132-563: The Sri Sita Ramachandraswamy temple is a Hindu temple dedicated to Rama , a prominent avatar of the god Vishnu . It is located on the banks of the Godavari River in the town of Bhadrachalam in east Telangana , India. Often simply referred to as Bhadrachalam or Bhadragiri, Bhadradri, the temple is considered one of the Divya Kshetrams of Godavari and is also revered as Dakshina Ayodhya . The central icon features
264-444: A Vishnu temple, Krishna temple, Rama temple, Narayana temple, Shiva temple, Lakshmi temple, Ganesha temple, Durga temple, Hanuman temple, Surya temple, etc. It is this garbha-griya which devotees seek for darsana (literally, a sight of knowledge, or vision ). Above the vastu-purusha-mandala is a superstructure with a dome called Shikhara in north India, and Vimana in south India, that stretches towards
396-422: A Hindu temple project would start with a Yajamana (patron), and include a Sthapaka (guru, spiritual guide and architect-priest), a Sthapati (architect) who would design the building, a Sutragrahin (surveyor), and many Vardhakins (workers, masons, painters, plasterers, overseers) and Taksakas (sculptors). While the temple is under construction, all those working on the temple were revered and considered sacerdotal by
528-619: A Hindu yogin, states Gopinath Rao, one who has realised the Self and the Universal Principle within himself, there is no need for any temple or divine image for worship. However, for those who have yet to reach this height of realization, various symbolic manifestations through images, murtis and icons as well as mental modes of worship are offered as one of the spiritual paths in the Hindu way of life. Some ancient Hindu scriptures like
660-500: A UNESCO World Heritage site. The Indian rock-cut architecture evolved in Maharashtran temple style in the 1st millennium CE. The temples are carved from a single piece of rock as a complete temple or carved in a cave to look like the interior of a temple. Ellora Temple is an example of the former, while The Elephanta Caves are representative of the latter style. The Elephanta Caves consist of two groups of caves—the first
792-511: A bed and meal to pilgrims. They relied on any voluntary donation the visitor may leave and to land grants from local rulers. Some temples have operated their kitchens on a daily basis to serve the visitor and the needy, while others during major community gatherings or festivals. Examples include the major kitchens run by Hindu temples in Udupi (Karnataka), Puri (Odisha) and Tirupati (Andhra Pradesh). The tradition of sharing food in smaller temple
924-488: A brief introduction to 12 types of Hindu temples. Other texts, such as Pancaratra Prasada Prasadhana compiled by Daniel Smith and Silpa Ratnakara compiled by Narmada Sankara provide a more extensive list of Hindu temple types. Ancient Sanskrit manuals for temple construction discovered in Rajasthan, in northwestern region of India, include Sutradhara Mandana's Prasadamandana (literally, manual for planning and building
1056-451: A flag made of white cloth with an image of Garuda, is prepared, and special prayers are performed. The Garuda image, whose eyes are covered with wax, has five colours in it. The flag is worshipped with hymns such as Garudanyasam and Garuda Dhyanam . After placing the flag at the feet of the temple's central icon, it is taken to the Vedi (fire altar) and placed on a heap of rice. The procedure
1188-502: A house or a palace. A house-themed temple is a simple shelter that serves as a deity's home. The temple is a place where the devotee visits, just like he or she would visit a friend or relative. The use of moveable and immoveable images is mentioned by Pāṇini . In the Bhakti school of Hinduism, temples are venues for puja , which is a hospitality ritual, where the deity is honored, and where devotee calls upon, attends to and connects with
1320-446: A main temple surrounded by smaller temples and shrines, but these are still arranged by principles of symmetry, grids and mathematical precision. An important principle found in the layout of Hindu temples is mirroring and repeating fractal-like design structure, each unique yet also repeating the central common principle, one which Susan Lewandowski refers to as "an organism of repeating cells". The ancient texts on Hindu temple design,
1452-601: A natural source of water is not present. Here too, they recommend that a pond be built preferably in front or to the left of the temple with water gardens. If water is neither present naturally nor by design, water is symbolically present at the consecration of the temple or the deity. Temples may also be built, suggests Visnudharmottara in Part III of Chapter 93, inside caves and carved stones, on hill tops affording peaceful views, on mountain slopes overlooking beautiful valleys, inside forests and hermitages, next to gardens, or at
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#17327766485581584-455: A number of ways. For example, one method of classification is the dimensionality of completion: Another way of classification is by the expressive state of the image: A Hindu temple may or may not include a murti or images, but larger temples usually do. Personal Hindu temples at home or a hermitage may have a pada for yoga or meditation, but be devoid of anthropomorphic representations of god. Nature or others arts may surround him or her. To
1716-452: A sacred space. It represents the triple-knowledge (trayi- vidya ) of the Vedic vision by mapping the relationships between the cosmos ( brahmaṇḍa ) and the cell (pinda) by a unique plan based on astronomical numbers. Subhash Kak sees the temple form and its iconography to be a natural expansion of Vedic ideology related to recursion, change and equivalence. In ancient Indian texts, a temple
1848-437: A social meaning. Some temples have served as a venue to mark festivals, to celebrate arts through dance and music, to get married or commemorate marriages, the birth of a child, other significant life events or the death of a loved one. In political and economic life, Hindu temples have served as a venue for succession within dynasties and landmarks around which economic activity thrived. Almost all Hindu temples take two forms:
