CHAPTER III

SCENE OF SRI RANGANATHASWAMY TEMPLE, SRIRANGAM

Sri Ranganathaswamy Temple has bestowed Srirangam

a special status. Srirangam cannot be imagined without its
twin-town Tiruchirapalli. The river Cauvery, with its
tributory Coleroon, does not separate but unify the two
towns inextricably. On both sides of the river are famous
temples, 'The Rockfort Temple for Lord Vinayaka offers a
scenic beauty by its altitudinal immensity. On the other
side of Cauvery is a Shivite temple, named Thiruvanai koil,
named after divine elephant. Therefore, any academic
excercise will be incomplete without an acquaintance of the
topography of the area.
Tiruchirapalli has derived its name from its
ancient Ruler Trisira (three heades: "thri" means 'three'
and "sira" means 'head'). King Trisira is believed to be a
descendent of King Ravana, the great ten-headed epic figure
of Ramayana. The Britishers pronounced the town as
'Tiruchinopoly'. After Independence it has, once again,
become Tiruchirappalll.

Narasimhan, R., Sriranga Kshetra Mahatmyam,

Srirangam, 1986, p.25.
DATA AND INFORMATION PRESENTED IN THIS CHAPTER ARE SECONDARY
SOURCE SUPPLIED BY OFFICIALS OF SRIRANGANATHASWAMY TEMPLE,
SRIRANGAM.
 !J|
ii t

t«5.*^-»p,ai!

^^•s

-A~^

I*t;"l-
 80

Tiruchirappalli has started growing in size,

because, unlike Srirangam, it is not waterlocked by Cauvery
and Coleroon. More and more land has been added to the
town, with the result that industrial complexes, Railway
workshop and offices, Regional Engineering College and other
educational institutions have come up. It is well
0

connected by road, rail and air. Comforts and facilities

have increased substantially. This phenomenal growth has

made Tiruchirappalli an ideal stopover for the pilgrims and

visitors who have to travel only three miles to ' reach

Srirangam. Though, geographically, Srirangam has been

limited to an Island measuring eight miles in length and

four miles in breath, SriRanganathaswamy Temple has turned

A-

this shortcoming into a boon by making the place famous.

Srirangam has more ancient roots in history, than
Tiruchirappalli. In the 'Threta Yuga' the founder of Surya
Vamsa, Ikshvaku, meditiated on Lord Ranganatha. Dasaratha's
son Sri Rama, the Avather of Mahavishnu, presented .'the
'Renga Vimana' to Vibhishana, Ravana's brother, on the
latter's crowning Ceremony. Dharma Vira of Chola Dynasty
made Vibishna stay, on his return from Sri Rama's
Coronation Ceremony, at the bank of Cauvery where the Ranga
Vimana was placed. Vibhishna could not lift the Vimana and
left it on the bank of Cauvery itself and returned to
Lanka.

^^^' ^•^'' Temples of Tamil Nadu, Bharathiya

Vidya Bhavan, Bombay, 1991, p.109-111.
 81

It was at Srirangam that the Ramayana of the

famous Tamil poet Kambar received the imprimatur from his

contemporaries. Sri Eanganathaswamy had also bestowed his

Grace on Tamil Vaishnavite Saints to compose hymns, the

famous collection being 'Nalayira Divya Prabandam (Four

thousand hymns). Tamil epic 'silapathikaram' of the third
0

century described the reclining pose of Lord Ranganatha on

the banks of the Cauvery, In the fourth, fifth and sixth

centuries, ecstatic pandits hailed Srirangam as the 'Divya

Kshetra' (A Divine Place).

In the 7th Century the Bhakthi cult was originated

by Tamil mystics of Lord Vishnu and Siva whose Bakthi

propounded the Religion of Love. Adisankara, the great

Shivite Acharya, composed 'Ranganatha Satakam'. Like-wise,

Madvacharya's hymns and Sri Patharyar's sayings paid

obeisance to the great 'Lord Ranganthaswamy'. Kulsekara

Alwar, the Ruler of Chera Dynasty, composed his famous

'Mukundamala' in praise of the Deity, Lord Ranganatha.

In course of time, i the Bhakthi movement faced a

split into Saivism and Vaishnavism. Adisankarar's Advaitha

philosophy was at variance with Ramanuja's Dvaitha

Philosophy. The devout followers of Vishnu were also Tamil

scholars and Srirangam offered rufuge to them and the place

basked in Bhakthi or Devotional glory.

 82

Even Vaishnavites were at logger heads with the

question of Namam of the forehead of Lord Vishnu. The in-
fighting resulted in Vadakalai and Thenkalai traditions
coming into force. Despite sub-groupism, Bakthi
flourished, with the emergence of real devotees of Lord
Narayana, Mahavishnu, Ranganatha - all different names of
one Vaishnavite Principle.
Sri Andal occupies the prime position in the
Devotion Movement, Her father Periyalwar taught the hymns
and she enriched Vaishnavism and Tamil Literature with her
composition, Tiruppavai and Nachiar Thirumozhi. Even her
profane action of wearing the flowers meant for the Lord was
approved by God, and she attained Mukthi.
Sri Nammazhwar contributed Tiruvirutham, Periya
Tirumendachi, and Tiruvaimozhi to Tamil Religious
literature. He was the first to allow every devotee,
regardless of caste or creed, to sing the Lord's Praise.
Vipranarayana became Thondaradippodi, Alwar in the
service of Lord Ranganatha. It was he who composed
Tirupelliyeluchi and Tirumalai of Divya Prabhandam.

Thirupanalvar belonged to the lowest caste.

His Love of God was so pure and deep that the reluct and
Brahmin priests commanded by God to bring the devotee to His
presence, it was then that Amalani-Adipriran was composed
and sung sweetly by the Blessed Alwar.
 83

Nadamunigal was a musician. He was instrumental

in the composition of Nalayira Divya Prabhandam and made it
a popular Vaishnava hymn.
Sri Ramanuja was an Avatar like Adi Sankara and
Raghavendra. He was against the practice jof denying the
non-Brahmins the knowledge of' the Pranava Mantra "Om Namo
Narayana Nama Om". Hence he shouted it from the Temple wall
and made the congregation repeat several times. His
Visishta Advaitha is the philosophy of Vaishnavism.
Sri vedantha Desikar was an erudite scholar.
According to him, 'God is within the easy reach of man if
only he had a firm faith in Him. He had written many
Sanskrit and Tamil Commentaries on the philosophy of
Ramanuja.
Manavala Mamunigal is another great saint. He
gave an exposition of Nallayira Divya Prabandam in front of
'Lord Ranganatha in Srirangam and the Lord Himself became
his disciple.'
All the Hindu Devotional Songs came to a temporary
halt when Muslims invaded various parts of India. The Sultan
who attacked and robbed Sri Rgnganathaswamy Temple, was
captivated by a small idol of Lord Ranganatha. He presented
it to his daughter, and she fell in love with the Deity and
 84

stood firm amidst the Sultan's threats. She merged with the
1
Lord finally and came to be known as 'Thulukka Nachiyar .

