Srirangam The Abode of Sri Ranganatha- Lakshmi Devnath

The Divya Desa Srirangam carries the epithet ‘Periya’ (big) to describe its various features: ‘Periya Koyil’ (big temple), ‘Periya Perumal’ (Great Lord), ‘Periya Piratti (Great Mother), ‘Perarangam’ (big stage), ‘Periya taligai’ (huge food offering), ‘Periya melam’ (big musical ensemble) and Periya Tiruppaniyarangal (big savories) – the adjective ‘big’ does seem synonymous of the temple town of Srirangam and all its related aspects.

To the Sri Vaishnavas, the word ‘Koyil’ signifies only one temple in the world and that is the temple of Srirangam. It is glorified as being exclusive in three aspects: Extremelyimportant for a place of worship –- ‘Sthala’ (place), ‘Moorthy’ (image) and ‘Tirtha’ (water).

It is said that the Lord chose this place as his earthly abode. The deity is a sculptural masterpiece untouched by human hands and the waters of the river Kaveri sanctify the place. Does one need further justification? The temple of Srirangam not only shines as a crest jewel amongst the one hundred and eight Divyadesas (temples sung on by the Alvars) but also occupies a special place in the hearts of both ardent devotees and the general populace. A devotee when he visits any of the Divyadesas, chants with great fervour (not just once but twice) –

"Sriman! Sriranga-sriyam anupadravaam anudinam samvardhaya"

"O Lord! Please enhance the glory of Srirangam everyday, without any threat."

Likewise, a farmer, after his first successful crop, offers the grains first to the Lord of Srirangam with the words – "Tiruvarangam Periya Koyil" (to the big temple of Srirangam), he then proceeds to measure the rest of the grains.

It is very apparent that down the ages, the temple of Srirangam has always had a special place in the hearts of the devotees of Lord Vishnu. All the Alvars with the exception of Sri Madhura Kavi (who sung on none except his master) have sung on the Lord of Srirangam. Tondaradippodi Alvar, of course, resided in this very town while Tirumangai Alvar shifted his domicile to make it his residence. Again, it was here that Nammalvar’s magnum opus – the Tiruvaymoli attained the status of the Vedas. Story goes that the Lord, pleased with the verses called the Tiruneduntandakam of Tirumangai Alvar, offered him a boon. The Alvar demurred saying that he had no wish for himself but would however like the Tiruvaymoli of Nammalvar to be granted an equal status to the Vedas. It was also here that Andal, one of the twelve Alvars, made history by uniting with the Lord of Srirangam. Historians fix the age of the Alvars between the 2nd and the 8th century. Doesn’t this logically indicate the antiquity of this temple?

At a later point in history, many Sri Vaishnava Acharyas also made Srirangam their home. Alavandar, the grandson of Nathamuni (the first acharya), his disciple – the great Ramanuja, Parasara Bhatta, Pillai Lokacharya, Vadakku Thiruveedhi Pillai, Periya Nambi, Manavala Mamuni and a host of several other Srivaishnava luminaries took succour in the town and in the Lord of Srirangam, Vishnu). It is said that the Thayar of Srirangam, pleased with poetic prowess of the master intellectual Vedanta Desika conferred on him the title Kavitarkika Simham (A lion amongst poets and logicians) and ‘Sarvatantra Svatantra’ (Master of all Sciences and Shastras). The great Tamil poet, Kamban, chose this temple to launch his lyrical masterpiece famously acclaimed as the Kamba Ramayanam.

Andal may have been exceptional in her devotion to the Lord but not an exception. There were many others like her who followed suit in choosing the Lord of Srirangam as their paramour and husband. They were the Sultani, daughter of the Sultan of Delhi, Dharmavarma Chola’s daughter! called Chola Kulavalli (now worshipped as Uraiyur Naachiyar) and the daughter of King Kulasekhara, Cherakula Valli. Such are some of the legendary and historical tales on the allure of the Lord of Srirangam.