1980-400: A symbolic product of knowledge and human thought, while the circle is considered earthly, human and observed in everyday life (moon, sun, horizon, water drop, rainbow). Each supports the other. The square is divided into perfect 64 (or in some cases 81) sub-squares called padas. Each pada is conceptually assigned to a symbolic element, sometimes in the form of a deity. The central square(s) of
2112-500: A temple). Manasara , a text of South Indian origin, estimated to be in circulation by the 7th century CE, is a guidebook on South Indian temple design and construction. Isanasivagurudeva paddhati is another Sanskrit text from the 9th century describing the art of temple building in India in south and central India. In north India, Brihat-samhita by Varāhamihira is the widely cited ancient Sanskrit manual from 6th century describing
2244-405: A true follower of Gopanna. The annual tradition of giving pearls and silk robes to Rama on the day of his marriage celebrations has been replicated at many other smaller temples dedicated to the deity. Bhadrachalam area also has several Hindu temples connected with Epic Ramayana. Hindu temple Traditional A Hindu temple , also known as Mandir , Devasthanam , Pura , or Kovil ,
2376-416: Is a yantra , a design laying out a Hindu temple in a symmetrical, self-repeating structure derived from central beliefs, myths, cardinality and mathematical principles. The four cardinal directions help create the axis of a Hindu temple, around which is formed a perfect square in the space available. The circle of the mandala circumscribes the square. The square is considered divine for its perfection and as
2508-560: Is a large group of five Hindu caves and the second is a smaller group of two Buddhist caves. The Hindu caves contain rock-cut stone sculptures, representing the Shaiva Hindu sect, dedicated to the god Shiva. A typical, ancient Hindu temple has a profusion of arts—from paintings to sculpture, from symbolic icons to engravings, from thoughtful layout of space to fusion of mathematical principles with Hindu sense of time and cardinality. Ancient Sanskrit texts classify murtis and images in
2640-457: Is a place of pilgrimage, known in India as a Tirtha . It is a sacred site whose ambience and design attempts to symbolically condense the ideal tenets of the Hindu way of life. In a Hindu temple, all the cosmic components that produce and maintain life are there, from fire to water, from depictions of the natural world to gods, from genders that are feminine or masculine to those that are everlasting and universal. Susan Lewandowski states that
2772-478: Is a sacred place where Hindus worship and show their devotion to deities through worship, sacrifice, and prayers. It is considered the house of the god to whom it is dedicated. Hindu temple architecture, which makes extensive use of squares and circles, has its roots in Vedic traditions, which also influence the temples' construction and symbolism. Through astronomical numbers and particular alignments connected to
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#17327766485582904-791: Is a spiritual destination for many Hindus, as well as landmarks around which ancient arts, community celebrations and the economy have flourished. Hindu temple architecture are presented in many styles, are situated in diverse locations, deploy different construction methods, are adapted to different deities and regional beliefs, and share certain core ideas, symbolism and themes. They are found in South Asia, particularly India and Nepal , Bangladesh , Pakistan , Sri Lanka , in Southeast Asian countries such as Cambodia , Vietnam , Malaysia , and Indonesia , and countries such as Canada , Fiji , France , Guyana , Kenya , Mauritius ,
3036-473: Is also believed to be a descendant of Sabari . The story goes that deity was present in the jungle, and this was revealed to the pious Dhammakka in a dream. She went to the jungle location, dissolved the anthill using the water from the Godavari River and did puja to the deities. With the help of the villagers, Dhammakka constructed a mandapam (hall) and offered prayers to the deities. The history of
3168-595: Is also performed to the deities in the Lakshmi, Anjaneya, and Yogananda Narasimha temple exclusively on every Friday, Tuesday, and Saturday, respectively. There are weekly, monthly, and fortnightly rituals performed in the temple apart from the annual ones. Kalyanam (marriage) and Thiruveedhi utsavam (procession festival) are performed at the Ranganayakula Gutta every year for its presiding deity Ranganatha. The Vaikuntha Ekadashi celebrations are based on
3300-572: Is celebrated at the Dasanjaneya temple, with leaf worship and Thiruveedhi utsavam being the main events. Devotees mark the conclusion of their Hanuman Deeksha by untying the Irumudi (sacred bundle) before Rama and offering it at the Dasanjaneya temple. For Sabari Smruti Yatra, members of local tribes sport distinctive headgear and clothing. They sing and dance to the drum beats and display their archery skills. The main event of Dhammakka Seva Yatra
3432-529: Is celebrated to mark the commencement of the preparations for the annual Brahmotsavam (Grand celebration) festival. This festival coincides with Holi and involves the preparation of the mutyala talambralu ( talambralu made of pearls and rice; talambralu is a mixture of rice and turmeric used in South-Indian marriage rituals). Natural pearls are mixed with rice grains, the husks of which have been removed with nails, and turmeric powder. This entire mixture
3564-511: Is completed by performing Abhisheka (libation) to the flag with sixteen kalashas containing sacred water . This ritual is referred to as Garudadhivasam (invitating Garuda). After Garudadhivasam , the priests perform Dwajarohanam (flag hoisting) and start a special fire ritual. Brahmotsavam continues with the Edurukolu (welcoming the bridegroom) event before proceeding to the marriage. The Shah, after releasing Gopanna from jail, started