RITES AND RITUALS

The Sun's rays spread all round.

The clustered stars have faded out.
The bright cool moon has also dimmed;
Darkness is gone and the morning breezes are wafted
From green groves, the arema of bursting arecant
shoots;
0! Lord at Arangam, holding in your hand exquisite.
The discuss radiant and imposing! Pray wake up.2
-Thondaradi Podi Alwar.
(Translated by Thiru S. Satyamurthi Ayyangar)

Lord Ranganatha is in the state of Yoga Nidra,

Meditation-cum-sleep. He is entreated to wake up from the

sleep through sweet tunes of veena every morning, and this

matin music marks the beginning of the day for the temple.

To mark the auspiclousness of the occasion, an

elephant and a cow are brought along and made to stand in
front of the sanctuary. While the elephant faces the Lord,
the cow looks in the opposite direction, which is considered
a good augury. Fresh water from the holy river is broguht

1
Aruniappan, S., Srirangam-The Paradise of Earth
Arulmigu Sri Ranganathaswamy Devasathanam, Srirangam,
pp.28-31.
2
Ibid., p.25.
 85

from the Coleroon by pious servants. The Deity is given an

ablution and decked flowers and ornaments lighted wick lamps
remove the darkness of the Holy place. Lord Sri Ranganatha
is seen in all His splendour and the devotees, who are
gathered in front of his sanctuary are entranced by the
Viswaroopa Darshan.
Following is the schedule of Sevas that stretch
upto 9.30 P.M.
TABLE 1
DAILY PUJAS AND SEVAS

06.00 - 06.30 A.M. Tirupaliyeluchi - Veena Music

06.30 - 07.30 Vishwaroopa
07.30 - 08.45 Pooja
08.45 - 09.00 Pongal Seva
09.00 - 11.45 Seva
11.45 - 12.30 P.M. Pooja (Uchivela)
12.30 - 01.30 Seva
01.30 - 02.45 Tirukappu
02.45 - 05.30 Seva
05.30 - 06.30 Pooja
06.30 - 08.45 Seva
08.45 - 09.15 Pooja
09.15 - 09.30 Food Offerings (Aravanai)
Veena Music
 86

These rites and rituals follow the orthodox

regimen set by Sri Ramanuja, nine hundred years ago.'

Vaishnavite temples follow these edicts, and when in doubt

they seek the guidance and direction from Srirangam Temple.

In this temple precedence is given to the chanting

of the Tamil verses of the devout Alwars over the Sanskrit

rendition of the Vedas. The devout songster-saints called

the Alwars poured their blissful experiences in wreaths of

verses, which eventually became the great collection called

the Nalayiram. These verses are called the Tamil Vedas.

Throughout the day, pujas are performed the

morning one being the most important. The Temple follows a

schedule which is virtually unchanged since ancient times

and it'is practically the same in all the temples dedicated to

Vishnu. It begins with the Brahmans serving in the holy of

holies (Bhagavata-Nambis or Bhattal) washing symbolically

the God's teeth, hands and feet. A servant holds a mirror

before the Deity's visage. An ablution is arranged for the

Image of God with hot water; He is then anointed with ghee

0

and dried with saffron powder. Sandal paste is applied to

the Godly figure's breast and feet; on Fridays, during

certain seasons, oil is mixed with camphor for the Holy Bath

Raman K.V., Sri Varadharajaswami Temple, Kanchi

Abihman Publications, New Delhi, 1975, pp.62-65.
 87

which is given either publicly or secretly in the sanctuary,

depending on circumstances. The Sacred Figure is then

clothed in clean dry garments and the sacred sign (Namara)

applied to his forehead. Jewels and garlands of fresh

decorate the Deity while the musicians provide enthralling

music from veena.

The curtain raised for the devotees to have

Darshan of the Holy Image for about an hour.

Neivedyam means the offering of food to the Deity.

These preparations are produced in the kitchens of the

Temple. Quids '6f betel and areca-nut are then set before

God. After this ritual, a mouth-washing takes place.

There follow various offerings (incense, small

butter lamps, leaves of basil or tulasi, flowers)

accompanied by recitations. . The ritual comes to a close

after the devotees and their offerings are presented to the

Holy Being.

Alongside these daily rites are periodical and

seasonal rites whose ancient origin is borne out by

inscriptions. During the year there are a total of 322

weekly, monthly and yearly ceremonies, which commemorate all

the festivals mentioned in the Vaishnava Calendar. The most

important famous festival of Southern India is Vaikuntha

Ekadasi that falls in the month of Margazhi (15h December to

14th January). Preparations for the festival are initiated

Jeannine Auboyer, Sri Ranganathaswami' A Temple of Vishnu

in Srirangam, Madras, India, Paris, June, 1969, pp.43-44.
 88

in October, with the erection of the first pillar (a coconut

tree trunk) of the pandal to be built for the occasion. The

pandal will have 47 pillars when completed, and is erected

in the north-east court of the third enclosure, before the

Hall of a Thousand Mirrors. The image of Lord Ranganatha is

brought there in procession, passing through the northern

gate of the second enclosure, which is kept closed

throughout the year and opened only on this occasion. The

statues of the Holy Alvars and Acharyas are also brought one

by one and set out near the statue of Lord

Ranganathaswamy in the centre of the Mandapam. The festival

has 21 days duration (Pagal patthu and Rappatthu) - ten days

followed by ten nights. Three thousand lines of sacred

texts are recited and chanted in the Holy Presence.

Twice a year, in January and April, the Image of

God (Utsavar) is carried in a processional car amidst a

large concourse of people. In March, Teppam (floating of a

contraption made with empty drums) takes place in the tank

situated at the west of the seventh enclosure. The Lord and

His two spouses are placed in the illuminated barge and

towed to the stone pavilion in the centre of the tank for

poo ja.

Once a year, in March and April, Lord

Ranganathaswamy proceeds to the temple of his consort, Sri

Nachiyar at Woriyur. Several ceremorial processions and

 89

rites by day and night, including the royal anointing (abhi-

sheka) make the nine-day festival. A. q.uarrel between the
Lord and His spouse is simulated. Two parties, representing
the Lord and His Lady, sing the virtues of the Holy Duo and
bring them together after reconciliation. Fun and devotion
balance the show.
FESTIVALS
Every month there is some festival or another in
the Srirangam Temple. These festivals are important events
in the annals of the Temple and each one is celebrated with
a programme for a week or so with pomp and fanfare. The
Utsava deity mounted on different figures is taken out every
day in solemn procession to the accompaniment of music and
traditional retinue. The Image is taken out of the temple
through strees in order to offer Darshan to those who cannot
visit the religious precinets of Lord Ranganathaswamy.-
Every month some special festivals of an
ablutionary nature are perfromed in order to wash off the
blemisshes, if any that might have crept inadvertantly,
while performing the daily rituals.
Flower Carpet (Poochaathi) Festival is celebrated
in the Tamil month of Chitrai (April-May) in order to
cleanse the impurities of the flowers used in decking the
Lord. Vasanthothsavam is a spring festival, celebrated in
the month of Vaikasi (May-June), to herald the pleasant days
to come.
 90

