Sri Ranganathar Temple
Thiruvarangam, as The Sri Ranganathaswamy Temple is commonly known down south, is a haven for devotees where the Lord Vishnu graces his worshippers as Ranganatha, his reclining form on the ethereal island of Srirangam in Trichy, Tamil Nadu. Srirangam is touted as ‘Bhoologa Vaikundam’ (Heaven on Earth). The temple-town is a place of rich culture, heritage and history. As the foremost of the 108 Divya Desams, dedicated to Vishnu, it is also considered the Lord Vishnu’s primary abode on Earth. The island rests between the rivers of Cauvery and Coleedam (Kaveri & Kollidam). It was widely glorified in the Naal Aayira Dhivya Prabandam, written by the Alwars between the 6th and 9th centuries AD.
The temple traditionally follows the Thenkalai pattern of worship but is instrumental to all Vaishnavites. This temple is also known as Thiruvaranga Tirupati, Periyakoil, Bhoologa Vaikundam and Bhogamandabam.Although the setting is quite surreal, its proximity to the rivers has made it susceptible to erosion and natural disasters. Due to its strategic location, many invading armies have also commandeered the site for military encampment, leading to further destruction. However, the temple has been resilient and the surroundings have also survived past troubles leaving a bustling town behind.Srirangam is accessible by bus, train and flight with the nearest port of all three modes of transport being Trichy, located about 10km away.
Main Deity
The Lord Vishnu, graces his worshippers as the Lord Ranganatha laying on Adhi Sesha (coiled serpent). What is unique about this particular statue is that Brahma is missing from the usual lotus arising from the Lord’s navel. It is believed that Lord Brahma worships the Lord just before sunrise each day. The Lord Vishnu is said to be Protector of the created Universe and a loving God who descends from the Heavens, as avatars, when his worshippers are in peril and dharma is losing. Other names of Ranganatha are Periya Perumal, Nam Perumal, Azhagiya Manavalan.There are also sub shrines for Vishvaksena, Rama, Krishna, Nachiyar, Chakratalvar, Garuda, Hanuman, Andal, and for all the Alwars and Acharyas upto Vedanta Desika within the premises.
About Srirangam
Srirangam is a quaint town built around the temple in a concentric, rectangular fashion consisting of 7 corridors or prakarams. As a temple town, no distinction can be made between the two in any account. Of these types of temple-town settlements, Srirangam is unique in its size, culture and history. Srirangam is also considered to be one of the Nava Graha Sthalas in Tamil Nadu. Srirangam is a 600 acre island lying between the Twin Rivers of Kaveri and Kollidam. It is said that at first, the temple was just a small shrine built over the earthbound Ranganatha. What we see today, the majestic gopurams and tough rampart walls forming the prakarams, were built over many thousands of years with the historical accounts from the 14th to 17th centuries. The temple complex measures 950m by 816m (about a half-mile square) along its outer perimeter. The town itself is contained in the sprawling, outer three prakarams (5, 6 and 7), and is completely self-sufficient with routine life carrying on under the watchful eye of the Lord. The inner four prakarams are considered the religious zone.
The total length of the walls is a little over 6 miles or 32,592 ft. Around the 11th century, Buddhism and Jainism saw a sudden rise and people were converting at a rapid pace. The Alwars (saints) made it their mission to effect a resurgence of Vaishnavism. By employing the local medium (Tamil), they sang the praises of the Lord, making it more accessible to the common man. Their collection of hymns is titled the ‘Naal Aayira Divya Prabandam’ and holds a special place in festivities to this day. All the temples they visited are celebrated as the Divya Desams and Srirangam holds an important place on that list. During this time, the temple was installed as a central head of all temples following the Vaishnava pattern of worship. Hence the term Koil in everyday parlance refers to Srirangam. The management of the temple has been handled by the Sri Vaishnava Acharyas from Nathamuni for a few centuries now, with the responsibilities handed down through the generations.
Over the years, the temple has received numerous donations from the ruling dynasties of yore to devotees of today, and these generous donations have helped ensure the temple remains prosperous. Of the ruling dynasties of yore, the Pallavas and Cholas gave great importance to the growth of religious and cultural institutions. Ramanuja Acharya was also said to have lived on the temple premises and has a samadhi dedicated to him. The temple has served as the centre for Bhakti Yoga for over 2 millenea and many devotees throng here every year to dedicate their lives to the practice of meditation through devotion.