3696-503: Is everywhere in a Hindu temple. Life principles such as the pursuit of joy, connection and emotional pleasure (kama) are fused into mystical, erotic and architectural forms in Hindu temples. These motifs and principles of human life are part of the sacred texts of the Hindus, such as its Upanishads; the temples express these same principles in a different form, through art and spaces. For example, Brihadaranyaka Upanisad (4.3.21) recites: In
3828-432: Is grand. In Hindu tradition, this is discarded in favor of an open and diffusive architecture, where the secular world was not separated from the sacred, but transitioned and flowed into the sacred. The Hindu temple has structural walls, which were patterned usually within the 64-grid, or other geometric layouts. Yet the layout was open on all sides, except for the core space with a single opening for darsana. The temple space
3960-405: Is laid out in a series of courts ( mandapas ). The outermost regions may incorporate the negative and suffering side of life with the symbolism of evil, asuras and rakshashas ; but in small temples this layer is dispensed with. When present, this outer region diffuse into the next inner layer that bridges as human space, followed by another inner Devika padas space and symbolic arts incorporating
4092-804: Is modelled on that of the Ranganathaswamy temple in Srirangam. The temple has four entrances; the Rajagopuram is located at the northern entrance, which is called the Vaikuntha Dwaram. The temple houses a number of sub-shrines and a few mandapams. Bhadrachalam is notable for its principal deity Rama. Gopanna used Bhadrachalam as a centre of the Bhajan tradition to spread awareness of the Vaishnavite tradition. The annual Brahmotsavam
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4224-483: Is often referred to as Dakshina Ayodhya ("Southern Ayodhya "); Ayodhya being the capital of Rama. The iconography of the Vaikuntha Rama form of Rama, is unique and not found anywhere else in the country. The Brahma Purana makes special mention of the temple's significance and adds that Vaikuntha Rama is capable of imparting knowledge to those who worship him at Bhadrachalam. Bhadrachalam is considered as one of
4356-604: Is one of the key festivals celebrated in Bhadrachalam. The Ramayana is read for ten days daily during the ritual of a yagna, which ends on the tenth day and is referred to as Vijayadashami . The rituals are performed in the Lakshmi Thayar temple according to the rules of the Pancharatra Agama. On Vijayadashami, the nijaroopa darshanam (true form darshan) of Lakshmi Thayar attracts thousands of devotees. In
4488-476: Is processed by hand. This mixture, with the addition of aromatic ingredients, is known as Goti talambralu (talamralu polished by nails). The event begins with Vaishnava women gathering in the Chitrakoota mandapam hall in the temple's premises and participating in an initial prayer to the traditional grinding equipment. They powder the turmeric seeds using the traditional grinding equipment and use them in
4620-502: Is the biggest festival celebrated in Bhadrachalam; the key event is the Sri Sitarama Thirukalyana Mahotsavam , or the marriage of Rama and Sita on the eve of Rama Navami . Other important festivals celebrated in Bhadrachalam are Vaikuntha Ekadashi , Vasanthotsavam, and Vijayadashami . The temple is one of several in India linked to the epic Ramayana legend about Bhadra. According to this legend, in
4752-411: Is the marriage of Govindaraja Swamy and his consorts. Special performers among the members of tribes from 29 mandals around Bhadrachalam offer floral tributes to Dhammakka's statue. They offer talambralu to the deity in addition to flowers and fruits, and perform traditional dances. Apart from these, the jayanthi utsavam (birthday) of Gopanna and Narasimha Dasu are also celebrated annually. Bhadrachalam
4884-466: Is the mythology behind Bhadrachalam as well as other Bhadra-prefixed locations and temples in India. Some attribute the sanctum's statue with Rama with Sita seated in his lap and brother Lakshmana standing next to him to another local legend. This legend states that a tribal woman living in Bhadrareddypalem named Pokala Dhammakka found the central icon of Rama in an anthill. Pokala Dhammakka
5016-417: Is the name of six methods or alternate viewpoints of understanding truth. These are Nyaya, Vaisesika, Sankhya, Yoga, Mimamsa and Vedanta —which flowered into individual schools of Hinduism, each of which is considered a valid, alternate path to understanding truth and achieving self-realization in the Hindu way of life. From names to forms, from images to stories carved into the walls of a temple, symbolism
5148-415: Is typically called prasada . Hindu temples are found in diverse locations each incorporating different methods of construction and styles: In arid western parts of India, such as Rajasthan and Gujarat, Hindu communities built large walk-in wells that served as the only source of water in dry months but also served as social meeting places and carried religious significance. These monuments went down into
5280-618: The Treta Yuga , Rama ( avatar of the god Vishnu ), along with his consort Sita and brother Lakshmana , stayed in the Dandaka forest as a part of their fourteen-year exile. Due to Rama's grace, a stone turned into a human called Bhadra, who was considered the son of Mount Meru . Devoted to Rama, Bhadra later met the sage Narada , who initiated an upadesam (instruction) of the Rama Taraka mantra . Bhadra mediated and chanted
5412-399: The Divya Kshetrams (special temples) that sit on the banks of the Godavari River. Hence, the river's Pushkaram and Maha Pushkaram are celebrated here along with others once every twelve years and 144 years, respectively. As per legend, when a Muslim saint Kabir who was also a devotee of Rama, was once denied entry into the temple by the priests. The images of the temple disappeared for