Aani Tirumanjanam (Jyestabhishekam) is celebrated

in Aani (June-July) in order to rid the water of possible
impurities. Periya Paavadai festival is conducted on the
next day of Aani Tirumanjanam in order to cleanse the
blemishes that might have crept into cooked food offerings.
Pavithrothosavam Festival is celebrated in Aavani (August-
September) dedicated to the sacred thread worn by the Lord
for removing the faults in daily rituals. Oonjal (Swing)
Festival is held in Aipasi (October-November) to remove
o

possible shortcomings in the swinging rhythms of life and

devotion. Deepam Festival is celbrated in Karthigai
(November-December) for Agni. Another festival of
purificatory nature is also celebrated in the same month.
It is called Ekadesi, which has the potency to cleanse
whatever blemishes may be lurking in the costly costume of
the Lord. Periya Tiruppavadai Festival is conducted in
Margazhi (December-January). Pantha Katchi (Torch) Festival
is conducted in Masi (February-March) in order to remove all
other faults. Brahmotsavam Festival is a grand finale in
Panguni (March-April) which can purify the processional
blemishes.1

Aruniappan,S., Op.Cit., pp.26-27.

 91

A.S mentioned earlier, the most important is the

Vaikunta Ekadesi festival, which is celebrated for full

twenty days.

The first ten days are celebrated as Thriumozhi

Thirunal known as Pagal Pattu. The next ten days, called

Era Pattu are celebrated as Tiruvaimozhi Thirunal and on

the commencing day of Erapattu Vaikunta Ekadesi is observed

and celebrated with all pomp and pageantry. On the Vaikunta

Ekadesi day, Lord Ranganatha, attired in the splendid

garment of rubies, comes in magnificient procession through

Paramapada Vasal and arrives at Thiru Mamani Mandapam in the

1000 pillared hall to the thrill and joy of lakhs of

o

devotees from India and outside.

The Arayars, who are proficient in Music, dance

and exposition and annotations, enact plays forming the

theme from Thirumozhi and Thiruvaimozhi on all these days.

A special significance attributed to this

festival is that all the Alwars and Acharyas are seated

before Lord Ranganatha, the presiding Deity and the Sacred

hymns (Nalayira Divya Prabandham) are sung by them.

The occasion is the peak point of all festivals

conducted in the Temple. On this day of days, Sri Ranganatha

becomes a monarch and is called Sri Ranganatha. He holds

his Divine Durbar in that huge hall, which is further

 92

extended by a specially erected and tastefully decorated

pandal, throughout the day, and gets back to the Temple

only late in the night, after allowing His Darshan to the

milling crowds of devotees from dawn to midnight. Groups of

devotees engage themselves in non-stop bhajans, observe fast

throughout the day and keep awake during the whole night,

singing and dancing to the beat of cymbals. Verily, it is a

sight for the Gods to see!. A Paradise on Earth indeed!

Srirangam is thus an eloquent symbol of the age-

old devotional tradition, civilisation and culture of India

in general, and South India in particular. The South Indian

temples are famous for their Moolasthanams, Urchava

raoorthies. Rituals and Gopurams. These finer points speak

volumes of sculptural and architectural excellences of our

Bhakthi-filled artists and artisans. Srirangam considered

as the Bhologa Vaikundam of Lord Maha Vishnu, is the fore-

most of the eight Swayam Vyaktha Kshethras (self-made

abodes of the Lord) and the first of the 108 Divya Desas of

the Sacred Shrines in India. Sri Eanganathaswamy Temple

covers an area of 156 acres of land, spread over three

square miles.

The temple of Srirangam occupies an important

place in the religious history of India as one of the most

active centres of Vaishnavism, which flourished particularly

 93

in the South from the seventh to the thirteenth centuries.

It was the seat of a school of philosophy whose most

outstanding leader was the famous Vaishnava teacher

Ramanuja.

But as always in India, when it comes to

chronology, it is impossible to be accurate in historical

research, since tradition is so closely bound up with

genuine historical fact that it tends to become dangerously

misleading.

HISTORY OF SRI RANGANATHASWAMY TEMPLE

Upto the tenth century, literary sources alone

testify to the existence of Sri Ranganathaswamy Temple,

Srirangam. The references to the temple are found in the

Silappadikaram, a Sangam work, in the collection, "The Four

Thousand Hymns" (Nalayirappirabandagal, or more simply

Nalayiram, "The Four Thousand). They describe the God of

Srirangam, Vishnu, reposing on the couch of the thousand-

hooded serpent, as Ranganatha in its southern form, or as

the Seshasayanamurti or the Anantasayana of Vishnu-Narayana

of classifical northern Vishnuism; a cosmic God who is one

of the specific figures of the cult of Vaishanava Bhakti, a

concept which dates back to the Rig Veda.

Jeamine Auboyer, Op.Cit., pp.A3-A4.

 94

The texts attributed to the most recent Alvars

Namalvar, end of Seventh century - Kulasegaran, Eighth

Century or beginning of Ninth century - Periyalvar, mid-

ninth century refer to the temple of Srirangam, its many

enclosures or prakarams and some of its particular features.

Local tradition closely associates some of the Alvars with

the life of the temple: the chronicle of the Temple, Koil

Olugu (Eleventh-Twelfth centuries) attributes the

construction of the buildings in the fourth enclosure to

Tirumangaialvar, the most famous and productive of them all,

supposed to have lived in the Seventh Century; unfortunately

these buildings contain no information or inscription to

confirm this. Again, the verses of Periyalvar present the

history of Periyalvar's adopted daughter, t"he poetess Andal;

she expounds the deep love she has had for the God of

Srirangam, Alagiyamanavalar, who makes her His Wife. A

sanctuary in the Pandya style (Twelfth-Fourteenth centuries)

is dedicated to her in the Seventh court, near the south-

west corner; there is another, in the fourth court, also

near the south west corner, built in a later style

(Seventeenth century).

In the tenth century Chola inscriptions, there

were dated details. The most ancient one is about the

Seventeenth year of the reign of Parantaka I (about 907-953)

and mentions the gift of a silver lampstand and fifty-one

 95

gold pieces for the permanent maintenance of the Temple and

the purchase of camphor and a cotton wick for the lights.

The following year Parantaka I made a further endowment to

the temple providing for the recital of sacred texts for

three nights. Rajamahendra Chola (1060-1063), one of the

sons of Rajendra II, was responsible for the construction of

the first enclosure, which is known even now as

Rajamahendran Tiruvidi.

