Srirangama Ranganatha Temple

Plan of the Four Courtyards of Ranganatha Temple, 1910

Ranganatha Temple is not just a large temple, but a whole temple city, unique in its architecture. It consists of seven "prakars", that is, buildings located in each other with temples, walls and towers. In the center is the main Ranganatha temple, around it there are six concentric rectangular fences in the form of thick stone walls with gopuram towers. Inside each prakara there are buildings associated with the activities of the temple complex. The outer casing, known as the “adaiavalainjan” ( adaiavalainjan ), is not prakara, playing only the role of the outer defensive walls. The inner five buildings of the walls of the complex form a temple, while the two outer buildings act as a settlement. There are houses of brahmanas , small sanctuaries , guest houses and shops for pilgrims. Thus, the clear distinction between the temple and the settlement is blurred. A similar structure of the temple complex is unique to South India , the Ranganatha temple is considered its outstanding example ^[3] .

The temple was built in the Dravidian architectural style. Its area is 63.1 hectares. According to scientists and UNESCO , the complex is the largest operating temple in the world ^{[4] [5]} . In terms of area, it is inferior to the giant Angkor Wat complex in Cambodia , also dedicated to Vishnu. However, unlike Angkor Wat, which has long been abandoned, the Ranganatha temple currently maintains centuries-old traditions and worship of Vishnu. In terms of scale, it is compared with the largest religious centers, including the royal palace and the Potala Buddhist temple in Lhasa ( Tibet ), the Borobudur Buddhist temple on the island of Java ( Indonesia ), the abandoned Inca city of Machu Picchu ( Peru ) and the Vatican city-state ^[3] .

In addition to the aforementioned nested buildings, the complex has 21 colorfully decorated gopuram towers, 50 small sanctuaries, 9 sacred ponds, a gilded vimana (dome) above the main sanctuary and many other attractions such as sculptures and frescoes. In the garbhagrich of the main temple there is a sculptural image of Vishnu in the form of Ranganatha, reclining with Lakshmi on the thousand-headed snake Ananta-Shesha . The complex is supported by constant high activity, the daily routine of its residents consists of serving pilgrims, conducting daily rituals and religious festivals. The life of people is concentrated around the Ranganatha Temple, located in the heart of the temple city ^[3] .

Temple City Development

The first mention of the holy place dates back to the 1st century AD. However, the chronicle of the temple of the XI-XII centuries, called Koil Olugu , mentions that a certain shrine, later destroyed by a natural disaster, existed already in the II century BC. e. Its origin is associated with the penetration of the Vedic traditions of North India into South India and Sri Lanka ^[1] . In the ancient collection of Tamil love lyrics “Akananuru” ( Akanaṉūṟu ^IAST ), the place Arangam is mentioned, where the beloved went in search of work or wealth, or maybe pray for welfare. “Akananuru” dates from the period between the 1st and 2nd centuries, although verses from the collection were probably composed earlier ^[6] . Ilango Adigal , Who lived in the 2nd century, in one of the five great epics of Tamil literature “Silappadikaram” ( Silappadikaram ) mentions the god in Srirangama, resting with Lakshmi on the rings of a thousand-headed snake ^[7] .

The island on the Kaveri River, where the temple city is located, is considered artificial or partially artificial. Rajendra I (1014 / 1016-1044), the ruler of the state of Chola , ordered the creation of an island to deal with flood waters . For the construction of an artificial island, the labor of prisoners from the conquered Sri Lanka was used ^[1] . The complex was formed under the influence of repeated building and rebuilding over several centuries. He embodies the architectural styles popular with various princely dynasties. Local rulers helped the temple and sought to contribute to its development. Rajas from the early Chola dynasties (1st century) from Urayur (a town south of the Srirangama island), late Chola dynasties (13th century) from Ranjavur , Rajas from Kongu Nadu (the state in the west of Tamil Nadu), the southern Pandya dynasty (from VI in X and from XIII to XIV century), the Khoisal dynasty (from X to XIV century), as well as the rulers and governors of the Vijayanagar empire (XVI century). It is believed that the temple reached its peak during the Chola dynasty (IX-XII century) ^[2] . As the temple complex was completed, new functional buildings, halls with columns and pavilions for rituals ( mandapas ) arose. The construction of the last temple tower was completed only in 1987 ^[1] .

