Ranganathaswamy Temple, Srirangam – History
Srirangam
is the foremost of the eight self-manifested shrines (Swayam Vyakta Kshetras)
of Lord Vishnu. It is also considered the first, foremost and the most
important of the 108 main Vishnu temples (Divyadesams). This temple is also
known as Thiruvaranga Tirupati, Periyakoil, Bhoologa Vaikundam, and
Bhogamandabam. In the Vaishnava parlance the term “Koil” signifies this temple
only. The temple is enormous in size. The temple complex is 156 acres in
extent. It has seven prakarams or enclosures. These enclosures are formed by
thick and huge rampart walls which run round the sanctum. There are 21
magnificent towers in all prakarams providing a unique sight to any visitor.
This temple lies on an islet formed by the Twin Rivers Cauvery and Coleroon.
The
temple is mentioned in Tamil works of literature of the Sangam
era, including the epic Silappadikaram (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 dynasties who successively swayed the destinies of
the Tiruchirapalli district. They range in date between the 9th and 16th centuries
and are registered by the Epigraphical 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, Nayaks, 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.
The
temple of Sri Ranganathaswamy at Srirangam boasts an historic past of great
kingdom and a civilization thousands of years old. The reign of the Pallavas
was marked by the creation of a solid religious foundation, for example the
encouragement given by the dynasty appears to have contributed to the growth of
Aryan institutions in Southern India more particularly in the Carnatic. Cholas
reigned for about three hundred years over the Coromandel Coast and the greater
part of Eastern Deccan, where they helped an advanced Hindu Culture to
flourish.
The Sri
Ranganatha Swami Temple has a rich historical past, owing to it being the
headquarters of the Vaishnava Acharyas. Sri Vaishnava Acharya, Nathamuni is
believed to have spent a considerable amount of effort and time in the
management of the temple. The Hymns of Thirumalisai Alvar makes explicit
references to the temple of Srirangam and its ambience.
It was
Thirumangai Alwar who had taken the initiative to renovate the temple structure
and the Dasavatara Shrine. Thirumalisai Alvar also played a crucial role in
establishing the Adhyayanothsavam. Subsequently, the Pallavas, and later
Cholas, the Pandyas, the Vijayanagar Emperors, the Hoysalas and the Nayak Kings
patronized and maintained the temple. The Uttamanabhis family of Srirangam has
long been associated with the management and administration of the temple. Currently
the administration of the temple is under the direct control of the Hindu
Management and Endowment Board.
Each
pillar on four doors of the temple has Tamil inscriptions that
contain labels and stories of Kaliyuga Rama. The Hoysala Kings had the emblem
of two facing away from each other. This emblem is surmounted on the human body
like structure on Kaliyugaraman pillar. The ceiling of this pillar has anchor
like instrument flanking the fishes which is unique style show casing
friendliness between Pandyas and Hoysala. The Hoysalas contributed equally to
the benefit of temple without any compromise on quality of construction. The
royal pillar at main entrance and four pillars built a few decades
later possess the same style of construction. This ensured uniformity in the
infrastructure and it is also an astonishing fact that none of the Rulers
touched sanctum sanctorum of temple.
All the
beautifications were made in and around the temple premises. The temple was
extended as Rulers started donating villages and lands for the benefit of
temple. The island where this temple is located was also developed. The temple
is an architectural marvel, with streets, granaries, pillars, agraharams and
other facilities fit to perform all festival rituals. Also the seers staying
here find accommodation in one of the satras (rooms).
The
Kings and their chiefs vied with one another in bestowing attention on the
temples. After the early Cholas, the Pallavas, the later Cholas, the Pandyas,
the Hoysala and the Vijayanagar Emperors and the Nayak Kings took care of the
shrine and made significant additions and benefactions. Pious pilgrims, saints
and scholars from all over the country visited the shrine and worshipped the
Lord year round.
Numerous
inscriptions appear on the walls and other places. They exceed over 600. They
furnish us with a variety of information about the benefactions made by the
ruling classes from time to time and also about the social, economic and
political conditions.
During Mythological Period:
The legacy
of Ranganatha Swamy has it that the main idol was worshipped by
Lord Brahma and then was presented to the King of Gods, Indra. He, in
turn, handed over to Lord Rama as a gift on the occasion of the latter’s return
to Ayodhya after 14 years of exile. During his Pattabhishekam, the grand
ceremony of crowning of a King, Lord Rama, in turn gifted the idol to
Vibhishana, who had helped in the war with Demon King Ravana. Vibhishana
requested Lord Rama to gift him the idol of Lord Ranganatha Swamy and humble Lord
conceded to the request.
