Vellai Gopuram Of Srirangam temple

What are some unknown facts?

Dr UDAY DOKRAS

Dr Uday Dokras
B.Sc., B.A.(Managerial Economics), LLB. Nagpur University,India
Graduate Studies,Queen’s University, Canada
Graduate Diploma in Law, Stockholm University,Sweden
Ph.D (Management) Stockholm University, Sweden
CONSULTANT Vedic Architecture
FORMER HEAD OF HUMAN RESOURCES AND ADMINISTRATIONVSPM

COVER-AI illustration of Vellayi’s sacrifice. And then she jumped.It was the year 1323 CE.

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Srirangam was attacked by the Delhi Sultanate during the Tamil month of Vaikasi. Nearly,
12,000 residents of Srirangam island had laid down their lives fighting to protect the
temple. The forces attacked the temple and Lord Ranganatha's jewels and the temple
gold were taken away.

The forces also wanted to seize the murti of Vishnu. They searched for the murti but the
Vaishnavite Acharya, Pillailokacharya had taken the murti away and fled to Madurai. (The
murti of Vishnu, called Namperumal that left Srirangam in 1323 returned back only in
1371).

Unable to locate the murti, the Sultanate forces killed the temple authorities and later
launched a massive hunt for Pillailokacharya and Namperumal.

Fearing that the forces would capture the Acharya and the image, Vellayi, a temple
dancer ( devadasi ) performed a dance before the commander of the forces thus gaining
time for Pillailokacharya to escape with the image.

Her dance lasted for hours together and finally she took the commander to the eastern
gopuram and pushed him down. After killing him, Vellayi jumped to her death from the
tower of the eastern entrance chanting the name of Ranganathar. Hailing Vellayi's
sacrifice, the chief of Vijayanagara forces, Kempanna, who drove away the Sultanate
forces, named the tower after her. The gopuram continues to be painted white in her
memory and now called as Vellai Gopuram.

Lest we forget. AI artwork by Raj Sibi

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Ranganathaswamy Temple at Srirangam-The biggest in the World- bigger than Angkor Wat

Whenever righteousness wanes and unrighteousness increases I send myself forth.

For the protection of the good and for the destruction of evil and for the establishment of
righteousness, I come into being age after age.
— Bhagavad Gita 4.7–8

ABSTRACT
The biggest living temple complex in the world- is in India and this
paper deals with how it was founded and its design and Architecture.
It is smaller than Angkor Wat but it is still living temple as opposed to
the Wat which is not

"One cannot attain to the God. One cannot see him; one can only hope for his future
manifestation, with certain exceptions. One cannot have full knowledge of him; but it is
possible to venerate him in his shrine; This is the deep significance of a pilgrimage to
Srirangam.”

Jhannie Auboyer, "Sri Ranganathaswamy - A Temple of Vishnu in Srirangam Madras, India, Paris, June
1969, p.8.

Land of Temples: India is a country which has earned the privilege of being called a land of temples.
Big and small temples are virtually littered all over its territory, especially in South India. These

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sacred places emerged not out of chance but through choice. Temples rose out of devotion of the
commoners and with donations from the public. Piety also caused the appearance of small pillar
temples at almost all street corners. People believed that temples for Gods would bring them peace
and prosperity. Small Amman Koils or shrines also sprang in all places with monotonous regularity,
because people considered “Shakthi “to be the embodiment of power and protection. Even these small
temples generated extensive economic, commercial and other activities, paving the way for the
emergence of villages, and small towns. Legends, stories and miracles came into circulation, creating
awe and discipline among the inhabitants. Social cohesion was achieved as various castes and
communities started living harmoniously.

Rulers built temples: A large cohesive unit emerged out of the territorial ambitions of Rulers. While
occupying other kingdoms, they fulfilled their individual, egotistic aspirations by constructing
temples of gigantic dimensions in places considered appropriate. They deployed immense financial
and human resources to build places of worship and fine arts. This temple-raising activity gained
historic importance as each temple became a permanent testimony to the devotional fervour and
artistic sensibilities of the Rulers. The historic significance of the Rulers' predilections was that Shiva
and Vishnu temples adorned the Indian landscape in large numbers. Inscriptions found on the walls of
these holy shrines offer eloquent proof of the history of their origin. The Prahadeeswarar Temple (Big
Temple) at Tanjavur is a concrete example: Eaja Raja Chola oversaw the construction activities and
earned a niche in the annals of history. The historic temple brought fame to Tanjavur then, and, now,
it has developed into a tourist centre. Whatever be the reasons, historic compulsions or religio-social
necessities, the fact remains that the temple has been the centre of activities influencing human life
from the ancient times to the present day. Sculptured inscriptions on the Pillars and walls of the
temples provide us an insight into the social fabric of the period. In ancient times, the village was an
economic unit and the temple became the hub of activities. An excerpt from a Government
Publication throws light on the role of the temple in the economic sphere: "The temple deity was a
leading landowner and received generous gifts from kings, chiefs, merchants, and the common
people, in addition to some local taxes. Temples thus became rich enough to function as banks and
could even lend money to needy agriculturists. The daily routine of temple ritual gave assured
employment to a large number of people - priests, learned men, musicians, dancing girls, teachers,
florists, tailors, clerks, accountants, and functionaries of various kinds.

Ranganathaswamy Temple at Srirangam: Is a Hindu temple dedicated to Ranganatha, a reclining

form of the Hindu deity Maha Vishnu, located in Srirangam, Tiruchirapalli, Tamil Nadu, India. It is a
major pilgrimage destination for Hindus (especially Srivaishnavites) and the largest temple complex
in India.Constructed in the Dravidian Architecture, this temple is glorified by Alvars in their Divya
Prabhanda and has the unique distinction of being not only the foremost among the 108 Divya

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Desams dedicated to Vishnu, but also the largest functioning Hindu temple in the world as opposed to
Angkor Wat which is dysfunctional though at No.1 Rank.

It is one of the most illustrious Vaishnava temples in South India rich in legend and history. The
temple has played an important role in Vaishnavism history starting with the 11th-century career
of Ramanuja and his predecessors Nathamuni and Yamunacharya in Srirangam. Its location, on an
island between the Kollidam and Kaveri rivers, has rendered it vulnerable to flooding as well as the
rampaging of invading armies which repeatedly commandeered the site for military encampment.
The temple was looted and destroyed by the Delhi Sultanate armies in a raids in early 14th century.
The temple was rebuilt in late 14th century, the site fortified and expanded with many more
Gopurams in the 16th and 17th centuries. It was one of the hubs of early Bhakti movement with a
devotional singing and dance tradition, but this tradition stopped during the 14th century.