About Srirangam Ranganathar Temple
Historically, the temple dates back to the 1st Century CE during what is known as the Sangam period (3rd Century BCE – 45th Century CE). However, the completed structure, as it stands today, has the influences of many dynasties such as the Cholas of Uraiyoor, Cholas of Pazhaiyaarai and Thanjavur, Kongu rulers of the West, Pandyas of the South, the Hoysalas and even those of the Vijayanagara Empire. It is believed that there was active participation of the local populace in the construction of the temple complex throughout the ages. The common public was asked for their input into the planning, designing and execution, by the ruling class.Srirangam, the temple, is also known as Thiruvaranga Tirupati and is contained within the inner four prakarams. All 7 prakaram walls are pierced by towering gopurams along each of the axes (South, East and West), thus making for a total of 21 spectacular gopurams of intricate carvings and mythological depictions. The detailing on these gopurams was aimed at educating the illiterate on the rich mythological history of Hinduism.
Besides the 7 prakarams built with massive ramparts and the 21 gopurams, the temple complex also houses 50 sub shrines, 9 sacred pools, a gilded vimana over the sanctum sanctorum, and countless frescos and intricately carved pillars. The inner four prakarams are dedicated to the worship of the Lord with regular sevas, festivals and activities occurring here. There are smaller shrines in each prakaram housing the blessed feet of the Lord, and what’s interesting is that they are all aligned collinearly. The temple prakarams along with the Arya-bhata and the Parama-pada gates lie on the south-north axis.
The 7 prakarams are also considered to be a metaphorical representation of the 7 worlds that must be overcome before attaining moksha. Each of the prakarams has a special name. They are:
- 7th prakaram or thiru veedhi – Chitthirai Thiruveedhi
- 6th prakaram or thiru veedhi – Thiruvikraman Thiruveedhi
- 5th prakaram or thiru veedhi – Agalangan Thiruveedhi
- 4th prakaram or thiru veedhi – Aalinaadan Thiruveedhi
- 3th prakaram or thiru veedhi – Kulasekaran Thiruveedhi
- 2nd prakaram or thiru veedhi – Raja Mahendran Thiruveedhi
- 1st prakaram or thiru veedhi – Dharma Varman Thiru chuttru (circle)
Srirangam Temple Mandapams
There are many mandapams in the temple premises, most spectacular of which is the Aayiram Kaal Mandapam (1000 pillars – there are actually only 953). The hall was built out of granite during the reign of Krishnadevaraya of the Vijayanagara Empire. The carvings on the pillars are intricate and tell their own stories, and the hall itself is constructed in a theatre-like fashion with a long wide aisle down the middle and the pillars all equally spaced on either side.The second most attractive mandapam is the Sesharayar Mandapam, established by the Nayaks, most widely celebrated for the artistic finery.The monolithic pillars are carved with the images of leaping horses trampling tigers, a sight to behold in such tranquil surroundings.The Garuda Mandapam located on the south side of the third prakaram houses the largest Garuda statue known. Garuda is considered the Lord Vishnu’s mount (vahana) and is placed in a free standing decorated with beautifully painted sculptures. The Kili Mandapam was one of King Dharma Varman’s additions to the complex.
Hence, there is a lot of Chola influence.This mandapam is found in the second prakaram. It is a wide open space with majestic elephant balustrades skirting the steps leading to the hall. There is a smaller raised dais in the center of the hall bounded by four columns splendidly carved with intertwining stalks. The other pillars in the hall are a sight to behold with beautiful animal carvings.The last of the large mandapams in the comples is the Ranga Vilasa mandapam dedicated to many a tired devotee.The spacious hall allows one to rest a while and also purchase items for sacred rituals. The laid back atmosphere is compounded by the artistic sculptures of Bala Ramayana and many illustrious murals.Of special mention is the Naalu Kaal Mandapam (Four Pillared Hall) where it is believed that Kambar recited and defended his version of the Ramayanam (Kamba Ramayanam).
Kottarams (Granaries)
Kottarams are huge silos located within the temple complex that have historically served as granaries for the temple as well as the town populace. They stand as a testament to the careful planning of food distribution in the town and also served as a reminder to the people of the importance of the temple in their lives.
