyan (1380 — 1410 CE) shipped stone blocks from Koneswaram temple, Trincomalee to the temple to renovate its sanctum sanctorum. Jeyaveera Cinkaiariyan's successor Gunaveera Cinkaiariyan (Pararacacekaran V), a trustee at Rameswaram who also oversaw structural development of this temple and the promotion of Saivite belief donated part of his revenue to Koneswaram. Especially to be remembered are the immense sums that were spent during the tenure of Pradani Muthirulappa Pillai towards the restoration of the Pagodas which were falling into ruins, the splendid Chockattan Mantapam or the cloistered precincts of the temple at Rameswaram that he finally completed. The rulers of Sri Lanka contributed to the temple - Parakrama Bahu (1153-1186 CE) was involved in the construction of the sanctum sanctorum of the temple.

IN NEWS

The temple priests are Mahastra Brahmins who get Diksha from Sringeri Mutt. Shortage of priests has been reported as there are 5 priests to manage the 13 shrines within the temple. The shortage is more pronounced during the 12 day Maha Shivaratri festival when the festival deities of the temple are taken in procession. The temple comes under the renovation and consecration of the 630 temples planned to be renovated by the Hindu Religious and Charitable Endowments Department of the Government of Tamil Nadu. The temple authorities have planned to renovate and widen the pathways to the 22 holy theerthams of the temple. The consecration of the temple is planned during 2013. The temple is one of the temples offering Free meal scheme of the government, which provides meals to devotees of the temple. A pilgrim house is planned by the government to extend the scheme to more pilgrims.

WIKIPEDIA

Sarangapani Temple is a Hindu temple dedicated to Vishnu, located in Kumbakonam, Tamil Nadu, India. It is one of the Divya Desams, the 108 temples of Vishnu revered in Nalayira Divya Prabandham by the 12 poet saints, or Alwars. This temple is along Kaveri and is one of the Pancharanga Kshetrams.

The temple is believed to be of significant antiquity with contributions at different times from Medieval Cholas, Vijayanagar Empire and Madurai Nayaks. The temple is enshrined within a huge granite wall and the complex contains all the shrines and the water bodies of the temple. The rajagopuram (the main gateway) has eleven tiers and has a height of 53 m. The Potramarai tank, the temple tank, is located opposite to the western entrance of the temple.

Sarangapani is believed to have appeared for sage Hemarishi. The temple has six daily rituals at various times from 5:30 a.m. to 9 p.m., and twelve yearly festivals on its calendar. The temple chariot festival is the most prominent festival of the temple, celebrated during the Tamil month of Chittirai (March–April). The twin temple chariots are the third largest in Tamil Nadu, each weighing 300 t.

LEGEND

As per Hindu legend, the Vaishnava deity, Sarangapani, an incarnation of Hindu god Vishnu, appeared for a sage Hema Rishi, who performed penance in the bank of Potramarai tank. The penance was performed to obtain Lakshmi, the consort of Vishnu, as his daughter. Vishnu was pleased by the penance and he wished the sage to get Lakshmi as his daughter. Lakshmi emerged from the Potramarai tank among thousand lotuses and was thus named Komalavalli (the one who emerged from lotus). Vishnu descended to earth as Aravamudhan in a chariot drawn by horses and elephants from his abode Vaikuntam. He stayed in the nearby Someswaran Temple to woo Lakshmi to marry him and the couple eventually got married. The name Sarangapani derives from the Tamil word Sarangam meaning bow and pani meaning hand - the one holding bow in his hand is Sarangapani.

THE TEMPLE

Sarangapani is the largest Vishnu temple in Kumbakonam and has the tallest temple tower in the town. The temple is enshrined within a huge wall and the complex enshrines all the water bodies of the temple except the Potramarai tank. The rajagopuram (the main gateway) has eleven tiers and has a height of 53 m. There are five other smaller gopurams in the temple. The rajagopuram has figures depicting various religious stories. The temple faces east and the Potramarai tank is located outside the western entrance. The central shrine of the temple is in the form of a chariot drawn by horses and elephants, with openings on either side, showing the descent of Sarangapani from heaven in the chariot. There is a sculptural representation of the sage Hemarishi in the western part of the temple. The central shrine of the temple houses the image of Sarangapani in pallikonda posture, with his head resting on his right hand. The are other images of sage Hemarishi, Lakshmi and festival images enshrined within the sanctum. There are two stepped entrances to the sanctum named as Utharayana Vaasal and Dhakshanayana Vaasal, each open for a six month period. From the 15th of January to 15th of July, Utharayanya Vaasal is opened while Dhakshanaya Vaasal is opened during the other half of the year. The Potramarai tank has a central hall called Hemarishi Mandapam. The temple has two processional chariots carved out of wood stationed outside the rajagopuram.

In Bharatanatyam, a South Indian dance form, 108 karanas form the basic movements. Some of these karanas are sculpted around the walls of the temple. Similar sculptures are found in the Brihadeeswarar Temple in Thanjavur and Nataraja Temple in Chidambaram.

RELIGIOUS SIGNIFICANCE

Sarangapani temple is considered third in the line of Srirangam and Tirupathi temples. The temple is revered in Nalayira Divya Prabandham, the 7th–9th century Vaishnava canon, by Aandaal in one, Periyalvar in three, Bhoothathalvar in two, Thirumalisai Alvar in seven, Peialvar in two, Nammalvar in eleven and Thirumangai Alvar in 25 versesl. The temple is classified as a divyadesam, the 108 Vishnu temples that are reverred in the Vaishnava canon. As per a Hindu legend, Nathamuni, who compiled Divya Prabandham by the twelve azhwars, found only the first ten verses sung on Aravamudhan. Nammazhwar recited the remaining 3990 verses unconsciously while he was in deep meditation and Nathamuni compiled all of them.

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Srirangam (island in Tiruchirappalli) in Tamil Nadu known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WORSHIP & FESTIVALS

The temple follows Pancharatra Agama and Vadakalai tradition. The temple priests perform the pooja (rituals) during festivals and on a daily basis. Like other Vishnu temples of Tamil Nadu, the priests belong to the Vaishnavite community, a Brahmin sub-caste. The temple rituals are performed six times a day; Tiruvanandal at 8:00 a.m., Kala santhi at 9:00 a.m., Uchikalam at 12:30 p.m., Ntiyanusandhanam at 6:00 p.m., Irandamkalam at 7:30 p.m. and Ardha Jamam at 9:00 p.m. Each ritual comprises three steps: alangaram (decoration), neivethanam (food offering) and deepa aradanai (waving of lamps) for both Sarangapani and Thayar. The food offering during the six times are curd rice, Ven pongal, spiced rice, dosa, Ven pongal and sugar pongal respectively. The worship is held amidst music with nagaswaram (pipe instrument) and tavil (percussion instrument), religious instructions in the Vedas (sacred text) read by priests and prostration by worshippers in front of the temple mast. There are weekly, fortnightly and monthly rituals.