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5544-459: The Jaziya religious tax, a penalty designed to force Hindus to adopt Islam. Gopanna received harsh criticism from the local Hindus for enforcing the tax. Dejected by numerous rebuffs, Gopanna decided to use a portion of the tax for the temple and face the consequences. According to one version, Gopana built the temple using the taxes he collected. In another version, observing the dilapidated state of
5676-609: The Netherlands , South Africa , Suriname , Tanzania , Trinidad and Tobago , Uganda , the United Kingdom , the United States , Australia , New Zealand , and other countries with a significant Hindu population. The current state and outer appearance of Hindu temples reflect arts, materials and designs as they evolved over two millennia; they also reflect the effect of conflicts between Hinduism and Islam since
5808-488: The Punarvasu day). The suprabhata seva (pre-dawn ritual) begins early in the morning at 4:00 am, followed by providing Balabhoga (minor food offerings) from 5:30 to 7:00 am. From 8:30 to 11:30, the regular archana (prayer) activities are held. Rajabhogam (main food offering) is served to the deity from 11:30 am to 12:00 noon; then the temple remains closed until 3:00 pm. From 3:00,
5940-564: The Telika Mandir in Gwalior , built in the 8th century CE, is not a square but a rectangle in 2:3 proportion. Further, the temple explores a number of structures and shrines in 1:1, 1:2, 1:3, 2:5, 3:5 and 4:5 ratios. These ratios are exact, suggesting that the architect intended to use these harmonic ratios, and the rectangle pattern was not a mistake, nor an arbitrary approximation. Other examples of non-square harmonic ratios are found at
6072-523: The Vāstu-puruṣa-mandala and Vastu Śāstras , do not limit themselves to the design of a Hindu temple. They describe the temple as a holistic part of its community, and lay out various principles and a diversity of alternate designs for home, village and city layout along with the temple, gardens, water bodies and nature. A predominant number of Hindu temples exhibit the perfect-square grid principle. However, there are some exceptions. For example,
6204-468: The archana rituals continue, after which darbar seva (the king's court ritual) is performed from 7:00 to 8:00 pm. After a break to offer food to the deity from 8:30 to 9:00 pm, the temple is closed after performance of the pavalimpu seva (the sleeping ritual). Abhisheka (anointment) in the main sanctum is performed only to Rama's feet on the rock structure in Bhadra's temple. This ritual
6336-419: The garbha-griya (literally, "womb house")—a small, perfect square, windowless, enclosed space without ornamentation that represents universal essence. In or near this space is typically a cult image—which, though many Indians may refer to casually as an idol, is more formally known as a murti, or the main worshippable deity, who varies with each temple. Often this murti gives the temple a local name, such as
6468-445: The sanctum sanctorum , the innermost sanctum of a Hindu temple, where resides the murti (idol or icon) of the primary deity of the temple. The sanctum is located at the centre of the temple, and its only opening mostly faces east. Only the pujari (priests) are allowed to enter the sanctum. The mulavar is usually made of stone images in most South Indian temples. In some temples, it is made of limestone or wood. In Shiva temples,
6600-514: The 10th-century attached medical care along with their religious and educational roles. This is evidenced by various inscriptions found in Bengal, Andhra Pradesh and elsewhere. An inscription dated to about 930 CE states the provision of a physician to two matha to care for the sick and destitute. Another inscription dated to 1069 at a Vishnu temple in Tamil Nadu describes a hospital attached to
6732-585: The 12th century. The Swaminarayanan Akshardham in Robbinsville, New Jersey , between the New York and Philadelphia metropolitan areas, was inaugurated in 2014 as one of the world's largest Hindu temples. A Hindu temple reflects a synthesis of arts, the ideals of dharma , beliefs, values and the way of life cherished under Hinduism. It is a link between man, deities, and the Universal Puruṣa in
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#17327766485586864-515: The 4th century CE suggest the existence of schools around Hindu temples, called Ghatikas or Mathas , where the Vedas were studied. In south India, 9th century Vedic schools attached to Hindu temples were called Calai or Salai , and these provided free boarding and lodging to students and scholars. The temples linked to Bhakti movement in the early 2nd millennium, were dominated by non-Brahmins. These assumed many educational functions, including
6996-538: The 51 Shakti Peethas are all believed to be self-manifested and made out of mostly black stone. The temple priests perform the puja (prayer rituals) during festivals and on a daily basis. The temple rituals are performed five times a day; Ushathkalam at 6:00 a.m., Kalasanthi at 9:00 a.m., Uchikalam at 1:00 p.m., Sayarakshai at 5:00 p.m., and Ardha Jamam at 9:00 p.m. Each ritual comprises four steps: abhisheka (sacred bath), alangaram (decoration), neivethanam (food offering), and deepa aradanai (waving of lamps) for
7128-638: The 64- or 81-grid is dedicated to Brahman (not to be confused with brahmin, the scholarly and priestly class in India), and are called Brahma padas . The 49-grid design is called Sthandila and is of great importance in creative expressions of Hindu temples in South India, particularly in Prakaras . The symmetric Vastu-purusa-mandala grids are sometimes combined to form a temple superstructure with two or more attached squares. The temples face sunrise, and
7260-408: The 6th century CE. Vastu-Sastra manuals included chapters on home construction, town planning, and how efficient villages, towns and kingdoms integrated temples, water bodies and gardens within them to achieve harmony with nature. While it is unclear, states Barnett, as to whether these temple and town planning texts were theoretical studies and if or when they were properly implemented in practice,