In the 21st century, the complex is the largest center of Vaishnavism , the most revered in Sri Vaishnavism . A significant part of the life of the famous Ramanuja , the theologian visishta-advaita, is associated with the Ranganatha temple. Here he taught theology, participated in religious disputes, and took sannyasa . The complex houses a small temple (place of worship) of Sri Ramanuje ( Sri Ramanujar Sannadhi, ), there is also its ancient stone murti . The Ranganath Temple was sung by the Alvars , whose statues are present in the temple and whose hymns are still chanted before the deity. Twice a year (in January and April), the temple hosts the Ratha Yatra , a religious festival during which the deity is taken outside the temple ^[3] .

Temple Organization Before the Reformation of Ramanuji

By the 10th century, the importance of temples in Tamil Nadu went beyond the usual places of religious worship. They began to occupy an important position in the socio-political structure of society. Thanks to religious ideology, they not only influenced the mindset of believers, but also were landowners, employers, schools, centers of culture and art, and, finally, strongholds of political stability. The temple was ruled by a sabha ( sabhā ), or community council, based on village congregations. Until now, the lower (people's) chamber of the Indian Parliament is called “ Lok Sabha ”. The council consisted of Brahmins , formerly large landowners, whose funds supported the temple and temple personnel. In the Sabha, a significant role was played by trading communities, who acted as large patrons of the temple. As a result, membership in the community council was primarily hereditary ( caste ) in nature. Five social groups called “kottu” ( kottu ) or “variyam” were involved in organizing the temple. These included the holy ascetics ( kovanavar ), who played the role of spiritual leaders; brahmanas providing food to the deity and pilgrims ( kodavar ); guards ( koduvaleduppar ); singers who performed sacred hymns ( paduvar ), gardeners who delivered tulasi and flowers for rituals ( talaiyiduvar ). The social structure of the temple was formed by the VIII century and finally entrenched in the XI century ^[8] .

Until the Muslim military campaigns of 1311 and 1323, the leadership of the temple was completely in the hands of a religious authority such as the acarya . Muslim occupation destroyed the temple management system and led to the cessation of worship. Order was restored with the advent of the rulers of the Vijayanagar dynasty. They not only rebuilt the temple, but gradually established control over its administration. The rulers appointed their own commissioners to oversee temple affairs. ^[9]

Ramanuji Administrative Reform

Ramanuja dedicated most of his life to the temple in Srirangam. He inherited the leadership of the temple community under the will of the Yamunacarya , who saw him as the future spiritual leader of Srirangam. By the time Ramanuji arrived, the temple in Srirangam was already well-known and wealthy. He was kept at the expense of the village community, as well as thanks to numerous gifts in the form of gold, jewelry and agricultural land. By the 12th century, gifts were no longer delivered through the community council, but directly to individual brahmanas and to the temple, which could lead to abuse. First, Ramanuja decided to take measures to prevent the misappropriation of donations. He appointed trusted non-temple Vaishnavas as financiers for budget management, including the distribution of gifts (they were called “tiruppatiyar,” ( tiruppatiyar )). His disciples were put forward for the key positions of the temple administration, which allowed Ramanuja to fully control the temple budget. One of the followers of Ramanuji, Kurattalvan, was appointed responsible for temple rules, and a relative of Ramanuji Mudaliyandan ( Mudaliyandan ) - for the organization and maintenance of the temple. The number of social groups involved in the maintenance of the temple grew from five to ten, and the caste affiliation of their members expanded. New professions have appeared: the maintenance of granaries, the protection of gates, the accounting of expenses, the offering of coconuts, the decoration of chariots for festivals, the sound accompaniment of rituals (on the sinks ), the sealing of doors, the performance of music and dances before the deity, etc. The responsibilities and monetary rewards of each group were clearly regulated ^[10] .