Akshaya Tritiyai - 12 Garuda Sevai Chaitra Brahma Utsavam celebrated during the Tamil month of Chittirai (April - May), Vasantotsavam during Vaikasi (May - June), Pavitrotsavam - Ekadasi Jyeshotsavam during Adi(July - August), Sri Jayanthi - Uriyadi Utsavam during Avani (August - September), Navaratri Utsavam - Saraswathi Puja - Vijayadasami during Purattasi (September - October), Deepavali - Shraddha of Sri Lakshmi Narayanaswami during Aippasi (October - November), Deepa Utsavam - Unjal Utsavam during Karthigai (November - December), Pakal Pattu - Ira Pattu Pongal Sankaramana Utsavam during Margazhi (December - January), Kanu Utsavam - Amavasya - Ratasaptami during Thai (January - February), Masi Magaham - Float Festival during Masi (February - March) and Brahmmotsavam - Tirukkalyanotsavam during Panguni (March - April) are the festivals celebrated in the temple.

The twin temple chariots weigh 300 t each and has been renovated in 2007. The chariots were not drawn for some years during the preceding period. The chariots are next only in size to the ones in Thygaraja temple in Thiruvarur and Andal Temple in Srivilliputhur. The chariots are pulled by hundreds of devotees across the streets around the temple twice a year, once during the Brahma Utsavam during April-May and other during Ratasaptami in January-February. The festival idols of Sarangapani and Kamalvalli are brought to the thermutti (chariot station) after elaborate religious rituals.

As per a temple legend, once a staunch Brahmin devotee of Aravamudhan spent most of his life to the service of the deity. At the end of his life, he felt his loneliness and prayed for his karma to be performed. Aravamudhan descended himself to perform the last rites on a Deepavali day. The ritual is performed annually by the priests and is one of its kind where death rituals are performed in the precincts of a Vishnu temple.

Sarangapani Temple is a Hindu temple dedicated to Vishnu, located in Kumbakonam, Tamil Nadu, India. It is one of the Divya Desams, the 108 temples of Vishnu revered in Nalayira Divya Prabandham by the 12 poet saints, or Alwars. This temple is along Kaveri and is one of the Pancharanga Kshetrams.

The temple is believed to be of significant antiquity with contributions at different times from Medieval Cholas, Vijayanagar Empire and Madurai Nayaks. The temple is enshrined within a huge granite wall and the complex contains all the shrines and the water bodies of the temple. The rajagopuram (the main gateway) has eleven tiers and has a height of 53 m. The Potramarai tank, the temple tank, is located opposite to the western entrance of the temple.

Sarangapani is believed to have appeared for sage Hemarishi. The temple has six daily rituals at various times from 5:30 a.m. to 9 p.m., and twelve yearly festivals on its calendar. The temple chariot festival is the most prominent festival of the temple, celebrated during the Tamil month of Chittirai (March–April). The twin temple chariots are the third largest in Tamil Nadu, each weighing 300 t.

LEGEND

As per Hindu legend, the Vaishnava deity, Sarangapani, an incarnation of Hindu god Vishnu, appeared for a sage Hema Rishi, who performed penance in the bank of Potramarai tank. The penance was performed to obtain Lakshmi, the consort of Vishnu, as his daughter. Vishnu was pleased by the penance and he wished the sage to get Lakshmi as his daughter. Lakshmi emerged from the Potramarai tank among thousand lotuses and was thus named Komalavalli (the one who emerged from lotus). Vishnu descended to earth as Aravamudhan in a chariot drawn by horses and elephants from his abode Vaikuntam. He stayed in the nearby Someswaran Temple to woo Lakshmi to marry him and the couple eventually got married. The name Sarangapani derives from the Tamil word Sarangam meaning bow and pani meaning hand - the one holding bow in his hand is Sarangapani.

THE TEMPLE

Sarangapani is the largest Vishnu temple in Kumbakonam and has the tallest temple tower in the town. The temple is enshrined within a huge wall and the complex enshrines all the water bodies of the temple except the Potramarai tank. The rajagopuram (the main gateway) has eleven tiers and has a height of 53 m. There are five other smaller gopurams in the temple. The rajagopuram has figures depicting various religious stories. The temple faces east and the Potramarai tank is located outside the western entrance. The central shrine of the temple is in the form of a chariot drawn by horses and elephants, with openings on either side, showing the descent of Sarangapani from heaven in the chariot. There is a sculptural representation of the sage Hemarishi in the western part of the temple. The central shrine of the temple houses the image of Sarangapani in pallikonda posture, with his head resting on his right hand. The are other images of sage Hemarishi, Lakshmi and festival images enshrined within the sanctum. There are two stepped entrances to the sanctum named as Utharayana Vaasal and Dhakshanayana Vaasal, each open for a six month period. From the 15th of January to 15th of July, Utharayanya Vaasal is opened while Dhakshanaya Vaasal is opened during the other half of the year. The Potramarai tank has a central hall called Hemarishi Mandapam. The temple has two processional chariots carved out of wood stationed outside the rajagopuram.

In Bharatanatyam, a South Indian dance form, 108 karanas form the basic movements. Some of these karanas are sculpted around the walls of the temple. Similar sculptures are found in the Brihadeeswarar Temple in Thanjavur and Nataraja Temple in Chidambaram.

RELIGIOUS SIGNIFICANCE

Sarangapani temple is considered third in the line of Srirangam and Tirupathi temples. The temple is revered in Nalayira Divya Prabandham, the 7th–9th century Vaishnava canon, by Aandaal in one, Periyalvar in three, Bhoothathalvar in two, Thirumalisai Alvar in seven, Peialvar in two, Nammalvar in eleven and Thirumangai Alvar in 25 versesl. The temple is classified as a divyadesam, the 108 Vishnu temples that are reverred in the Vaishnava canon. As per a Hindu legend, Nathamuni, who compiled Divya Prabandham by the twelve azhwars, found only the first ten verses sung on Aravamudhan. Nammazhwar recited the remaining 3990 verses unconsciously while he was in deep meditation and Nathamuni compiled all of them.