7392-721: The Deccan region. According to another myth published in Indian newspapers and local publications, the 15th century Kabirdas – a Muslim saint – toured Telangana singing bhakti songs of Rama. The dedication and charity of the 17th-century Gopanna so impressed Kabir, that he gave him the title of Ramadas (Rama's servant). According to the temple's history, after Gopana's death Tumu Lakshmi Narasimha Dasu of Guntur and his friend Varada Ramadasu of Kanchipuram offered prayers daily at Bhadrachalam and spent their life there. After Varada Ramadasu's death, Narasimha Dasu carried his corpse into
7524-618: The Godavari and died by drowning. The temple and the lands were administered by Hyderabad state. In 1860, though the surrounding lands were given to British, the temple was retained with Hyderabad state in Warangal (later Khammam) districts. The lands, though under British rule, the rights of the lands were held with Palwancha samsthanam of Nizam state. Later, the lands surrounding the temple were merged into Khammam district in 1959. The temple's maintenance and administration were undertaken by
7656-481: The Jabaladarshana Upanishad appear to endorse this idea Moolavar Mulavar ( Tamil : மூலவர் , romanized: mūlavar ) or Mula-murti is a Sanskrit - Tamil term referring to the main deity , or a murti ( cult image ) in a Hindu temple . The central deity, mulavar , is located near the centre of temples, than the images that surround them, and are precisely located at
7788-623: The Naresar temple site of Madhya Pradesh and at the Nakti-Mata temple near Jaipur , Rajasthan. Michael Meister suggests that these exceptions mean that the ancient Sanskrit manuals for temple building were guidelines, and Hinduism permitted its artisans flexibility in expression and aesthetic independence. A Hindu temple is a symbolic reconstruction of the universe and the universal principles that enable everything in it to function. The temples reflect Hindu philosophy and its diverse views on
7920-460: The North gate to fulfill their wish of gaining salvation. As a prelude to Vaikuntha Ekadashi, Teppotsavam (the float festival) is celebrated during which a swan-shaped boat named Hamsavahanam is utilised for the procession of the utsava icons on the waters of the Godavari River. Teppotsavam is held at night under the light of electrical lighting and fireworks. The boat makes five circular rounds in
8052-672: The Ranganatha sanctum is a temple dedicated to his consort Lakshmi Thayar . These two temples were included by Gopanna to follow the tradition of Srirangam Ranganathaswamy temple . The temple houses a number of other shrines. Hanuman has two shrines in the temple: the Abhayanjaneya temple at the river bank and the Dasanjaneya temple in the Thiruveedhi (divine passage) of Bhadrachalam. In the Rajaveedhi (royal passage) of
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#17327766485588184-596: The Shah also gave Gopanna a pension for life and donated the area around Bhadrachalam as an endowment to the temple. According to The Hindu , an Indian newspaper, some scholars dismissed the idea of Rama paying the money, saying that "Gopanna was imprisoned by his jealous enemies", and the Shah freed Gopanna after a fair inquiry, then sent him back to Bhadrachalam with due honors. All these stories lack historical evidence, because Gopanna's 12-year confinement in Golconda prison by
8316-467: The Shah lasted till mid 1680s, closely coinciding with the Shah's rule of 14 years and the fall of Golconda Sultanate. The last known Golconda documents from the Shah's era are from 1686, and over 1686–87, the forces of Mughal emperor Aurangzeb attacked Golconda over 8 months, fought with Shah's forces, then dismissed the Shah and imprisoned him in Aurangabad, as Aurangzeb sought to expand his control of
8448-479: The age of 25. Apart from specialist technical competence, the manuals suggest that best Silpins for building a Hindu temple are those who know the essence of Vedas and Agamas, consider themselves as students, keep well verse with principles of traditional sciences and mathematics, painting and geography. Further they are kind, free from jealousy, righteous, have their sense under control, of happy disposition, and ardent in everything they do. According to Silparatna,
8580-409: The ancient Sanskrit texts of India (for example, the Vedas and Upanishads ), while their structural rules are described in various ancient Sanskrit treatises on architecture ( Bṛhat Saṃhitā , Vāstu Śāstras ). The layout, the motifs, the plan and the building process recite ancient rituals, geometric symbolisms, and reflect beliefs and values innate within various schools of Hinduism. A Hindu temple
8712-617: The artworks and sculptures within them, were considered by the ancient Sanskrit texts to deploy arts whose number are unlimited, Kala (techniques) that were 64 in number, and Vidya (science) that were of 32 types. The Hindu manuals of temple construction describe the education, characteristics of good artists and architects. The general education of a Hindu Shilpin in ancient India included Lekha or Lipi (alphabet, reading and writing), Rupa (drawing and geometry), Ganana (arithmetic). These were imparted from age 5 to 12. The advanced students would continue in higher stages of Shilpa Sastra studies till
8844-606: The central space typically is surrounded by an ambulatory for the devotee to walk around and ritually circumambulate the Purusa, the universal essence. Often this space is visually decorated with carvings, paintings or images meant to inspire the devotee. In some temples, these images may be stories from Hindu Epics; in others, they may be Vedic tales about right and wrong or virtues and vice; in yet others, they may be murtis of locally worshipped deities. The pillars, walls and ceilings typically also have highly ornate carvings or images of
