Ranganathaswamy Temple, Srirangam
Ranganathaswamy Temple Srirangam | |
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திருவரங்கம் அரங்கநாத சுவாமி கோயில் | |
Tiruchirapalli | |
Deity | Ranganatha (Vishnu), Ranganayaki (Lakshmi)[1] |
Festivals |
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Features |
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Location | |
Location | Pandyas, Vijayanagara Empire |
Inscriptions | over 600[note 1] |
Website | |
http://www.srirangam.org/ |
Part of a series on |
Vaishnavism |
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Ranganathaswamy Temple is a
It is among the most illustrious
The temple occupies an area of 63 hectares (155 acres) with 81 shrines, 21 towers, 39 pavilions, and many water tanks integrated into the complex.[4][6] The temple town is a significant archaeological and epigraphical site, providing a historic window into the early and mid medieval South Indian society and culture. Numerous inscriptions suggest that this Hindu temple served not only as a spiritual center, but also a major economic and charitable institution that operated education and hospital facilities, ran a free kitchen, and financed regional infrastructure projects from the gifts and donations it received.[4][26][note 2]
Location
The Ranganathaswamy Temple at Srirangam, also known as Periyakovil (Big Temple),
The temple site is on a large island bounded by the Kaveri River and Kollidam River.[4] It is vast and planned as a temple town with Sapta-Prakaram design where the sanctum, gopuram, services and living area are co-located in seven concentric enclosures. Rampart walls were added after medieval centuries that saw its invasion and destruction. The temple monuments are located inside the inner five enclosures of the complex, surrounded by living area and infrastructure in outer two enclosures. Numerous gopurams connect the Sapta-Prakaram enclosures allowing the pilgrims and visitors to reach the sanctum from many directions.[4][32] The site includes two major temples, one for Vishnu as Ranganatha, and the other to Shiva as Jambukeshvara. The island has some cave temples, older than both.[24]
Legend
The temple and its artwork are a subject of numerous different Tamil legends covered in regional
As per another legend,
The
History
The main deity of the temple is mentioned in various
āyiram viritteḻu talaiyuṭai aruntiṟaṟ pāyaṟ paḷḷip palartoḻu tētta viritiraik kāviri viyaṉperu turuttit tiruvamar mārpaṉ kiṭanta vaṇṇamum
On a magnificent cot having a thousand heads spread out, worshipped and praised by many, in an islet surrounded by Kaveri with billowing waves, is the lying posture of the one who has Lakshmi sitting in his chest
Silapadikaram (book 11, lines 35–40)[45]
The temple was first built by the Chola ruler, Dharmavarma. The Kaveri river flood destroyed the temple vimanam, and later, the
During the period of invasion and plunder by the
The Tamil texts that followed offer various inconsistent legends on how the temple regained the Vishnu icon. According to one found in Koil Oluku, a young girl had vowed to fast till she had seen the icon.[21] She followed the Muslim army as it returned with the loot back to Delhi. There she sneaked into the palace and saw that the Sultan's daughter had fallen in love with the image. The young girl returned to Srirangam and told the priests about what she had seen in Delhi. The priests went with musicians to Delhi, found the icon in capriciously playful possession of the Sultan's daughter, day and night.[21] They sang and danced before the Sultan to return the icon, and he gave it back which upset his daughter. To console the daughter, the Sultan sent in his army again to bring it back, but this time they were not successful.[21] According to other versions, the Muslim daughter followed the icon from Delhi to Srirangam on a horse and still not seeing the idol, gave up her life before the door of the sanctum, symbolizing that love brought back the icon after the war had taken it away.[47][48]
Beyond these legends, there was a more severe second invasion of South India including Srirangam between 1323 CE and 1327 CE by the armies of the Sultanate under Muhammad bin Tughluq.[49] The sanctum's Vishnu image with its jewelry was pre-emptively removed by the Hindus before the Delhi Sultanate troops reached Srirangam by a group led by the Vaishnavite Acharaya Pillai Lokacharyar to Tirunelveli in Tamil Nadu. The goddess Ranganayaki (Lakshmi) was also taken away to another location by a separate group. The temple was defended and according to the Tamil tradition some 13,000 Sri Vaishnavas devotees of Srirangam, died in the fierce battle.[50]