Temple financiers received the status of the highest social group in the temple. Ramanuja replaced the ascetics - religious leaders with his students from among the homeowners (that is, representatives of another caste), and appointed his relative Mudalyandan “senapati durantara” ( senapati durantara ), the temple’s senior superintendent . This could not but cause discontent among the Orthodox brahmanas, who for centuries lived in different, caste, orders. Ramanuja intended to make his next apprentice, Kiranur Kilavan, the temple bookkeeper, but faced open resistance from the Brahmin community. After the attempt on his life, Ramanuja was forced to leave the temple and go to Tiruvellaray, which was a few hours' journey from Srirangam, where he lived at the Pundarikakshan Perumal Temple , S. ) for two years. However, even after returning to Srirangam, Ramanuja was forced to resort to precautions. To prevent poisoning, his relative and student Kidambi Acchan personally cooked food for him ^[10] .

Ramanuja Religious Reformation

Ramanuja was able to carry out revolutionary changes in the ritual service, which later became the canon of Vaishnavism in a new form. Before Ramanuja, the rules of worship were based on the Vaikhanas tradition. The Vaikhanas brahmanas followed Vedic standards, performed yajnas, and were hereditary priests of the temple. They did not need any initiation, since it was believed that the followers of the Vaikhanasas received initiation in their mother’s womb and were temple ministers by birth. Ramanuja was influenced by more liberal views on worship. They were instilled in him by his family and teachers, Yamunacharya and Nathamuni , who, as a model of love for Vishnu, revered the love poetry of the Alvars . Ramanuja was brought up in the Pancaratra tradition, combining Vedic and Tantric texts . Within the framework of this doctrine, anyone who would receive initiation could become a temple minister, even if he was not part of the brahmana caste. There were no caste restrictions in the worldview of Ramanuja, and anyone, including women and even representatives of the lower caste, could carry out the puja (ritual of love and devotion to God). The puja with fruits and flowers replaced the fiery sacrifice. Ramanuja brought religion closer to wide social strata and preferred Sanskrit hymns in the Tamil language , as a result of which the Brahmins lost their unique position of intermediaries between man and God. Ramanuja's ideas in the Vaikhanas community were considered heretical . They could not be accepted because they destroyed the usual socio-political structure of society ^[11] .

Ramanuja has stripped the original privileges of the Brahmins of the Vaikhanas tradition. The response followed in the form of political repression. One of the most mysterious and obscure episodes in the life of Ramanuji was his persecution by a ruler from the Chola dynasty. Hagiographies of Ramanuji do not mention the name of the ruler, but historians agree that he was Kulottunga I Chola ( Kulottunga I , 1070-1122), one of the princes of the eastern Chalukya dynasty . Ramanuji's hagiographies and temple chronicles present his adversary as a fanatical saiva who persecuted Vaishnavas for religious reasons. In fact, it seems that the relationship between the ruler and Ramanuja was more complex. His predecessor, Yamunacharya, was close to the royal court of the Chola dynasty and was awarded for theological abilities, despite his religious affiliation ^[12] . The rulers of the Chol dynasty behaved extremely pragmatically. They were not distinguished by generosity or selectivity to deities. Their policy was to patent specific holy places, both Vaishnavas and Saivas, in the conquered territories. Thus, they consolidated their authority, made themselves the successors of traditions, and gained local support. For example, the royal family of Pandya , who were vassals of Chola, simultaneously donated large temples in Chidambaram , Kattumannarkoil, Srirangama and Tiruvanaikoil (the last two were on the same island) ^[13] .

The ascension of Culottunga I to the throne was accompanied by uprisings in many parts of the country. The ruler needed allies and political supporters, especially on the northwestern frontier, where the border Srirangam was located. Такой опорой были местные лидеры, которые были фактически независимыми правителями при верховной власти Кулоттунги I. В ходе религиозной реформации ряд лидеров, терявших из-за Рамануджи часть власти и ресурсов, по всей видимости, обратились к Кулоттунге I для восстановления дхармы . Рамануджа был вынужден бежать в соседнее государство, находившееся под контролем династии Хойсала , заклятых врагов правителей Чола. Империей Хойсала в то время управлял Битти Хойсала ( Bitti , 1108—1152), который предоставил Раманудже убежище. Последний поселился в Мелукоте ( Карнатака ) при храме Челува-Нараяна ( Cheluvanarayana Swamy Temple , ). Под его влиянием джайн Битти принял вайшнавизм и стал именоваться Вишнувардханой ( Vishnuvardhana ). Смена доминирующей религии в Хойсале произошла в период между 1100 и 1116 годами, то есть в первые годы изгнания Рамануджи и в начале правления Битти. Рамануджа, великий проповедник и реформатор, вернулся в Шрирангам с триумфом. Произошло это уже после смерти Кулоттунга I и принесения извинений его сыном ^[14] .