8976-468: The centre of the temple, typically below and sometimes above or next to the deity , is mere hollow space with no decoration, symbolically representing Purusa , the Supreme Principle, the sacred Universal, one without form, which is omnipresent, connects everything, and is the essence of everyone. A Hindu temple is meant to encourage reflection, facilitate purification of one's mind, and trigger
9108-557: The centre, the Rama mada coins given to the Shah, jewellery made by Gopanna for the deities, and other important items are housed. The jewellery includes the chintaku patakam (a necklace studded with rubies), kirithas (crowns), plaited decorations, and a mutyala haramu (chain of pearls). In the outer ambulatory passage of the temple, there is a hall called the Nithyakalyana mandapam or kalyana mandapam , intended for conducting
9240-574: The cosmos and on truth. Hinduism has no traditional ecclesiastical order, no centralized religious authorities, no governing body, no prophet nor any binding holy book save the Vedas; Hindus can choose to be polytheistic , pantheistic , monistic , or atheistic . Within this diffuse and open structure, spirituality in Hindu philosophy is an individual experience, and referred to as kṣaitrajña ( Sanskrit : क्षैत्रज्ञ ) ). It defines spiritual practice as one's journey towards moksha , awareness of self,
9372-521: The deity. In other schools of Hinduism, the person may simply perform japa , or meditation, or yoga , or introspection in his or her temple. Palace-themed temples often incorporate more elaborate and monumental architecture. The appropriate site for a temple, suggests ancient Sanskrit texts, is near water and gardens, where lotus and flowers bloom, where swans, ducks and other birds are heard, and where animals rest without fear of injury or harm. These harmonious places were recommended in these texts with
9504-404: The design and construction of Nagara style of Hindu temples. A Hindu temple design follows a geometrical design called vastu-purusha-mandala . The name is a composite Sanskrit word with three of the most important components of the plan. Mandala means circle, Purusha is universal essence at the core of Hindu tradition, while Vastu means the dwelling structure. The Vastu-purusha-mandala
9636-432: The discovery of higher truths, true nature of reality, and a consciousness that is liberated and content. A Hindu temple reflects these core beliefs. The central core of almost all Hindu temples is not a large communal space; the temple is designed for the individual, a couple or a family—a small, private space to allow visitors to experience darsana . Darsana is itself a symbolic word. In ancient Hindu scripts, darsana
9768-883: The donations (melvarum) they collected from devotees. According to James Heitzman, these donations came from a wide spectrum of the Indian society, ranging from kings, queens, officials in the kingdom to merchants, priests and shepherds. Temples also managed lands endowed to it by its devotees upon their death. They would provide employment to the poorest. Some temples had large treasury, with gold and silver coins, and these temples served as banks. Hindu temples over time became wealthy from grants and donations from royal patrons as well as private individuals. Major temples became employers and patrons of economic activity. They sponsored land reclamation and infrastructure improvements, states Michell, including building facilities such as water tanks, irrigation canals and new roads. A very detailed early record from 1101 lists over 600 employees (excluding
9900-714: The earth towards subterranean water, up to seven storeys, and were part of a temple complex. These vav (literally, stepwells) had intricate art reliefs on the walls, with numerous murtis and images of Hindu deities, water spirits and erotic symbolism. The step wells were named after Hindu deities; for example, Mata Bhavani's Stepwell , Ankol Mata Vav, Sikotari Vav and others. The temple ranged from being small single pada (cell) structure to large nearby complexes. These stepwells and their temple compounds have been variously dated from late 1st millennium BCE through 11th century CE. Of these, Rani ki vav , with hundreds of art reliefs including many of Vishnu deity avatars , has been declared
10032-565: The eastern states of India. Other ancient texts found expand these architectural principles, suggesting that different parts of India developed, invented and added their own interpretations. For example, in the Saurastra tradition of temple building found in western states of India, the feminine form, expressions and emotions are depicted in 32 types of Nataka-stri compared to 16 types described in Silpa Prakasa . Silpa Prakasa provides
10164-410: The embrace of the beloved, one forgets the whole world, everything both within and without; in the same way, one who embraces the Self knows neither within nor without. The architecture of Hindu temples is also symbolic. The whole structure fuses the daily life and its surroundings with the divine concepts, through a structure that is open yet raised on a terrace, transitioning from the secular towards
10296-477: The endowment ministry of the Government of Andhra Pradesh in 1958. Repairs were made to the temple in 1960 under the supervision of the then-endowments minister Kalluri Chandramouli . In August 1986 the temple faced a severe threat from flash floods in the Godavari River. The main streets and several structures, including cottages, were submerged in water for nearly five days. Many local people took shelter in
10428-400: The entrance for the devotee is typically this east side. The mandala pada facing sunrise is dedicated to Surya , the sun-god. The Surya pada is flanked by the padas of Satya, the deity of Truth, on one side and Indra , the king of the demigods, on other. The east and north faces of most temples feature a mix of gods and demigods; while the west and south feature demons and demigods related to