After nearly six decades when
Thereafter, under the
After the destruction of the Vijayanagara in late 16th century, geo-political instability returned. The site became the focus of bitter wars between the Hindu Nayakas and the Muslim Mughals in the 17th century.[58] The Nayakas fortified the temple town and the seven prakaras. It was taken over by Muslim Nawabs of Arcot as a lucrative source of revenues, and thereafter attracted a contest between the French and British military powers.[59] Srirangam temple site and the neighboring city of Tiruchirappalli (Trichy) became an intense center of Christian and Muslim missionary activity during the 18th and 19th centuries.[58] With the establishment of the Madras Presidency within the British Empire, geo-political stability returned and the Ranganathaswamy Temple site attracted interest in archeological and historical studies.[58]
The epigraphical evidence suggests that these Hindu dynasties — Cholas, Pandyas, Hoysalas,
Architecture
The temple is enclosed by seven concentric enclosures with courtyards (termed
The temple is aligned to the north-south and east-west axis, on an island surrounded by the Kaveri River. The river has long been considered sacred, and called the Daksina Ganga or the "Ganges of the South".[64] The outer two prakarams (outer courtyard) are residential and markets with shops, restaurants and flower stalls.[63][65] The five inner courtyards have shrines to Vishnu and his various avatars such as Rama and Krishna. Major shrines are additionally dedicated to goddess Lakshmi and many saints of Vaishnavism. In particular, these shrines celebrate and commemorate the Tamil poet-saints and philosophers called the Alvars, as well Hindu philosophers such as Ramanuja and Manavala Mamunigal of Sri Vaishnavism tradition.[63]
Despite the construction of various mandapas and gopuras over a span of many centuries, the architecture of the Ranganathaswamy temple is one of the better illustrations of Hindu temple planometric geometry per agama design texts in the Tamil tradition. According to George Michell, a professor and art historian on Indian architecture, the regulating geometry and plan of Srirangam site takes on "a ritual dimension since all the architectural components, especially the focal gopuras and the most important colonnades and mandapas, are arranged along the axes dictated by the cardinal directions". This alignment integrates the routes that devotees follow as they journey into the innermost sanctum.[66]
Shrines
The temple complex includes over 50 shrines. These are dedicated to Vishnu, Lakshmi as well as various Vaishnava scholars and poets. The shrines to Vishnu display him in his various
The Chakratalvar shrine is in the east facing on the south side of Akalanka. The sanctum is approached through a Mukamandapa (six rows of pillars) built during the
The main shrine for Ranganatha is in the innermost courtyard. The sanctum has a golden
The sanctum can be entered through the south gateway, one the reclining Vishnu is facing. The doorway as one enters from the mukhamandapam, also called the Gayatri mantapa, is flanked by Jaya and Vijaya, the guardians of Vaikuntha. The sanctum chamber is round, even though the vimana above is an oval projection. The circumambulation path (pradakshina-patha) is set in a square, to journey clockwise.[71][72] This garbha-griha is surrounded by a raised square Tiruvunnali, encircling pillars and another inner square. As the visitor completes the circumambulation around the resting Vishnu, one sees four additional images.[72] On the western wall inside the core sanctum is Ganesha (son of Shiva and Parvati), on the northwestern corner is Yoga-Ananta (Vishnu seated in yoga asana on Sesha), on the northeastern side is Yoga-Narasimha (Narasimha seated in yoga asana), and on the eastern wall is Durga (an aspect of Parvati), considered to be Vishnu's sister.[72] On the eastern wall are the carvings of Ranganatha's footprints and footwear, which can bee seen through a small glass panel on the southern wall next to the sanctum's doorway.
The exterior of the vimana and attached
The shrine of Ranganatha's consort, Ranganayaki (Lakshmi) is in the second precinct of the temple with 2 main idols (moola mortis) and 1 procession idol (utsava murti). During the festival processions, Ranganayaki does not visit Ranganatha, but it is he who visits her. Ranganatha visiting Ranganayaki and being with her is called as 'Saerthi' during 'Panguni Uthiram'. There are three images of Ranganayaki within the sanctum.