It was
clearly indicated that Vibhishana must not place it on the ground, but
apparently, on way back to Lanka, Vibhishana happened to halt at Srirangam. He
had to take out the idol from the royal chariot called as Ranga Vimana and
placed it on the ground. Thereafter, the idol is said to have fixed to ground
where Vibhishana left it. The temple was then religiously maintained by
Ikshvaku kings and his successors.
Under Chola Regime:
For
instance, we learn that Parantaka I (907 - 955 AD), was an ardent devotee of
Lord Ranganatha. During his reign, the temple received many benefactions. A
gift of 30 pieces of gold for a permanent lamp, 40 for camphor, one for cotton
wick and a silver lamp were received by the Sabha of Tiruvarangam which managed
these endowments. A hundred Kalanju of gold was made for performing the Thirumanjanam
of the Lord with a "Sahasradhara" gold plate (1000 holed). Provision
for cake offerings to the Lord on the Ekadasi day during the Panguni festival
was made through a gift of two plots of land.
The
Anbil plates of Parantaka II (Sundara Chola 956 - 973 AD) record the grant to
Srinatha, a native of Anbil (Premagriha). This Vaishnava teacher was an ardent
devotee of Lord Ranganatha and is identified with Nathamuni, the first of the
Sri Vaishnava Acharyas. He organized regular classes in which he expounded the
import of the "Nalayira Divya Prabandham" and continued the festivals
organized by Thirumangai Alvar and made arrangements for the recitation of the
'Naalayira Divya Prabandham'.
The
contents of the Anbil plates also convey the very strong Vaishnava feelings of
Aniruddha - the minister of Parantaka II (955 - 985 AD). He himself recited
these hymns, illustrating them with appropriate gestures during the Tirumoli
and Tiruvaymoli festivals and trained his two nephews, Kallaiyagattalvan and
Melaiyagattalvan to sing and dance during the festivals.
During
the regime of the greatest of the Cholas, Raja Raja I (985 - 1014 AD), a gift
of gold and a gift of one hundred cows to the temple for daily supply of four
'Nali' of milk to the deity by one of his officers was recorded. It also
provided for cattle sheds and grazing fields.
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).
The
second Prakara is known as Rajamahendran Veedhi, a prince of the chola dynasty.
He is said to have gifted to the Lord a serpent couch with precious gem set.
There are in all 105 Chola inscriptions in the temple. Of these, 65 are
assignable to Kulottunga I and 14 to the reign of his son, Vikrama Chola
between the years 1070 and 1125 AD. Vikrama Chola is also said to have built a Gosala
and a shrine for Krishna in the North East of the fifth Prakara. He also built
a shrine for Rama in the South West and for Nachiyar in the North West. The
huge Garuda in the Periatirumandapa fourth enclosure known as "Alinadan
Tiruveedhi" was installed during his reign. He was also known as
"Akalanka". The fifth enclosure - Akalankan Tiruveedhi was paved
during his reign.
It is
significant that during the acharya-ship of Sri Ramanuja, numerous benefactions
accrued to the temple. Ramanuja completely overhauled the administrative system
and saw to it, that great care was exercised in the matter of control of temple
affairs and for this purpose - the office of the Senapathi Durandhara was
created and charged with the specific duty of superintendence of the temple.
Mudali and his descendants held the office with great distinction for almost
two centuries.
Kulottunga
III and Raja Raja III also continued to bestow care and interest in the temple
affairs. They appointed royal personnel as Sri Karyams. Thirteen Srikaryams are
mentioned in the inscriptions. During Raja Raja III's reign (1216-1257 AD), the
Odras of Orissa were in occupation of the temple for about two years between
1223 and 1225 AD. They were ultimately expelled by the Pandyan force under Mara
Varman Sundara Pandya.
Under Hoysalas Regime:
The
Hoysalas are found to have established themselves at Vikramapuri (Samayapuram).
During their reign, the Venugopala shrine - a beautiful specimen of the Hoysala
architecture was built.
Under Pandyas Regime:
The
benefactions of Jatavarman Sundara Pandya (1251 - 1268 AD) are simply
breath-taking. He is said to have covered the Ranga Vimana with gold. He built
a shrine for Vishvaksena. He conducted many tulabharas (weighing himself
against gold, silver, jewels etc. and gifting them to the temple). He is also
said to have built a golden ship for the float festival (Teppattirunal). He
erected three golden domes, gifted a garland of emerald, a crown of jewels, a
pearl garland and even so many gifts of art of inestimable value and beauty. He
also built a shrine for Narasimha on a gopura in the fifth enclosure. He built
the 'Amudu Mandapa' which he equipped with golden vessels and many more.