Ranganāthar, also known as Sri Ranganatha, Aranganathar, Ranga and Thenarangathan, is

a Hindu deity, more well known in South India, and the chief deity of the Sri Ranganathaswamy
Temple, Srirangam. The deity is a resting form of Lord Vishnu, recumbent on the great form of the
serpent god Adisesha, one of the foremost of Hindu gods. His consort is Goddess Lakshmi, also
known as Ranganayaki. His two other consorts seen next to his recumbent figure
are Bhudevi and Nila Devi. Most of the deities portray a 'smiling' lord in a sleeping or reclining
position over the celestial serpent Adisesha in the sea of cosmic dissolution (pralaya). This is the
form in which he is open to listening to all of his devotees' woes, and blesses them. Apart from being
worshipped by all Hindus, this form is of particular importance to the Sri Vaishnava community. His
name in Sanskrit means "leader of the place of assembly", coined from two Sanskrit
words ranga (place) and natha (Lord or leader).

Symbolic representation of Ranganatha and Nataraja has been compared as the meaning of both is the
same except for their locations. In Ranganatha, ranga means "stage" and which in the broadest sense
refers to "the world, the cosmos or better still of the body and the senses". Nataraja also means the
"Lord of the Stage" and in this case his stage is in ‘Chidambaram’ meaning the "sphere of wisdom",
while Ranganatha rests on the Ocean of milk or Paarkadal, which is a metaphysical or esoteric
concept which is not easy to interpret as it is perceived in different ways by different people. The
name "Nataraja" is more usually taken to mean Lord of the Dance in reference to the dance of
dissolution, or pralaya, or alternatively the dance of illusion by which the material sphere is
manifested, and is therefore a name for Lord Shiva, as distinct from Lord Vishnu.

The Pancharanga Kshetrams are the five most sacred Ranganatha temples which are located on the
banks of the Kaveri River, also spelled as Cauvery. The five Pancharanga Kshetrams in the order of
their successive locations, on the banks of the Kaveri River are: The Srirangapatna (Karnataka) called
the Adi Ranga, the first temple on the banks of the Kaveri River from the upstream side;

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 the Srirangam, Trichy in Tamil Nadu known as Antha Ranga (the last temple), Appalarangam
or Koviladi at Tiurppernagar in Tamil Nadu, and Vatarangam near Sirkazhi, also listed as Sri
Renganatha Perumal Temple, Vadarengam, Tamil Nadu, 609108. The Sarangapani
temple at Kumbakonam is mentioned in place of Vatarangam in some references.

Parasara Battar, well known poet of the times who has written a commentary on "Vishnu
Sahasranama" (thousand names of Lord Vishnu) has noted the beautiful image of Ranganatha at
Srirangam temple as ornamented with basil (tulsi) garland on the chest (favorite of
Vishnu), Kaustubha, Vaijayanthi hara (a necklace) and a few other ornaments, which once formed the
divine jewelry of Krishna, the avatar (incarnation) of Vishnu, are also decorating the image of
Ranganatha.

The Ranganatha temple is also the religious center of Sri Vaishnavism propagated by
Saint Ramanuja from Srirangam. The temple worship at the Ranganatha Swamy temples is done
traditionally in the Tamil and Sanskrit scriptures written by the 12 Alvars and Ramanuja.

Also, Kaveri River forms three small sacred islands in its river stretch in Karnataka and Tamil Nadu
at Adi Ranga, at Srirangapatna, Madhya Ranga at Sri Ranganathaswamy Temple,
Shivanasamudra and Antya Ranga or Adya Ranga at Srirangam where Ranganatha temple is located.

Also among the 108 Divya Desams (sacred places of worship of Lord Vishnu), the reclining posture
of the God can be found in many temples. Some of these temples are
at Thirumayam, Thirukoshtiyur, Koviladi, Kapisthalam, Thiruneermalai, Tiruvallur, Anbil, Appokuda
than, Mayiladuthurai, Srivilliputhur, and Padmanabhaswamy temple at Tiruvanathapuram.

There are many other Ranganatha temples spread over many towns and villages of South India and to
mention a few are: Pallikonda Ranganatha where his three consorts Shri Devi, Bhudevi and Nila
Devi are also deified next to Ranganatha; At Singavaram, a rock cut reclining image of Ranganatha,
which measures 7.5 metres (25 ft. Other notable temples of Ranganatha are
at Nellore, Namakkal and Bangalore, {Sri Varadhahastha aanjaneya swamy sametha sri ranganatha
swamy temple}, {Narasambhudhi}, {Agali Mandal}, {Ananthapuramu District}, {AP}.There are also
temples dedicated to Lord Ranganatha outside of South Asia.

Vishnupeethas ( Temples of Vishnu) in India

No. Place Deity Location

1. Srirangam Ranganatha swamy Srirangam<Trichi district<Tamilnadu
2. Venkatadri Venkateswara swamy Tirupati<Chittore district<Andhra pradesh
3. Srimushnam Bhu varaha swamy Srimushnam<Cuddalore district<Tamilnadu
4. Totaparvatam Vanamamali perumal Nanguneri<Tirunelveli District<Tamilnadu

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5. Salagramam Chakrapani Muktinath<Dhaval giri<Nepal
6. Pushkaram Vishnu Pushkar<Near Ajmeer<Rajasthan

7. Naranarayanashramam Badari Narayana swamy Badrinath<Near Nainital<Uttarakhand

8. Naimisham Chakranarayana Nimsar<Near Lucknow<Uttar pradesh

Myth and Mythology:

Lord Rama performed aradhanam (pooja) to Vishnu's idol (deity in a reclining posture). As a symbol of
love he gifted the idol to Vibishana (brother of Ravana of the Hindu epic Ramayana) to take back with him
to Lanka. There was a condition that he could not set the idol on earth and if he did it would seat itself
permanently. Vibishana took this idol and while travelling towards Lanka, came upon the banks of the
river Kaveri. He placed the idol on banks of river Kaveri, while an utsavam was in progress. When the
utsavam got over, the Lord refused to move as he loved the place (Srirangam). When Vibhishana requested
him to come along with him, the lord refused but promised to bless Vibhishana by always facing South
(the direction of Lanka, home to Vibhishana). Hence it is due this reason the deity (in a reclining posture)
faces South. The Chola kings Dharmavarcholan and Killivalavan developed the shrine into the big temple
seen now. They built the basic foundations and main buildings.