It was about this time (1137) that the celebrated

Ramanuja (in Tamil: Udayavar) was born of a Brahman family

and brought up in Kanchipuram (Conjeeveram). He inherited

the cult founded by Nadamuni (920) and the latter's

collection of work of the Alvars influenced Ramanuja

considerably. Ramanuja one of the greatest teachers of the

Vedanta Philosophy, settled at Srirangam, where he taught

theology, engaged in lively religious polemics, and shortly

became a sanyasin and the head of the Temple's Veda

Padasala. The chronicle of the Temple attributes to him,

with much plausibility, the complete recasting of the

administration of the Temple in a form which was preserved

until the Muslim invasion. He travelled throughout India,

perhaps as far as Kashmir. Ramanuja was persecuted by the

son-in-law of the last Chola King, Kulottunga (1070-1120)

1
Ibid., p.l5.
 96

the founder of a new dynasty (Chalukya-Chola). Ranianuja took

refuge in Maisur (Mysore), of the Hoysala empire.

An inscription dated in the twentieth year of the

reign of Kulottunga III (1178-1218), who belonged to this

branch dynasty of the Cholas, shows that the Ruler

supervised the administration of the temple of Srirangam.

He ordered the officials of the Temple to settle their

disputes with the administrators of the Saiva sanctuary of

Jambukeswaram at Srirangam. Though the times were troubled,

the authority of this dynasty was recognized as far as

Orissa. The Kingdom was subjected to the attacks, almost

simultaneously, by the people of Orissa, the Eastern Gangas,

and by the Pandyas, supported by the king of Ceylon. The

Temple of Srirangam was under the control of the Gangas

(1223-1225) for two years and its administration suffered

very much.

The Hoysalas of Maisur (Mysore), King Pandya

Maravarman Sundara I (1216-1238) captured the Carnatic; and

in the ninth year of his reign his armies liberated the

temple of Srirangam from the Gangas. From the inscriptions

it can be seen that the Hoysala king Somesvara (1234-1262),

gifted a garden and a sala in the third enclosure, to the

Temple. The chronicle of the Temple has recorded that

several endowments were created by two brothers, who were

 97

generals of king Ramanatha (1263-1297). One of the prettiest

sanctuaries of Srirangam, that of Venugopala Krishna, dates

from this times.

The rather ostentatious piety of the Pandya king

of Madurai, Jatvarman Sundara Pandya I, (1251-1268), made

him donate many buildings numerous embellishments, and

sumptuous gifts to the Temple. His inscriptions,

flatteringly listed by the chronicle of the Temple, bestow

on him the name of "king who covered the temple with gold"

(Hemachchandana raja). He built a sanctuary for Lord of

Ranga, a gopura dedicated to Vishnu Narasimha, a sanctuary

for Vishvaksena, another sanctuary for Vishnu, three domes

(Vimana), and a large hall for preparing the sacred food.

All "these buildings as also '.-.. the wall (prakara) of the

second enclosure were covered in gold. The king gave the

temple an image of Sesha, the king of serpents, "who is the

couch of the Lord of Ranga", a golden halo, a jewelled

golden pedestal, a gold triumphal arch (makaratorana) decked

with jewels "to shelter Ranga" and a gold image of the bird

Garuda, the sacred mount of Vishnu. He covered Ranganatha

with ornaments and jewels, and presented him with a garland

of emeralds taken from the treasure of the King of Kataka

(Cuttack, Orissa), a crown of jewels, a garland of pearls, a

dais of pearls, a golderj garment, a golden car, and golden

vases and vessels. He inaugurated a procession for which he

 98

had a boat built in gold on the river Cauvery. The chronicle

of the Temple adds the description of a particularly

spectacular offering: the king had two boats built on the

Cauvery; on one he embarked the state elephant, and sat on

its back; on the other he poured jewels and gold till it

sank to the same water-line as the first boat. He then

donated the pile of gold and precious stones to the treasure

of the Temple. The same chronicle recounts that he had an

image of the God cast in gold, in his own likeness and

bearing his own name.

It may be worth recalling that nearly 25 years

later (1292), in the reign of King Maravarman Kulasekhara

Pandhya (1268-1308), Marco Polo, a foreign visitor to India,

was struck by the splendour and opulence of this region,

o

leading to the Pandya dynasty's collapse and the seizure iof

the temple of Srirangam.

Then statues and treasures were carried off to

Delhi, but, the chronicle states, new statues were then

cast, and installed, and worship was restored. In 1323 came

the Mohomed Bin Tughlak (1325-1351), then heir-presumptive,

invaded the place took Madurai as his capital, and

transformed the Srirangam Temple into a fortified camp. The

Hindus took the statues, jewels from the treasure, and

articles for worship to Tirupati where they remained until

1371.

^ Ibid., p.16
 99

Resistance to Muslim invaders was organized in the

south, with Vijayanagar as its centre. The Vijayanagar
armies reconquered the region and liberated the temple of
Srirangam. The statues of the Gods, exiled at Tirupati,
were restored. Princes, dignitaries and officials presented
the Temple with land and villages and many munificent
endowment until the collapse of the Hindu Kingdom of
Vijayanagar.

It was during the Fifteenth and Sixteenth

centuries that the temple of Srirangam took on the
appearance it has today. The vimana was rebuilt and gilded
over, a new statue of the bird Garuda, in copper, replaced
the one destroyed during the Muslim invasions, and was
ceremoniously installed before the sanctuary in 1415. Many
sanctuaries were restoried, gopuras rebuilt, and the
flagstaff of the temple (dvajastambha) was covered with 102
gold plates. Some of the gates as well as the Mukhamandapam
(1526) were gold-placed. Cows, gardens, villages (52 in
1371, 292 around 1490, 5 in 1516), large sums of money,
gold, and gold objects used in worship were donated to the
Temple. Between 1424 and 1429, plates, a pedestal for the
goddess, a sanctuary lamp (dipika), a vase (kalasa) and a
garment of pearls were also received by the temple.
 100

Important religious festivals were instituted or restored;

some of them are celebrated even today and bear the names given

them in the Fifteenth century.

kt the same time the management of the temple was

reorganised, with the result that it passed gradually into

the hands of administrators and military chiefs under the

mandate of the kings of Vijayanagar. The kings appointed

wardens who were entirely devoted to them and acted "as if

they are part of the administration of the royal palace",

and the code of Ramanuja was abolished." A.11 this did not go

unopposed. The chronicle of the Temple has already noted

disputes between its leaders and even cases of corrupt

administration; in addition to this it had recorded that in

1463 a royal decree requiring that all the taxes levied from

the lands belonging to the temple should be paid to the king

(the Vijayanagar administrators had previously embezzled

them). A number of temple priests committed suicide in

protest by throwing themselves from the Vellai gopuram. This

made the King intervene and favour the Temple.

After the defeat of Vijayanagar, the dynasty of

the governors or nayaks of Madurai and Thanjavur (Tanjore)

continued their administration of the region and made

generous contributions to the Temple of Srirangam. From

about 1583 to 1732, as fervent adepts of Vishnuism and self-

^ Ibid., p.18.
 101

appointed patrons of the temple, they built many edifices,

restored others, created new endowments and enriched the

Temple's coffers. Gifts of land, villages and jewels were

added to earlier donations.