Gopurams (Temple Towers)
There are 21 gopurams in all. The main gopuram is the highest, standing at a cool 72m, and is composed of 13 successively smaller tiers, with the base occupying an area of 5720ft2, and weighing over 24,000 tonnes. This gopuram is also known as the rajagopuram and dates back to the 17th century, though it was only completed in 1987. The rajagopuram was constructed in a span of eight years. Befitting the gargantuan dimensions of the structure, every one of the 13 glistening copper kalasams atop the tower weigh 135 kg and measure 3.12m (height) by 1.56m (diameter). The rajagopuram demarcates the South entrance to the shrine and was consecrated by the late 44th Jeeyar of the Sri Ahobila Mutt with great pomp and splendor. An interesting theme to note is the progressively minimalistic sculpturing on the gopurams as one moves toward the sanctum sanctorum. It is a metaphorical approach to leaving behind all worldly attachments and seeking refuge in the Lord.
The Vellai gopuram (white tower), is the second tallest gopuram and is located on the east side of the fourth enclosure. It has a steep pyramidal superstructure that reaches a height of almost 44m.
Inscriptions
The Srirangam Temple comes second to the Thanjavur Periya Kovil in terms of sheer number of inscriptions in the complex. However, this can be attributed to the fact that it wasn’t till the Chola rule that historians started recording any events on temple walls. There are over 640 recorded inscriptions, and these have all been copied and published by The Archaeological Survey of India in Vol XXIV. The inscriptions date from the early Chola to the late Nayak era and speak to the culture and history surrounding the temple during this period. These inscriptions relate to the period of the Adhithyan I; Paranthagan I; Paranthangan II also known as Sundara Chola; Rajathirajan I; Athi Rajendran; Kulothungan I; Vikrama Chola; Kulothungan II; Rajarajan II; Rajathirajan II; Kulothungan III; Rajathirajan III; and Rajendran III. The oldest inscription pertains to the period of the Adhithyan I who was also popularly known as Rajakesari Varman.There is also a lot of useful information to be found regarding governing practices of the time, as well as a registry of lands owned and donated to the temple. From the inscriptions we can even deduce the various tax structures, methods of irrigation, etc. Some inscriptions speak of scientific methods of flood relief through land reclamation allowing for a glimpse into the technological advancements of those days.
However, the most important information we can decipher from the inscriptions is that Srirangam served as an Arokyasala (Health Centre) in the days of yore, thereby providing valuable insight into the medical practices through the dynasties as well.
Fresco and Mural Paintings
Though the temple has aged and time ravages everything, the walls of the temple still tell their story.The countless frescos and mural paintings scattered throughout the complex serve as portals, transporting the viewer to a world of Gods, Godesses, myths, legends and morals. The sole purpose of these exquisite paintings, painstakingly crafted with herbal and vegetable dyes, was to pass on these stories through countless generations. Surprisingly, the paintings are quite well preserved, leading to the conclusion of numerous competent artisans skilled in the art of preserving frescos. The images stand as testament to the technological advances of a bygone era.
Vahanas
Every now and again, for various festivals or pujas, the Lord graces his devotees with his presence by taking to the streets of Srirangam. He grants his devotees the chance to worship him in his standing form (Utsava Moorthi) and is taken through the streets in procession on one of his Vahanas. These Vahanas are the Lord’s vehicles which are carried on the shoulders of his worshippers. They are excellent works of art, carved in wood and plated with gold or silver for extra elegance. The Lord’s Vahanas take the form of various animals including exotic birds, elephants, horses, etc., and have a multitude of other shapes such as the Sun and Moon completing the appearance.
Some examples of his Vahanas inclue the Garuda vahana, Simha vahana, Yanai vahana, Kudirai vahana, Hanumantha vahana, Yazhi vahana, Sesha vahana, Annapakshi vahana, Otrai and Rettai Prabhai vahana. Many devotees consider it a privilege to witness the Lord’s procession in a sea of his ardent worshippers.
An interesting fact is brought to light by the Yanai vahana. To the naked eye it appears as a regular elephant. However, a closer inspection would reveal that this particular vahana actually has four tusks! Four-tusked elephants (Mastodontoidea) have in fact roamed the Earth, albeit a very long time ago. It is believed that they evolved around 38 million years ago only to go extinct 15 million years ago with the rise of the more shaggy, two-tusked Mastodon. This surprising piece of information leads one to wonder how much knowledge were actually available centuries ago.
