74. Sivagiri, Kerala
The Sivagiri Mutt, built in 1904, is situated at the top of the Sivagiri hill near Varkala. Even decades after the guru breathed his last here in 1928; his samadhi continues to be thronged by thousands of devotees, donned in yellow attire, from different parts of Kerala and outside every year during the Sivagiri Pilgrimage days - 30 December to 1 January.
The Sivagiri Mutt is also the headquarters of the Sree Narayana Dharma Sangham, an organization of his disciples and saints, established by the Guru to propagate his concept of 'One Caste, One Religion, One God'. The Guru Deva Jayanti, the birthday of the Guru, and the samadhi day are celebrated in August and September respectively every year. Colourful processions, debates and seminars, public meetings, cultural shows, community feasts, group wedding and rituals mark the celebrations.
Guru's Initial days at Sivagiri
Gurudevan's association with Sivagiri in Varkala in south Kerala dates to 1904. Varkala used to be known as the southern Benares. A lover of nature and places radiant with natural beauty Narayana Guru built a hermitage on made a hermitage on top of the Sivagiri hill and stayed there. He grew some plants around the place. That solitary hill began to attract public attention ever since Gurudevan appeared there.In course of time the Travancore state government granted the Sivagiri hill to Gurudevan and the people gave some of the surrounding places to him as gifts. Later Sivagiri grew into the nerve centre of Sree Narayana movements.
At first an elementary school was established there. A night school was also founded for the illiterate people of an untouchable caste. Lots of people came to Sivagiri to have a darshan of Gurudevan.
Prathishta(Consecration) of goddess Sarada
After travelling many places in South India and Sri Lanka and establishing temples, he did the prathishta of the goddess Sree Sarada at Sivagiri on April 1912. It ranks as the most remarkable among his consecration of temple deities, and occupies a distinguished place in history. Foundation for it had been laid in 1909. The same year he composed the poem "jananee navarathna manjari".According to the Indian concept, the goddess Saraswathy is the prime goddess of knowledge. But there are very few temples in Kerala with Saraswathy prathishta. Sivagiri Sarada Mutt was planned and designed by Gurudevan who took a particular interest in it. Ordinary temples do not have windows. Gurudevan called this temple, which is octagonal in shape, 'Sarada Mutt. Here unlike in other temples, there is no nivedyam (offering of food to the deity) or abhishekam (pouring oil, ghee and such on the idol). Devotees can worship the goddess by reciting hymns. The idol of Saraswathy seated on white lotus is the symbol of knowledge blossoming on whiteness or purity.
The Sarada Consecration Committee had Dr.P.Palpu as its president and Kumaran Asan was secretary.
Gurudevan's concept of the Temple
In connection with Prathishta of goddess Sarada, grand conferences and festivals were conducted for four consecutive days. Sree Narayana Guru introduced original and novel perceptions about temples, departing from traditional ideas on the subject. He shunned tantric rituals. There is no similar temple in India. Here, he established an architecture that was simple and different. For the first time in India, a temple with windows and ventilation was devised.The Guru installed a deity which was traditionally symbolic and aesthetically perfect. The highest standards of hygiene were introduced to maintain the place as a modal to other temples and temple worshippers. The opening of this temple was uniquely marked by the inspirational ceremony of guest of hymns in praise of the mother Sarada. The Guru himself wrote janani-navaratna Manjari, nine Gems in praise of the mother. It is not necessary to build temples in the old style by spending a lot of money he ordained. Further, he also advised not to spend money on festivals and fireworks.In temples there should be spacious rooms where people can sit comfortably and take part in discourses. There must be schools attached to all temples. There should also be amenities attached to the temples to train children in various trades. The money that comes to the temples as donation must be spent in such a way that the poor people benefit from it. It is not desirable to make ponds near temples for the worshippers to take bath. It is not possible to keep the ponds always pure. Therefore bathrooms are to be constructed with an arrangement of small pipes so that the water will fall from above the head. From these words we can clearly understand the progressive nature of Gurudevan's concept of the temple.
Sivagiri pilgrimage
Sivagiri pilgrimage, now known as Sivagiri Theerthadanam, was conceived by Vallabhasseri Govindan Vaidyar and T K Kittan Writer. It was duly approved by Gurudevan on January, 1928. The setting was SNDP's Nagambadam Shiva temple. It was 3 pm and Gurudevan was resting under a mango tree when the two presented the concept of Sivagiri pilgrimage. Before giving its his blessings he set out the goals of such a pilgrimage. He said: "Let the pilgrims congregate at the beginning of the European New Year. It should be Dhanu 16-17 in Malayalam calendar. Let the pilgrims observe 10 days'self-purification according to Sri Buddha's principles of five purities (Pancha Dharma) - body, food, mind, word, deed.He ruled that pilgrims could wear yellow clothes - the colour of the garments Sri Buddha wore. Let no one purchase yellow silk because we have recommended yellow garments. Not even new clothes are required on the pilgrimage. A pilgrim can dip a white garment in turmeric water and wear after drying. The pilgrimage should be conducted with simplicity and preferably be accompanied by the chanting of hymns. There should be no shouting and pilgrims should scrupulously avoid trappings of ostentation.
Festivals
The Sarada temple and mutt has now become a unique place of pilgrimage. The Sri Narayana Jayanthi, birthday of the Guru, and the Samadhi day are befittingly celebrated in August and September respectively every year. On these days colourful processions, seminars, public meetings, cultural shows, community feasts and special rituals are held. In the last week of December, devotees of Sree Narayana Guru, donned in yellow attire stream to Sivagiri from different parts of Kerala and outside, in what may be called a pilgrimage of enlightenment. Seminars and discussions on variousthemes of modern life ranging from industrialisation to women's emancipation are held during the days of pilgrimage. The Mahasamadhi of Sree Narayana Guru also attracts a large number of devotees and tourists.Public acceptance, honours and veneration
Jagadguru Swami Sathyananda Saraswathi,the renowned spiritual teacher reckoned as the greatest karmayogi to uphold Sanatana Dharma since Swami Vivekananda drew inspiration from the Guru's life and teachings and popularised it through his long oratories across the length and breadth of Kerala.He can be regarded as a political successor of the guru who enshrined the guru's vision in the setting up of Hindu Aikya Vedi uniting all the Hindu organisations in Kerala under the aegis of a single organisation brushing aside caste distinctions and uniting the two major groups of Hindus in the state,respectively the savarna Nairs and Ezhavas.As Noted by Nair, Dr Balakrishnan (1999). Socio-Spiritual Movements in Kerala.[full citation needed]The International Center for Sree Narayana Guru Studies was established in 2005.