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Srirangam (island in Tiruchirappalli) in Tamil Nadu known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WORSHIP & FESTIVALS

The temple follows Pancharatra Agama and Vadakalai tradition. The temple priests perform the pooja (rituals) during festivals and on a daily basis. Like other Vishnu temples of Tamil Nadu, the priests belong to the Vaishnavite community, a Brahmin sub-caste. The temple rituals are performed six times a day; Tiruvanandal at 8:00 a.m., Kala santhi at 9:00 a.m., Uchikalam at 12:30 p.m., Ntiyanusandhanam at 6:00 p.m., Irandamkalam at 7:30 p.m. and Ardha Jamam at 9:00 p.m. Each ritual comprises three steps: alangaram (decoration), neivethanam (food offering) and deepa aradanai (waving of lamps) for both Sarangapani and Thayar. The food offering during the six times are curd rice, Ven pongal, spiced rice, dosa, Ven pongal and sugar pongal respectively. The worship is held amidst music with nagaswaram (pipe instrument) and tavil (percussion instrument), religious instructions in the Vedas (sacred text) read by priests and prostration by worshippers in front of the temple mast. There are weekly, fortnightly and monthly rituals.

Akshaya Tritiyai - 12 Garuda Sevai Chaitra Brahma Utsavam celebrated during the Tamil month of Chittirai (April - May), Vasantotsavam during Vaikasi (May - June), Pavitrotsavam - Ekadasi Jyeshotsavam during Adi(July - August), Sri Jayanthi - Uriyadi Utsavam during Avani (August - September), Navaratri Utsavam - Saraswathi Puja - Vijayadasami during Purattasi (September - October), Deepavali - Shraddha of Sri Lakshmi Narayanaswami during Aippasi (October - November), Deepa Utsavam - Unjal Utsavam during Karthigai (November - December), Pakal Pattu - Ira Pattu Pongal Sankaramana Utsavam during Margazhi (December - January), Kanu Utsavam - Amavasya - Ratasaptami during Thai (January - February), Masi Magaham - Float Festival during Masi (February - March) and Brahmmotsavam - Tirukkalyanotsavam during Panguni (March - April) are the festivals celebrated in the temple.

The twin temple chariots weigh 300 t each and has been renovated in 2007. The chariots were not drawn for some years during the preceding period. The chariots are next only in size to the ones in Thygaraja temple in Thiruvarur and Andal Temple in Srivilliputhur. The chariots are pulled by hundreds of devotees across the streets around the temple twice a year, once during the Brahma Utsavam during April-May and other during Ratasaptami in January-February. The festival idols of Sarangapani and Kamalvalli are brought to the thermutti (chariot station) after elaborate religious rituals.

As per a temple legend, once a staunch Brahmin devotee of Aravamudhan spent most of his life to the service of the deity. At the end of his life, he felt his loneliness and prayed for his karma to be performed. Aravamudhan descended himself to perform the last rites on a Deepavali day. The ritual is performed annually by the priests and is one of its kind where death rituals are performed in the precincts of a Vishnu temple.

WDM-2 18484 arrives at Thanjavur Jn. with Train 826A from Tirunelveli to Mayiladuthurai Jn.

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Sarangapani Temple is a Hindu temple dedicated to Vishnu, located in Kumbakonam, Tamil Nadu, India. It is one of the Divya Desams, the 108 temples of Vishnu revered in Nalayira Divya Prabandham by the 12 poet saints, or Alwars. This temple is along Kaveri and is one of the Pancharanga Kshetrams.

The temple is believed to be of significant antiquity with contributions at different times from Medieval Cholas, Vijayanagar Empire and Madurai Nayaks. The temple is enshrined within a huge granite wall and the complex contains all the shrines and the water bodies of the temple. The rajagopuram (the main gateway) has eleven tiers and has a height of 53 m. The Potramarai tank, the temple tank, is located opposite to the western entrance of the temple.

Sarangapani is believed to have appeared for sage Hemarishi. The temple has six daily rituals at various times from 5:30 a.m. to 9 p.m., and twelve yearly festivals on its calendar. The temple chariot festival is the most prominent festival of the temple, celebrated during the Tamil month of Chittirai (March–April). The twin temple chariots are the third largest in Tamil Nadu, each weighing 300 t.

LEGEND

As per Hindu legend, the Vaishnava deity, Sarangapani, an incarnation of Hindu god Vishnu, appeared for a sage Hema Rishi, who performed penance in the bank of Potramarai tank. The penance was performed to obtain Lakshmi, the consort of Vishnu, as his daughter. Vishnu was pleased by the penance and he wished the sage to get Lakshmi as his daughter. Lakshmi emerged from the Potramarai tank among thousand lotuses and was thus named Komalavalli (the one who emerged from lotus). Vishnu descended to earth as Aravamudhan in a chariot drawn by horses and elephants from his abode Vaikuntam. He stayed in the nearby Someswaran Temple to woo Lakshmi to marry him and the couple eventually got married. The name Sarangapani derives from the Tamil word Sarangam meaning bow and pani meaning hand - the one holding bow in his hand is Sarangapani.

THE TEMPLE

Sarangapani is the largest Vishnu temple in Kumbakonam and has the tallest temple tower in the town. The temple is enshrined within a huge wall and the complex enshrines all the water bodies of the temple except the Potramarai tank. The rajagopuram (the main gateway) has eleven tiers and has a height of 53 m. There are five other smaller gopurams in the temple. The rajagopuram has figures depicting various religious stories. The temple faces east and the Potramarai tank is located outside the western entrance. The central shrine of the temple is in the form of a chariot drawn by horses and elephants, with openings on either side, showing the descent of Sarangapani from heaven in the chariot. There is a sculptural representation of the sage Hemarishi in the western part of the temple. The central shrine of the temple houses the image of Sarangapani in pallikonda posture, with his head resting on his right hand. The are other images of sage Hemarishi, Lakshmi and festival images enshrined within the sanctum. There are two stepped entrances to the sanctum named as Utharayana Vaasal and Dhakshanayana Vaasal, each open for a six month period. From the 15th of January to 15th of July, Utharayanya Vaasal is opened while Dhakshanaya Vaasal is opened during the other half of the year. The Potramarai tank has a central hall called Hemarishi Mandapam. The temple has two processional chariots carved out of wood stationed outside the rajagopuram.

In Bharatanatyam, a South Indian dance form, 108 karanas form the basic movements. Some of these karanas are sculpted around the walls of the temple. Similar sculptures are found in the Brihadeeswarar Temple in Thanjavur and Nataraja Temple in Chidambaram.

RELIGIOUS SIGNIFICANCE

Sarangapani temple is considered third in the line of Srirangam and Tirupathi temples. The temple is revered in Nalayira Divya Prabandham, the 7th–9th century Vaishnava canon, by Aandaal in one, Periyalvar in three, Bhoothathalvar in two, Thirumalisai Alvar in seven, Peialvar in two, Nammalvar in eleven and Thirumangai Alvar in 25 versesl. The temple is classified as a divyadesam, the 108 Vishnu temples that are reverred in the Vaishnava canon. As per a Hindu legend, Nathamuni, who compiled Divya Prabandham by the twelve azhwars, found only the first ten verses sung on Aravamudhan. Nammazhwar recited the remaining 3990 verses unconsciously while he was in deep meditation and Nathamuni compiled all of them.