Around 1600 the Nayak of Thanjavur (Tanjore),

Achyutappa, abdicated in favour of his son and withdrew to

Srirangam, where he spent his time in the company of the

Temple's scholars. The chronicle states that he covered the

vimana with gold plates afresh, reconstructed some of the

outer walls and gopurams, had several mandapams (pillared

halls) built, and laid out pleasure gardens. In 1616, the

Nayaks of Madurai transferred their capital to

Tiruchirappalli (Trichinopoly), and adopted as their

o

spiritual masters, the wise men of the Srirangam Temple.

King Chokkanatha Nayaka (1659-1682) laid out wide avenues

during his reign and set aside special areas for Brahmans.

One of his successors, Vijayaranga Chokanatha Nayaka (1706-

1732) built a mandapam in the third court and the "mirror

room" (Kannadiyarai). He also installed, in the western

part of the first court, four life-size statues in ivory of

himself and his family, painted the statues. The Nayaks got

the images of themselves made in praying attitude on the

pillars of several mandampams the ceiling and the walls.

 102

After the Nayaks the kingdom came under the

control of the Nawabs of Arcot, supported by the English.

The war between the English and the French, with their

respective allies, was a fresh threat to the Temple. The

first attack, dated 1707 in the Koil Olugu, was bought off

by payment of a heavy tribute. Notwithstanding the ensuing

Mahratta invasion between 1720 and 1740 the property of the

Temple was not evacuated, nor again in 1743 when the Nizam

of Hyderabad besieged the fortress of Tiruchirappalli

(Trichinopoly) and drove out the Mahratta forces. But a few

years later, in 1751, Chanda Sahib and the French troops

fighting against the nawab of Arcot and the English, shut

themselves up in the fortress of Tiruchirappalli and

entrenched themselves on the island of Srirangam,

particularly in the outer enclosure of the temple of

Ranganatha. On 9 June 1752, Chanda Sahib was forced to

abandon his position and the French had to surrender. It

appears that, in spite of their surrender, the temple

continued to be occupied sporadically with the help of the

armies of Mysore until 1758, and that Crillon attacked it

for the last time in 1759. The chronicle makes a mention

that, notwithstanding these events and the demands made by

the occupying forces, the Temple continued to prosper.

•*• I b i d . , p . 1 9 .
 103

In 1781, it was again attacked, this time by Hyder

Ali, with the support of the Mahrattas and the French. He

kept up the attack for only six days. In 1790 his son Tipu

Sahbi invaded the Temple, but evacuated it a few days later

when threatened by an advancing English army.

The whole area was, however, under Muslim

domination; this created difficulties for the Temple, since

the Muslims insisted on the right to exert their authority.

In 1801 the Carnatic passed into the control of

the East India Company, and the Temple of Srirangam came

under the jurisdiction of the Collector, John Wallace. In

1803 Wallace brought together all the existing chronicles in

the town of Srirangam and had them compiled into a single

complete "and up-to-date version. One copy, bearing the

seals of the five administrators (stanattar), was placed in

a stone chamber in the southern part of the temple.

Stability then returned to the Srirangam Temple

though under the authority of the English which it should be

emphasized, was exercised discreetly. The Prince of Wales,

the future King Edward VII, visited the Temple on a tour of

Southern India in 1875, and donated a large gold cup which

is still part of the treasure.

•*• Ibid., p.19.

 104

Thus, the Ranganathaswamy Temple, Srirangam, had

been subjected to historic pressures and experienced

traumatic moments. Yet, it had withstood the onslaughts to

emerge as a socio-religious place of national importance.

With the declaration of independence in 1947 and the

enforcement of new and progressive legislative measures,

Indian temples and religious places flourished much to the

delight of the believing public. The Temple of Srirangam

received international attention when in 1966 and 1968

UNESCO deputed experts to study the type of assistance

needed to develop the Temple. A detailed survey of Sri

Ranganathaswamy Temple, Srirangam, and its environments is

presented in the following pages.

The Temple complex consists of seven Prakarams or

enclosure walls, with streets and residences.

There are three circum-ambular streets known by

different names, with high and majestic entrace-portals on

the four sides of every street. There are several smaller

shrines and mantapams within the enclosure, and of these,

the Garuda Mantapam in the third enclosure and the Thousand

Pillared Mantapam in the fourth are the grandes.

The other structures of interest within the

enclosure are named below. The whole temple premises cover

an area of nearly one hundred and sixty acres and in

 104(a)

interesting table of measurements is attached to show the

aggregate length of each prakara and also the approximate

area occupied within each enclosure.

TABLE 2

SRI RANGANATHASWAMY TEMPLE COMPLEX

Ramaswami Temple
Pillai Logacharyar Temple
Parthasarathi Peruraal Temple
Ramanujacharyar Temple
Tiruppani A.lwar Temple
Thondaradippodi Alwar Temple
Kurattalwar Temple
Nadamuni Alwar Temple
Inner Andal Temple
Chakrat-alwar Temple
Vasudeva Peruraal Temple
Dhanwantri Temple
Chandra Pushkarani Tank
Desigar Temple
Tayar or Sriranganachiyar Temple
1000 pillars mantapam
Sesharayar Mantapam
Garuda Mantapam
Granary or Store-house
matam or Choultry
Outer-Andal Temple
Terukkalappan Temple
East Adaiya valanjan Gopuram
 104(b)

Table 2 contd.

North Adaiya Valanjan Gopuram

West Aidiya Valanjan Gopuram
South Adaiya Valanjan Gopuram or Raya Gopuram
East Chitra Gopuram'
North Chitra Gopuram
West Chitra Gopuram
South Chitra Gopuram
East Uttra Gopurara
North Uttra Gopuram
West Uttra Gopuram
South Uttra Gopuram
Vellai Gopuram
Tayar Sannidhi Entrance - Gopuram
Ranga Vasal Entrance Gopuram or Kurat Alwar Gopuram
Vasanta - Mandapam

Source: Indian Architecture Book II, The Dravidiyan Style

Srirangam Temple, pp.11-12.
 104(c)

TABLE 3
PRAKARAS AND THE AREA OCCUPIED

Area of the ground

Length all occupied by each
Name of round in Prakarara
the Prakaras feet (aprox) In sq. in
feet. acres

The Outer most

or 1st prakara 10,440 6;,776,000 155.6
2nd Prakara 7,612 3;,606,768 82.8
3rd Prakara 5,544 I ,903,572 43.7
4th Prakara 4,004 974,776 22.4
5th prakara 2,420 353,925 - 8.12
6th prakara 1,342 111,078 2.6
The inner most
or 7th Prakara 792 38,720 0.9

Source: Indian Architecture Book II, The Dravidiyan Style,

Srirangam Temple, p.12.