Varkala
Varkala (Malayalam : വര്ക്കല ) is a coastal town and municipality in Thiruvananthapuram district situated in the Indian state of Kerala. It is located 50 kilometres (approx. 32 miles) north-west of Thiruvananthapuram (Trivandrum) and 37 km south-west of Kollam cityVarkala is the only place in southern Kerala where cliffs are found adjacent to the Arabian Sea.[1] These tertiary sedimentary formation cliffs are a unique geological feature on the otherwise flat Kerala coast, and is known among geologists as Varkala Formation and a geological monument as declared by the Geological Survey of India. There are numerous water spouts and spas on the sides of these cliffs
Transport
Trivandrum International airport (55 km) is the nearest airport.Varkala Sivagiri railway station is well-connected by regular trains with Thiruvananthapuram and some major places in India. The Private and Kerala State road Transport Corporation(KSRTC) bus depot is near the railway station.[6]Main Road Destinations
Varkala- Parippally- Chathannoor-Kottiyam-Kollam- 37 kmVarkala-Cherunniyoor- Kavalayoor- Attingal- Thiruvananthapuram- 50 km
Varkala- Kallambalam-Alamcode-Nagaroor-Kilimanoor- 30 km
Varkala-Parippally- Kalluvathukkal- Pooyappally- Kottarakkara - 39 km
Varkala- Edava - Kappil - Paravoor - 12 km (To be extended to Kollam via coastal road)
Varkala- Anchuthengu -Kadakkavur - Chirayinkeezhu - 15 km
Varkala- Anchuthengu -Kadakkavur - Nilakkamukku - Mananakku - Attingal - 20 km
Distance Chart (Shortest Distance)
Sabarimala - 140 km (via Kottarakkara, Adoor, Pathanamthitta)Ponmudi - 88 km (via Attingal, Venjarammoodu, Nedumangadu, Vithura)
Thekkady - 186 km (via Pathanamthitta, Erumely-Mundakkayam)
Kanyakumari - 138 km
Kochi - 180 km
Kozhikode - 375 km
Bangalore - 695 km
Chennai - 713 km
Tourism
Sightseeing Highlights , Varkala Beach, Kappil Lake , Anjengo Fort, Varkala Tunnel
Religious centres
Janardana Swami Temple
Religious centres
Janardana Swami Temple
Janardana Swami Temple is a very important Vaishnavite shrine and attracts thousands of pilgrims. The temple is about 2000 years old. Facing the temple is the Papasnanam beach where devotees take a bath in the belief that the sacred waters will wash away their sins. A large bell washed up from the wreck of a Dutch merchant vessel is kept on display at the temple.Sarkara Devi Temple
Sarkara Devi Temple is a famous old temple situated near Varkala at Chirayinkeezhu. The temple is famous for the kaliyoot festival on the Malayalam month of kumbham (March).Sree Saraswathy Temple located in Venkulam, Edava is a VidyaDevi temple famous for Navarathri Sangeetholsavam and Vijayadesami Vidyarambam.
Kasi Yoga Anushtana Kendram
Kasi Yoga Anushtana Kendram[8] is a Yoga Retreat Center Located at Varkala. Its also a training Center for Yoga and Retreat.75. Sri Kurmam
Sri Kurmam is a Village near Srikakulam, Andhra Pradesh, India. It is located approximately 13 kilometers east of Srikakulam town near the sea. It is in the Gara Mandal of Srikakulam district
Geography
Sri Kurmam is located at latitude of 18° 16' N, longitude of 84° 1' E and an altitude of 17 meters (59 feet).[1] This location puts the temple about half a mile offshore in the Bay of Bengal.In Hinduism, an avatar /ˈævətɑr/ (Hindustani: [əʋt̪aːr], from Sanskrit अवतार avatāra "descent") is a deliberate descent of a deity to earth, or a descent of the Supreme Being (i.e., Vishnu for Vaishnavites), and is mostly translated into English as "incarnation", but more accurately as "appearance" or "manifestation".[1][2]
The phenomenon of Avatar (descent of God in human and other forms[3]) is observed in Hinduism and Sikhism only. Thus Avataravada is one of the core principles of Hinduism along with Ekeshwaravada (One Supreme Divine Reality), Veda Praman (Authority of the Vedas), Atman, Karma, Murti Pooja, Ahimsa, and Punarjanma (Reincarnation).[4]
The term is most often associated with Vishnu, though it has also come to be associated with other deities.[5] Varying lists of avatars of Vishnu appear in Hindu scriptures, including the ten Dashavatara of the Garuda Purana and the twenty-two avatars in the Bhagavata Purana, though the latter adds that the incarnations of Vishnu are innumerable.[6] The avatars of Vishnu are a primary component of Vaishnavism. An early reference to avatar, and to avatar doctrine, is in the Bhagavad Gita.[7]
Shiva and Ganesha are also described as descending in the form of avatars. The various manifestations of Devi, the Divine Mother principal in Hinduism, are also described as avatars or incarnations by some scholars and followers of Shaktism.[7][8] The avatars of Vishnu carry a greater theological prominence than those of other deities, which some scholars perceive to be imitative of the Vishnu avatar lists.
In Sikhism, Avtar is a deliberate descent of a Soul to earth in any form.[9][9] Guru Granth Sahib believes in existence of Dasavtara. In Dasam Granth, Guru Gobind Singh had written three composition on Historical Avtars which include Vishnu Avtar, Brahma Avtar and Rudra Avtar.