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Srirangam (island in Tiruchirappalli) in Tamil Nadu known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WORSHIP & FESTIVALS

The temple follows Pancharatra Agama and Vadakalai tradition. The temple priests perform the pooja (rituals) during festivals and on a daily basis. Like other Vishnu temples of Tamil Nadu, the priests belong to the Vaishnavite community, a Brahmin sub-caste. The temple rituals are performed six times a day; Tiruvanandal at 8:00 a.m., Kala santhi at 9:00 a.m., Uchikalam at 12:30 p.m., Ntiyanusandhanam at 6:00 p.m., Irandamkalam at 7:30 p.m. and Ardha Jamam at 9:00 p.m. Each ritual comprises three steps: alangaram (decoration), neivethanam (food offering) and deepa aradanai (waving of lamps) for both Sarangapani and Thayar. The food offering during the six times are curd rice, Ven pongal, spiced rice, dosa, Ven pongal and sugar pongal respectively. The worship is held amidst music with nagaswaram (pipe instrument) and tavil (percussion instrument), religious instructions in the Vedas (sacred text) read by priests and prostration by worshippers in front of the temple mast. There are weekly, fortnightly and monthly rituals.

Akshaya Tritiyai - 12 Garuda Sevai Chaitra Brahma Utsavam celebrated during the Tamil month of Chittirai (April - May), Vasantotsavam during Vaikasi (May - June), Pavitrotsavam - Ekadasi Jyeshotsavam during Adi(July - August), Sri Jayanthi - Uriyadi Utsavam during Avani (August - September), Navaratri Utsavam - Saraswathi Puja - Vijayadasami during Purattasi (September - October), Deepavali - Shraddha of Sri Lakshmi Narayanaswami during Aippasi (October - November), Deepa Utsavam - Unjal Utsavam during Karthigai (November - December), Pakal Pattu - Ira Pattu Pongal Sankaramana Utsavam during Margazhi (December - January), Kanu Utsavam - Amavasya - Ratasaptami during Thai (January - February), Masi Magaham - Float Festival during Masi (February - March) and Brahmmotsavam - Tirukkalyanotsavam during Panguni (March - April) are the festivals celebrated in the temple.

The twin temple chariots weigh 300 t each and has been renovated in 2007. The chariots were not drawn for some years during the preceding period. The chariots are next only in size to the ones in Thygaraja temple in Thiruvarur and Andal Temple in Srivilliputhur. The chariots are pulled by hundreds of devotees across the streets around the temple twice a year, once during the Brahma Utsavam during April-May and other during Ratasaptami in January-February. The festival idols of Sarangapani and Kamalvalli are brought to the thermutti (chariot station) after elaborate religious rituals.

As per a temple legend, once a staunch Brahmin devotee of Aravamudhan spent most of his life to the service of the deity. At the end of his life, he felt his loneliness and prayed for his karma to be performed. Aravamudhan descended himself to perform the last rites on a Deepavali day. The ritual is performed annually by the priests and is one of its kind where death rituals are performed in the precincts of a Vishnu temple.

WIKIPEDIA

These priceless ancient Chola bronzes are lying in an ante room off the world's largest bronze Nataraja shrine at Uma Maheswarar temple [Thirunallam] at Konerirajapuram village, about half an hour's drive from Kumbakonam, Tamil Nadu.

The friendly priest Mr Gnanaskandan is more than happy to show interested visitors around. The temple is also famous for its Chola era inscriptions dating back to the reign of Queen Sembiyan Mahadevi.

A well known healing Vaidyanathar shrine is also housed in the temple complex.

Sarangapani Temple is a Hindu temple dedicated to Vishnu, located in Kumbakonam, Tamil Nadu, India. It is one of the Divya Desams, the 108 temples of Vishnu revered in Nalayira Divya Prabandham by the 12 poet saints, or Alwars. This temple is along Kaveri and is one of the Pancharanga Kshetrams.

The temple is believed to be of significant antiquity with contributions at different times from Medieval Cholas, Vijayanagar Empire and Madurai Nayaks. The temple is enshrined within a huge granite wall and the complex contains all the shrines and the water bodies of the temple. The rajagopuram (the main gateway) has eleven tiers and has a height of 53 m. The Potramarai tank, the temple tank, is located opposite to the western entrance of the temple.

Sarangapani is believed to have appeared for sage Hemarishi. The temple has six daily rituals at various times from 5:30 a.m. to 9 p.m., and twelve yearly festivals on its calendar. The temple chariot festival is the most prominent festival of the temple, celebrated during the Tamil month of Chittirai (March–April). The twin temple chariots are the third largest in Tamil Nadu, each weighing 300 t.

LEGEND

As per Hindu legend, the Vaishnava deity, Sarangapani, an incarnation of Hindu god Vishnu, appeared for a sage Hema Rishi, who performed penance in the bank of Potramarai tank. The penance was performed to obtain Lakshmi, the consort of Vishnu, as his daughter. Vishnu was pleased by the penance and he wished the sage to get Lakshmi as his daughter. Lakshmi emerged from the Potramarai tank among thousand lotuses and was thus named Komalavalli (the one who emerged from lotus). Vishnu descended to earth as Aravamudhan in a chariot drawn by horses and elephants from his abode Vaikuntam. He stayed in the nearby Someswaran Temple to woo Lakshmi to marry him and the couple eventually got married. The name Sarangapani derives from the Tamil word Sarangam meaning bow and pani meaning hand - the one holding bow in his hand is Sarangapani.

THE TEMPLE

Sarangapani is the largest Vishnu temple in Kumbakonam and has the tallest temple tower in the town. The temple is enshrined within a huge wall and the complex enshrines all the water bodies of the temple except the Potramarai tank. The rajagopuram (the main gateway) has eleven tiers and has a height of 53 m. There are five other smaller gopurams in the temple. The rajagopuram has figures depicting various religious stories. The temple faces east and the Potramarai tank is located outside the western entrance. The central shrine of the temple is in the form of a chariot drawn by horses and elephants, with openings on either side, showing the descent of Sarangapani from heaven in the chariot. There is a sculptural representation of the sage Hemarishi in the western part of the temple. The central shrine of the temple houses the image of Sarangapani in pallikonda posture, with his head resting on his right hand. The are other images of sage Hemarishi, Lakshmi and festival images enshrined within the sanctum. There are two stepped entrances to the sanctum named as Utharayana Vaasal and Dhakshanayana Vaasal, each open for a six month period. From the 15th of January to 15th of July, Utharayanya Vaasal is opened while Dhakshanaya Vaasal is opened during the other half of the year. The Potramarai tank has a central hall called Hemarishi Mandapam. The temple has two processional chariots carved out of wood stationed outside the rajagopuram.