Water Harvesting Systems (Temple Tanks)
There are a total of 12 sacred Temple Tanks within the complex.Of these, the two largest tanks are the Surya Pushkarini and the Chandra Pushkarini. The whole island of Srirangam was built with rain water harvesting facilities that led to the collection of all water into these two tanks.Each Pushkarini is able to contain up to 2 million litres of water.The task of cleansing all this harvested water is left to the fishes in the Pushkarini.
The other 10 Temple Tanks also act as rainwater management entities and are cared for by the temple management. Aside from the tanks, open sand beds and Nandavanams (Flower gardens) also serve as catchment areas.
About The Deity
Shrines of Vishnu
The foremost shrine in the temple is that of Vishnu’s. The vimanam placed over the sanctum sanctorum is gilded and shaped like the Om symbol. Beneath the vimanam rests Sri Ranganathar, reclining on the coiled serpent Adisesha. This posture is metaphorical to the Lord laying on the milky ocean (Milky Way). The idol itself is made of Stucco (a unique combination of lime, mortar and stones bound together by a special paste (Thailam), made of musk, camphor, honey, Jaggery and Sandal). Lord Yama (the demon king), Guberan (North Direction) and Selva Magal (Sri Lakshmi) are present in the shrine. The images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are also seen inside the sanctum. The Utsavar (procession deity) is fondly called Nam Perumal (Our Lord) or Azhagiya Manavalan (the handsome groom).
The second shrine in the temple of Srirangam is that of Ranganayaki (also known as Sri Ranga Nachiyar). She is hailed as the ‘Padi Thaanda Patni’, literally alluding to a woman who won’t cross the threshold of her house. She signifies everything that a married woman should be (in terms of following a moral and ethical code). As Ranganayaki does not leave the shrine, Sri Ranganathar comes to visit her in her abode. All festivals and poojas conducted in her honor are also performed inside the shrine. Traditionally, Perumal is flanked on either side by his divine consorts, Sridevi and Bhoodevi. However, at Srirangam, Ranganayaki Thayar (Thayar – Mother) is the most important. Hence in her shrine, we are graced by Ranganayaki with Sridevi and Bhoodevi trailing her.
Besides the primary form of Vishnu in the inner sanctum, there are other forms of his within the temple complex. These include those of Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. Located in the south-west corner of the 4th prakaram is the Venugopala shrine. As indicated by an inscription from the year 1674, Chokkanatha Nayak, a patron king, constructed this shrine with fine sculpting and intricate detailing. The shrine boasts finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. On the outer walls of the shrine are niches that house sculptures while the walls themselves have detailed carvings of maidens over them. 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.
Another incarnation of Vishnu is believed to be Dhanvantari. It is believed that those who pray to Dhanvantari, a great physician of ancient India, will be alleviated of their diseases. Dhanvantari, Lord of Medicines, appears with Mahalakshmi rising from his chest. In his hands are a conch, discus and a leech. Every Friday, Punugu (an aromatic paste) is applied to Ranganatha’s body with the belief that Dhanvantri himself prepared these concoctions. Ranganatha is also offered nivedhana of dry ginger and jaggery in order to help with digestion. During the seventh day of Brahmotsavam another medicinal preparation is used in the Abhishek of the Lord. Dhanvantari is offered castor oil lamps and curd rice by devotees seeking his blessings.
Shrines of other deities
The shrine dedicated to Garudazhwar has Vishnu’s vahana holding a pot of nectar in one hand and the vedas in the other.The significance is that of the moment when Perumal saved the Vedas and immortal nectarine from the asuras. What is interesting is that the idol is made of Saligrama. Devotees offer dal, jaggery and sweet pudding balls as nivedhana to Sri Garuda. Special pujas are performed to Him on Garuda Panchami day.
The Lord Anna Perumal (Lord of Food) shrine is in the second prakaram, holding a staff, pot and a ball of rice. It is believed that worshipping Perumal will keep devotees free from hunger.
The Goddess Dhanyalakshmi is an important shrine in the same prakaram of Anna Perumal. The Mother, graces devotees with Krishna to her right and Narasimha to her left. She is said to alleviate the harmful effect of Venus (Shukra) faced by devotees. During the Brahmotsavam festival, a paddy measuring event takes place, and Nam Perumal, visits and enjoys the same.