History
According to inscriptions in the temple dated 1281 A.D,[2] the holy place of Kürmakshetra, was actually reestablished by Sri Ramanujacharya under the influence of Jagannatha Deva at Jagannatha Puri, Orissa. Later the temple came under the jurisdiction of the King of Vijayanagara. The deity was worshiped by the Vaishnavas of the Madhvacharya Sampradäya. Some Oriya inscriptions are said to be written by Sri Narahari Teertha, who was in the disciplic succession of Madhvacharya(not to be confused with Madhavacharya). He later became the ruler of Kalinga Province(ancient Orissa) and fought with the Sabaras, and saved the temple of Kürma. Narahari Teertha was a very religious and powerful king who died in the Saka Era 1203. The temple was constructed and dedicated in the holy name of Yogananda Narasimhadeva. This temple was built in the Orissan temple architecture style.SriKurmam Temple
There is a temple dedicated to Sri Kurmanatha, which is the second avatar of Lord Vishnu, Kurma Avatar (Tortoise). This is the only temple of Kurmanatha in India. There is also a Yoganandha Narasimhan temple in front of Sri Kurmam temple. Simhachalam Devasthanam took the responsibility for the temple improvement.The moolasthanam (central piece) is considered to be large saligrama.[3] The Kurma(Turtle) is known as Sri Kurmam in the 'Sampradayam'. The image is not a sculpture crafted by man, but the fossil of an actual (large-size) turtle. The head of the deity is in the form of a Kurma (tortoise) and is represented by a Vishnu namam, the tail being represented by a Saligrama presented by Adi Sankaracharya. The artistic beauty of the temple lies in the carvings of Vishnu and other deity statues in a glorious way of architecture. There is a mandapam in front of the temple on Lion pillars. One unique feature of this temple is that it has Dhwajastambams in the front and back of the temple. That is because the deity faces the back of the temple on the west
Kurma
n Hinduism, Kurma (Sanskrit: कुर्म) was the second Avatar of Vishnu. Like the Matsya Avatar also belongs to the Satya yuga. The only temple dedicated to the Kurma Avatar of Vishnu is located in Srikurmam, Andhra PradeshSamudra manthan (The Churning of the ocean)
The Devas lost their strength and powers due to a curse by the sage Durvasa because Indra, the king of the Devas, had insulted the sage’s gift (a garland) by giving it to his elephant (Airavata) which trampled upon it. Thus, after losing their immortality and kingdom, they approached Lord Vishnu for help.Vishnu suggested that they needed to drink the nectar of immortality to regain their lost glory. However, they needed to strive hard to acquire the nectar since it was hidden in the ocean of milk. After declaring a truce with their foes (Asuras), Indra and his Devas together with the Asuras, use the serpent Vasuki as a churning rope and the mount Mandara as the churning staff.
When they began churning, the mount began sinking into the ocean. Taking the form of a turtle (Kurma), Vishnu bears the entire weight of the mountain and the churning continues.[1] Fourteen precious things come out of the ocean, culminating with Dhanvantari, the physician of the gods, appearing with the nectar of immortality. The Asuras immediately rush and grab the nectar while quarrelling among themselves. Vishnu again comes to the rescue in the form of a beautiful damsel, Mohini and tricks the Asuras and retrieves the potion which is distributed to the Devas. Though the Asuras realize Vishnu’s tricks, it is too late, as the Devas regain their renowned prowess and defeat them.
Transport
To reach Sri Kurmam --- first pilgrims have to go to Srikakulam in AP.NH 16 (formerly NH 5) gives a very good connectivity to Srikakulam on either sides of the town.
APSRTC bus station has two depots which provide service to almost all villages around the town. It has a very good connectivity to Visakhapatnam by non-stop services at every 10 minutes with a travel time of around 1 hour 50 minutes.
The nearest airport at Visakhapatnam is just 2 hours away by cab. Srikakulam Road railway station is just 15 minutes from the town by road.
76. Sringeri Sharada Peetham
History
The origin of the matha is described in various traditional sources, including the Śankara Vijaya of Mādhava. Adi Shankara is said to have lived here for twelve out of his short life-span of thirty-two years.Vishwarupa, assuming the name of Suresvaracharya, was installed here as the successor of Shankaracharya before the latter resumed his tour to found his three pithas at Puri, Dwaraka and Badrinath. Thus, the matha traces its lineage from Suresvaracharya. The Sringeri matha records its tradition from the 8th century onwards. The history of the Sringeri matha since the period of Sri Bharathi Tirtha (I) and Sri Vidyaranya (14th century) onwards has been documented. Most of the names from the Sringeri lineage up to Vidyaranya are also found in the Sri Guru Charitra, a 15th-century Marathi work by Gangadhara Saraswathi.
In 1791, Maratha cavalry under Raghunath Rao Patwardhan raided the temple and matha, killing and wounding many, and robbing the places of all their valuable possessions.[1] On 24 May 1791 Trimbak Rao Pethe, a general of Madhavrao II gave the following account of the incident to Balasaheb Patwardhan of Miraj:[2]
"The army crossed the Tunga but the Lamans and the Pendharis had previously proceeded towards Shivamogga. They went to the Swami's village of Shringeri and plundered it. They robbed the Swami of all his belongings, including the danda (cane) and kamandalu (ascetic's staff and water jug), and left nothing. Even women were molested and some of them sacrificed their lives, the images belonging to the Swami, consisting of those of gods were plundered. The Lamans brought away all the elephants and horses. The Swami fasted for 5 days and died (in consequence)."
After news of the raid reached Raghunath Rao Patwardhan, the raiders were arrested but out of all the stolen goods, only the elephants were recovered.[2] The incumbent Shankaracharya undertook a fast in order to raise the attention of Maratha authorities to his grievances, and later repeatedly wrote to Madhavrao II requesting that his property be restored.[2] It is not known if the guilty were punished for their crimes, or whether the Shankaracharya was compensated for his losses.[2] In his letter to the Peshwa dated 30 December 1791, Raghunath Rao Patwardhan denied responsibility for the raid and stated that Lamans belonging to other detachments were guilty of the offence. He further demanded an enquiry into the matter.[2]
The Shankaracharya petitioned the Mysorean ruler, Tipu Sultan for help.[1] About 30 letters written in Kannada, which were exchanged between Tipu Sultan's court and the Sringeri Shankaracharya, were discovered in 1916 by the Director of Archaeology in Mysore. Tipu expressed his indignation and grief at the news of the raid: "People who have sinned against such a holy place are sure to suffer the consequences of their misdeeds at no distant date in this Kali age in accordance with the verse: "Hasadbhih kriyate karma ruladbhir-anubhuyate" (People do [evil] deeds smilingly, but suffer the consequences crying)."[1]
He immediately ordered the Asaf (Nawab) of Bednur to supply the Shankaracharya with 200 rahatis (fanams) in cash and other gifts and articles. Tipu's interest in the Sringeri temple continued for many years, and he was still writing to the Shankaracharya in the 1790s.[3]
People of all castes from all over India visit the Śankāracharya at the matha, but the majority of followers are Smartha Brahmins of South India, Maharashtra and Goa.[citation needed]
The head of the matha or Guru Parampara is venerated as Jagadguru. The head has so far been chosen by the prevailing pontiff usually from among his disciples usually chosen as a Brahmachari, educated in the Vedas and other required learning. So far the Pontiffs have been monks. The present head of the math is Bharati Tirtha Swaminah.