In Bharatanatyam, a South Indian dance form, 108 karanas form the basic movements. Some of these karanas are sculpted around the walls of the temple. Similar sculptures are found in the Brihadeeswarar Temple in Thanjavur and Nataraja Temple in Chidambaram.

RELIGIOUS SIGNIFICANCE

Sarangapani temple is considered third in the line of Srirangam and Tirupathi temples. The temple is revered in Nalayira Divya Prabandham, the 7th–9th century Vaishnava canon, by Aandaal in one, Periyalvar in three, Bhoothathalvar in two, Thirumalisai Alvar in seven, Peialvar in two, Nammalvar in eleven and Thirumangai Alvar in 25 versesl. The temple is classified as a divyadesam, the 108 Vishnu temples that are reverred in the Vaishnava canon. As per a Hindu legend, Nathamuni, who compiled Divya Prabandham by the twelve azhwars, found only the first ten verses sung on Aravamudhan. Nammazhwar recited the remaining 3990 verses unconsciously while he was in deep meditation and Nathamuni compiled all of them.

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Srirangam (island in Tiruchirappalli) in Tamil Nadu known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WORSHIP & FESTIVALS

The temple follows Pancharatra Agama and Vadakalai tradition. The temple priests perform the pooja (rituals) during festivals and on a daily basis. Like other Vishnu temples of Tamil Nadu, the priests belong to the Vaishnavite community, a Brahmin sub-caste. The temple rituals are performed six times a day; Tiruvanandal at 8:00 a.m., Kala santhi at 9:00 a.m., Uchikalam at 12:30 p.m., Ntiyanusandhanam at 6:00 p.m., Irandamkalam at 7:30 p.m. and Ardha Jamam at 9:00 p.m. Each ritual comprises three steps: alangaram (decoration), neivethanam (food offering) and deepa aradanai (waving of lamps) for both Sarangapani and Thayar. The food offering during the six times are curd rice, Ven pongal, spiced rice, dosa, Ven pongal and sugar pongal respectively. The worship is held amidst music with nagaswaram (pipe instrument) and tavil (percussion instrument), religious instructions in the Vedas (sacred text) read by priests and prostration by worshippers in front of the temple mast. There are weekly, fortnightly and monthly rituals.

Akshaya Tritiyai - 12 Garuda Sevai Chaitra Brahma Utsavam celebrated during the Tamil month of Chittirai (April - May), Vasantotsavam during Vaikasi (May - June), Pavitrotsavam - Ekadasi Jyeshotsavam during Adi(July - August), Sri Jayanthi - Uriyadi Utsavam during Avani (August - September), Navaratri Utsavam - Saraswathi Puja - Vijayadasami during Purattasi (September - October), Deepavali - Shraddha of Sri Lakshmi Narayanaswami during Aippasi (October - November), Deepa Utsavam - Unjal Utsavam during Karthigai (November - December), Pakal Pattu - Ira Pattu Pongal Sankaramana Utsavam during Margazhi (December - January), Kanu Utsavam - Amavasya - Ratasaptami during Thai (January - February), Masi Magaham - Float Festival during Masi (February - March) and Brahmmotsavam - Tirukkalyanotsavam during Panguni (March - April) are the festivals celebrated in the temple.

The twin temple chariots weigh 300 t each and has been renovated in 2007. The chariots were not drawn for some years during the preceding period. The chariots are next only in size to the ones in Thygaraja temple in Thiruvarur and Andal Temple in Srivilliputhur. The chariots are pulled by hundreds of devotees across the streets around the temple twice a year, once during the Brahma Utsavam during April-May and other during Ratasaptami in January-February. The festival idols of Sarangapani and Kamalvalli are brought to the thermutti (chariot station) after elaborate religious rituals.

As per a temple legend, once a staunch Brahmin devotee of Aravamudhan spent most of his life to the service of the deity. At the end of his life, he felt his loneliness and prayed for his karma to be performed. Aravamudhan descended himself to perform the last rites on a Deepavali day. The ritual is performed annually by the priests and is one of its kind where death rituals are performed in the precincts of a Vishnu temple.

WIKIPEDIA

Sarangapani Temple is a Hindu temple dedicated to Vishnu, located in Kumbakonam, Tamil Nadu, India. It is one of the Divya Desams, the 108 temples of Vishnu revered in Nalayira Divya Prabandham by the 12 poet saints, or Alwars. This temple is along Kaveri and is one of the Pancharanga Kshetrams.

The temple is believed to be of significant antiquity with contributions at different times from Medieval Cholas, Vijayanagar Empire and Madurai Nayaks. The temple is enshrined within a huge granite wall and the complex contains all the shrines and the water bodies of the temple. The rajagopuram (the main gateway) has eleven tiers and has a height of 53 m. The Potramarai tank, the temple tank, is located opposite to the western entrance of the temple.

Sarangapani is believed to have appeared for sage Hemarishi. The temple has six daily rituals at various times from 5:30 a.m. to 9 p.m., and twelve yearly festivals on its calendar. The temple chariot festival is the most prominent festival of the temple, celebrated during the Tamil month of Chittirai (March–April). The twin temple chariots are the third largest in Tamil Nadu, each weighing 300 t.

LEGEND

As per Hindu legend, the Vaishnava deity, Sarangapani, an incarnation of Hindu god Vishnu, appeared for a sage Hema Rishi, who performed penance in the bank of Potramarai tank. The penance was performed to obtain Lakshmi, the consort of Vishnu, as his daughter. Vishnu was pleased by the penance and he wished the sage to get Lakshmi as his daughter. Lakshmi emerged from the Potramarai tank among thousand lotuses and was thus named Komalavalli (the one who emerged from lotus). Vishnu descended to earth as Aravamudhan in a chariot drawn by horses and elephants from his abode Vaikuntam. He stayed in the nearby Someswaran Temple to woo Lakshmi to marry him and the couple eventually got married. The name Sarangapani derives from the Tamil word Sarangam meaning bow and pani meaning hand - the one holding bow in his hand is Sarangapani.