The length of all the Prakara Walls is above

32,154 running feet or 6 miles nearly.
 105

DESCRIPTION OF THE TEMPLE

The Temple of Srirangam is the only one in India

with seven enclosures, a sacred symbolical number which for

the present-day Vaishnava believers represents either the

concrete expression of the seven centres of yoga, or a

reference to the seven elements (dhatu) making up the human

body, in the centre of which dwells the soul (atman), the

whole corresponding to the cosmic body and the universal

Self. The enclosures or courts are counted outwards from

the central sanctuary (vimana) which is surmounted by a low

golden dome crowned with four golden vases (kalasa).

Outside the temple a road running along the

southern, western and northern sides gives access to a large

square lotus-covered tank, built not far from the western

gopuram, and to the coconut plantations arid fields

cultivated for the temple.

The three outer courts are filled with shops,

booths and dwelling houses, forming a town inside the

territory of the temple and spilling over beyond it.

Created a municipality in 1871, it numbered almost 42,000

inhabitants at the time of the 1961 census. There are

several references in ancient literature to this general

Jeannine Auboyer, Op.Cit., p. 21,

 106

aspects of the Temple. Its streets and dwellings were

formerly occupied by the servants of the Temple, Brahman

devotees, and later by artisans and tradesmen who provided

the inhabitants with both the necessities of life and

luxuries.

Today one can see a picturesque throng,

traditional craftsmen (the makers of flower garlands,

sellers of holy images) and some beautiful houses with

pillared verandas; also sheds containing processional cars

and stalls for the temple elephants. Along the perpendicular

avenues are to be seen rows of gopuras, and scattered

sanctuaries and shrines; in the seventh enclosure

(Adaiyavalaindan), towards the southern gopura, the

sanctuary of Vishnu Vamana (Tirukkuralappan), in the

archaistic Chola style (Fifteenth-Sixteenth Centuries); at

the south-west corner, the outer temple of Andal, daughter

of the Sultan of Delhi, who fell in love with Sri

Ranganatha, and who has also another sanctuary at the south-

west corner of the fourth court; and a shrine dedicated to

Sri Ranganatha.

The Gopuras of the Seventh enclosure are

unfinished. They are called Raya Gopuram, and seem to have

been the last buildings undertaken by the Nayaks; it is

thought that buildings construction was interrupted by the

French occupation of Tiruchirappalli (Trichinopoly) from

 107

1751 to 1758. The impressive dimensions of their bases prove

that, when finished, they would have risen tOB height of at

least 60 m. They were thus intended in the overall plan to

be considerably higher than the gopuras of the other

enclosures. This is in accordance with the mystic rules of

mediaeval Hinduism in South India which lay down that the

devotee advancing from one prakara to the next towards the

sanctuary (garbhagriha) must be increasingly absorbed in the

contemplation of the God, leaving behind him deceptive

human appearances, until finally he reaches the dimly-lit

restricted area where the God dwells in his retreat of

peace and mystery, of which the sole sign is a small golden

vimana.

Sri Ranganathaswamy Temple has thus led to the

growth of Srirangam as township. The gopurams, architectural

and slipa sastra marvels have lent vertical beauty to the

horizontally sprawled town. The /gopuraras are so

constructed with niched panels that the entire structure

relieves the observer's eyes from monotony. Every apature

confirms to the prescription of Silpa Sastra. Likewise, the

heights of the pillars and the entablature in each chamber,

together with the adjoining proportunal mouldings on either

side, go to produce the accurate curve of the gopuram

profile. This is a characteristic of the South Indian

Dravidian Style. ,
 108

The Vellai Gopuram of Sri Ranganathaswamy Temple,

Srirangam can be considered to be one of the finest Gopurang

in South India. The proportions adopted in the construction

of this gopuram indicate the intensive knowledge of the

engineering aspect of this vast structure.

The Raja Gopuram of Sri Ranganathaswamy Temple

remained as 'Mottai Gopuram' till recently. The design and

shape of what stands incomplete shows that the gopuram will

become an architectural beauty if completed on a grant

scale. Prof. Fergusson's observation speaks of the grandeur

of design: The Srirangam temple, with its town plan

combined within it, is one such grand relic living still in

South India. The evolution of this town is remarkable to

the sense of a modern town-planner, but the plan of th'5

temple is no new innovation but is the outcome of a policy

of temple and town plan which has been formulated in

unequivocal language in the Silpa Sastras of India. It has

survived countless depredations and lives as a relic of

ancient wisdom.

Fergusson in his History of Indian and Eastern

Architecture, Vol.1, Book III, remarks about such a style

thus:

Fergusson, Indian Archicture, Book, II, The

Dravidian Style, Srirangam Temple, p.31.
 109

The general effect of such a design as this may be

gathered from the bird's eye view. As an artistic design

nothing can be worse. The gate ways irregularly spaced in a

great blank wall, lose half their dignity from their

position and the bathos of their decreasing in the size and

elaboration as they approach the sanctuary, is a mistake

which nothing can redeem. We may admire beauty of detail

and be astonished at the elaboration and evidence of labour

if they are found in such a temple as this, but as an

architectural design, it is altogether detestable.

Speaking of this particular temple of Srirangam,

Fergusson remarks looked at from a distance or in any

directions where the whole can be grasped at once, these

fourteen or fifteen great gate-towers cannot fail to produce

a certain effect... but even then, it can only be by

2
considering them as separate buildings.

RAJAGOPURAM - THE TOWERING GLORY

Had the ordinary brick pyramid of the usual

proportion been added to this, the whole would have risen to

a height of nearly 300 feet. Even as it is, it is one of

the most imposing masses in Southern India.

•*• I b i d . , p.32

2
Ibid., p.32.
 110

The construction of the gopuram was commenced by

the King Achutha Devarayar of Vijayanagaram dynasty about

300 years ago. He and his brother Krishnadavarya could not

complete the Thirupaani due to the war in Karnataka. No

progress beyond Kelkaram could be made for all over 300

years.

It was His Holiness the Paramacharya of the Kanchi

Sankara Mutt who, in 1963,- initiated the idea of renovation

and completion of the gopuram. He used his good offices in

the mobilisation of funds for the monumental work.

The effort was furthered when the Saint of Kanchi

Kamakodi Peetam, Sri Chandrasekarendra Saraswathi Swami,

visited the place. He expressed His unhappiness over the

unfinished tower and desired that it should be completed

some-how.

Inspired by the desire of the Kanchi Acharya and

ordained by great Ahobila Mutt, one of the oldest Mutts in

India, Sri Matha Srinivasadagopa Sri Vedantha Desika

Yatheandra Maha Desikan, 44th Peetadhipathi of Sri Ahobila

Mutt, took upon himself the mammoth and noble task of

construction of the Gopuram from its unfinished portion and

has successfully completed the 233 feet, 13 tier

Rajagopuram the World's biggest temple tower so far.