Opposite to the Lord Ranganatha shrine rests a 25ft tall Sri Garuda dressed in all his majestic finery. He graces devotees with his ready to soar form, wearing the Ashta Nagabaranam (jewel of 8 serpents). Sugriva and Angatha stand watch over the entrance to the shrine (dwarapalakas). Every Thursday a special nivedhanam of Kozhukattai is offered to Garuda. During the day of Margazhi Thiruvadirai (star), a festival is celebrated in his honor. Some interesting tidbits about this Garuda are that his dhoti is at least 30m long and no abhishekam is performed.
Another of the more important shrines is that of Narasimha (fondly known as Mettu Azhaguya Singar). He appears to devotees with only a discus in hand and no conch. His shrine lies in front of the Naalu Kaal Mandapam and an interesting story is behind this quaint shrine. Kambar, a renowned Tamil writer, presented his greatest work, Kamba Ramayanam, in the Naalu Kaal Mandapam. In his version of the epic, he had included the story of Hiranya Vadhai Padalam (the killing of the demon king Hiranyaksha by Lord Narasimha), which was met with opposition by the scholars gathered there. At this juncture, Lord Narasimha’s voice seemingly demanded that there be no opposition to the inclusion of said story,for He accepted it as part of his tale. Thus a small shrine for Narasimha was constructed right outside the hall.
Andal shrine is of great importance here. She was a great devotee of Lord Ranganatha and she is believed to have merged with the God here.The Tiruupavvai (collection of hymns) composed by her praising the Lord is sung by young and old in the month of Marghazi (December mid-January mid)
Other shrines of note belong to Thiruppan Alwar (who attained paramapadha mukthi and forewent a mortal life in favour of going to paramapadham), Lord Sudharshana Alwar, Vibheeshana and Sri Ramanuja Acharya (a prominent figurehead who helped the revival of Vaishnavism).
Speaking of Ramanujar, he led an illustrious eye in the Srivaishnava public as the third most important teacher of the sect. In his teachings, Ramanujar preached that everything was Vishnu. He said that Gnanam, Teacher, Disciple and Practitioner are all Arangan (Vishnu). Finally, at Arangan’s behest, Ramanujar left his worldy body to join the Lord in Heaven. Though his soul departed this world, his body remains inside a sannadhi in the temple premises. He sits in the lotus position with his eyes open blessing his countless devotees. His body is preserved through an ancient art of applying oils and herbs, similar in fashion to the embalming fluids.
Devotees are said to wash their feet before entering this shrine to safeguard the artwork surrounding Ramanujar. He is known by his many names as Udayavar Ramanujar, Yathirajar and Emperumaanar. During the mid 14th Century, he traveled with the Utsava idol of Ranganatha to Melkottai in Karnataka, to protect it from impending Muslim invasion. There, a shrine still remains dedicated to him with a statue fondly refered to as ‘Thamar Ugandha Thirumeni’. There is still a third statue of Ramanujar installed in Sriperumbudur. This statue was sanctioned by Ramanujar himself and is known as ‘Thaan Ugandha Thirumeni’.
There is also a shrine dedicated to Andal (one of the Alwars), adopted daughter of Periyalwar who became one with the Lord due to her love and devotion toward Him.
Legend And Stories
As with any large temple with a complex history, an air of mystery surrounds the origins of Srirangam. There is no approved version of the origins but most scholars agree that the main deity was brought to this spot and bonded itself to the Earth. Here are a few versions of the origin story.
One version of the story proclaims that the deity rose from the Ocean (Paarkadal), as a result of Brahma’s penance. Then, Ikshvaku (or Ikshvahu), descendant of the Sun God (Surya), brought the idol to his capital in Ayodhya. His descendant Rama is said to have received the idol by way of inheritance, and worshipped it with great reverence. Upon request, he gave it to Vibheeshana to install in Lanka with clear instructions to not rest the idol elsewhere. Vibheeshana being a devout Brahmin, performed daily rituals at dusk and dawn every day. It so happened that he could not return to Lanka before sunset and set the idol down before commencing his evening ritual. It is said that the idol bonded to the earth and could not be budged by a hundred hands! However, he promised to forever cast his benevolent gaze upon Lanka. Hence, he faces the South. Ever since, Ranganathaswamy has remained at Srirangam. It is also believed that Vibheeshana comes to Srirangam to offer prayers to the Lord every day.