THE TEMPLE

Sarangapani is the largest Vishnu temple in Kumbakonam and has the tallest temple tower in the town. The temple is enshrined within a huge wall and the complex enshrines all the water bodies of the temple except the Potramarai tank. The rajagopuram (the main gateway) has eleven tiers and has a height of 53 m. There are five other smaller gopurams in the temple. The rajagopuram has figures depicting various religious stories. The temple faces east and the Potramarai tank is located outside the western entrance. The central shrine of the temple is in the form of a chariot drawn by horses and elephants, with openings on either side, showing the descent of Sarangapani from heaven in the chariot. There is a sculptural representation of the sage Hemarishi in the western part of the temple. The central shrine of the temple houses the image of Sarangapani in pallikonda posture, with his head resting on his right hand. The are other images of sage Hemarishi, Lakshmi and festival images enshrined within the sanctum. There are two stepped entrances to the sanctum named as Utharayana Vaasal and Dhakshanayana Vaasal, each open for a six month period. From the 15th of January to 15th of July, Utharayanya Vaasal is opened while Dhakshanaya Vaasal is opened during the other half of the year. The Potramarai tank has a central hall called Hemarishi Mandapam. The temple has two processional chariots carved out of wood stationed outside the rajagopuram.

In Bharatanatyam, a South Indian dance form, 108 karanas form the basic movements. Some of these karanas are sculpted around the walls of the temple. Similar sculptures are found in the Brihadeeswarar Temple in Thanjavur and Nataraja Temple in Chidambaram.

RELIGIOUS SIGNIFICANCE

Sarangapani temple is considered third in the line of Srirangam and Tirupathi temples. The temple is revered in Nalayira Divya Prabandham, the 7th–9th century Vaishnava canon, by Aandaal in one, Periyalvar in three, Bhoothathalvar in two, Thirumalisai Alvar in seven, Peialvar in two, Nammalvar in eleven and Thirumangai Alvar in 25 versesl. The temple is classified as a divyadesam, the 108 Vishnu temples that are reverred in the Vaishnava canon. As per a Hindu legend, Nathamuni, who compiled Divya Prabandham by the twelve azhwars, found only the first ten verses sung on Aravamudhan. Nammazhwar recited the remaining 3990 verses unconsciously while he was in deep meditation and Nathamuni compiled all of them.

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Srirangam (island in Tiruchirappalli) in Tamil Nadu known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WORSHIP & FESTIVALS

The temple follows Pancharatra Agama and Vadakalai tradition. The temple priests perform the pooja (rituals) during festivals and on a daily basis. Like other Vishnu temples of Tamil Nadu, the priests belong to the Vaishnavite community, a Brahmin sub-caste. The temple rituals are performed six times a day; Tiruvanandal at 8:00 a.m., Kala santhi at 9:00 a.m., Uchikalam at 12:30 p.m., Ntiyanusandhanam at 6:00 p.m., Irandamkalam at 7:30 p.m. and Ardha Jamam at 9:00 p.m. Each ritual comprises three steps: alangaram (decoration), neivethanam (food offering) and deepa aradanai (waving of lamps) for both Sarangapani and Thayar. The food offering during the six times are curd rice, Ven pongal, spiced rice, dosa, Ven pongal and sugar pongal respectively. The worship is held amidst music with nagaswaram (pipe instrument) and tavil (percussion instrument), religious instructions in the Vedas (sacred text) read by priests and prostration by worshippers in front of the temple mast. There are weekly, fortnightly and monthly rituals.

Akshaya Tritiyai - 12 Garuda Sevai Chaitra Brahma Utsavam celebrated during the Tamil month of Chittirai (April - May), Vasantotsavam during Vaikasi (May - June), Pavitrotsavam - Ekadasi Jyeshotsavam during Adi(July - August), Sri Jayanthi - Uriyadi Utsavam during Avani (August - September), Navaratri Utsavam - Saraswathi Puja - Vijayadasami during Purattasi (September - October), Deepavali - Shraddha of Sri Lakshmi Narayanaswami during Aippasi (October - November), Deepa Utsavam - Unjal Utsavam during Karthigai (November - December), Pakal Pattu - Ira Pattu Pongal Sankaramana Utsavam during Margazhi (December - January), Kanu Utsavam - Amavasya - Ratasaptami during Thai (January - February), Masi Magaham - Float Festival during Masi (February - March) and Brahmmotsavam - Tirukkalyanotsavam during Panguni (March - April) are the festivals celebrated in the temple.

The twin temple chariots weigh 300 t each and has been renovated in 2007. The chariots were not drawn for some years during the preceding period. The chariots are next only in size to the ones in Thygaraja temple in Thiruvarur and Andal Temple in Srivilliputhur. The chariots are pulled by hundreds of devotees across the streets around the temple twice a year, once during the Brahma Utsavam during April-May and other during Ratasaptami in January-February. The festival idols of Sarangapani and Kamalvalli are brought to the thermutti (chariot station) after elaborate religious rituals.

As per a temple legend, once a staunch Brahmin devotee of Aravamudhan spent most of his life to the service of the deity. At the end of his life, he felt his loneliness and prayed for his karma to be performed. Aravamudhan descended himself to perform the last rites on a Deepavali day. The ritual is performed annually by the priests and is one of its kind where death rituals are performed in the precincts of a Vishnu temple.

Sarangapani Temple is a Hindu temple dedicated to Vishnu, located in Kumbakonam, Tamil Nadu, India. It is one of the Divya Desams, the 108 temples of Vishnu revered in Nalayira Divya Prabandham by the 12 poet saints, or Alwars. This temple is along Kaveri and is one of the Pancharanga Kshetrams.

The temple is believed to be of significant antiquity with contributions at different times from Medieval Cholas, Vijayanagar Empire and Madurai Nayaks. The temple is enshrined within a huge granite wall and the complex contains all the shrines and the water bodies of the temple. The rajagopuram (the main gateway) has eleven tiers and has a height of 53 m. The Potramarai tank, the temple tank, is located opposite to the western entrance of the temple.

Sarangapani is believed to have appeared for sage Hemarishi. The temple has six daily rituals at various times from 5:30 a.m. to 9 p.m., and twelve yearly festivals on its calendar. The temple chariot festival is the most prominent festival of the temple, celebrated during the Tamil month of Chittirai (March–April). The twin temple chariots are the third largest in Tamil Nadu, each weighing 300 t.

LEGEND

As per Hindu legend, the Vaishnava deity, Sarangapani, an incarnation of Hindu god Vishnu, appeared for a sage Hema Rishi, who performed penance in the bank of Potramarai tank. The penance was performed to obtain Lakshmi, the consort of Vishnu, as his daughter. Vishnu was pleased by the penance and he wished the sage to get Lakshmi as his daughter. Lakshmi emerged from the Potramarai tank among thousand lotuses and was thus named Komalavalli (the one who emerged from lotus). Vishnu descended to earth as Aravamudhan in a chariot drawn by horses and elephants from his abode Vaikuntam. He stayed in the nearby Someswaran Temple to woo Lakshmi to marry him and the couple eventually got married. The name Sarangapani derives from the Tamil word Sarangam meaning bow and pani meaning hand - the one holding bow in his hand is Sarangapani.