Srirangam became important during the invasion of Muslim emperors when it was captured and the riches
were looted. A temple at Srirangam is mentioned in Tamil literature of the Sangam era - 6th century BC to
the 4th century AD in the epic Silapadikaram "the Tale of an Anklet" (book 11, lines 35–40):

On a magnificent cot having a thousand heads spread out, worshipped and praised by many, in an islet
surrounded by Kaveri with billowing waves,is the lying posture of the one who has Lakshmi sitting in
his chest
Silapadikaram (book 11, lines 35–40)
āyiram viritteḻu talaiyuṭai aruntiṟaṟ pāyaṟ paḷḷip palartoḻu tētta viritiraik kāviri viyaṉperu
turuttit tiruvamar mārpaṉ kiṭanta vaṇṇamum
ஆயிரம் விரித்தெழு தலையுடை அருந்திறற்
பாயற் பள்ளிப் பலர்தொழு தேத்த விரிதிரைக் காவிரி வியன்பெருந் துருத்தித் திருவமர் மார்பன் கிடந்த
வண்ணமும்

Archaeological sites from Chola, Pandya, Hoysala and Vijayanagar dynasties -1st millennium AD
exists. Other inscriptions range in date between the 9th and 16th centuries during invasion and
plunder by the Ala ud Din Khilji's Muslim general Malik Kafur and his Delhi Sultanate forces in
1311.The texts in Arabic state of a raid on a "golden temple" on river "Kanobari" (Kaveri) which
was destroyed,looted and the loot ferried to Delhi together with a Golden Idol.

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The Tamil texts that followed offer various inconsistent legends on how the temple regained the
Vishnu icon. According to one found in Koil Oluku, a young girl had vowed to fast till she had seen
the icon. She followed the Muslim army as it returned with the loot back to Delhi. There she sneaked
into the palace and saw that the Sultan's daughter had fallen in love with the image. The young girl
returned to Srirangam and told the priests about what she had seen in Delhi. The priests went with
musicians to Delhi, found the icon in capriciously playful possession of the Sultan's daughter, day and
night. They sang and danced before the Sultan to return the icon, and he gave it back which upset his
daughter. To console the daughter, the Sultan sent in his army again to bring it back, but this time they
were not successful. According to other versions, the Muslim daughter followed the icon from Delhi
to Srirangam on a horse, symbolizing that love brought back the icon after the war had taken it away.

Beyond these legends, there was a more severe second invasion of South India including Srirangam in
1323 AD. The sanctum's Vishnu image with its jewelry was pre-emptively removed by the Hindus before
the Delhi Sultanate troops reached Srirangam by a group led by the Vaishnavite Acharaya Pillai
Lokacharyar to Tirunelveli in Tamil Nadu. The Goddess Ranganayaki (Lakshmi) was also taken away to
another location by a separate group. The temple was defended and according to the Tamil tradition some
13,000 Sri Vaishnavas devotees of Srirangam, died in the fierce battle.

After nearly six decades when Madurai Sultanate ruled after the Chola rulers were ousted after the
repeated Delhi Sultanate's invasions, the Vijayanagara Empire ousted the Madurai Sultanate in 1378.
Thereafter, the Vishnu and Lakshmi images were brought back to Srirangam by Swami Vedanta Desika.
Before then, for decades the deity and the priestly wardens wandered and secretly carried the temple's icon
through villages of Tamil Nadu, Kerala and Karnataka. They finally went to the hills of Tirumala Tirupati,
where they remained until the temple was rebuilt in 1371. The icon was consecrated again according to
the legends. This time, in memory of the first Sultan's daughter which tradition calls Thulukha Nachiyar, a
niche in the temple was built for her. The niche shows her as a girl sitting on a horse that carried her to
Delhi. Her legend is still remembered. During contemporary processions when the icon is taken out of
sanctum and then returned to it after its journey, Thulukha Nachiyar is dressed in Muslim garments and
food offerings are made to her in the form of butter and chappathis (wheat bread).

Thereafter, under the Vijayanagara Empire, the temple site saw over 200 years of stability, repairs, first
round of fortifications, and addition of mandapas. The Vishnu and Lakshmi images were reinstalled and
the site became a Hindu temple again in 1371 CE under Kumara Kampana, a Vijayanagara commander
and the son of Bukka I. In the last decade of the 14th century, a pillared antechamber was gifted by the
Vijayanagara rulers. In the 15th century, they coated the apsidal roofs with solid gold sheets, followed by
financing the addition of a series of new shrines, mandapas and gopuras to the temple, according to George
Michell.

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After the destruction of the Vijayanagara in late 16th century, geo-political instability returned. The site
became the focus of bitter wars between the Hindu Nayakas and the Muslim Mughals in the 17th century.
The Nayakas fortified the temple town and the seven prakaras. It was taken over by Muslim Nawabs of
Arcot as a lucrative source of revenues, and thereafter attracted a contest between the French and British
military powers. Srirangam temple site and the neighboring city of Tiruchirappalli (Trichy) became an
intense center of Christian and Muslim missionary activity during the 18th and 19th centuries. With the
establishment of the Madras Presidency within the British Empire, geo-political stability returned and the
Ranganathaswamy Temple site attracted interest in archeological and historical studies.

Puranical Story about the temple

Ranganatha painting (not from the temple )

The temple and its artwork are a subject of numerous different Tamil legends covered in
regional Puranic texts such as Sriranga Mahathmiyam. One of the temple mythology about its origins
is that God Brahma was performing austerities during the samudra manthan (churning of cosmic
ocean), and Srirangam Vimanam emerged as a result. It remained in Satyaloka for ages, was brought
to Ayodhya by king Ikshvaku. After Rama, an Avatar of Vishnu had killed the evil demon Ravana, he
gave it to King Vibhishana who wanted to be with Rama.

1. On route to SriLanka when Vibhishana passed through Trichy his aerial vehicle would not
move from the island so he gave it to a local king called Dharma Varma . On consecrating the
vehicle faced the south cardinal direction eternally, blessing him and Lanka. Hence the deity
is in a reclining posture and faces South, Its body aligned to the east-west axis.
2. As per another legend, Sanaka, the four child sages, came for a darshana of Ranganatha in
Srirangam. They were stopped by Jaya and Vijaya, the guardians of Vaikuntha. In spite of
their pleadings, they were refused entry. In anger, all four of them cursed the guardians in one
voice and left. The guardians approached Vishnu and told him about the curse. Ranganatha
said that he would not be able to revert the curse and gave them two options: be born as

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 demons opposing Vishnu in three births or good human beings in the following seven births.
Hiranyaksha & Hiranyakasipu, Ravana & Kumbakarna and Sisupala & Dantavakra are the
forms of guardian demons. Vishnu took four avatars - Varaha, Narasimha, Rama, and Krishna
respectively – to kill the demons in each one of those births.
Vaishnavism the main teneat of the temple: The tradition is known for the loving devotion to an
avatar of Vishnu (often Krishna), and it has been key to the spread of the Bhakti movement in South
Asia in the 2nd millennium CE. Key texts in Vaishnavism include the Vedas, the Upanishads, the
Bhagavad Gita, the Pancaratra (Agama) texts, divya prabhadam eavand the Bhagavata Purana.