Another version of the origin story indicates that the River Ganga and River Cauvery had an argument about who was mightier. Ganga claimed that since she originated from the feet of Narayana (Vishnu), she was mightier than Cauvery. However, Cauvery refused to accept this and meditated on the Lord till He granted her His presence. Narayana then pacified Cauvery by saying he would lay on the banks of the Cauvery, making her mightier for she would be His garland and Ganga would still only emanate from his feet. Some believe that this is why the idol bonded itself to the Earth when Vibhisheena placed it on the banks of the River Cauvery.
Yet others believe that the Lord wished to stay at Srirangam as he was mighty pleased with King Dharma Varman (who was visited by a parrot and told of the Lord’s presence). Thus, he built the Kili Mandapam on the temple premises.
An interesting story related to the temple goes as follows. A priest of the temple threw a stone at Tiruppanalwar. Vishnu intercepted the stone meant for Tiruppanalwar on his forehead and bled for him. In that moment, the love and devotion of Tirupannalwar was obvious to all, and he attained mukti.
Srirangam Ranganathar Temple Timings
The temple opens at 6:00 am every day. It remains open until 9:00 pm at night for devotees.Timings are subject to change on Festival Days.
Srirangam Temple Pooja Timings
Description | Timings |
Viswaroopa seva | 06:00 am to 07:15 am |
Pooja time – ( No Darshan) | 07:15 am to 09:00 am |
General Darshan Timings | 09:00 am to 12:00 am |
Pooja time – ( No Darshan) | 12:00 am to 01.15 pm |
Darshan Timings | 01:15 pm to 06:00 pm |
Pooja time – ( No Darshan) | 06:00 pm to 06:45 pm |
Darshan Timings | 06:45 pm to 09:00 pm |
Darshan Ticket Fare
Pooja and Specialities
Srirangam Temple Festivals
Vaikunta Ekadasi
Brahmotsavam
Jeshtabishekam
Pavithrothsavam
Sri Jayanthi
Oonjal
Viruppan (Chithirai Ther)
Ankurarpanam (Sprouting of seeds)
Nagarasothanai (Street Investigation)
First day (Flag hoisting)
Second day
Third day
Fourth day
Fifth day
Sixth day
Seventh day
Eighth day
Ninth day (Car Festival)
Tenth day (Sabthavaranam)
Eleventh day
Thai Rathotsavam
Other Festivals
Offerings and Prasad
Annadhanam
Thirumanjanam
Thulabharam
Prasadams Offered
- Chakarathalwar Sannathi-Curd rice, Fruit mix (Panchamirtham), Holy Theertham.
- Hanumar sannathi-Curd rice, Fruit mix (Panchamirtham),Holy Theertham.
- Dhanvanthri sannathi-Sweet pongal , Fruit mix (Panchamirtham), Holy Theertham.
- Singar sannathi-Sweet pongal , Fruit mix (Panchamirtham), Holy Theertham.
Srirangam Temple Dress code and regulations
Best Time to Visit the Ranganathaswamy Temple Srirangam
Sri Ranganathar Temple Secrets & Rare Facts
- Srirangam has the biggest gopuram in Asia that measures 72m in height.
- Of the 12 Alwars, 11 have sung the praise of Srirangam.
- Srirangam is the birthplace of Ramanujar, Buttar Vadakuthiruveethi pillai, Pillai Lokachariyar.
- This is the Paramapatha Sthalam for Kulasekara Alwar, Thondaradipodi Alwar, Soodikodutha Naachi Aandal, Thuluka Naachiyaar, Udayavar (Ramanujar) Thirupaan Alwar. Paramapatha Sthalam refers to the place where Oneness with the Lord is attained.
- The Garuda statue is the largest among all Ranganathaswamy Temples.
- Sri Ranganatha faces South.
- Dharmavarman, Ravindravarman, Chandran and Vibheeshanan are said to have received Prathyaksham from the Lord here.
- Swami Desikar dedicated a song to the Lord’s feet known as Padhukasahasram. The Lord Himself bestowed the title Kavitharkkitha Simhan on Swami Desikar.