THE TEMPLE

Sarangapani is the largest Vishnu temple in Kumbakonam and has the tallest temple tower in the town. The temple is enshrined within a huge wall and the complex enshrines all the water bodies of the temple except the Potramarai tank. The rajagopuram (the main gateway) has eleven tiers and has a height of 53 m. There are five other smaller gopurams in the temple. The rajagopuram has figures depicting various religious stories. The temple faces east and the Potramarai tank is located outside the western entrance. The central shrine of the temple is in the form of a chariot drawn by horses and elephants, with openings on either side, showing the descent of Sarangapani from heaven in the chariot. There is a sculptural representation of the sage Hemarishi in the western part of the temple. The central shrine of the temple houses the image of Sarangapani in pallikonda posture, with his head resting on his right hand. The are other images of sage Hemarishi, Lakshmi and festival images enshrined within the sanctum. There are two stepped entrances to the sanctum named as Utharayana Vaasal and Dhakshanayana Vaasal, each open for a six month period. From the 15th of January to 15th of July, Utharayanya Vaasal is opened while Dhakshanaya Vaasal is opened during the other half of the year. The Potramarai tank has a central hall called Hemarishi Mandapam. The temple has two processional chariots carved out of wood stationed outside the rajagopuram.

In Bharatanatyam, a South Indian dance form, 108 karanas form the basic movements. Some of these karanas are sculpted around the walls of the temple. Similar sculptures are found in the Brihadeeswarar Temple in Thanjavur and Nataraja Temple in Chidambaram.

RELIGIOUS SIGNIFICANCE

Sarangapani temple is considered third in the line of Srirangam and Tirupathi temples. The temple is revered in Nalayira Divya Prabandham, the 7th–9th century Vaishnava canon, by Aandaal in one, Periyalvar in three, Bhoothathalvar in two, Thirumalisai Alvar in seven, Peialvar in two, Nammalvar in eleven and Thirumangai Alvar in 25 versesl. The temple is classified as a divyadesam, the 108 Vishnu temples that are reverred in the Vaishnava canon. As per a Hindu legend, Nathamuni, who compiled Divya Prabandham by the twelve azhwars, found only the first ten verses sung on Aravamudhan. Nammazhwar recited the remaining 3990 verses unconsciously while he was in deep meditation and Nathamuni compiled all of them.

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Srirangam (island in Tiruchirappalli) in Tamil Nadu known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WORSHIP & FESTIVALS

The temple follows Pancharatra Agama and Vadakalai tradition. The temple priests perform the pooja (rituals) during festivals and on a daily basis. Like other Vishnu temples of Tamil Nadu, the priests belong to the Vaishnavite community, a Brahmin sub-caste. The temple rituals are performed six times a day; Tiruvanandal at 8:00 a.m., Kala santhi at 9:00 a.m., Uchikalam at 12:30 p.m., Ntiyanusandhanam at 6:00 p.m., Irandamkalam at 7:30 p.m. and Ardha Jamam at 9:00 p.m. Each ritual comprises three steps: alangaram (decoration), neivethanam (food offering) and deepa aradanai (waving of lamps) for both Sarangapani and Thayar. The food offering during the six times are curd rice, Ven pongal, spiced rice, dosa, Ven pongal and sugar pongal respectively. The worship is held amidst music with nagaswaram (pipe instrument) and tavil (percussion instrument), religious instructions in the Vedas (sacred text) read by priests and prostration by worshippers in front of the temple mast. There are weekly, fortnightly and monthly rituals.

Akshaya Tritiyai - 12 Garuda Sevai Chaitra Brahma Utsavam celebrated during the Tamil month of Chittirai (April - May), Vasantotsavam during Vaikasi (May - June), Pavitrotsavam - Ekadasi Jyeshotsavam during Adi(July - August), Sri Jayanthi - Uriyadi Utsavam during Avani (August - September), Navaratri Utsavam - Saraswathi Puja - Vijayadasami during Purattasi (September - October), Deepavali - Shraddha of Sri Lakshmi Narayanaswami during Aippasi (October - November), Deepa Utsavam - Unjal Utsavam during Karthigai (November - December), Pakal Pattu - Ira Pattu Pongal Sankaramana Utsavam during Margazhi (December - January), Kanu Utsavam - Amavasya - Ratasaptami during Thai (January - February), Masi Magaham - Float Festival during Masi (February - March) and Brahmmotsavam - Tirukkalyanotsavam during Panguni (March - April) are the festivals celebrated in the temple.

The twin temple chariots weigh 300 t each and has been renovated in 2007. The chariots were not drawn for some years during the preceding period. The chariots are next only in size to the ones in Thygaraja temple in Thiruvarur and Andal Temple in Srivilliputhur. The chariots are pulled by hundreds of devotees across the streets around the temple twice a year, once during the Brahma Utsavam during April-May and other during Ratasaptami in January-February. The festival idols of Sarangapani and Kamalvalli are brought to the thermutti (chariot station) after elaborate religious rituals.

As per a temple legend, once a staunch Brahmin devotee of Aravamudhan spent most of his life to the service of the deity. At the end of his life, he felt his loneliness and prayed for his karma to be performed. Aravamudhan descended himself to perform the last rites on a Deepavali day. The ritual is performed annually by the priests and is one of its kind where death rituals are performed in the precincts of a Vishnu temple.

akilvarman at the age of one year and six months at sivapriya nagar mayiladuthurai

Sarangapani Temple is a Hindu temple dedicated to Vishnu, located in Kumbakonam, Tamil Nadu, India. It is one of the Divya Desams, the 108 temples of Vishnu revered in Nalayira Divya Prabandham by the 12 poet saints, or Alwars. This temple is along Kaveri and is one of the Pancharanga Kshetrams.

The temple is believed to be of significant antiquity with contributions at different times from Medieval Cholas, Vijayanagar Empire and Madurai Nayaks. The temple is enshrined within a huge granite wall and the complex contains all the shrines and the water bodies of the temple. The rajagopuram (the main gateway) has eleven tiers and has a height of 53 m. The Potramarai tank, the temple tank, is located opposite to the western entrance of the temple.

Sarangapani is believed to have appeared for sage Hemarishi. The temple has six daily rituals at various times from 5:30 a.m. to 9 p.m., and twelve yearly festivals on its calendar. The temple chariot festival is the most prominent festival of the temple, celebrated during the Tamil month of Chittirai (March–April). The twin temple chariots are the third largest in Tamil Nadu, each weighing 300 t.