Murti (deity) Sri Ranganatha swami ( Sri Ranganatha swamy ) is located in the center of the temple complex. It is represented in the image of a man lying half-asleep on the thousand-headed snake Ananta-Shesha . Murthi is unique in that it is not made of granite , as in many Vaisnava temples. Its material is a special cement mixture of lime , stones and a binder. The latter consists of a special paste ( thailam ) made from musk , camphor , honey , unrefined palm sugar and sandalwood paste. The spouse of Ranganatha ( Lakshmi ) is called “Ranganayaki,” “Sri-devi,” and “Bhu-devi.” Only Hindu professors are allowed to enter the main sanctuary, in which the deity of the temple is located ^[15] .

In the days of the festival, a special portable murti of Ranganatha (it is called "Alagya Manavalan" or "Nam Perumal") is taken out of the temple so that everyone can see the deity. He is carried on a chariot in the form of a wooden figure, a “ vahana ” - a mount or a bird of Vishnu. Chariots are stored in the temple and are accessible to visitors. Animal figures themselves are examples of Indian art. They cut animals, exotic birds, the sun, the moon, trees and other decorative elements. The figures are covered with a thin layer of gold or silver ^[3] .

Ranganatha has several chariots at his disposal: Garuda ( Garuda vahana ), Lion ( Simha vahana ), Elephant ( Yanai vahana ), Horse ( Kudirai vahana ), monkey king Hanuman ( Hanumantha Vahana ), fierce mythical monster Yali ( Yazhi vahana ), snake Ananta -Shesha ( Sesha vahana ), Swan ( Annapakshi Vahana ), Peacock ( Otrai vahana ) and Sun Chariot ( Prabhai vahana ). Seeing Ranganatha riding a wahana amidst a sea of ​​devotees during a festival procession on the streets of Srirangama is considered auspicious and comparable to blessing. During the Tamil month of margins (December - January), a religious festival is held in the temple, lasting 21 days, for which about a million pilgrims gather ^[3] .

An adventure story is associated with the treasures of Ranganatha, the authenticity of which is no longer verifiable. It is claimed that the famous Orlov diamond adorning the imperial scepter of Catherine the Great once belonged to the temple in Srirangam. The story is described in the book “Precious and Noble Stones” by the Frenchman Louis Dutant , published in 1783 in Florence . Legend has it that a French soldier, deserting from the Indian army, accepted Hinduism, planning to rob a temple. The eye sockets of Ranganatha were inlaid with large diamonds of a greenish-blue hue. In 1747, the diamond was stolen by a pseudo-clergyman of the temple, and then resold to merchants. So he first got to Madras , then to London, and finally to the hands of the jeweler Empress Catherine the Great ^[16] .