Gopinath, K. S., Srlrangam Rajagopuram Maha

Samprokshanam, Commemoration Souvernir dated 2 5.3.1987.
 Ill

H.H. Jear Swamigal of Ahobila Mutt has, with the

help of the funds donated by many devotees and various State

Government, completed the construction of this majestic

tower. The Stupendous task of completion and renovation of

South Rayagopuram, which was inaugurated on 20th May 1979,

was completed on 25th March 1987.

This mammoth achievement is only due to the grace

of Lord Ranganatha and the perservering personal efforts of

the illustrious Saint Srimath Alagiasingar Swamy of Ahobila

Mutt, ably aided by the Tamil Nadu and other State

Governments, and the devout public. In a dream the Jear was

commanded by Lord Sri Ranganatha to undertake the work of

completing this tower, which remained unfinished for

centuries.

Glorious tributes must be showered on the Ahobila

Mutt Jear for his lion-hearted spirit and the personal

attention bestowened on the construction of the work. His

Holiness used to be present at the site of the construction

work daily and freely mingled with the workers numbering

around 1200 and created amongst them a sense of dedication

with devotion and made history which is what we see and

enjoy today.

The Mottai Gopuram (unfinished portion) has now

blossomed into a Majestic Towering Raja Gopuram and stands

before all of us a colossal example of a single individual's

 112

courage and conviction and profound faith, all arising from

the clarion call of Lord Rangantha.

Srirangam on the banks of the Cauvery does not

look like a temple town these days. It looks more like a

domain of Vishwakarma the celestial architect with hectic

construction activity in progress . . .

The Gopuram remains a work of superb

craftsmanship, that will long through posterity. A project

that has provided employment for thousands of gifted

craftmen from the day commenced on May 20, 1979. And what

will go into the records as one of the best pieces of temple

architecture in a country with a very rich religious

2
heritage.

A stupendous achievement on the whole considering

the below-the-surface rivarly that exists between the

followers of Ahobila Mutt (Vadakalai Vaishanavites) and

Thenkalai Vaishnavites (followers of Vaishnava

Scriptures
3
written in Tamil who control temple administration.

•"• I b i d .

2
Illustrated Weekly of India, Towering Glory,
May 18, 1986.
3
Bhavan's Journal "Constructing the Tallest
Gopuram, dated October 19, 1980.
 113

The UNESCO experts Mr. Patrik A. Faulkner,

Mr.G.R.H. Wright in their report, had said.

Any body taking up the construction over the

unfinished Kajagopuram will be discharging a sacred duty.

The Rajagopuram Maha Samprokshanam was held on

25.3.1987. Hon' President of India Sri R.Venkataraman,

Hon' Chief Minister Sri M. G. Rainachandran, Hon" Minister

for H.R. & C.E., Sri V.V. Swaminathan participated in this

Mahasamprokshanam.

Funds poured in for the sacred undertaking for the

mere asking. Financial assistance came from various State

Governments, Public Organisations, religious bodies and

devout individuals. It is interesting to note that the

o

financial contribution of the Jear Swamigal himself exceeded

the total sum gifted by all others.

^ Ibid.,
 TABLE 4
STATEMENT OF DONORS FOR CONSTRUCTION OF RAJAGOPURAM (IN CASH)
(Rs. in lakhs)

List of Donors Amount

STATE GOVERNMENTS
Tamil Nadu 7.00
Andhra Pradesh . 8.60
Karnataka 8.00
Orissa 0.25

Total 23.85

MUTTS

Sri Ahobila Mutt A5.,00

Sri Andavar Swamikal 1 2 , ,00
Sri Kanchi Madam 9.,70
Sri Boundaripuram Madam 0. ,21
Ahobila Mutt's 4. ,00

Total 70..91

INDIVIDUAL CONTRIBUTION
Gwalior Rayons 1,.00
Hindustan Aluminium I. .00
Hindustan Endowment Undertaking I. .00
Birla Finance Corporation 1 .00
Birla Group 1 .00
L.N. Birla 0 .25
M.S. Bombay Music Concert 6 .00
Vishnu Endowment 1 .00
Others 4 .00
Table A contd.
List of Donors Amount

Illiyaraja Music Party 7 . 00

Sri Rangara Residents 2 . 50
Sri Rangam Bharatha Natiyalaya 0 . 30

Bargur Endowment Trust 1 . 00

T.V.S. Endowment Trust 1. 00
Magalakshmi Company 2.,00
T.J. Malpani Company 1.,00
M.A.M. Ramaswamy 1..00
Umayal Nacchi 1,.00
Pollachi Mahalingam 1,.00
Through Srirangam Kuppusamy Iyengar 1,.50
Thiruvangur Raja 0 .50
P.S. Ranga Doss 0 .50
Sri Charry, Pondy 0 .30
Parai Karamali Tea Estate 0 .25
^Through Salem Ramachandran 4 .50
Rl.V. Venkataraman 0 .34

Total 1 3 7 . 20

LIST OF DONATIONS (OTHER THAN CASH/THINGS)

Asian Painting Co. (in different Colours) 1 . 50
Tamil Nadu Government Teakwood 1.,10
Philips India (Electrical Fittings) 1,,50
N.R. Srinivasan 0.,60
S.R.G. Ranganthan Chettiar (Bronz Kalasa) 2.,50
THROUGH TIRUCHI ASSOCIATION
Snow Chem India Company 0,.50
T.S.R.M. (Steels) 0,.70
Rino Pipes - P.V.C. Pipes & Cabels 0,.25
Sancho Trasm - Cables 0 .16
Wires 0 .25

9 .16
Table A contd.

TOTAL DONATIONS RECEIVED

In Cash 137.20
In Kind 9.16
Total 146.36
 TABLE 5
RAJAGOPURAM TEMPLE CONSTRUCTION EXPENDITURE

(Rs. in lakhs)

Particulars Amount

Strengthening the foundation and the I tier

Sri Jear Swamigal Ahobila Madam 25.00
2nd Tier; Srimath Andavar Swamigal of
Srirangam 12.00
3rd Tier: Sri Sankaracharya Swaraigal of Kanchi 9.00
4th Tier: The Government of Andhra Pradesh 9.00
5th Tier: The Government of Karnataka 8.00
6th Tier: Thiru Illiyaraja Cine
Music Director, Madras 7.00
7th Tier: The People of Tiruchy and
Srirangam 6.00
8th Tier to 12th Tier
Sri jear Swamigal of Ahobila Madam 21.00
13th Tier: The Government of Tamil Nadu 9.00
KALASAM: Thiru S.R.G. Ranganatha Chettiar
Jewellers Kumbakonam 4.25
110.25
 TABLE 6

MEASUREMENT OF THE RAJAGOPURAM

Total height from the Ground 235' 0"

Kalakaran Height 55' 6"

Total Number of tiers from Kalkaram 13"

Length and breath at the base 166' 9"

Length and breadth at the top 98" & 32"

Total Number of Kalasams*on the Vimana 13

Note: * Each Kalasam is 10.5 feet tall with a diameter of 5"

and weighing around 180 kilograms.