10560-406: The explanation that such are the places where gods play, and thus the best site for Hindu temples. The gods always play where lakes are, where the sun's rays are warded off by umbrellas of lotus leaf clusters, and where clear waterpaths are made by swans whose breasts toss the white lotus hither and thither, where swans, ducks, curleys and paddy birds are heard, and animals rest nearby in
10692-558: The exposition, recitation and public discourses of Sanskrit and Vedic texts. Some temple schools offered wide range of studies, ranging from Hindu scriptures to Buddhist texts, grammar, philosophy, martial arts, music and painting. By the 8th century, Hindu temples also served as the social venue for tests, debates, team competition and Vedic recitals called Anyonyam . According to Kenneth G. Zysk—a professor specializing in Indology and ancient medicine, Hindu mathas and temples had by
10824-643: The festival icons in a golden cradle and singing lullabies. The chief temple festival is the twelve-day long annual Brahmotsavam festival (the Vasantha Paksha Prayukta Srirama Navami Brahmotsavam ),celebrated during March—April. Rama Navami , the birthday of Rama, is the main event of the Brahmotsavam. According to the Pancharatra Agama rules, Rama's marriage with Sita is held on this day;
10956-424: The four just and necessary pursuits of life—kama, artha, dharma and moksa. This walk around is called pradakshina . Large temples also have pillared halls, called mandapa —one of which, on the east side, serves as the waiting room for pilgrims and devotees. The mandapa may be a separate structure in older temples, but in newer temples this space is integrated into the temple superstructure. Mega-temple sites have
11088-406: The four-armed Vaikuntha Rama, the form Vishnu appeared in to answer Bhadra'a prayers. Rama's consort Sita and brother Lakshmana form part of the central icon. By some accounts the Bhadrachalam temple was built, and other accounts repaired by the legendary Bhakti saint Kancherla Gopanna – also known as Bhadrachala Ramadasu – in the 17th century. Gopana was the revenue officer of Bhadrachalam under
11220-459: The future. The Shah ordered his soldiers to hang Gopanna if the sum was not repaid within twelve years, and imprisoned him. On the last day of the twelfth year, According to one version of events at the end of the 12 year term, Rama and Lakshmana appeared in Shah's dream and repaid the entire sum in Rama madas (gold coins with Rama's inscriptions on them). When the Shah woke up, he saw real gold coins and released Gopanna. According to another version,
11352-614: The halls of the temple. The kalyana mandapam (marriage hall) was completely inundated except for its gopuram (temple tower). P. Seshacharyulu and other priests stayed in the temple and performed all the daily rituals without any interruption during the floods. During the Telangana movement , both the states of Telangana and Andhra Pradesh claimed that the Bhadrachalam temple belongs to their respective regions. Telangana politicians and activists stood firm on their stance and stated that they would not let Bhadrachalam be separated from
11484-661: The head of a town street. Ancient builders of Hindu temples created manuals of architecture, called Vastu-Sastra (literally "science" of dwelling; vas-tu is a composite Sanskrit word; vas means "reside", tu means "you"); these contain Vastu-Vidya (literally, knowledge of dwelling) and Sastra meaning system or knowledge in Sanskrit. There exist many Vastu-Sastras on the art of building temples, such as one by Thakkura Pheru , describing where and how temples should be built. Sanskrit manuals have been found in India since
11616-431: The mantra on the banks of the Godavari River for several years. Pleased, Rama promised to return to meet Bhadra when he had found Sita, who had been abducted by the demon king Ravana . However, Rama failed to fulfill his promise in his lifetime. Later, Vishnu was pleased with Bhadra's devotion. To fulfill the promise his Rama avatar had made, he appeared before Bhadra in the form of Rama. In a hurry, Vishnu forgot that Rama
11748-532: The manuals suggest that town planning and Hindu temples were conceived as ideals of art and integral part of Hindu social and spiritual life. The Silpa Prakasa of Odisha, authored by Ramacandra Bhattaraka Kaulacara in the 9th or 10th centuries CE, is another Sanskrit treatise on Temple Architecture. Silpa Prakasa describes the geometric principles in every aspect of the temple and symbolism such as 16 emotions of human beings carved as 16 types of female figures. These styles were perfected in Hindu temples prevalent in
11880-399: The marriage festival of Rama and Sita. On the Ranganayakula Gutta is a temple dedicated to the god Shiva , who is worshipped as Ramalingeswaraswamy . Near the kalyana mandapam , there is a hermitage named Govindaswamy matham where many saints stayed in the past. A huge hall named Mithila Stadium was built facing the Vaikuntha Dwaram. Its construction was initiated by Jalagam Vengala Rao and
12012-508: The marriage is performed at a time that signifies the presence of the stars Punarvasu and Abhijit . This festival is formally referred to as Sri Sitarama Thirukalyana Mahotsavam . Brahmotsavam is initiated by performing Visesha Snapanam (a special cleansing) of the festival icons followed by Ankurarpanam (the formal start), listening to the Panchangam dictation, and the Thiruveedhi utsavam . The Dwajapata Bhadraka Mandala Lekhanam ,
12144-870: The moment. Ramadas who was there pleaded with the priests to let the saint inside the temple, after which the icons appeared again. Gopanna used Bhadrachalam as a centre of the Bhajan tradition to spread awareness of the Vaishnavite tradition. This eventually led to the increase in the number of Rama temples in the Telugu-speaking states across the years, especially in villages. Gopanna's songs inspired Tyagaraja , another ardent devotee of Rama who composed several songs in Indian carnatic music . Tyagaraja revered Gopanna as his "personal hero", and he composed several songs modelled on songs written by Gopanna in praise of Vaikuntha Rama. He later inspired Narasimha Dasu, who composed songs in praise of Rama during his stay at Bhadrachalam. It helped Narasimha Dasu gain recognition as