It originates in the latest centuries BCE and the early centuries CE, with the cult of the heroic
Vāsudeva, a leading member of the Vrishni heroes, which was then amalgamated with the cult of
Krishna, hero of the Yadavas, and still several centuries later with the "divine child" Bala Krishna of
the Gopala traditions, followed by a syncretism of these non-Vedic traditions with the Mahabharata
canon, thus affiliating itself with Vedism in order to become acceptable to the orthodox establishment.
Krishnaism becomes associated with bhakti yoga in the medieval period. Vaishnavism is one of the
major Hindu denominations along with Shaivism, Shaktism and Smartism. It is also called
Vishnuism, its followers are called Vaishnavas or Vaishnavites, and it considers Vishnu as the
Supreme Lord. The tradition is notable for its avatar doctrine, wherein Vishnu is revered in one of
many distinct incarnations. Rama, Krishna, Narayana, Kalki, Hari,
Vithoba,Kesava,Madhava,Govinda, Srinathji and Jagannath are among the popular names used for the
same supreme being. The tradition has traceable roots to the 1st millennium BCE, as Bhagavatism,
also called Krishnaism. Later developments led by Ramananda created a Rama-oriented movement,
now the largest monastic group in Asia. The Vaishnava tradition has many sampradayas
(denominations, sub-schools) ranging from the medieval era Dvaita school of Madhvacharya to
Vishishtadvaita school of Ramanuja.

Historical Vishnuism in Southern India: Devotion to southern Indian Mal (Tirumal) may be an
early form of Krishnaism, since Mal appears as a divine figure, largely like Krishna with some
elements of Vishnu. The Alvars, whose name can be translated "sages" or "saints", were devotees of
Mal. Their poems show a pronounced orientation to the Vaishnava, and often Krishna, side of Mal.
But they do not make the distinction between Krishna and Vishnu on the basis of the concept of the
Avatars. Yet, according to Hardy the term "Mayonism" should be used instead of "Krishnaism" when
referring to Mal or Mayon.

In Vishnu-centered sects Vishnu or Narayana is the one supreme God. The belief in the supremacy
of Vishnu is based upon the many avatars (incarnations) of Vishnu listed in the Puranic texts, which
differs from other Hindu deities such as Ganesha, Surya or Durga.

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To the devotees of the Srivaishnava Sampradaya "Lord Vishnu is the Supreme Being and the
foundation of all existence."

In Vaishnava mythology, such as is presented in the Bhagavata Purana and the Pancaratra, whenever
the cosmos is in crisis, typically because the evil has grown stronger and has thrown the cosmos out
of its balance, an avatar of Vishnu appears in a material form, to destroy evil and its sources, and
restore the cosmic balance between the everpresent forces of good and evil. The most known and
celebrated avatars of Vishnu, within the Vaishnavism traditions of Hinduism, are Krishna, Rama,
Narayana and Vasudeva. These names have extensive literature associated with them, each has its
own characteristics, legends and associated arts. The Mahabharata, for example, includes Krishna,
while the Ramayana includes Rama.

Historical Vishnuism in the temple town of Srirangam

The epigraphical evidence suggests that these Hindu dynasties — Cholas, Pandyas, Hoysalas, Nayaks,
Vijayanagara – assisted with rebuilding, renovation and supported the traditional customs in the
Temple. Some gave substantial gifts to the temple. A Chola king, Rajamahendra Chola, for example,
presented a golden serpent couch. This temple has witnessed and played a key role in the early Sri
Vaishnavism history, particularly the centuries that followed the major Hindu
philosopher Ramanuja (1017–1137 AD), and his predecessors Nathamuni and Yamunacharya. It
witnessed the debate between the Dvaita (dualistic) and Advaita (non-dualistic) sub-traditions within
Vaishnavism. Centuries later, it was a key site in the debate and disagreements between the northern
Tamil and southern Tamil traditions, also called as the Vadakalai and Thenkalai. The early rulers such
as the Pallavas, Cholas and Pandiyas supported it as a hub of the Bhakti movement with a devotional
singing and dance tradition, but this tradition stopped during the 14th century and was revived in a
limited way much later.

Krishna showing his vishvarupa universal form to Arjuna before the Kurukshetra War.

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Srirangam (also known as Thiruvarangam) where

the temple is located is a neighbourhood of the city of Tiruchirappalli, Tamil Nadu, India. A river
island, Srirangam is bounded by the Kaveri on one side and its distributary Kollidam on the other
side. Considered as the first among the 108 Divya Desams,( Divine Kingdoms) Srirangam is home to
a significant population of Sri Vaishnavites (followers of Lord Vishnu).

self-manifested": Srirangam is among a few "self-manifested" shrines (Swayam Vyakta

Kshetras) of Lord Vishnu. Svayambhu (स्वयम्भू) is a Sanskrit word that means "self-manifested", "self-
existing", or "that is created by its own accord". Often, the word swayambhu is used to describe a self-
manifested image of a deity, which was not made by human hands, but instead is naturally arisen, or
generated by nature. The word etymology of swayambhu is 'Svayam' (स्वयम्) which means 'self' or 'on its
own' and 'bhu' (भू) which means 'to take birth' or 'arising'

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This is applicable to the physical and tangible idols of Gods that we see or to the intangible yet existing
God whom we cannot see. For example, the jyotirlingas are considered swayambhu- the idol
of Venkateshwara at Tirumala and some other ones are considered Swayambu- which means they are not
installed by any person but they exist on their own. The word Swayambhu is also applicable to Gods- for
example- Brahma is described as swayambhu in Ramayana, Vishnu is called swayambhu in Matsya
purana.

After the rise of Vijayanagara Empire, Krishna Deva Raya realized the importance of this sacred city
and treated it on par with Tirupati and bequeathed plenty of treasures, jewels and lands to the
Srirangam temple. During his period the Srirangam temple was reformed and many plans were
executed for its growth and welfare of the people.

Due to the famous temple, Srirangam has a thriving economy based on tourism. Devotees come from
all parts of India and abroad. The number of devotees to the town increases greatly during the
festivals.There are many other famous temples near Srirangam. Along the banks of Kaveri in areas
near Srirangam and Tiruchirappalli there are other famous temples of Lord Vishnu most of which
house the reclining form of him, namely the Sri Vadivazhagiya Nambi Perumal Temple (Thiru Anbil)
and housing the deity Appala Ranganathar, also called the Appukudaththan Temple at Koviladi.
Another temple of Lord Vishnu is at Tiruchirappalli itself, the Azhagiya Nambi Temple
at Woraiyur which is part of the Sri Ranganathaswamy Temple at Srirangam. Srirangam town is also
home to several hundred people who work in offices and industries located in Tiruchirappalli.