There are separate shrines for major saints in the
Mandapams (Halls)
The Ranganathaswamy Temple has many mandapams:[4][75]
- Thousand pillar mandapam is a theatre like structure made from granite. It was built during the Vijayanagara rule period. It has a central wide aisle with seven side aisles on each side with pillars set in a square pattern.
- Sesharaya mandapam is the intricately carved hall built during the Nayaka rule period. It is found on the east side of the fourth prakaram courtyard. The northern side of this community hall has 40 leaping animals with riders on their back, all carved out of monolithic pillars.
- Garuda Mandapam is named after the vahana (vehicle) of Vishnu, named Garuda. It is on the south side of the third prakaram courtyard. It too is dated to the Nayak rule era. Inside the community hall, on its pillars, are portrait sculptures. In the middle is a free-standing seated Garuda figure, identifiable by his eagle-head, wings and him facing the Vishnu shrine.
- Kili mandapam is found inside the innermost (first) prakaram courtyard. It is next to the Ranganatha sanctum. Here walking elephant balustrades line the steps that lead into the gathering hall. This is dated to the 17th century Hindu rulers. The hall and structural elements are carved with animals, and in its center is a raised square platform with four carved pillars.
- Ranga Vilasa mandapam is one of the larger community halls designed for large spaces between the pillars for the pilgrim groups and families to sit together and rest. It is covered with Hindu mythology murals and narratives from the Ramayana.
The Hall of 1000 pillars is a fine example of a planned theatre-like structure and opposite to it is the "Sesha Mandap". The 1000-pillared hall made of granite[76] was constructed in the Vijayanagara period (1336–1565) on the site of the old temple.[77] The most artistic halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure.[78] The hall is celebrated for the leaping animals carved on to the piers at its northern end.[73] 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.[79] 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.[80] The Garuda Mandapa (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.[73] 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.[73]
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A Vaishnava devotee in namaste posture
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Thousand pillar hall
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A mandapa
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Garuda mandapa
Gopurams
There are 21
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A 13-storey gopura (the Rajagopuram) the main gopura on the street leading to the temple.
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A 9-storey gopura commonly known as Vellai Gopuram
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A 8-storey gopura built by the Vijayanagara Empire.
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The 7-storeyed Ranga Ranga Gopuram
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A 3-storey gopura
Inscriptions and frescoes
The Ranganathaswamy Temple town has over 800 inscriptions, of which nearly 640 are on temple walls and monuments. Many of these relate to gifts and grants by rulers or the elite, while others relate to the temple's management, scholars, dedication and general operation. The inscriptions have been a source of information about South Indian history, culture, economy and social role.[83] These range from the late 9th century to the rule of Aditya Chola I, to the last historical ones from the 16th century. Others are from the times of Cholas, Nayakas, Pandyas, Hoysalas and the Vijayanagara era.[4][84]
The historic inscriptions at the Ranganathaswamy Temple are in six major Indian languages:
The temple has a lot of inscriptions of Kulottunga I. One interesting epigraph is a Kannada record that states that an entourage led by the Kannada-sandhivigrahi (foreign affairs minister) of Chalukya Tribhuvanamalla (Vikramaditya VI) made some donations to the temple. The inscription is dated in the 29th year of the reign of Kulottunga I.[86]
The temple has inscriptions of the Suryavamshi Gajapatis of Odisha as well. In one inscription, it is mentioned that Hamvira Deva Mahapatra, son of the legendary Kapilendra Deva Gajapati, made donations to the temple after he aggressively marched upon the Vijayanagara Empire upto Tiruchirapally and then Rameswaram. This inscription is in Tamil.
