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Ranganathaswamy Temple, Srirangam: Difference between revisions
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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 [[Cholas]] and a Mahamandapa with six rows of eight pillars built during the period of [[Vijayanagar Empire]]. There is a circumambulation passage around the sanctum. The image of Chakratalvar is sculpted with [[Narasimha]] on the rear side and can be viewed from the passage around the sanctum.{{sfn|Madhavan|2007|pages=85–86}} The Venugopala shrine, one of the most elaborately carved, is in the south-west corner of the fourth enclosure of the temple was rebuilt by [[Chokkanatha Nayak]], according to an inscription dated 1674.{{sfn|Michell|1995|pp=108-109}} | 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 [[Cholas]] and a Mahamandapa with six rows of eight pillars built during the period of [[Vijayanagar Empire]]. There is a circumambulation passage around the sanctum. The image of Chakratalvar is sculpted with [[Narasimha]] on the rear side and can be viewed from the passage around the sanctum.{{sfn|Madhavan|2007|pages=85–86}} The Venugopala shrine, one of the most elaborately carved, is in the south-west corner of the fourth enclosure of the temple was rebuilt by [[Chokkanatha Nayak]], according to an inscription dated 1674.{{sfn|Michell|1995|pp=108-109}} | ||
The main shrine for Ranganatha is in the innermost courtyard. The sanctum has a golden ''[[Vimana (architectural feature)|vimanam]]'' (crown tower over the sanctum sanctorum). It is shaped like the Tamil ''[[om]]kara'' (om symbol), shows anthropomorphic Paravasudeva on its gable, has an etching of Ramanuja as well on it, and is plated with gold. Inside, a {{convert|6|m||adj=on}} edifice of Sri Ranganthar reclining on [[Adisesha]], the coiled serpent, can be seen.<ref>V.N. Hari Rao (1967), The Srirangam Temple: Art and Architecture, Sri Venkateswara University Historical Series No. 8, Tirupati, pages 47-51, 5-17, and unnumbered after Table of Contents</ref>{{refn|group=note|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]].<ref>{{cite book|author1=Theodor G. Wyeld|author2=Sarah Kenderdine|author3=Michael Docherty|title=Virtual heritage: Virtual Systems and Multimedia|url=https://books.google.com/books?id=UdBsCQAAQBAJ&pg=PA78 |year=2008|publisher=Springer|isbn=978-3-540-78566-8|pages=78–79}}</ref>}} Adisesha has five hoods and is coiled into three and a half rounds. Vishnu's head rests on a small cylindrical pillow and his right palm which faces upwards rests next to his head. A pendant containing [[Lakshmi]]'s image is placed on Ranganatha's chest. Ranganatha's crown, hands and feet are plated with gold. Neither Sridevi (goddess Lakshmi) nor Bhudevi (goddess Earth) are depicted near his feet, as is found in late medieval era paintings. The sanctum does not show Brahma coming out of or connected to his navel either.<ref>{{cite book|author=Ambujam Anantharaman|title=Temples of South India|url=https://books.google.com/books?id=cmrXAAAAMAAJ|year=2006|publisher=East West |isbn=978-81-88661-42-8|pages=2–3, 48, 135–136}}</ref><ref name=michellttowns>{{cite book|author=George Michell|title=Temple Towns of Tamil Nadu|url=https://books.google.com/books?id=D3XXAAAAMAAJ|year=1993|publisher=Marg Publications|isbn=978-81-85026-21-3|pages=78–89}}</ref> However, the procession images of Sridevi, Bhudevi and Ranganathar, otherwise known as ''Azhagiyamanavalan'' and ''Namperumal'' reside within the sanctum in different places to ease their ''darshana'' (viewing).