Darshan , that is, the vision of a deity, is available during the day at certain hours, except for holidays and festivals. The residential part of the complex is open to all comers without restriction. The non-residential part of the complex, where the sanctuaries are located and the main deity is located, is intended only for the "hindu" , that is, those professing Hinduism ^[18] . Both the brahmanas and the pilgrims themselves follow this. However, the restriction is not strict: for visitors who respect and respect the Ranganath and traditions, entry is possible (as evidenced by the sign of the Vaishnava tilaka on the forehead). Visitors must comply with the requirements for appearance and be dressed in traditional clothing . Female visitors are dressed in saris or shalvar kamiz ; for men, dhoti or sarong is mandatory. The lower part of the body is covered with a white sarong, the upper one can be opened or dressed in a white shirt (t-shirt) ^[18] . Visiting the temple in shoes is prohibited, as in all Indian temples. Photographing the interior of the temple and carrying a mobile phone is also not allowed. Pilgrims to receive darshan are lined up, which may consist of thousands of comers. Passing the free line in which poor Indian families stand, mainly from villages, can take several hours. A quick pass, allowing you to bypass part of the general queue, is called “fast darshan” and allows you to reduce the waiting time to half an hour or a half hours ^[19] . As they approach the main sanctuary, visitors lay their hands in the salutary wisdom of Namaskara . Ranganatha offer offerings in the form of a flower (flower garland), aromatic incense, coconut, bananas. The standard set for offerings is one of the main goods in the temple complex. The murti of the deity is served by a group of brahmanas who interact with the pilgrims and monitor the general order. Visitors have a few seconds to greet the deity. In order to avoid crush, a long delay in the murti is not allowed. Pilgrims can offer dakshin to the brahmanas and receive prasadam in return - as a rule, tulasi leaves, fruits and flowers ^[20] . The duty brahman gives the pilgrims a spoon of camphor water, which they drink from the palm of their hand, and moisten their heads with the rest of the water. After darshan, it is customary to make a monetary donation to the temple. At the exit from the main sanctuary, the Indians traditionally remain sitting next to it for several minutes, staying in the atmosphere of a holy place. After darshan, Ranganatha is supposed to circumvent minor shrines. At certain hours, the brahmanas and their assistants distribute prasadam in the form of free food ^[21] .

Many parts of the temple are architecturally remarkable. In addition to the sanctuary with the main deity, a part of the complex are many other shrines with different forms of Vishnu: Sudarshan , Narasimha , Rama , Hayagriva , Gopala-Krishna , as well as the murti of Vaishnava saints. In total, several attractions stand out ^[22] .

Mandapas , or open pavilions for rituals . The temple is famous for its many mandapas. Among them, the most beautiful is the “Hall of a Thousand Columns” (there are actually 953 of them), built of granite during the Vijayanagar empire (1336-1565). The layout of the Hall of a thousand columns resembles a theater. The main hall is one wide passage in the center, around which hundreds of stone columns rise in orderly rows. On each side, seven side passages lead to the center, between which the columns are evenly distributed ^[3] .

Among other mandapas, a hall dedicated to the thousand-headed snake Ananta-Shesha (Sesharayar Mandapam) stands out. It was erected on the eastern side of the fourth row of walls by the Rajas of the Nayak dynasty. The hall is known for its 40 columns in the form of statues of galloping horses. In fact, they are monolithic pillars, from which stone sculptures of horses are carved, carrying riders on the backs and tigers stamping their hooves ^[3] .

Another noteworthy mandap is dedicated to the Vishnu sledding bird, Garuda (Garuda Mandapam). It is located on the south side of the third row of walls and was also built during the Nayak dynasty. Portrait sculptures are taken from earlier temple structures and embedded in columns running along the central aisle. In the hall there is a sanctuary with a large seated figure of Garuda, whose gaze is directed to the north, towards the main sanctuary of Vishnu ^[3] .

The Kili Mandapam is located next to the Ranganatha Temple, inside the central building. The balustrade of this mandapa consists of elephant figures. On it you can climb to a spacious outdoor area. It is decorated with thin decorative columns with images of animals. Four large columns in the middle frame the main sanctuary of the hall ^[3] .

The popular Ranga-Vilasa mandapam is located opposite the entrance to the central temple. It is an extended rectangular platform, in the shadow of which pilgrims gather to relax and watch around for the brisk trade in religious supplies. Mandapa Ranga-Vilasa is decorated with sculptures of heroes from the Ramayana , as well as elegant frescoes ^[3] .

The “kottaram” granaries are huge buildings that testify to the strategic planning of food security not only for the temple, but also for the population of the entire temple city during the Middle Ages ^[3] .

Little shrines . The famous shrine of Venu Gopala is located in the fourth row of walls in the southwestern corner and dates from 1674. The small temple has a vimana (dome) above the main sanctuary and its own mandapa. Her open room is decorated with corrugated columns crowned with lotus flowers. From three sides of the sanctuary, visitors see sculptures of deities ^[3] .