Recent Jagadgurus
See: Jagadguru of Sringeri Sharada Peetham for the full list of JagadgurusThe below table is about the last four Jagadgurus, including the incumbent Sri Bharati Tirtha Swaminah.
Name
|
Years as
Jagadguru
|
Place of
Birth
|
Purvashrama
name[5]
|
1872–1912
|
Shivaswami
|
||
1912–1954
|
Narasimha Sastri
|
||
1954–1989
|
Srinivasa Sastri
|
||
1989–Present
|
Sitarama Anjaneyulu
|
Philosophy and traditions of the matha
The matha gurus follow the philosophy of Advaita Vedanta. Following the tradition initiated by Śankara, the matha is in charge of the Yajurveda (the Black Yajurveda is more prevalent in South India, over which the matha has authority in the Smarta tradition). The gurus of the matha teach that all the devas described in the Vedas and the Puranas are mundane manifestations of the same one cosmic spirit, called Brahman. Moreover, the innermost self of the human being is also not different from Brahman. They subscribe to the Vedic phrase Aham Brahma Asmi, which means, "I am the Universal spirit". The gurus wear ochre robes, smear their forehead with sacred ashes or vibhuti, and worship God for many hours every day. They practice intense penance and meditation, which they believe helps in the control of the mind. They sustain themselves on an optimum diet and minimal sleep. They meditate/chant on the Rudraksha and Tulasi beads and worship both the lingam and Sila every day.The Sringeri gurus advocate that an individual must not merely revere a guru and listen to his teachings, but imbibe the good habits of the guru in their own life. Some of the things advocated by the gurus are:
- Sattvic habits, which include vegetarianism, cleanliness, discipline, etc.
- Regular worship of God and development of bhakti.
- Giving importance to learning and knowledge.
- Good conduct, honesty, generosity, and adherence to scriptures.
- Austerity and simplicity.
- Love, respect, and responsibility towards one's family or community.
- Destruction of pride and ego.
Shringeri Shri Sharada Parameshwari
The Shringeri Matha's main deity is the Goddess of Learning Sri Sharada Parameshwari. The present image in the temple is in gold and is believed to be in place from the times of Jagadguru Vidyaranya Swaminaha; before which a murti made of sandal wood was in worship.Sri Sharadamba as the Math's sishyas call her, is seated comfortably in padmasana, with four hands respectively showing chinmudra, japa mala, pustaka and amruta kalasa. She is Brahma Vidya personified and is revered throughout centuries by the succeeding Jagadgurus and the discples of the math.
The Shringeri Sharada Suprabhatha was adopted by the Shringeri matha in the late 1970s by his holiness Jagadguru Sri Abhinava Vidyatirtha swamiji. The very famous Sree Sharada Suprabhata Stotram was composed by Veda Brahma. Turuvekere Subrahmanya Vishweshwara Dikshith also known as Sri. T. S. Vishweshwara Dikshith for the divine Shringeri Sharada maata (God Mother).
Veda. Brahma. T. S. Vishweshwara Dikshith was born in Turuvekere, a small town in Tumkur district and was the Sanskrit professor in Maharaja College in the Royal Kingdom of Mysore and resided at Mysore. He was also the Aasthana Vidwan of Alankaara Shasthra of King Jayachamaraja Wodeyar Bahadur. Sri. T. S. Vishweshwara Dikshith was a learned Sanskrit scholar in several Vedas (Yajur Veda in particular) and specialised in Ghana Krama – which is the essence of the Vedas. He also composed the Sree Srikanteshwara Suprabhata and Sree Chandramoulishwara Suprabhata of Lord. Srikanteshwara of Nanjangud, and Sri Chandramoulishwara temple in V. V. Mohalla, Mysore respectively. He was a Ghana Pati and had mastered several Shastras such as Alankara Shastra, Jyothishya Shastra (Astrology), Tarka, and Vyakarana (Literature) to name a few. He received several awards and accolodates from the Maharaja of Mysore, and their holiness the pointiffs' of Sringeri Sharada Peetham and Kanchi Kamakoti Peetam respectively for his contributions made to Sanskrit Literature.
Activities of the matha
The primary objective of the Matha is to ensure deep learning in Scriptures and tradition by the qualified seekers and living a life established in Dharma. The successive Jagadgurus have been so far come in an unbroken tradition and have themselves been quite clear living examples of high learning, and pious life besides teaching the same to their disciples. The Swamis of this matha believe themselves to be the Apostolic descendants of Adi Shankara.[6] Preserving the tradition of Vedic learning and living a vedic life has been the central theme of this Matha so far, and it has produced many lively scholars.A number of Vedic schools and temples are maintained by the matha across India. Besides this, the matha also runs a hospital and a few colleges. It has established branches in many parts of India. The Sharada Temple at Sringeri is managed by the Sringeri matha. There is also a library in Sringeri, with rare Sanskrit volumes, which is managed by the matha. The matha has also played an important role in preserving the natural beauty of Sringeri.
Relationships with other mathas and institutions
The matha has enjoyed patronage from many kings and rulers. Its sage Vidyatheertha was contemporary with the founders of Vijayanagar Empire, and the matha was given lavish grants of land by the Vijayanagar Kings. Vidyaranya, another matha head, was the founder of Vijayanagar empire and also served as advisor to the Vijayangar King.Tipu Sultan, the Muslim ruler of Mysore, also respected the Sringeri Acharyas, and provided some land grants. Even in modern times the matha has had good relations with the State and Central Governments, as it has always been politically neutral and non-controversial. After Independence under communist influences the central government enacted land ceiling acts and forcibly usurped land of the Sringeri matha leading to loss of much of its traditional land and source of income, and at one time was struggling to maintain itself, but thankfully with donations from NRIs, things have turned for the better.