<ref name=rao48/> | The main shrine for Ranganatha is in the innermost courtyard. The sanctum has a golden ''[[Vimana (architectural feature)|vimanam]]'' (crown tower over the sanctum sanctorum). It is shaped like the Tamil ''[[om]]kara'' (om symbol), shows anthropomorphic Paravasudeva on its gable, has an etching of Ramanuja as well on it, and is plated with gold. Inside, a {{convert|6|m||adj=on}} edifice of Sri Ranganthar reclining on [[Adisesha]], the coiled serpent, can be seen.<ref>V.N. Hari Rao (1967), The Srirangam Temple: Art and Architecture, Sri Venkateswara University Historical Series No. 8, Tirupati, pages 47-51, 5-17, and unnumbered after Table of Contents</ref>{{refn|group=note|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]].<ref>{{cite book|author1=Theodor G. Wyeld|author2=Sarah Kenderdine|author3=Michael Docherty|title=Virtual heritage: Virtual Systems and Multimedia|url=https://books.google.com/books?id=UdBsCQAAQBAJ&pg=PA78 |year=2008|publisher=Springer|isbn=978-3-540-78566-8|pages=78–79}}</ref>}} Adisesha has five hoods and is coiled into three and a half rounds. Vishnu's head rests on a small cylindrical pillow and his right palm which faces upwards rests next to his head. A pendant containing [[Lakshmi]]'s image is placed on Ranganatha's chest. Ranganatha's crown, hands and feet are plated with gold. Neither Sridevi (goddess Lakshmi) nor Bhudevi (goddess Earth) are depicted near his feet, as is found in late medieval era paintings. The sanctum does not show Brahma coming out of or connected to his navel either.<ref>{{cite book|author=Ambujam Anantharaman|title=Temples of South India|url=https://books.google.com/books?id=cmrXAAAAMAAJ|year=2006|publisher=East West |isbn=978-81-88661-42-8|pages=2–3, 48, 135–136}}</ref><ref name=michellttowns>{{cite book|author=George Michell|title=Temple Towns of Tamil Nadu|url=https://books.google.com/books?id=D3XXAAAAMAAJ|year=1993|publisher=Marg Publications|isbn=978-81-85026-21-3|pages=78–89}}</ref> However, the procession images of Sridevi, Bhudevi and Ranganathar, otherwise known as ''Azhagiyamanavalan'' and ''Namperumal'' reside within the sanctum in different places to ease their ''darshana'' (viewing).<ref name=rao48/> Another brass idol of Vishnu is seen at the feet of the main stone idol. This idol was the makeshift idol used during the Muslim invasion when the original idol was stolen. Both the original and the makeshift idols are worshipped and brought out in processions in a grand manner during the ''Serthi Seva'' and ''Tirumanjanam'' ceremonies. The only source of illumination is from two ghee lamps, one hanging from the ceiling and another placed on the ground, both positioned near the feet of Ranganatha. | ||
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-Vijaya|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.<ref name=michellttowns/><ref name=rao48/> 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.<ref name=rao48/> On the western wall inside the core sanctum is [[Ganesha]] (son of [[Shiva]] and Parvati, [[Shaivism]]), on the northwestern corner is Yoga-Ananta (Vishnu seated in yoga asana on Sesha, [[Vaishnavism]]), on the northeastern side is Yoga-[[Narasimha]] (Narasimha seated in yoga asana, Vaishnavism), and on the eastern wall is [[Durga]] (an aspect of [[Parvati]], [[Shaktism]]), considered to be Vishnu's sister.<ref name=rao48>V.N. Hari Rao (1967), The Srirangam Temple: Art and Architecture, Sri Venkateswara University Historical Series No. 8, Tirupati, pages 48-51</ref> 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 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-Vijaya|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.<ref name=michellttowns/><ref name=rao48/> 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.<ref name=rao48/> On the western wall inside the core sanctum is [[Ganesha]] (son of [[Shiva]] and Parvati, [[Shaivism]]), on the northwestern corner is Yoga-Ananta (Vishnu seated in yoga asana on Sesha, [[Vaishnavism]]), on the northeastern side is Yoga-[[Narasimha]] (Narasimha seated in yoga asana, Vaishnavism), and on the eastern wall is [[Durga]] (an aspect of [[Parvati]], [[Shaktism]]), considered to be Vishnu's sister.<ref name=rao48>V.N. Hari Rao (1967), The Srirangam Temple: Art and Architecture, Sri Venkateswara University Historical Series No. 8, Tirupati, pages 48-51</ref> 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. | ||