He also
appointed his officers as "Srikaryams" who were invested with full
authority to administer the temple. It was during his period that the soul
stirring lectures on Bhagavat Vishaya were delivered by Nampillai Acharya.
Under Muslim Rule:
In the
year 1311 A.D and again in 1323 A.D, Muslim forces led by Malik Kafur and Ulugh
Khan attacked the temple. In the first sack of Srirangam, all the golden gifts
made to the temple were carried away but fortunately it did not affect the
religious life at Srirangam. But the second sack resulted in fall of the Srirangam
Temple in alien hands who used it as a garrison till they were persuaded to
leave the temple precincts.
In the
raid in 1331 AD, the processional deity itself had to be moved to safety by a
band of devotees headed by Pillai Lokacharya.
The
first onslaught on the Temple:
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 Thulukka Nachiyar in Tamil) can be seen in
her shrine near the Arjuna Mandapam 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.
The
second onslaught on the Temple:
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 Acharya (Guru), Pillai
Lokacharyar, who died en route to Tirunelveli in Tamil Nadu. The Goddess Ranganayaki was taken in another separate procession.
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.
Under Vijayanagar Rule:
The
restoration took place only in 1371 AD with the conquest of the South by the
Vijayanagar. During the period from 1331-1371, the Madurai Sultanate exercised
jurisdiction over the temple and we find traces of their influence in the
temple routine and art.
An
inscription in the second Prakara (Raja Mahendran Veedhi) records that 'Gopanna
took the image of Ranganatha from Tirupati to Chenji, his capital and after the
defeat of the Muslims, restored the image to Srirangam and had it installed
with Lakshmi and Bhoodevi'. This reconstruction took place on the 17th of
Vaikasi (in the year Paridapi), Saka 1293 (13th May 1371).
According
to 'Prapannamritam', the inscription in two verses in Sanskrit, were composed
by the great Sri Vaishnava acharya, Sri Vedanta Desika who had returned to
Srirangam after the self-imposed exile following the Muslim sack and witnessed
in great delight the reconsecration. Subsequent to the restoration, Vedanta Desika
settled once again in Srirangam and spent a few years in a quiet and peaceful
religious pursuit and brought out the famous work 'The Rahasyatrayasara' and
dedicated it to Lord Ranganatha.
Gopanna
Udayar is said to have donated to the temple through Uttamanambi, 52 villages
at an expense of 17,000 gold pieces. Saliva Mangiu, another Vijayanagar
General, is said to have gifted to the temple 60,000 madas of gold. A new flag
mast was erected in the Aniyarangan court yard in the third enclosure
(Kulasekharan Veedhi). The restoration of Srirangam meant, for all practical
purposes, the liberation of Tamil Country from the Muslim Yoke and the
beginning of a golden era for Vaishnavism.
During
the siege, the temple worship had practically ceased, many structures had been
wantonly damaged, precious jewels, gold vessels etc. had been removed, the gold
plates covering pillars, walls and Vimanams had been peeled off and golden
idols carried away. The temple treasury and the granaries were emptied, the
jewels and valuables plundered, all the devadana lands having been usurped, the
temple was reduced to a state of wretchedness and poverty.
To the
credit of the Vijayanagar emperors, it must be said they realised the magnitude
of the task of restoring this temple to its pristine glory and in this
stupendous task, they were ably and faithfully assisted by the Uttamanambis of
Srirangam - one of the most influential families associated with the
administration of the temple for long.
There
are plenty of inscriptions (254) which throw considerable light on the
Vijayanagar hold on the temple. A characteristic feature of these inscriptions
are, they contain the Saka (year) dates. This was the period which witnessed a
spirit of religious enthusiasm and expansion.
A
continuous flow of the royalty and high dignitaries from the Empire frequented
the temple and made offerings on a lavish scale. Among these distinguished
worshippers are Krishnadevaraya, Achutaraya and Sadasivaraya. During this
period the sub shrine of the Alvars and Acharyas were furnished with a Vimana,
Gopura and the 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.
Sometime
before the Muslim invasion, the temple stalattars created the office of the
Sriranga Narayana Jeeyar - Koora Narayana Jeeyar, being the illustrious first
in the line exclusively intended to attend to all details relating to temple
rituals and regulate them. Though not hereditary in succession, the Jeeyars
have been able to contribute significantly to the preservation of the
tradition.
While
Vedanta Desika lived, propounded and expounded and wrote in the most troublous
and turbulent days (as also Pillai Lokacharya and their associates), Manavala
Mamuni whose birth almost coincided with the attaining of mukti of Sri Vedanta
Desika, had comparatively a peaceful time when he established himself in
Srirangam in 1405 AD. He was able to get over all difficulties that stood in
his way of assuming the mantleship of Acharya at Srirangam and he has left a
deep impression which lasts until this day.