Source: Gopinath, K.S., 'A Dream come True' in Srirangam

Mahasamprokshanam Commemoration Souvenir dt.25.5.1987 .
 TABLE 7

STATEMENT OF CONSTRUCTION MATERIALS USED IN THE RAJA GOPURAM

Cement 12,000 Tonnes (2,40,000

bags)
Brick 15,00,000

Iron 130 Tonnes

Paint 8,000 Litres

Wire 8,000 Metres

Wood 750 Tonnes

Ropes 10 Tonnes

Sand 40,000 Tonnes

Water 75 lakhs Kolans

Boards 450 Squares.

"It is interesting to note that for construction

work it took nearly 2300 man days (both day and night).

Painting work was done for 300 days, for electrical works it

took nearly 90 days and 60 days for other works."-

Important used for this work are:

Subramanian, Thiruvaranga Rajagopuram,Issayarasi

Publications, Trichy - 5, 1987, p.60.
 114

3 Electrical ladders

Grinding Machine

Electrical Motor for Pumping Water

Vibrator for Concrete work

Drilling Machines.

It is indeed the symbol of towering heights which

can be scaled by the fusion of Tapas and Divine Grace,

inspiring symbols which will keep the spirit alive and

vibrant in the generations and centuries to come.

The savant has the rare distinction of completing in 1987

what the Emperor Achutha Devaryar started in the late 17th

Century before he attained the Maha Samathi on

Sri RanganathasWamy Temple and Srirangam have

therefore, their roots in the religious and political

history of India. The tradition - rich devotion and culture

are suitably matched by Nature's marvel and human

excellences in architecture and craftsmanship. These holy

treasures and the developing town of Srirangam call for the

expert handling of human and material resources. The

Rulers, in the past, bestowed their personal attention to

the management of the Temple. The British Government too

recognised the importance of this Temple and took measures

 Part of the temple seen from the terrace at the south-
west corner. Right, the Vellaigopuram (end XV century),
between the fourth and fifth enclosures on the e a s t s i d e .
fill cue U)sii:c (lopura b e t w e e n the sixth and XVIII c e n t u r y h o u s e .
fifth enclosures.

SflfdiiXam. T h i r d p r a k a r a . K o t t a r a m
(store-houses).

V^^
 1 I c a d - d r t b s f s m \ f l v c t on e s p a r t o , (.-nibroi-
d e r e d with p e a r l s , r u S l r s and pink t o p a z e s .

J e w e l s of t h e ^(n]s prcscrvt'tl m r iu- temple

\'( s u n n i i * , HI s o l i d y\i>\<.\ usi-K] t o L I i ) t h e t h e
s t a t u e s for m i p o i i . i n i f r s t i \ a l s » iru r u s t e d w i t h
i u l ) i < - s , c m . r.ild . i p p h i r . •. m d d i a n u . n . l ..

irrtiit Jranmm iufMi\rr

 fllUB Two, out of the thirty in the temple
museum, of the ivory s t a t u e t t e s which decorated a
Nayaka period palanquin (XVII - XVIII centuiy). Left,
Vishnu as Narasimha the lion-Icing, one of his most
noble a v a t a r s . Hi^ht, a Nayaka king and his consort.

credit : Covernment of Madras : Department of Archaeology

 I irst court (li ti (tn ilu ndr.i prakaram) corner
pillar on the south-wt st side, with sculptures of
two Nayaka donors. Behind is the outer wall of the
pradakshinapatha (dcambulatory) surrounding the
sanctuary.

and P i l l a r s on the e a s t facjade of one of

the mandapas ad)oming the temple of the goddess
Nachiyar, with sculptures of donors.

I
 T h e g r e a t G a r u i i a m a n d a p a , in
t h e t h i r d c o u r t . At t h e e n d i s t h e
s a n c t u a r y , s e e n from t h e r e a r .
P r o b a b l y XVII c e n t u r y .

Br' '* ^ . .^.^.^ >Ivk.^'

23E3^^*'

D e c o r a t i o n of t h e o u t e r w a l l of
the Garuda sanctuary
k u m b h a p a H c h a r a m and n i c h e s .
P r o b a b l y XVII c e n t u r y .

O n e of t h e r e l i e f s (a s h e p h e r d )
d e c i i r a t i n g t h e b a s e of t h e p i l l a r s in
tht (lUrudu nwiiidiipa.
 !-ourth court 1 cmplc of Vt iiu^op.il.i Knslinan,
facing south. Hoys.ila style, XIII — XIV century.

Temple of Venugopala Krishnan XIII - XIV century - Details

The "Shy G i r l " , Young woman -with a looking g l a s s marking Young woman with parrot on a swing,
south-cast corner. the tilaka on her forche.ul. 1-ast corner ot the South corner of the east fncjade.
north f,i(,.u]( .

iredtt Jeanntne Autniyrr

 I-ourth courc the Sesharaya mandapa,
second half of XVI century.

Detail of the pillars of the facade of

the Sesharayar mandapa.

credit Jearuiine lutxjYer

 }• ast \^ ing of the
third court.

Fourth c o u r t ; a wing
of the Hall of a Thousand
Pillars.
 •^K<'|*.

General view from the south-west.

Left centre, the golden dome of the
sanctuary (vimana).
Close-up of the vimana, facing
south, taken from the roof of the
second court. On the tympanum is
Vishnu Paravasudeva. Third court • Vaikunthaval
gopura (Paramapaddavasal).
«)«?•

the elevation of Mottai Gopiiram

of the S n r a n g a m Temple
P l a n of Srl'rangam Templo, with its savnn PrakaratTis or Enclosure walls.
Wrcpiircil Kith the Aid <•! the J.'rninic Sin-cii/ jVaf.)

^fffr--^|rE-fE ±f»« 6«j ICv- «.o 3o« fClT

The four inner enclosures
Srirangam t e m p l e complex

VILVA VRIKSHAM

Nanmugham G.

(T)
(T)
(J)
Tliayaf Varantlia M.
Simmadan Appaii S
Penavachan Pillai S
§ C tierakkulavalli Nachiyar "•
Tiruvunna/hi
Rajamahendran Tiruveodhj
(TS)
G
s
Dwajasthambam and Balipcetim
Gate or Gopuram
Sannadhi

e
(?) Kiiapattabhirainan S (^ Kulaiekaran Tiruveedhi M Mtndapam
(T) Snnivasd Perumal S Almadan Tiruveedhi
(6) Tlunimazhisai Alwar S Agalangan Tiruveedhi
General plan of the temple with its seven enclosures

_rW-L

-o

-o-

^ 0

I
-0-

"1
 115

to provide an efficient administration. After Independence,

the Government of India and Tamil Nadu have continued the

good work of the past rulers. Taking this cherished

heritage into consideration, the Government of India has

declared Srirangam as a "heritage town". On its part, the

Government of Tamil nadu has taken a series of steps towards

the management of office, finance and human resources. These

measures are discussed in the pages that follow.

^ The Hindu Supplement, 27.12.92, p.3,