The matha maintains good relationships with the three other mathas founded by Śankara, located in Puri, Dwaraka, and Jyotirmath (near Badrinath). In addition, over the centuries, successive heads of Sringeri matha have established branch institutions, many of which continue to function, with their own collateral lineages. In the interests of preserving all traditions derived from the Vedas, Sringeri matha also maintains cordial working relationships with institutions belonging to other Vedanta schools, such as Sri Vaishnava and Madhwas institutions.
Tunga River (Tungabhadra river)
The Tunga River (Kannada: ತುಂಗಾ ನದಿ) is a river in Karnataka state, southern India. The river is born in the Western Ghats on a hill known as Varaha Parvata at a place called Gangamoola. From here, the river flows through two districts in Karnataka - Chikmagalur District and Shimoga District. It is 147 km long and merges with the Bhadra River at Koodli, a small town near Shimoga City, Karnataka. The river is given the compound name Tungabhadra from this point on. The Tungabhadra flows eastwards and merges with the Krishna River in Andhra Pradesh.The river is famous for the sweetness of its water. There is a belief that " Thunga pana Ganga snana" which means we should drink the water of river thunga and take bath in river Ganga.
It has a dam built across it at Gajanur, and a larger dam has been built across the compound Tungabhadra river at Hospet.
The Tungabhadra River (kannada: Telugu
is a sacred river in southern India
that starts and flows through the state of Karnataka,
and joins the Krishna River as it enters Andhra Pradesh.
In the epic Ramayana,
the Tungabhadra river was known by the name of Pampa.
Transport
Sringeri can be reached by road from Mangalore
Mangalore is the chief port city of
the Indian
state of Karnataka.
It is located about 350 kilometres (220 mi) west of the state capital, Bangalore.
Mangalore lies between the Arabian Sea and the Western Ghat
mountain ranges, and is the administrative headquarters of the Dakshina Kannada
(formerly South Canara) district in south western Karnataka.Mangalore's location makes it accessible via all forms of transport. Transport systems in Mangalore include private buses, KSRTC buses, trains, taxis and autorickshaws.
Four National Highways pass through Mangalore. NH-66 (previously known as NH-17 till April 2011[150]), which runs from Panvel (in Maharashtra) to Edapally Junction (near Cochin in Kerala), passes through Mangalore in a north–south direction, while NH-48 runs eastward to Bangalore. NH-13 runs north-east from Mangalore to Solapur.[151] National Highways Authority of India (NHAI) is upgrading the national highways connecting New Mangalore Port to Surathkal on NH-66 and BC Road junction on NH-48. Under the port connectivity programme of the National Highways Development Project (NHDP), a 37.5-kilometre (23.3 mi) stretch of these highways will be upgraded from two-lane to four-lane roads.[152] NH-234, 715-km long Highway connects Mangalore to Villupuram.[153]
Mangalore's city bus service is operated by private operators and provides access within city limits and beyond. Two distinct sets of routes for the buses exist—city routes are covered by city buses, while intercity routes are covered by service and express buses. Karnataka State Road Transport Corporation (KSRTC) operates long distance bus services from Mangalore to other parts of the state.[154] The other key players who run bus services from Mangalore are the Dakshina Kannada Bus Operators Association (DKBOA) and the Canara Bus Operators Association (CBOA).[155] These buses usually ply from the Mangalore Bus Station. White coloured taxis also traverse most of the city. Another mode for local transport is the autorickshaw.
Mangalore Airport (IATA: IXE) is near Bajpe/Kenjar, and is located about 15 kilometres (9 mi) north-east of the city centre. It is the second airport in Karnataka to operate flights to international destinations.
77. Srirangam
Srirangam is bounded by the Kaveri River (also known as Cauvery river) on one side, and the Kaveri distributary Kollidam (Coleroon) on the other side. Srirangam is home to a significant population of Srivaishnavites (followers of Lord Vishnu, one of the triumvirate of Hindu Gods the other two being Lord Siva, the Destroyer and Lord Brahma, the Creator).
Sri Ranganathaswamy Temple, Srirangam
Srirangam is famous for its Sri Ranganathaswamy Temple, a major pilgrimage destination for Hindus (especially Srivaishnavites) and the largest temple complex in India.According to the temple's website, Srirangam can be considered the biggest functioning Hindu temple in the world, as it covers an area of about 631,000 square metres (6,790,000 sq ft) with a perimeter of 4 km (10,710 ft).[1] Srirangam claims to be the biggest functioning temple; Angkor Wat is bigger but non-functioning.
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, Bhogamandabam. In the Vaishnava parlance the term "KOIL" signifies this temple only. The temple is enormous in size. The temple complex is 156 acres (0.63 km2) in extent. It has seven prakaras or enclosures. These enclosures are formed by thick and huge rampart walls which run round the sanctum. There are 21 magnificent towers in all prakaras providing a unique sight to any visitor. this temple lies on an islet formed by the twin rivers Cauvery and Coleroon.
The Srirangam temple complex is composed of 7 concentric walled sections and 21 gopuram.[2] The gopuram of the temple is called the Rajagopuram and is 236 feet (72 m) tall, the tallest in Asia.
The temple has seven prakaras (elevated enclosures) with gopurams articulating the axial path, the highest at the outermost prakara and the lowest at the innermost. In historic times, just after the construction of this temple, the city of Srirangam lived completely within the walls of this temple and hence is quoted as an example of Hindu religious utopia - during its peak of existence.
The three sacred Ranganatha temples on the banks of the Kaveri are:
- Adi Ranga: the Ranganathaswamy temple at Srirangapattana
- Madhya Ranga: the Ranganathaswamy temple at Shivanasamudra
- Antya Ranga: the Ranganathaswamy temple at Srirangam
Clothes such as Silk Sarees, Dhoti, Towels, etc.., used for religious purposes are auctioned here.
Inside the temple compound, there is a separate temple for the goddess Andal. Additionally, There is a museum, a library and a bookshop as well.
The Sri Ranganathaswamy Temple or Tiruvarangam is a Hindu temple dedicated to Ranganatha, a reclining form of Hindu deity, Vishnu located in Srirangam, Tiruchirapalli, Tamil Nadu, India . Constructed in the Dravidian style of architecture,[1] this temple is glorified in the Divya Prabandha, the early medieval Tamil literature canon of the Alvar saints from the 6th–9th centuries CE and is counted as the first and foremost among the 108 Divya Desams dedicated to Vishnu.