The Srirangam temple is the largest temple compound in India and one of the largest religious
complexes in the world. Some of these structures have been renovated, expanded and rebuilt over the
centuries as a living temple. The latest addition is the outer tower that is 67 metres (220 ft) tall,
completed in 1987. Srirangam temple is often listed as one of the largest functioning Hindu temple in
the world, the still larger Angkor Wat being the largest existing temple. The temple occupies an area
of 155 acres (63 ha) with 81 shrines, 21 towers, 39 pavilions, and many water tanks integrated into the
complex making it the world's largest functioning Hindu temple. The temple town is a significant
archaeological and epigraphical site, providing a historic window into the early and mid- medieval
South Indian society and culture. Numerous inscriptions suggest that this Hindu temple served not
only as a spiritual center, but also a major economic and charitable institution that operated education
and hospital facilities, ran a free kitchen, and financed regional infrastructure projects from the gifts
and donations it received.

The temple is an active Hindu house of worship and follows Thenkalai tradition of Sri Vaishnavism.
The annual 21-day festival conducted during the Tamil month of Margazhi (December–January)
attracts 1 million visitors. The temple complex has been nominated as a UNESCO World Heritage
Site, and is in UNESCO's tentative list.

13
The temple site is on a large island bounded by the Kaveri River and Kollidam River. It is vast and
planned as a temple town with Sapta-Prakaram design where the sanctum, gopuram, services and
living area are co-located in seven concentric enclosures. Rampart walls were added after medieval
centuries that saw its invasion and destruction. The temple monuments are located inside the inner
five enclosures of the complex, surrounded by living area and infrastructure in outer two enclosures.
Numerous gopurams connect the Sapta-Prakaram enclosures allowing the pilgrims and visitors to
reach the sanctum from many directions. The site includes two major temples, one for Vishnu as
Ranganatha, and other to Shiva as Jambukeshvara. The island has some cave temples, older than both.

Alignment: Of particular sanctity in India are the rivers, among which the Ganges stands first. This
river, personified as a goddess, originally flowed only in heaven until she was brought down by
Bhagiratha to purify the ashes of his ancestors. She came down reluctantly, cascading first on the head
of Shiva in order to break her fall, which would have shattered the Earth. Confluences are particularly
holy, and the confluence of the Ganges with the Yamuna at Allahabad is the most sacred spot in India.
Another river of importance is the Sarasvati, which loses itself in desert; it was personified as a
goddess of eloquence and learning.

All major and many minor temples and sanctuaries have their own myths of how they were founded
and what miracles were wrought there. The same is true of famous places of pilgrimage, usually at
sacred spots near and in rivers; important among these are Vrindavana (Brindaban) on the Yamuna,
which is held to be the scene of the youthful adventures of Krishna and the cowherd wives. Another
such centre with its own myths is Gaya, especially sacred for the funerary rites that are held there.
And there is no spot in Varanasi (Benares), along the Ganges,that is without its own mythical
history. Srirangam, a temple town set in an island in the Kaveri River in Tamil Nadu, is considered to
be heaven on earth (bhuloka vaikuntham).There are Three promised lands in Indian mythology -
Swarga, Mount Kailash and Vaikuntha. Swarga has the Kalpataru tree which gives you what you ask
for. There is infinite return without investment. Indra, the king of heaven, is prosperous but Swarga is
always under attack. Indra is always worried and insecure.In contrast, Vaikuntha, where Vishnu
prevails, is both peaceful and prosperous. It is like a playground. Vishnu is said to engage with the
others- he is participative.

The temple complex has been created like Vaikunthan the abode of Vishnu. It is the celestial abode
of Vishnu who is the principal deity of the Universes and known to be Godhead, as revered by all of
pre-Battle Of Kurukshetra, and the supreme being in Vedic, Hinduism, and
its Vaishnavism traditions.

Vaikuntha is an abode presided over on high exclusively by him, accompanied always by his feminine
partner, consort and goddess Lakshmi, his other expansions as well, represented by Balarama or

14
brother. There are also many places sacred to followers of Vishnu, Shiva, or other deities. The temple
is aligned to the north-south and east-west axis, on an island surrounded by the Kaveri River. The
river has long been considered sacred, and called the Daksina Ganga or the "Ganges of the South".

hfxzThe Sri Ranganathaswamy Temple, dedicated to the Hindu deity Ranganatha, is

primarily Vaishnavite but is also holy to Shaivites. The temple is composed of seven rectangular
enclosures, one within the other, the outermost having a perimeter more than 2 miles (3 km) in length.
Each with a courtyard. Srirangam is one of the most frequently visited pilgrimage centres in southern
India.. Of the 7 the outer two prakarams (outer courtyard) are residential and markets with shops,
restaurants and flower stalls. The five inner courtyards have shrines to Vishnu and his
various avatars such as Rama and Krishna. Major shrines are additionally dedicated to goddess
Lakshmi and many saints of Vaishnavism. In particular, these shrines celebrate and commemorate the
Bhakti movement poet-saints called the Alvars, as well Hindu philosophers such as Ramanuja and
Vedantadesika of Sri Vaishnavism tradition.

A remarkable feature of the temple is the Hall of a Thousand Pillars with its colonnade of rearing
horses. The temple and the 1,000-pillared hall were constructed in the Vijayanagar period (1336–
1565) on the site of an older temple. Termed prakarams or mathil suvar. Each of the 7 layers has
walls and gopurams, which were built or fortified in and after the 16th century. These walls total
32,592 feet (9,934 m) or over six miles. The temple has 17 major gopurams (towers, 21 total), 39
pavilions, 50 shrines, 9 sacred water pools, Ayiram kaal mandapam (a hall of 1000 pillars) and
several small water bodies inside

The temple is enclosed by 7 concentric enclosures with courtyards (termed prakarams or mathil
suvar). Each layer has walls and gopurams, which were built or fortified in and after the 16th century.
These walls total 32,592 feet (9,934 m) or over six miles. The temple has 17 major gopurams (towers,
21 total), 39 pavilions, 50 shrines, 9 sacred water pools, Ayiram kaal mandapam (a hall of 1000
pillars) and several small water bodies inside.

Despite the construction of various mandapas and gopuras over a span of many centuries, the
architecture of the Ranganathaswamy temple is one of the better illustrations of Hindu temple
planometric geometry per agama design texts in the Tamil tradition. According to George Michell, a
professor and art historian on Indian architecture, the regulating geometry and plan of Srirangam site
takes on "a ritual dimension since all the architectural components, especially the focal gopuras and
the most important colonnades and mandapas, are arranged along the axes dictated by the cardinal
directions". This alignment integrates the routes that devotees follow as they journey into the
innermost sanctum.

Shrines

15
The temple complex includes over 50 shrines. These are dedicated to Vishnu, Lakshmi as well as
various Vaishnava scholars and poets. The shrines to Vishnu display him in his various avatars, as
well as his iconography. For example, the Ranganathaswamy temple shrines and symbolism include
those to Chakkarathazhwar, Narasimha, Rama, Hayagreeva and Gopala Krishna.