Srirangam is also one of the very few temples in South India that has festivals to honour its Lord and His consorts throughout the year. Apart from the four Brahmotsavas (that are themselves grand ten day affairs), the temple also has beautiful festivals like the Vasanta Utsava, Panguni Uttaram, the Jyeshtha Abhisheka, the Navaratri Utsava, the Araiyar Sevai, the Adhyayana Utsava and many more. A grand total of, approximately, three hundred and twenty two festivals take place annually at the Srirangam temple. The festivals are unique in their celebrations and a sight to behold. In many of these festivals, the Lord sports special attires that are exclusive to the occasion. Thus one can feast one’s eyes on the Lord decked in an attire made exclusively of pearls (Muttangi) or attired in one made of various gems and aptly called Ratnangi. Again, according to the character of the festival, the Lord comes out in different vahanas (vehicles). Thus if in a Teppotsava, (float festival) he relaxes on a decorated boat, on other occasions one can also see him bless his devotees from Garuda, or a horse or an elephant. What is more fascinating is the precise gait of the people who, during such occasions, joyfully carry the Lord on their shoulders. A variety of footsteps adopted by the ‘carriers’ of the Lord are a feast for even the discerning eye of a dancer. They range from that of the majestic gait of a lion (simha gati), to the graceful glide of a snake (sarpa gati) with many joyful variations in between. But it is all not just cosmetic and fun. There are several rules that govern the day to day temple worship of Srirangam.

"Udaiyavar Thittam’ – a collective term used to refer the rules of worship was framed by Sri Ramanuja (1017-1137 AD) and is followed even today. In the scheme of Ramanuja, all castes and classes of people were given an opportunity to serve the Lord. Thus one hears of Tirupattiyars, Nambis, Sthanattars and so on. Each one of them had specific duties to perform in the service of the Lord. A very interesting feature is also the use of Vaishnava Paribhasha to describe certain functions performed in this temple. While the palanquin of the Lord is referred to as Tolukku Iniyan (that which is pleasurable to the shoulders as against it being a burden), the people who carry the palanquin are referred to as Sripadam Thanguvor and so on.

The daily pooja at Srirangam, in itself a sight to behold, is also undoubtedly a memory to cherish. The Lord wakes up to sweet music played on the Veena and first and foremost looks at the auspicious sight of an elephant and a cow. The temple Sthalattar (hereditary trustees with specific functions) then reads out the panchangam to him. The Bhattar now, gets ready to do the Tirumajjanam for the Lord. He is bathed with water brought in a gold vessel from the Kollidam (a tributary of the river Kaveri). All the Tirumajjanams are performed with warm water. Several are the aromatic powders used to bathe him and decorate him. They range from the divine sandal wood powder, to the heavenly aroma of pacchai karpooram, to the more exotic Kunkuma powder and to the bewitching scent of Kasturi that adorn his forehead. Following this, he is adorned with adornments that range from beautifully strung flowers (that come from His Nandavanam only and strung on banana fiber to the total exclusion of thread) to the most expensive and mesmerizing gold and diamond jewelry. The food (prasada) offered to him is a veritable fare befitting an Emperor. They are served at optimum temperature and range from chappatti, keerai koottu, to the most tantalizing of sweets and savouries.

The prasadas offered to the Lord undoubtedly tease the palate but no less are the sculptures that adorn the vast expanse of the temple. They feast the eyes till they water out of intent gazing. Structurally, the Srirangam temple is an architectural marvel with its seven enclosures and the Lord resting as an Emperor within them.

Is it then surprising that Kings, poets, literatures, spiritual teachers, bards, artists, sculptors and even the common men and women were transported into realms beyond human intelligence, by a mere glance of the Lord or alternatively from His consort? The proof of their ecstasies lies in the treasury of wealth that has come down in the form of literature, songs, paintings, sculptures and other diverse expressions of art. But above all, an intangible inheritance has also come to us – the spirit of Srirangam that pervades and permeates the whole being of the devout Vaishnava to this day.

© "Nrisimhapriya" (July, 2003) published by Sri Nrisimhapriya Trust, # 30, Venkatesa Agraharam, Sri Desika Bhavanam, Mylapore, Chennai 600 004. Website:www.ahobilamutt.org. Reprinted with permission.

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