[[File: Le temple de Srirangam (Tiruchirapalli, Inde) (13903661293).jpg|thumb|left|The golden Vimana over the sanctum at Srirangam midst its gopurams, its gable with Paravasudeva image.]] | [[File: Le temple de Srirangam (Tiruchirapalli, Inde) (13903661293).jpg|thumb|left|The golden Vimana over the sanctum at Srirangam midst its gopurams, its gable with Paravasudeva image.]] | ||
The exterior of the ''vimana'' and attached ''[[mandap | The exterior of the ''vimana'' and attached ''[[mandap]]am'' (hall) have intricately carved 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 a 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 hemispherical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall.{{sfn|Michell| 1995| p= 109}} [[Dhanvantari]], a great physician of the Hindu mythos is considered to be an [[avatar]] of Vishnu – there is a separate shrine of Dhanvantari within the temple.{{sfn|Sircar| 1971| p= 162}} | ||
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. | 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. | ||
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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.<ref>{{cite book|author=N Rajendran|title=Epigraphical evidences in the reconstruction of the early history of Tiruchirapalli|url=https://books.google.com/books?id=NYNjAAAAMAAJ|year=1993|publisher=Journal of the Epigraphical Society of India|pages=152–155}}</ref> These range from the late 9th century to the rule of [[Aditya I|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.<ref name=unescosrirang/><ref>{{cite book|author=P. V. Jagadisa Ayyar|title=South Indian Shrines: Illustrated|url=https://books.google.com/books?id=NLSGFW1uZboC&pg=PA462 |year=1982|publisher= Asian Educational Services|isbn=978-81-206-0151-2|pages=462–465}}</ref> | 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.<ref>{{cite book|author=N Rajendran|title=Epigraphical evidences in the reconstruction of the early history of Tiruchirapalli|url=https://books.google.com/books?id=NYNjAAAAMAAJ|year=1993|publisher=Journal of the Epigraphical Society of India|pages=152–155}}</ref> These range from the late 9th century to the rule of [[Aditya I|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.<ref name=unescosrirang/><ref>{{cite book|author=P. V. Jagadisa Ayyar|title=South Indian Shrines: Illustrated|url=https://books.google.com/books?id=NLSGFW1uZboC&pg=PA462 |year=1982|publisher= Asian Educational Services|isbn=978-81-206-0151-2|pages=462–465}}</ref> | ||
The historic inscriptions at the Ranganathaswamy Temple are in six major Indian languages: [[Tamil language|Tamil]], [[Sanskrit]], [[Kannada language|Kannada]], [[Telugu language|Telugu]], [[Marathi language|Marathi]] and [[Odia language|Odia]]. Many of the inscriptions are in [[Grantha script|Grantha]] characters. <ref>P.R. Srinivasan (1982), South Indian Inscriptions Volume XXIV, Archaeological Survey of India, pages xiv-xv</ref> | The historic inscriptions at the Ranganathaswamy Temple are in six major Indian languages: [[Tamil language|Tamil]], [[Sanskrit]], [[Kannada language|Kannada]], [[Telugu language|Telugu]], [[Marathi language|Marathi]] and [[Odia language|Odia]]. Many of the inscriptions are in [[Grantha script|Grantha]] characters.<ref>P.R. Srinivasan (1982), South Indian Inscriptions Volume XXIV, Archaeological Survey of India, pages xiv-xv</ref> | ||