The Chakrathazhwar shrine is in the east facing on the south side of Akalanka. The sanctum is
approached through a Mukamandapa (six rows of pillars) built during the Cholas and a Mahamandapa
with six rows of eight pillars built during the period of Vijayanagar Empire. There is a
circumambulation passage around the sanctum. The image of Chakrathazhwar is sculpted
with Narasimha on the rear side and can be viewed from the passage around the sanctum. The
Venugopala shrine, one of the most elaborately carved, is in the south-west corner of the fourth
enclosure of the temple was built by Chokkanatha Nayak, according to an inscription dated 1674.

The main shrine for Ranganatha is in the innermost courtyard. The sanctum has a
golden vimanam (crown tower over the sanctum sanctorum). It is shaped like the Tamil omkara (om
symbol), shows anthropomorphic Paravasudeva on its gable, has an etching of Ramanuja as well on it,
and is plated with gold. Inside, a 6-metre (20 ft) edifice of Sri Ranganthar reclining on Adisesha, the
coiled serpent, can be seen. Adisesha has five hoods and is coiled into three and a half rounds.
Vishnu's head rests on a small cylindrical pillow and his right palm which faces upwards rests next to
his head. Neither Sridevi (goddess Lakshmi) nor Bhudevi (goddess Earth) are depicted near his feet,
as is found in late medieval era paintings. The sanctum does not show Brahma coming out of or
connected to his navel either. However, the procession images of Sridevi, Bhudevi and
Alagiyamanavalan reside within the sanctum in different places to ease their darshana (viewing).

The sanctum can be entered through the south gateway, one the reclining Vishnu is facing. The
doorway as one enters from the mukhamandapam, also called the Gayatri mantapa, is flanked by Jaya
and Vijaya dvarapalas. The sanctum chamber is round, even though the vimana above is an oval
projection. The circumambulation path (pradakshina-patha) is set in a square, to journey
clockwise. This garbha-griya is surrounded by a raised square Tiruvunnali, encircling pillars and
another inner square. As the visitor completes the circumambulation around the resting Vishnu, one
sees four additional images. On the western wall inside the core sanctum is Vighnesvara (son of Shiva
and Parvati, Ganesha, Shaivism), on the northwestern corner is Yoga-Ananta (Vishnu seated in yoga
asana on Sesha, Vaishnavism), on the northeastern side is Yoga-Narasimha (Narasimha seated in yoga
asana, Vaishnavism), and on the eastern wall is Durga (an aspect of Parvati, Shaktism).

16
The golden Vimana over the sanctum at Srirangam midst its gopurams, its gable with Paravasudeva image.

The exterior of the vimana and attached mandap (hall) have intricately carved 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 a
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 hemispherical roof. The double-
curved eaves of the entrance porch on the east side are concealed in a later columned hall.
Dhanvantari, a great physician of ancient India is considered to be an avatar of Vishnu – there is a
separate shrine of Dhanvantari within the temple.

Ranganayaki (Lakshmi) shrine is in the second precinct of the temple. During the festival processions,
Ranganayaki does not visit Ranganatha, but it is he who visits her. Ranganathar visiting Ranganayaki
and being with her is called as 'Saerthi' during 'Panguni Uthiram'. There are three images of
Ranganayaki within the sanctum.

There are separate shrines for major saints in the Vaishnava tradition, including Ramanuja.

Mandapams (Halls)

Sesharayar mandapam artwork

17
The Ranganathaswamy Temple has many mandapams:

1. Thousand pillar mandapam is a theatre like structure made from granite. It was built during
the Vijayanagara rule period. It has a central wide aisle with seven side aisles on each side
with pillars set in a square pattern.
2. Sesharaya mandapam is the intricately carved hall built duringthe Nayaka rule period. It is
found on the east side of the fourth prakaram courtyard. The northern side of this community
hall has 40 leaping animals with riders on their back, all carved out of monolithic pillars.
3. Garuda Mandapam is named after the vahana (vehicle) of Vishnu, named Garuda. It is on the
south side of the third prakaram courtyard. It too is dated to the Nayak rule era. Inside the
community hall, on its pillars, are portrait sculptures. In the middle is a free-standing seated
Garuda figure, identifiable by his eagle-head, wings and him facing the Vishnu shrine.
4. Kili mandapam is found inside the innermost (first) prakaram courtyard. It is next to the
Ranganatha sanctum. Here walking elephant balustrades line the steps that lead into the
gathering hall. This is dated to the 17th century Hindu rulers. The hall and structural elements
are carved with animals, and in its center is a raised square platform with four carved pillars.
5. Ranga Vilasa mandapam is one of the larger community halls designed for large spaces
between the pillars for the pilgrim groups and families to sit together and rest. It is covered
with Hindu mythology murals and narratives from the Ramayana.
6. The Hall of 1000 pillars (actually 953) is a fine example of a planned theatre-like structure
and opposite to it is the "Sesha Mandap". The 1000-pillared hall made of granite was
constructed in the Vijayanagara period (1336–1565) on the site of the old temple. The most
artistic 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. 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. 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. 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. 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

18
 manner. Four columns in the middle define a raised dais; their shafts are embellished with
undulating stalks.
1. A Vaishnava devotee in namaste posture

2. Thousand pillar hall

3. A mandapa

4. Garuda mandapa

Gopurams Gopurams are widespread in south Indian temples, predominantly in Tamil Nadu.

Hei Consecr
Not
Temple Image ght ation Location
es
ft
Year

Talles
t
templ
Sri Ranganathaswamy Srirangam, Tam
1 239.50 1987 CE e
Temple il Nadu, India
tower
in
India.

Vellai gopurams (tower)

19
There are 21 gopurams (tower gateways), among which the towering Rajagopuram (shrine of the
main gateway) is the tallest temple tower in Asia. The 13-tiered Rajagopuram was built in 1987
by Ahobhila Matha, a historic Srivaishnava Hindu monastery. This tower dominates the landscape for
miles around, while the remaining 20 gopurams were built between the 12th and early 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 44 metres (144 ft).
[57]
The structure of the Rajagopuram remained incomplete for over 400 years. Started during the reign
of Achyuta Deva Raya of Vijayanagara Empire, the construction stopped after the fall of
Vijayanagara in late 16th century and wars thereafter. The Rajagopuram (the main gopuram) did not
reach its current height of 73 metres (240 ft) until 1987, when the 44th Jiyar (acharya, chief
counsellor) of Ahobila Matha began collecting donations to complete it. The whole structure was
constructed in a span of eight years. The Rajagopuram was consecrated on 25 March 1987. [65] The
length and breadth at the base of the Rajagopuram is 166 and 97 feet (50.6 and 29.6 m), while the
length and breadth at the top is 98 and 32 feet (29.9 and 9.8 m). The 13 glistening copper 'kalasams'
atop the tower weigh 135 kg (298 lb) each, are 3.12 m (10 ft 3 in) high with a 1.56 m (5 ft 1 in)
diameter vessel.