Some of the mandapam and corridors of the Temple complex have frescoes, of which some have faded. These narrate Hindu legends and mythologies, or scenes relating to Vaishnava scholars.[4]
Granaries, tanks, and other monuments
The Ranganathaswamy Temple complex includes huge medieval era Kottarams or granaries. These provided food reserves and security to the temple town and supplies to its kitchen serving the needy travelers, pilgrims and local population.[87] The temple has many other structures, participating and supporting various aspects of social life. Some mandapams and temple compounds were devoted to education, both religious and secular such as of musicians and dancers.[87] The temple inscriptions state that its premises had an arokyashala (hospital) for those needing medical care.[4][26] Several 11th and 12th century inscriptions describe a gift of land to support recitation of Hindu texts in the temple and for feeding Sri Vaishnavas.[88]
The temple has twelve major water tanks. Of these, the Surya Pushkarini (sun pool) and Chandra Pushkarani (moon pool) are two of the largest that harvest most of rainwater. They have a combined capacity of two million liters of water.[4][89]
The temple has wooden monuments that is regularly maintained and used for festive processions. These have intricate carvings of Hindu legends, and some are plated with silver or gold foils. The most significant of the temple chariots are the Garuda vahana, the Simha vahana, the Yanai vahana, the Kudirai vahana, the Hanumantha vahana, the Yazhi vahana, the Sesha vahana, the Annapakshi vahana, the Otrai vahana and the Prabhai vahana.[4][90]
Significance
Bhakti movement
Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the
Some of the religious works like Sri Bhashyam by
Pilgrimage
Koil or koyil in Tamil means the house of the Master and thus refers to the temples. Srirangam is the most prominent among such temples. For many
The temple is considered in the Alvar traditions as 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
Many of the medieval Sri Vaishanava scholars like
The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by Ramanuja over a period of time in this temple town.
He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm, which is also known as "Thaanaana Thirumeni"(Selfsame body)."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).[105]
Administration
The temple is maintained and administered by the
Festivals and routine visits
Temple Timings[111] | ||
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Type of Darshan | Ranganthar Shrine | Ranganayaki Shrine |
Viswaroopa seva | 6:00-7:15 | 6:30-8:00 |
Pooja (closed for devotees) | 7:15-9:00 | 8:00-8:45 |
Darshan | 9:00-12:00 | 8:45-13:00 |
Pooja (closed for devotees) | 12:00-13:15 | 13:00-15:00 |
Darshan | 13:15-17:45 | 15:00-18:00 |
Pooja (closed for devotees) | 17:45-18:45 | 18:00-18:45 |
Darshan | 18:45-20:45 | 18:45-21:00 |
The temple celebrates numerous festivals around the year including processions. These are called
Vaikunta Ekadashi
Pagal Pathu (10 day time) and Ra Pathu (10 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 time festival) and the second half as Ra Pathu (10 day night-time festival). The first day of Ra pathu is
Jyestabishekam
Brahmotsavam
Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurarpanam, rakshabandhanam, bheri thadanam, dhwajarohanam 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 Kaveri to a village on the opposite shore namely Jiyarpuram on the third day.[122]
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 Gajendra Moksha (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 CE.
See also
- Pundarikakshan Perumal Temple
- Srivilliputhur Andal temple
- Great Living Chola Temples
- Rangapura Vihara
- Thirukurungudivalli Nachiyar sametha Vaishnava nambi Perumal temple
- Group of Monuments at Mahabalipuram
Notes
- ^ The entire ASI Epigraphia Indica Volume XXIV is dedicated to these inscriptions.[4]
- ^ According to Burton Stein, "(...) the stone and copper inscriptions, the basic historical sources of this period, give more information about temples (...) temples mobilized resources of land and money second only to the state and were therefore capable of financing such projects." (...) "During the Chola period, for example, a series of Srirangam temple inscriptions from the reign of Kulottunga I (1070-1118) describe a gigantic process of redevelopment of a large portion of temple lands."[27]
- ^ The gopurams, when present, are found in the middle of each side of all seven courtyards allowing the pilgrims and visitors to enter from any of the four directions. In some cases, the geographical constraints did not permit the addition of a gateway and it is here that the courtyard may have less than four entrances. The gateways are taller on the outer courtyards, with the largest found on the south side of the outermost courtyard.[62]
- ^ The reclining form of Vishnu has widespread popularity in India and southeast Asia, but is known by other names such as Ananta or Anantaseshayi or Anantashayana Vishnu.[69]
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- ^ a b c Mittal & Thursby 2005, p. 456.
- ^ Mittal & Thursby 2005, p. 457.
- ^ Vater 2010, p. 40.
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