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.<ref>{{cite book |author=Eugen Hultzsch |title=South Indian Inscriptions, Volume 27 |publisher=Manager of Publications, 2001}}</ref> | 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.<ref>{{cite book |author=Eugen Hultzsch |title=South Indian Inscriptions, Volume 27 |publisher=Manager of Publications, 2001}}</ref> | ||
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''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 ''[[Vaikunta Ekadashi]]''.{{sfn|Madras District Gazetteers|1907|pp=319-322}} The eleventh day of each fortnight in [[Hindu calendar]] is called ''ekadasi'' and the holiest of all ''ekadasis'' as per ''[[Vaishnavite]]'' tradition is the ''Vaikuntha Ekadashi''. During the festival, through song and dance, this place is affirmed to be '''''Bhuloka Vaikuntam''''' (Heaven on Earth).{{sfn|Mittal|Thursby| 2005| p= 456}} [[Araiyar Sevai]] is a divine colloquium of araiyars, who recite and enact [[Divya Prabandha|Nalayara Divya Prabanda]], the 4000 verses of [[Alvars]].{{sfn|Narayanan| 1994| pp= 43–44}}{{sfn|Cutler| 1987| p= 187}} ''Araiyars'' are born to ''Araiyar'' tradition most prevalent in Sri Vaishnava families in Srirangam, [[AlwarThirunagari Temple|Alwar Thirunagari]] and [[Srivilliputhur Divya Desam|Srivilliputhur]].{{sfn|Narayanan| 1994| pp= 43–44}} The tradition of Araiyar Sevai was started by [[Nathamuni]] during 10th century.{{sfn|Cutler| 1987| p= 187}} It is believed as per [[Hindu mythology]] that 33 crores of gods come down to witness the event.{{sfn|Murdoch|1904|p=13}}{{sfn|Sastri|1988|pp=6-7}} The processional deity is brought to the 1000-pillared hall on the morning of ''Vaikunta Ekadashi'' through the ''Paramapada Vasal'' (gate to paradise).{{sfn|Cole|1882|p=cxx}} 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 [[Vaikuntha | ''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 ''[[Vaikunta Ekadashi]]''.{{sfn|Madras District Gazetteers|1907|pp=319-322}} The eleventh day of each fortnight in [[Hindu calendar]] is called ''ekadasi'' and the holiest of all ''ekadasis'' as per ''[[Vaishnavite]]'' tradition is the ''Vaikuntha Ekadashi''. During the festival, through song and dance, this place is affirmed to be '''''Bhuloka Vaikuntam''''' (Heaven on Earth).{{sfn|Mittal|Thursby| 2005| p= 456}} [[Araiyar Sevai]] is a divine colloquium of araiyars, who recite and enact [[Divya Prabandha|Nalayara Divya Prabanda]], the 4000 verses of [[Alvars]].{{sfn|Narayanan| 1994| pp= 43–44}}{{sfn|Cutler| 1987| p= 187}} ''Araiyars'' are born to ''Araiyar'' tradition most prevalent in Sri Vaishnava families in Srirangam, [[AlwarThirunagari Temple|Alwar Thirunagari]] and [[Srivilliputhur Divya Desam|Srivilliputhur]].{{sfn|Narayanan| 1994| pp= 43–44}} The tradition of Araiyar Sevai was started by [[Nathamuni]] during 10th century.{{sfn|Cutler| 1987| p= 187}} It is believed as per [[Hindu mythology]] that 33 crores of gods come down to witness the event.{{sfn|Murdoch|1904|p=13}}{{sfn|Sastri|1988|pp=6-7}} The processional deity is brought to the 1000-pillared hall on the morning of ''Vaikunta Ekadashi'' through the ''Paramapada Vasal'' (gate to paradise).{{sfn|Cole|1882|p=cxx}} 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 [[Vaikuntha]]m (the abode of Vishnu) after death. The gate is open only during the ten days of ''Ra Pathu'' (10-day night-time festival). On the last day of the festival, the poet [[Nammalvar]] is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammalvar 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 Nammalvar 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 Nammalvar, the cantors are taken in procession round the temple.{{sfn|Mittal|Thursby|2005|p=474}} | ||
=== Jyestabisheka === | === Jyestabisheka === | ||