It is one of the most illustrious Vaishnava temples in South India rich in legend and history. Its location, on an island in Cauvery river, has rendered it vulnerable to natural disasters as well as the rampaging of invading armies – Hindu, Muslim and European – which repeatedly commandeered the site for military encampment.[2] The main entrance, known as the Rajagopuram (the royal temple tower), rises from the base area of around 13 cents (around 5720 sq ft) and goes up to 237 feet (72 m), moving up in eleven progressively smaller tiers. The annual 21 day festival conducted during the Tamil month of Margazhi (December–January) attracts 1 million visitors. Srirangam temple is often listed as the largest functioning Hindu temple in the world, the still larger Angkor Wat being the largest existing temple.[3][4] The temple occupies an area of 156 acres (631,000 m²) with a perimeter of 4,116m (10,710 feet) making it the largest temple in India[5] and one of the largest religious complexes in the world
The temple is enclosed by 7 concentric walls (termed prakarams (outer courtyard) or mathil suvar) with a total length of 32,592 feet or over six miles. These temple has 21 gopurams (towers), 39 pavilions, fifty shrines, Ayiram kaal mandapam (a hall of 1000 pillars) and several small water bodies inside. The space within the outer two prakarams (outer courtyard) is occupied by several shops, restaurants and flower stalls.[6] Non-Hindus are allowed up to the second prakaram (outer courtyard) but not inside the gold topped sanctum sanctorum.[7]
Though the term Kovil is generally used in Tamil to signify any temple, for many Vaishnavas the term Kovil exclusively refers to this temple, indicating its extreme importance for them (for saivas the term kovil refers to Thilai Natarajar Golden Shrine (Chidambaram Temple)). The presiding deity Ranganathar is praised in many names by his devotees, including Nam Perumal (our god in Tamil), Azhagiya Manavalan (beautiful groom in Tamil).
Shrines
The vimanam (shrine over the sanctum sanctorum), the Ranga vimana[8] is shaped like omkara (om symbol) and is plated with gold.[9] Sri Ranganthar reclines on Adisesha, the coiled serpent, and at his feet sits Ranganayaki. Images of Vibhishana, Brahma, Hanuman, Garuda, the symbols of Vishnu – conch and discuss are seen inside the sanctum.[10] Ranganayaki shrine is in the second precint of the temple. The common reference to the goddess is padi thaanda pathni, meaning lady who doesn't cross the boundaries of ethics. Literally, the festival deity of Ranganayaki also does not come out of the shrine and it is Ranganthar who visits Ranganayaki. There are three images of Ranganayaki within the sanctum.The complex houses shrines of dozens of forms of Vishnu including Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna. There are separate shrines for Ranganayaki and the major saints in the Vaishnava tradition, including Ramanuja. The Venugopala shrine in the south-west corner of the fourth enclosure of the temple is the work of Chokkanatha Nayak. An inscription of 1674 specifies this Nayak king as the patron. The exterior of the vimana and attached mandap (hall) have finely worked pilasters with fluted shafts, double capitals and pendant lotus brackets. Sculptures are placed in the niches of three sides of the sanctuary walls; maidens enhance the walls in between. The elevation is punctuated with secondary set of pilasters that support shallow eaves at different levels to cap larger and smaller recesses. The sanctuary is crowned in the traditional fashion with a hemisphrical roof. The double-curved eaves of the entrance porch on the east side are concealed in a later columned hall.[11] Dhanvantari, a great physician of ancient India is considered to be an incarnation of Vishnu – there is a separate shrine of Dhanvantari within the temple
The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure and opposite to it, "Sesha Mandap", with its intricacy in sculpture, is a delight.[according to whom?] The 1000-pillared hall made of granite[13] was constructed in the Vijayanagara period (1336–1565) on the site of the old temple.[14][15] The pillars consists of sculptures of wildly rearing horses bearing riders on their backs and trampling with their hoofs upon the heads of rampant tigers, seem only natural and congruous among such weird surroundings.[16] The great hall is traversed by one wide aisle in the centre for the whole of its greater length, and intersected by transepts of like dimension running across at right angles. There still remain seven side aisles on each side, in which all the pillars are equally spaced out.[17] The Garuda Madapa (hall of the legendary bird deity of Vishnu, garuda) located on the south side of the third enclosure is another Nayak addition. Courtly portrait sculptures, reused from an earlier structure, are fixed to the piers lining the central aisle. A free-standing shrine inside the hall contains a large seated figure of garuda; the eagle-headed god faces north towards the principal sanctum.[11] The Kili mandapa (Hall of parrot) is located next to the Ranganatha shrine, in the first enclosure of the temple. Elephant balustrades skirt the access steps that ascend to a spacious open area. This is bounded by decorated piers with rearing animals and attached colonettes in the finest 17th-century manner. Four columns in the middle define a raised dais; their shafts are embellished with undulating stalks.[11] The most artistically interesting[according to whom?] of the halls that the Nayaks added to the complex is the Sesha Mandap on the east side of the fourth enclosure. The hall is celebrated for the leaping animals carved on to the piers at its northern end.[11]
Gopurams
There are 21 gopurams (tower gateways), among which the towering 236-feet Rajagopuram (shrine of the main gateway) is the second tallest temple tower in Asia. The 73m high 13- tiered rajagopuram was built in 1987 by Ahobila Mutt and dominates the landscape for miles around, while the remaining 20 gopurams were built between the 14th and 17th centuries. The gopurams have pronounced projections in the middle of the long sides, generally with openings on each of the successive levels. The Vellai gopura (white tower) on the east side of the fourth enclosure has a steep pyramidal superstructure that reaches a height of almost 44m.The structure of the rajagopuram remained incomplete at the base ('kalkaram', 17 meters high), for over 400 years. Started during the reign of Achyuta Deva Raya of Vijayanagar, the construction was given up after the king's death and apparently was not resumed owing to some political preoccupations or crisis. The Rajagopuram (the main gopuram) did not reach its current height of 73 m. until 1987, when the 44th Jeer of Ahobila Mutt[18] initiated the process with the help of philanthropists and others. The whole structure was constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987.[18][19] The length and breadth at the base of the Rajagopuram is 166 feet and 97 feet, while the length and breadth at the top is 98 feet and 32 feet. Befitting the gargantuan dimensions of the structure, every one the 13 glistening copper 'kalasams' atop the tower weighs 135 kg and measures 3.12m (height) by 1.56m (diameter).