By about
the middle of the 15th Century (i.e., 9th March 1459 AD), Narayana Jeeyar
assumed the mantleship of the Ahobila Mutt which was founded in 1398 AD. During
his pontificate, Krishnadevaraya was reigning. Through the Jeeyar's
intercession, Krishnadevaraya made a provision for taking out the Deity on the
'Jyesta' asterism (the birth star of the First Jeeyar of the Ahobila Mutt) and
distributing a share of the prasadams to the disciples of the Satakopa Jeeyar
Mutt at Srirangam. This inscription is found in the tiers of veranda on the
western side of the second Prakara. This inscription is dated in the year 1517
AD.
Under Nayak Rule:
The
Nayak Viceroys at Tanjore and Madurai having become independent of the
Vijayanagar in the middle of the 16th Century, the Srirangam temple attracted
their attention and patronage. Achyuthappa Nayaka (1580 - 1614) was so
passionately devoted to the Lord of Arangam that he abdicated his throne in
favour of his son, Raghunatha and retired to Srirangam to spend his time in the
midst of devotees and pandits. He is credited with having covered the Vimana
with gold afresh and reconstructed some of the outer Prakara walls, Gopurams
etc.
In early
17th century, the rulers of Madurai happened to make
Tiruchirapalli as their capital and the resident Vaduladesikas of Srirangam
were considered as Guru of the Kings. The Royals Gurus enjoyed much fanfare
with their wisdom and literary works. The early form of Tamil literature found
much prevalence during this period only. The Vaishanavite link between the
Rulers and Gurus paved way for benefactions in the temple.
Chokkanatha
Nayak of the same dynasty made a number of contributions to the temple in the
form of architectural facilities, streets, gifting away the surrounding
peripherals to the temple trust and so on. The successors of the dynasty
carried on legacy and 3 ivory idols of the family of Vijayaranga Chokkanatha in
the temple grounds speak loud about contributions made by them. He built the
"Vedaparayana Mantapa" in the 3rd enclosure and the 'Kannadi Arai' in
the 'Chandra Mandapa'.
Further,
it was during the Nayaka period, the ceilings and walls of several mandapas -
particularly those on the enclosures surrounding the Nachiyar Shrine and the
ceilings in the Dharmavarma Veedhi (Tiruvannali) were painted with scenes from
the Ramayana, the Mahabharata etc.
Under Nawabs Rule:
During
the period of Nawabs rule, the Carnatic wars broke out as a result of the
struggle for power between the English and the French. The temple was once
again converted into a fortress but the temple worship was not affected. Hyder
Ali occupied the temple for a brief while - in 1781 - while his son took it on
1790, but both pulled out quickly.
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.
Under British Rule:
The
victorious English took over the administration of the Carnatic in 1801. John
Wallace was appointed as the Collector of the Tiruchirapalli District and in
that capacity assumed the management of the temple. The British Government's
direct control of the temple lasted for just about 40 years. On June 12, 1841,
the Court of Directors of the East India Company ordered the immediate
withdrawal of all interference with native temples and places of religious
resort.
As an
effect of this decision, the first Board of Trustees of the temple was constituted
on 7th August 1841, consisting of Vedavyasa Bhattar, Vadhooladesika,
Rangachariar, Parasara Bhattar and Utthama Nambi.
Pachaiyappa
Mudaliar of Kancheepuram, a well-known philanthropist of the 20th Century, made
benefactions for feeding Brahmin Pilgrims in the Srirangam temple and for
engaging a tutor for teaching English to Hindu boys at Srirangam. The
inscription recording this benefaction is on a slab fixed in the 3rd enclosure
near the flag staff and a deposit of one lakh Varahas was made for this
purpose. The Hindu Sabha of (Chennapatnam) Madras was to administer the same.
Now the
temple management vests with the Hindu Religious and Endowment Board.
Saint Thyagaraja Visit:
We also
hear of a visit to the temple by one of the greatest musical composers of
devotional hymns - Saint Thyagaraja (1767 - 1847). He seems to have come during
a 'Brahmotsavam'. Being a stranger to the place, he could not go near the
horse-vehicle. But the bearers could not move forward. It was soon known that
this sudden stoppage of the divine procession had come about because saint Thyagaraja
could not come near and have darshan.
Only
after the saint had darshan of the Lord, the procession continued. This
incident is echoed in one of his songs "Vinarada na manavi" (won't
you heed my appeal?). Later the saint was taken to the main shrine with due honors
and he worshipped the Lord in the sanctum all alone - and he dedicated the
piece "O Ranga sayee" to him after this exhilarating experience.
Ramanuja’s relationship with the Temple:
For
brief details, please refer below link;