Temple towers . Ranganatha Temple is famous for its gopuram towers. In total there are 21 huge gopurams. The tower, called the "Rajagopuram" (Rajagopuram, "Royal Tower"), is the second tallest temple tower in the world and reaches 72 meters in height. The construction of the tower was completed in 1987. It is second only to the gopuram of the temple of Murudeshvara in honor of Shiva ( Karnataka ), built in 2008 ^[23] .

Ancient temple inscriptions. Ancient inscriptions are preserved on the walls of the temple, which are of great value to epigraphists . About 640 inscriptions have been identified, which are published and are in the public domain. The inscriptions are made both on the stone walls and on copper commemorative plates. The collection “Archaeological Survey of India ” devoted a whole volume (XXIV volume) to them in a series of South Indian temple inscriptions. Only one temple is known, comparable in richness to the collection of inscriptions - the temple of Shiva in Thanjavur . The earliest temple inscription dates from the 17th year of the reign of Paruntaka I ( Paruntaka I , 906–953) from the Chola Dynasty. She describes a ruler’s gift in the amount of 30 gold coins for creating a lamp, 30 coins for camphor and one coin for a cotton wick (for a lamp), as well as a gift in the form of a silver lamp. The gift was accepted by the Sabha, that is, the council that took care of the temple^[24] . The inscriptions shed light on the history, culture and economy of the temple city for over a thousand years. Most of the inscriptions date back to the years of prosperity of the temple, in the early period of the Chola dynasty and the late period of the Nayakov dynasty. They testify to the gifts to the temple, irrigation work, land use, taxation, and names that the villages owned by the temple had. For example, an inscription from the 15th century testifies to acts of self-immolation of several temple employees in protest against the collection of illegal taxes from temple lands. From temple inscriptions, it became known that the Ranganatha Temple was one of the few in the Middle Ages that had a health center and provided medical services to local residents ^[24] .

Monumental painting and color murals. The walls of the temple complex are decorated with exquisite paintings using plant and natural dyes. All are dedicated to Indian culture, religion and tradition. The figures of gods, goddesses and epic heroes gaze at visitors from the walls of the temple, urging them to follow dharma and bhakti . The high quality of medieval painting ensured the safety of the paintings to date ^[3] .

Temple ponds . In medieval India, there was a developed system of water storage, which replenished from the rains. They allowed to survive the drought, served as a daily source of water, and also intended for rituals. Before entering the temple, the pilgrim must at least wash his feet. Deep believers wash themselves completely in the temple pond, counting on physical and spiritual purification. The latter is a must for the Brahmin caste. The complex has two large ponds: the Moon Pond (Chandra Pushkarini) and the Sun Pond (Surya Pushkarini). The complex is designed so that the water collected during the rainy season is poured into ponds. The capacity of each pond is about 2 million liters. Water purification occurs naturally due to fish bred in the pond. In addition to the main ponds, in Srirangam there are 10 more ponds under the control and management of the temple. Excess water in the rainy season is absorbed by the open spaces around the temple, abundantly sprinkled with sand, as well as by the “Nandavans” (flower gardens), which grow tulasi and flowers for Ranganatha ^[3] .

The complex is located on the island of Srirangam , washed by the rivers Kaveri and Kollidam (a tributary of Kaveri) near the city of Tiruchirappalli ( Tamil Nadu ). Tiruchirappalli is well connected by road, rail and air to the major cities of South India. It can be reached by plane from Bangalore or Chennai . The temple is located {{num 15 | km}} from Tiruchirappalli Airport ^[25] . Most pilgrims stay overnight in Tiruchirappalli in order to get to the temple by bus, auto rickshaw or taxi in the afternoon. On the territory of Srirangam island there are several hotels and guest houses. Most pilgrims arrive by rail. Trains come from Chennai , Madurai and Coimbatore . The temple is 9 km from the train station ( Tiruchirappalli Rail Junction ). A bus runs from the railway station to the temple along route No. 1 around the clock ^[26] .

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• Sri Ranganathaswamy Temple
• Ramanuja.org Divyadesams