1. A 2-storey gopura
2. A 3-storey gopura
3. A 4-storey gopura

4.A 13-storey gopura

20
5.A 7-storey gopura with colorful figurines on each tier; with gods in center and other dolls on either
side

Inscriptions and frescoes

The 800 historic inscriptions at the Ranganathaswamy Temple are in six major Indian
languages: Tamil, Sanskrit, Kannada, Telugu, Marathi and Odia. Many in Grantha characters.

640 are on temple walls and monuments. Many of these relate to gifts and grants by rulers or the elite,
while others relate to the temple's management, scholars, dedication and general operation. The
inscriptions have been a source of information about South Indian history, culture, economy and
social role. These range from the late 9th century to the rule of Aditya Chola I, to the last historical
ones from the 16th century. Others are from the times of Cholas, Nayakas, Pandyas, Hoysalas and the
Vijayanagara era.

Some of the mandapam and corridors of the Temple complex have frescoes, of which some have
faded. These narrate Hindu legends and mythologies, or scenes relating to Vaishnava scholars.

Granaries, tanks and other monuments

The granaries were built on the temple premises, apparently for storing spices, rice and other food
material for contingency purposes to be used for temple needs - Naivedhyam - preparation of divine
food, Annadhanam (free feeding) in the event of scarcity after natural disasters & unexpected foreign
invasions.The Ranganathaswamy Temple complex includes huge medieval era Kottarams or
granaries. These provided food reserves and security to the temple town and supplies to its kitchen
serving the needy travelers, pilgrims and local population. The temple has many other structures,
participating and supporting various aspects of social life. Some mandapams and temple compounds
were devoted to education, both religious and secular such as of musicians and dancers. The temple
inscriptions state that its premises had an arokyashala (hospital) for those needing medical
care. Several 11th and 12th century inscriptions describe a gift of land to support recitation of Hindu
texts in the temple and for feeding Sri Vaishnavas.

The temple has twelve major water tanks. Of these, the Surya Pushkarini (sun pool) and Chandra
Pushkarani (moon pool) are two of the largest that harvest most of rainwater. They have a combined
capacity of two million liters of water.

The temple has wooden monuments that is regularly maintained and used for festive processions.
These have intricate carvings of Hindu legends, and some are plated with silver or gold foils. The
most significant of the temple chariots are the Garuda vahana, the Simha vahana, the Yanai vahana,

21
the Kudirai vahana, the Hanumantha vahana, the Yazhi vahana, the Sesha vahana, the Annapakshi
vahana, the Otrai vahana and the Prabhai vahana.

The temple is maintained and administered by the Hindu Religious and Endowment Board of
the Government of Tamil Nadu. A scheme, which provides free food to 200 devotees, is implemented
in the temple by the Board. The temple celebrates numerous festivals around the year including
processions. These are called utsavam (celebrations).

The Srirangam temple complex is composed of 7 concentric walled sections and 21 towers gopuram.
The southern gopuram of the temple, called the Rajagopuram, is 239.5 feet tall and, as of 2016, is the
tallest in Asia. The construction of the Rajagopuram began during the reign of Achyuta Deva Raya of
the Vijayanagara empire. However, construction was halted after his death and the structure of the
Rajagopuram remained incomplete for over 400 years. The monumental task of completion of the
Rajagopuram was undertaken and completed successfully by Sri Vedanta Desika Yatheendra
Mahadesikan, the 44th jeeyar of Sri Ahobila Matha. The construction spanned 8 years before it was
consecrated on 25 March 1987.

The temple has seven prakaras 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 Srirangam temple is one of the three temples of the God Ranganatha (Antya Ranga) that are
situated in the natural islands formed in the Kaveri river. The other two are:

 Adi Ranga: the Ranganathaswamy temple at Srirangapattana

 Madhya Ranga: the Ranganathaswamy temple at Shivanasamudra

There is a gopuram fully made of gold, which is protected by an electrical fence. Clothes such as silk
sarees, dhoti and towels, which are used for religious purposes are auctioned here.The famous and
influential Indian Theologian Ramanuja's body is said to come out of the Earth after he was buried
and was preserved at this temple. Although, Ramanujar hailed from Sriperumbudur and a pivotal
point in his lifetime, receiving the Ashtakshara mantram, happened in Thirukoshtiyur, he made
Srirangam his

home after the demise of his Acharya in spirit, Alavanthar or Yamunacharya.

Inside the temple complex, there is a separate temple dedicated to the goddess Andal. Additionally,
there is a museum, a library and a bookshop.

22
23
24
AMAZING FACTS ABOUT THE SRIRANGAM - SRI
RANGANATHA SWAMY TEMPLE IN TRICHY
(TIRUCHIRAPPALI)
The Sri Ranganatha Swamy temple located at Srirangam in Trichy (or Tiruchirapali) in
Tamilnadu is one of the most famous temples in South India. Built in the Dravidian architectural
style, the temple is spread across a total area of 156 acres, and is dedicated to the Hindu deity,
Lord Vishnu or Ranganatha. There are many other Sannnathis and 53 upa-sannathis alongside
the main diety or Moolavar. This temple is one among the 108 Vishnu temples in the country, out
of which 105 temples are found in India, one in the neighbouring country of Nepal and two are
believed to exist outside the Earthly walls. The River Kaveri (also spelled Cauvery) flows on one
side of the temple; there is a distributary of the river running on the other side called the
Kollidam. Here are some intriguing facts on the temple:

1. Sri Ranganathaswamy temple is also called by other names like Periyakoil, Thiruvaranga
Tirupati, Bhoologa Vaikundam and Bhogamandabam.

2. This temple is the largest Hindu temple and the largest working temple in India.

3. The temple’s Gopuram is made of gold that is well protected by an electric fence.

4. There are totally seven concentric prakaras or enclosures or walls. These walls, which measure
32,592 feet in length, enclose the entire sanctum’s sanctorum. It is the only temple in this part of
the world to have seven enclosures. Seven is believed to be an auspicious number by most
Vaishnava believers. According to the Vaishnava traditions, seven signifies the seven Yogic
centres of consciousness (chakras) of the body located at the base of the spin.

5. There are 21 towers (gopurams) in the temple. In addition, it also houses 50 shrines and 39
pavilions.

6. The entry of non-hindus is restricted at the gold-topped sanctum sanctorum and second
prakaram.

7. There is a shrine located above the sanctum sanctorum designed in the shape of the Hindu
symbol ‘Om’ which is fully gold plated.