- The Orlov diamond (189.62 carats) in the Diamond Fund of the Kremlin is believed to have served as one of the eyes of the idol. Legend has it that a French soldier disguised himself as a devotee and stole the diamond in 1747.
- Srirangam is the foremost of the eight self-mani An enranged Malik Khafur, lay siege once again to Srirangam in the year 1331 AD, to avenge his daughter’s mysterious disappearance. This time, the Muslim forces occupied the temple premises for quite a while, till the danseuse seduced them into leaving. In fear of losing the Lord to alien forces, a band of devotees, led by Pillai Lokacharya, removed Namperumal from the premises and installed elsewhere. Namperumal was then returned to Srirangam after the Vijayanagar Empire gained their foothold in the south (in 1371 AD). Between 1331 and 1371 AD, the temple affairs were handled by the Madurai Sultanate and their influence on works of art from that period is clear.
- Of the 254 inscriptions signifying Vijayanagar influence on the temple, almost all are indicative of the massive undertaking of the Empire to restore Srirangam to grandeur. For example, Gopanna Udayar, a loyal subject of the Vijayanagar Empire, was instrumental in restoring the temple to its former glory. Records indicate that he donated 52 villages (costing around 17,000 pieces of gold). Similarly, Saliva Mangiu donated 60,000 madas of gold to the temple. They were assisted in this task by the Uttama Nambis of Srirangam. It was from this point in history that Vaishnavism truly flourished after being liberated from the Muslim stronghold.
- Of the many Vijayanagara rulers, Krishnadevaraya, Achutaraya and Sadasivaraya stand out as especially devout and vested in the temple’s interest. During their reign, the subshrine of the Alvars and Acharyas were furnished with a Vimana, Gopura and countless mandapas. The construction of the Alagiya-Singar Koil (after clearing the forests) in the East, the erection of the mandapa and the installation of the Hanuman idol and renovation and installation of the Dasavatara images in 1439 AD, a Shrine for Dhanvantri, the Lord of Medicine in the North side of the fourth Prakara and the thousand pillared mandapa are some of the standing monuments that even today testify to the abiding interest of the Vijayanagar rulers.
- The office of the Sriranga Narayana Jeeyer (Koora Narayana Jeeyer) was set up in the 13th century and entrusted with the management of all aspects of the temple. Jeeyers have been instrumental in preserving tradition and pass on the mantle from teacher to disciple through the generations.
- Of the Acharyas who sat at Srirangam, Vedanta Desika had it toughest, for he had to guide his disciples through the tumultuous first half of the 14th century. His successor Manavala Mamuni enjoyed a more peaceful establishment to guide, circa 1405 AD.
- Narayana Jeeyer took up the responsibility of leading the Ahobila Mutt around mid 15th century. During this time, Krishnadevaraya occupied the throne at the head of the Vijayanagar Empire. In collaboration with the Ahobila Mutt, provisions were made to take Namperumal out on procession during the rise of the Jyesta star. An inscription dating back to 1517 AD confirms the same.
- By the middle of the 16th century, independent Nayak Viceroys seated at Tanjore and Madurai became the patrons of Srirangam. Achyutappa Nayak (1580 - 1614) also made profound sacrifices (including that of his throne) so that he could devote his life in service to the temple. He is also credited with sanctioning gifts, donations and various patch-up construction plans. Some other Nayak benefactors of note are Vadhoola Desika and Vijranga Chokkanatha (who sanctioned the Vedaparayana Mandapam and the Mirror Room).
- Through the 18th century, many troubles plagued Srirangam in the form of foreign colonialists. When the English were victorious, against the French, in the battle for the Carnatic, they placed the temple under the care of the Collector of the Tiruchirapalli District. The government controlled temple affairs for nearly half a century (1841 AD) but relinquished it to a newly appointed Board of Trustees, consisting of Vedavyasa Bhattar, Vadhooladesika, Rangachariar, Parasara Bhattar and Utthama Nambi. The temple has steadily flourished under their watchful eyes since then.
Significance
- Child boon
- Salvation
- For general well-being of people born under Ashwini/Ashwathi
- For general well-being of people born under Bharani
- For general well-being of people born under Purvaphalguni/Pooram/Puram
- For general well-being of people born under Purva Ashada/Pooradam/Purattam stars
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