Epigraphy and later history
The inscriptions in the temple belong to the Chola, Pandya, Hoysala and Vijayanagar dynasites who successively swayed the destinities of the Tiruchirapalli district. They range in the date between 9th and 16th century A.D. and are registered by the ephigrahical society.[20]
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.[21]
According to historians, most dynasties that ruled the South—Cholas, Pandiyas, Hoysalas, Nayakkas—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. 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 temple is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40)
āyiram viritteḻu talaiyuṭai aruntiṟaṟ
pāyaṟ paḷḷip palartoḻu tētta
viritiraik kāviri viyaṉperu turuttit
tiruvamar mārpaṉ kiṭanta vaṇṇamum
On a magnificent cot having a thousand heads spread out, worshipped and praised by many, in an islet surrounded by Kaveri with bellowing waves, is the lying posture of the one who has Lakshmi sitting in his chest
Legend
Sriranga Mahathmiyam is the compilation of religious accounts of the temple, detailing the origins of its greatness. According to it, Brahma, the Hindu God of creation in Hindu Puranas was once in a state of deep meditation and in His supreme trance received the gift of the Vishnu's idol, "Ranga Vimana". He was told by god that there would be seven other appearances of such idols on earth – Srirangam, Srimushnam, Venkatadri (Tirumala), Saligram (Muktinath), Naimisaranya, Totadri, Pushkara and Badrinath. The idol was then passed on by Brahma to Viraja, Vaiswatha, Manu, Ishwaku and finally to Rama. Rama, himself an Avatar of Vishnu, worshipped the idol for a long time, and when he returned victoriously from Sri Lanka after destroying Ravana, he gave it to King Vibhishana[24] as a token of appreciation for the latter's support for Rama against his own brother, Ravana. When Vibhishana was going via Trichy en route to Sri Lanka, the deity wanted to stay in Srirangam. Ranganatha, captivated by the devotion of a King called Dharma Varma, who was doing penance to have Lord Ranganatha to permanently stay Srirangam, stayed put, promising to cast his benign glance eternally on Lanka. Hence it is that the deity (in a reclining posture) faces SouthFestivals
The temple celebrates annual festival for almost 250 days a calendar year and Srirangam translates to cosmic stage or cosmic arena during the utsavam (festivals).[32]Vaikunta Ekadeshi
Pagal Pathu(10 day time) and Ra Pathu(10 day night time) festival is celebrated in the month of Margazhi(December–January) for twenty days. The first ten days are referred as Ra-Pathu (10 day night festival) and the second half as Pagal Pathu(10 day day-time festival). The first day of Pagal pathu is Vaikunta Ekadashi.[33] The eleventh day of each fortnight in Tamil calendar is called ekadesi and the holiest of all ekadesis as per vaishnavite tradition is the Vaikunta Ekadashi. Nammazhwar, one of the 12 azhwars, is believed to have ascended to vaikuntam(the heavenly abode of Vishnu) on this day. The devotion of the ninth-century poet, Nammazhwar, and his perceived ascent to heaven are enacted annually. During the festival, through song and dance, this place is affirmed to be Bhoologa Vaikunta(heaven on earth).[32] Araiyar Sevai is a divine colloquim of araiyars, who recite and enact Nalayara Divya Prabanda, the 4000 verses of azhwars (Vaishnavite poets of the 7th–10th century).[34][35] Araiyars are born to Araiyar tradition most prevalent in Sri Vaishnava families in Srirangam, Alwar Thirunagari and Srivilliputhur.[34] The tradition of Araiyar Sevai was started by Nathamuni, a 10th century vaishanvite who compiled the works of azhwars.[35] It is believed as per Hindu mythology that 33 crores of gods come down to witness the event.[36][37] The festival deity is brought to the 1000-pillared hall on the morning of Vaikunta Ekadashi through the Paramapada Vasal (gate to paradise).[38] Lakhs of pilgrims rush to enter it after the gate is opened and the deity passes through it as it is believed that one who enters here will reach vaikuntam (heaven) after death.[39][40] The gate is open only during the ten days of Pagal Pathu (10 day day-time festival). On the last day of the festival, the poet Nammazhwar is said to be given salvation. The performance is enacted by priests and images in the temple depicts Nammazhwar as reaching heaven and getting liberation from the cycle of life and death. At that point, a member from the crowd of devotees, who are witnessing this passion play, goes up to the centre stage and requests Vishnu to return Nammazhwar to humanity, so that his words and form in the temple will continue to inspire and save the devotees. Following this performance of the salvation of Nammazhwar, the cantors are taken in procession round the temple.[41]Jyestabisheka
The annual gold ornament cleaning festival is called Jyestabisheka (first of anointing) and is celebrated during the Tamil month of aani (June–July). The idols of all deities are abluted with water brought in large vessels of gold and sliver.[42]Brahmotsavam
Brahmotsavam (Prime festival) is held during the Tamil month of Panguni (March–April). The preliminaries like ankurapuranam, rakshabandanam, bherira thanam, dhrajarohanam and the sacrificial offerings in the yagasala are gone through as usual. The processions go round the Chitrai street in the evenings. On the second day, the deity is taken to a garden inside the temple. The deity is taken in a palanquin through the river Cauvery to a village on the opposite shore namely Jiyarpuram on the third day.[43]Other Festivals
The annual temple chariot festival, called Rathothsavam is celebrated during the Tamil month of thai (January–February) and the processional deity, utsavar is taken round the temple in the temple car. Chitra Poornima is a festival based on the mythological incident of Gaj-graha (elephant crocodile). The elephant suffered in the jaws of crocodile and god rescued the elephant. Vasanthothsavam is celebrated during the Tamil month of vaikasi (May–June) which according to inscriptions is celebrated from 1444 A.D.Composers
Religious documentation details this temple is the only one of its kind for Vishnu that was sung in praise by all the Azhwars(Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) in its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance this temple, regardless of their affiliation.Works by Azhwars
Nalayira Divya Prabhandam is a collection of 4000 hymns sung by 12 azhwars saints spread over 300 years (from late 6th to 9th century A.D.) and collected by Nathamuni (910–990 A.D.).[44] Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham. 105 of these are located in India, 1 in Nepal, while 2 are located outside of the Earthly realms. 'Divya' in Tamil language indicates premium and 'Desam' indicates place or temple. Srirangam temple is considered the first and foremost of all the 108 temples. Periyalvar begins the decad on Srirangam with two puranic stories according to which Krishna restored to life the son of his guru Santipini and the children of a brahmin.[45] Thondaradippodi Alvar and Thiruppaana Alvar have sung exclusively on Ranganatha. Andal attained Sri Ranganatha on completion of her Thiruppavai (a composition of 30 verses) in Srirangam. In total there are 247 hymns of the 4000 Pasurams dedicated to Ranganthar deity of this temple. Except Madhurakavi Alvar, all the other eleven azhwars have created [Mangalasasanam (praise) about the Ranganathar in Srirangam.