8. The second enclosure has the Ranganayaki shrine, actually the Goddess of Lakshmi.
Therefore, during festival times the deity remains inside the shrine, but is called on by
Ranganthar.

9. Inside the temple there is a hall having 953 pillars made of granite. The most intriguing, yet
fascinating feature of the hall is the intricate sculptures. This hall was constructed by the
Vijanagara rulers who ruled between 1336 and 1565.

10. The Sri Ranganathaswamy Temple contains 21 tower gateways. The shrine has a main
gateway which measures 236 feet in height. Not surprisingly, it is Asia’s second tallest temple
tower.

25
 ABOUT DR UDAY DOKRAS

© Dr. Uday Dokras-INDO NORDIC AUTHORS’

COLLECTIVE

B.Sc., B.A. (managerial economics) LL.B. Nagpur University, INDIA

Graduate Studies, Queen’s University,Kingston, CANADA
Graduate Diploma in Law & PhD, Stockholm University, SWEDEN
Vaastu and Astrology Consultant
Holder of the WORLD RECORDS5
Highest number of research Papers and Books written
Hindu Temples
Buddhism
Vaastu
2 - Worldwide Book of Records

#1 x5
2 - Unique World Record
1-INDIA Book of RECORDS

700- BOOKS & 2400 RESEARCH PAPERS- in academia.edu.

3 million Readers as on 1 June, 2024.
Dr.Uday Dokras, a leading historiographer, is Ranked as #1 in the world in five categories
for having written the highest number of books and research papers on:
 Vedic Architecture,
 Dhamma, including Borobudur Buddhism,
 Angkor Wat (Vrah Vishnuloka) in Cambodia,
 Borobudur, Indonesia

26
  Shivagriha at Prambanan, Indonesia and
 Design elements of the ancient Kingdom of Dvaravati-(DWARKA) in Thailand .

A senior management professional in HR domain prior to his retirement, he was Group Vice -
President of MZI Group in New Delhi and has anchored Human Relations in Go Air ( Go
Airlines India Pvt Ltd-Mumbai) , Hotel Holiday Inn; Lata Mangeshkar Hospital and Medical
College- amongst other corporate entities. Resident of Sweden for 12 years, where he studied
and worked, he anchored HR in Stadbolaget RENIA, SSSB.

He has studied in Nagpur for B. Sc. B.A. (Economics) and LLB.

He has done his Graduate Studies from Canada at the Queen's University, Kingston
He has a PhD, Stockholm University, Sweden.
Apart from that he has done a Management Training Program in Singapore.
A scholar of the Swedish Institute for 5 years, he has been an Edvard Cassel Fund and
Wineroth Fund Awardee.

In 1984 he was involved with the Comparative Labor Law Project of the University of
California, Los Angeles, U.S.A. He was also visiting lecturer there.
In 1985 he was invited by the President of Seychelles to do a study of the efficacy of the
labor laws of Seychelles.

Author of thousands of research papers and almost 640 + books, his brief life sketch is part of
the English study text book of 7 th Class Students in Sweden -“Studying English-
SPOTLIGHT 7”- and 8th Class students in Iceland - SPOTLIGHT 8- and Lausnir.

His books adorn many International Libraries and the US Library of Congress has awarded
him a copyright. A prolific writer and decipherer of ancient mysteries. Is currently Consultant
in Vedic Architecture and Dean of the Indo Nordic Authors’ Collective, Stockholm,
SWEDEN and President of the International Institute of Historiography, Tampare ,
FINLAND.
Dr Dokras has his family in Gurugram, India-Australia and New Jersey, USA.

2700 Research Papers and 700 BOOKS written by DR UDAY DOKRAS

Referred to in more than 100+ research papers and theses .Contributor to various magazines and
literary Fora- latest being …

27
 High
est number of Literary ventures in Hindu Temple Architecture and Vastu ///Highest number of Literary ventures in the world 2000
books and research Papers, Seen here with Ms. Mansse Bhandari, COO FUN and FOOD Village Nagpur, Delhi and Uzbekisthan

DIRECTOR (Technical)- https://smkfoundation.com/our-team/

28
29
World#1 Honorifics by following Agencies & other titles
Largest Number of Religious Research papers written by an individual-world-
record
https://www.worldwideworldrecords.com/post/largest-number-of-religious-
research-papers-written-by-an-individual-world-record-by-uday-dokras
MOST ARTICLES ON DHAMMA
https://www.uniqueworldrecords.com/records/posts/most-articles-on-
dhamma

Maximum number of books written on Hindu Temples by an Individual

https://www.worldwideworldrecords.com/post/maximum-number-of-books-
written-on-hindu-temples-by-an-individual-world-record-by-dr-uday-
dokras#:~:text=The%20World%20Record%20For%20Maximum,The
%20Worldwide%20Book%20Of%20Records.

Highest number of articles and books written on Hindu Buddhist Temples

of Indonesia( Including Borobudur and Prambanan)

Highest number of Research Papers/ Books (Literary endeavours) published

by an Individual- UNIQUE Book of world records

Maximum sociocultural research papers uploaded by an

individual on a single website INDIA BOOK of RECORDS
recordsmanagement@indiabookofrecords.in

Award and honor Bahujan Hitai Sangh award for writing

highest number of books and Research on BOROBUDUR

https://www.academia.edu/110112500/
Bahujan_Hitai_Sangh_Fetes_dr_Uday_for_highest_number_of
_Books_and_Research_papers_written_on_BOROBUDUR
The Jain Foundation presented the Jaina Achiever Trophy to Dr Uday Dokras
for his prolific writings on historiography of Jainism and Jain religious
structures and contributing erudite articles to numerous Jain Journals such as
Nagabharana: Recent Trends in Jainism Studies and SWASTIKA: Epigraphy,
Numismatics, Religion and Philosophy
https://www.academia.edu/110112203/
Jaina_award_to_Dr_Uday_Dokras
Economic Times (20 July 2022) mentions and acknowledges contribution of
Dr. Uday to design elements of New Parliament House of India vis-a-vis
Dwarpals or door guardians.
https://www.academia.edu/109139672/
Design_components_of_the_new_Parliament_complex_of_INDIA_inspired_by
_the_author_Dr_Uday_Dokras_work

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From the Newspaper Times of India March 24, 2018

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Iceland & Sweden- both countries use the English Text book
SPOTLIGHT-one of the lessons in which is about Dr Uday Dokras
https://mms.is/sites/mms.is/files/atoms/files/
7057_spotlight_8_nem.pdf (page 44)

Prof. S.Deshpande,President of the Indian Institute of Architects,

New Delhi INDIA releasing the book of Dr Dokras HINDU
TEMPLES on the web in CARONA times ( May 2020)

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 https://drive.google.com/file/d/
1rr86sEWr4SVN4pdIMHkS-lqmKF6jl5nR/view?usp=sharing

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