LEGEND

As per Hindu legend, the Vaishnava deity, Sarangapani, an incarnation of Hindu god Vishnu, appeared for a sage Hema Rishi, who performed penance in the bank of Potramarai tank. The penance was performed to obtain Lakshmi, the consort of Vishnu, as his daughter. Vishnu was pleased by the penance and he wished the sage to get Lakshmi as his daughter. Lakshmi emerged from the Potramarai tank among thousand lotuses and was thus named Komalavalli (the one who emerged from lotus). Vishnu descended to earth as Aravamudhan in a chariot drawn by horses and elephants from his abode Vaikuntam. He stayed in the nearby Someswaran Temple to woo Lakshmi to marry him and the couple eventually got married. The name Sarangapani derives from the Tamil word Sarangam meaning bow and pani meaning hand - the one holding bow in his hand is Sarangapani.

THE TEMPLE

Sarangapani is the largest Vishnu temple in Kumbakonam and has the tallest temple tower in the town. The temple is enshrined within a huge wall and the complex enshrines all the water bodies of the temple except the Potramarai tank. The rajagopuram (the main gateway) has eleven tiers and has a height of 53 m. There are five other smaller gopurams in the temple. The rajagopuram has figures depicting various religious stories. The temple faces east and the Potramarai tank is located outside the western entrance. The central shrine of the temple is in the form of a chariot drawn by horses and elephants, with openings on either side, showing the descent of Sarangapani from heaven in the chariot. There is a sculptural representation of the sage Hemarishi in the western part of the temple. The central shrine of the temple houses the image of Sarangapani in pallikonda posture, with his head resting on his right hand. The are other images of sage Hemarishi, Lakshmi and festival images enshrined within the sanctum. There are two stepped entrances to the sanctum named as Utharayana Vaasal and Dhakshanayana Vaasal, each open for a six month period. From the 15th of January to 15th of July, Utharayanya Vaasal is opened while Dhakshanaya Vaasal is opened during the other half of the year. The Potramarai tank has a central hall called Hemarishi Mandapam. The temple has two processional chariots carved out of wood stationed outside the rajagopuram.

In Bharatanatyam, a South Indian dance form, 108 karanas form the basic movements. Some of these karanas are sculpted around the walls of the temple. Similar sculptures are found in the Brihadeeswarar Temple in Thanjavur and Nataraja Temple in Chidambaram.

RELIGIOUS SIGNIFICANCE

Sarangapani temple is considered third in the line of Srirangam and Tirupathi temples. The temple is revered in Nalayira Divya Prabandham, the 7th–9th century Vaishnava canon, by Aandaal in one, Periyalvar in three, Bhoothathalvar in two, Thirumalisai Alvar in seven, Peialvar in two, Nammalvar in eleven and Thirumangai Alvar in 25 versesl. The temple is classified as a divyadesam, the 108 Vishnu temples that are reverred in the Vaishnava canon. As per a Hindu legend, Nathamuni, who compiled Divya Prabandham by the twelve azhwars, found only the first ten verses sung on Aravamudhan. Nammazhwar recited the remaining 3990 verses unconsciously while he was in deep meditation and Nathamuni compiled all of them.

Pancharanga Kshetrams (also called Pancharangams, meaning the "five Rangams or Ranganathas") is a group of five sacred Hindu temples, dedicated to Ranganatha, a form of the god Vishnu, on the banks of the Kaveri River. The five Pancharanga Kshetrams in the order of their successive locations, on the banks of the Kaveri River are: The Srirangapatnam called the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side; the Srirangam (island in Tiruchirappalli) in Tamil Nadu known as Adya Ranga (the last temple), Appalarangam or Koviladi at Tiurppernagar in Tamil Nadu, Parimala Ranganatha Perumal Temple or Mayuram at Indalur, Mayiladuthurai and Vatarangam at Sirkazhi. The Sarangapani temple at Kumbakonam is mentioned in place of Vatarangam in some references.

WORSHIP & FESTIVALS

The temple follows Pancharatra Agama and Vadakalai tradition. The temple priests perform the pooja (rituals) during festivals and on a daily basis. Like other Vishnu temples of Tamil Nadu, the priests belong to the Vaishnavite community, a Brahmin sub-caste. The temple rituals are performed six times a day; Tiruvanandal at 8:00 a.m., Kala santhi at 9:00 a.m., Uchikalam at 12:30 p.m., Ntiyanusandhanam at 6:00 p.m., Irandamkalam at 7:30 p.m. and Ardha Jamam at 9:00 p.m. Each ritual comprises three steps: alangaram (decoration), neivethanam (food offering) and deepa aradanai (waving of lamps) for both Sarangapani and Thayar. The food offering during the six times are curd rice, Ven pongal, spiced rice, dosa, Ven pongal and sugar pongal respectively. The worship is held amidst music with nagaswaram (pipe instrument) and tavil (percussion instrument), religious instructions in the Vedas (sacred text) read by priests and prostration by worshippers in front of the temple mast. There are weekly, fortnightly and monthly rituals.

Akshaya Tritiyai - 12 Garuda Sevai Chaitra Brahma Utsavam celebrated during the Tamil month of Chittirai (April - May), Vasantotsavam during Vaikasi (May - June), Pavitrotsavam - Ekadasi Jyeshotsavam during Adi(July - August), Sri Jayanthi - Uriyadi Utsavam during Avani (August - September), Navaratri Utsavam - Saraswathi Puja - Vijayadasami during Purattasi (September - October), Deepavali - Shraddha of Sri Lakshmi Narayanaswami during Aippasi (October - November), Deepa Utsavam - Unjal Utsavam during Karthigai (November - December), Pakal Pattu - Ira Pattu Pongal Sankaramana Utsavam during Margazhi (December - January), Kanu Utsavam - Amavasya - Ratasaptami during Thai (January - February), Masi Magaham - Float Festival during Masi (February - March) and Brahmmotsavam - Tirukkalyanotsavam during Panguni (March - April) are the festivals celebrated in the temple.

The twin temple chariots weigh 300 t each and has been renovated in 2007. The chariots were not drawn for some years during the preceding period. The chariots are next only in size to the ones in Thygaraja temple in Thiruvarur and Andal Temple in Srivilliputhur. The chariots are pulled by hundreds of devotees across the streets around the temple twice a year, once during the Brahma Utsavam during April-May and other during Ratasaptami in January-February. The festival idols of Sarangapani and Kamalvalli are brought to the thermutti (chariot station) after elaborate religious rituals.

As per a temple legend, once a staunch Brahmin devotee of Aravamudhan spent most of his life to the service of the deity. At the end of his life, he felt his loneliness and prayed for his karma to be performed. Aravamudhan descended himself to perform the last rites on a Deepavali day. The ritual is performed annually by the priests and is one of its kind where death rituals are performed in the precincts of a Vishnu temple.

WIKIPEDIA

This magnificent Chola bronze is taller than the Nataraja at Chidambaram.

Seen at Uma Maheswarar temple, Thirunallam, Konerirajapuram.