S.No.
|
Azhwars
|
Number
of Pasurams
|
1
|
35
|
|
2
|
10
|
|
3
|
31
|
|
4
|
14
|
|
5
|
55
|
|
6
|
10
|
|
7
|
73
|
|
8
|
1
|
|
9
|
4
|
|
10
|
2
|
|
11
|
12
|
|
Total
|
247
|
Kambar
Kambar is a 12th century Tamil poet who composed Kamba Ramayanam, a work inspired from the epic, Valmiki Ramayana. To get the approval of his work from scholars he came over to the temple. The Jain scholar Tirunarungundam honoured the work and it resulted in Tamil and Sanskrit scholars approving the work.[46] The open hall where he recited his verse lies close to the Ranganayaki shrine within the temple.Temple and religious works
The following works were exclusively composed in Srirangam.- Sri Bhashyam – Sri Ramanuja[47]
- Sriranga Gadhyam, Vaikunta Gadhyam and Saranagadhi Gadhyam (Gadhyathrayam) – Sri Ramanuja[48]
- Sri Renganathashtakam – Adi Shankaracharya[49]
- Paduka Sahasram – Swami Vedanta Desika[50]
- Rengaraja Stavam and Gunaratnakosham – Sri Parasar bhattar[51]
- Rengaraja Sthothram – Kurathazhwar
- Bhagavaddhyana Sopnam & Abheethi Stavam – Swami Vedanta Desika[52]
Ramanuja and Srirangam
Ramanuja was a theologian, philosopher, and scriptural exegete. He is seen by Śrīvaiṣṇavas as the third and most important teacher (ācārya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Viśiṣṭādvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy.[53] Ramanuja denounced his family life and went to Srirangam to occupy the pontificate – Srirangam became the strong hold of him and his disciples.[54] The doctrine of Vishishtadvaita philosophy, Sri Bhashyam was written and later compiled by him over a period of time.[55] During his stay in Srirangam, he is said of have written "Gadhya Thrayam", which is recited in the temple during the ninth day (Panguni Uttaram) of the festival of Adi brahmotsavam. The temple is a center for the Vishishtadvaita school where Sanskrit Vedas and Tamil works are preached and taught with great reverence. He attained divinity in Srirangam. His Thaan-ana Thirumeni (the symbolic body) is preserved and offered prayers even today after 8 centuries. The disciples of Ramanuja got his permission to install 3 metallic images, one each at Sriperumpudur, Melkote and the third, at Srirangam.[56] The shrine is found in the fourth prakaram (outer courtyard) of the temple and the idol is preserved in the temple by applying saffron and camphor every six months in a ritualistic style. He is found seated in the Padmasana (yogic sitting posture), depicting the Gnyana-Mudrai (symbol of knowledge) with his right palm. "Kovil Ozhugu" is a codification of all temple practices, religious and administrative, shaped and institutionalised by Sri Ramanuja after receiving the due rights from Sri Thiruvarangathamudanar. A stone inscription to this effect is installed in the Arya patal vasal (main gate before the first precinct).[57]Pancha Ranga Kshetram
Pancharanga Kshetrams literally means 5 Ranganatha temples (pancha: five; Kshetrams: holy places). These 5 temples are situated on the banks of Cauvery in south India. The following constitute Pancharanga Kshetrams:[58]
Temple
|
Location
|
Sri
Ranganatha Swamy Temple
|
|
Indalur, Mayiladuthurai
|
Transport
The nearest airport is Tiruchirappalli International Airport.Trichy Airport has connections to Chennai, Mumbai, Bangalore, Thiruvanathapuram, Singapore, Dubai, Sharjah, Kuwait, Malaysia, Abu Dhabi.
Rail
Srirangam has a railway station that can be reached from Chennai through any of the major trains travelling in the Chennai-Kanyakumari railway track and the approximate journey time from Chennai is about 5 hours and 10 minutes (320 km).The Tiruchirappalli fort and Trichy junction which are the distance of 2 km and 8 km serves as connection point to many destinations in southern India, such as Thanjavur, Chidambaram, Madurai, Tirupathi, Tuticorin, Tenkasi, Quilon, Rameswaram, Bangalore, Coimbatore, Mysore, Kochi, Kanyakumari and Mangalore. It also connects to some northern Indian cities like Delhi.
Bus
Trichy Central bus stand has direct services to most parts of Tamil Nadu. From the bus stand, tourists can avail local buses, taxi, auto rickshaw to reach Srirangam.City Bus service to all places of tourist interest from Central Bus Stand and from Chinthamani -Main Guard Gate Bus Stand (Both in Trichy). Tourist Taxis andAuto Rickshaws are also available at reasonable rates.
Route No. 1 of the City bus service runs between Srirangam and Central Bus stand. This route starts from Trichy Central Bus Stand and goes via Trichy Junction Railway Station, Palakkarai Rettai pillaiyar Kovil street, Main Guard Gate, Chatram Bus Stand, Cauvery River Bridge, Mambazha salai, Thiruvanaikkovil and ends at Srirangam Bus Stand near the Srirangam Therkku vaasal (South entrance to the temple).
There is a bus for every 5 minutes and there are late night trips also, once in every one hour or so.
Om Tat Sat
(Continued...)
(My
humble salutations to the great devotees
, wikisources and Pilgrimage tourist guide for the
collection
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