12276-514: The morning, Abhisheka and Sahasranama archana (recital of a thousand attributes) are performed to Lakshmi Thayar. The key events of the Dussehra celebrations are the marriage and coronation of Rama followed by special prayers to his weapons and the Shami tree ( prosopis cineraria ). After the completion of the yagna, Rama's idol is dressed like that of an emperor and is carried out in a procession on
12408-475: The mulavar vigraha is usually a lingam (an iconic form), while in all other temples, the sculpted image of the respective deities are sported with their weapons in different positions based on the legend associated with the temple. In large temples, more than one image is housed inside the sanctum. Some of the temples like the ones in the 108 Divya Desams , the 12 Jyotirlingas , the Panchabhoota temples,
12540-452: The patron as well as others witnessing the construction. Further, it was a tradition that all tools and materials used in temple building and all creative work had the sanction of a sacrament. For example, if a carpenter or sculptor needed to fell a tree or cut a rock from a hill, he would propitiate the tree or rock with prayers, seeking forgiveness for cutting it from its surroundings, and explaining his intent and purpose. The axe used to cut
12672-469: The points corresponding to the energies they represent on the temple plan's power diagram. During the Kumbabhishekam or the coronation event, the temple is renovated, while the mulavar image is moved to a temporary location. The practice is called Balalayam , during which a temporary image is housed in the sanctum. Garbhagriha (lit. womb chamber) is a Sanskrit word referring to the interior of
12804-554: The positive and joyful side of life about the good and the gods. This divine space then concentrically diffuses inwards and lifts the guest to the core of the temple, where resides the main murti , as well as the space for the Purusa, and ideas held to be most sacred principles in Hindu tradition. The symbolism in the arts and temples of Hinduism, suggests Edmund Leach, is similar to those in Christianity and other major religions of
12936-466: The preparation of the Goti talambralu . The icon of Rama is decorated using nine blocks of turmeric powder and other aromatic ingredients. The priests perform Maha Kumbhaprokshana (sanctification of the temple). The water used in the process, known as Vasantha theertham , is sprinkled on the devotees who then celebrate Holi. Dolotsavam (the swing ritual) is performed to conclude Vasanthotsavam by placing
13068-553: The presiding deities in the temple. The worship is held amidst music with nadasvaram (a pipe instrument) and tavil (percussion instrument), religious instructions in the Vedas (sacred text) read by priests, and prostration by worshippers in front of the temple mast. There are weekly rituals like somavaram and sukravaram , fortnightly rituals like pradosham , and monthly festivals like amavasya (new moon day), kiruthigai , pournami (full moon day), and sathurthi when ablution and special poojas are performed on
13200-529: The priests) of the Brihadisvara Temple, Thanjavur , still one of the largest temples in Tamil Nadu . Most worked part-time and received the use of temple farmland as reward. For those thus employed by the temple, according to Michell, "some gratuitous services were usually considered obligatory, such as dragging the temple chariots on festival occasions and helping when a large building project
13332-503: The process of inner realization within the devotee. The specific process is left to the devotee's school of belief. The primary deity of different Hindu temples varies to reflect this spiritual spectrum. In Hindu tradition, there is no dividing line between the secular and the lonely sacred. In the same spirit, Hindu temples are not just sacred spaces; they are also secular spaces. Their meaning and purpose have extended beyond spiritual life to social rituals and daily life, offering thus
13464-586: The reign of the last Sultan of Golconda, Abul Hasan Qutb Shah (Tana Shah). Gopana was accused and arrested of using funds meant for the Sultanate treasury to build the Sita Ramachandraswamy temple. He spent 12 years in jail, where he composed bhakti songs still sung at this temple. Before Golconda Sultanate collapsed during Aurangzeb's expansion of the Mughal control of the Deccan region, Gopana
13596-486: The rock so that the visitors can recognise it as Bhadra's head. The second part of the temple is the sanctum where the central icon resides on a place considered equivalent to Bhadra's heart. The third part is the Rajagopuram (main tower), which is located at Bhadra's feet. The temple has four entrances; there are 50 steps to be climbed to reach the main entrance. In 1974, a huge door named the Vaikuntha Dwaram
13728-452: The sacred, inviting the visitor inwards and upwards towards the Brahma pada, the temple's central core, a symbolic space marked by its spire ( shikhara, vimana ). The ancient temples had grand, intricately carved entrances but no doors, and they lacked a boundary wall. In most cultures, suggests Edmund Leach , a boundary and gateway separates the secular and the sacred, and this gateway door
13860-433: The sanctum is considered Swayambhu (self-manifested). Rama is seated in a padmasana posture, with Sita seated on his lap. Rama's four hands hold the conch, disc, bow, and arrow. Lakshmana stands to his left. On a taller hill, Gopanna installed and consecrated the icon of Ranganatha , a reclining form of Vishnu, which faces the south. The place is popularly known as Ranganayakula Gutta (hillock of Ranganatha). Opposite
13992-438: The second one to Janaka , Sita's father. The third one pertains to Gopanna, who considered Sita as his daughter. This three-disc mangala sutra provided by Gopanna is only available in Bhadrachalam and is used even today. After completion of the marriage ceremony, Mahapattabishekam (the coronation ceremony) and Teppotsavam are held. Brahmotsavam ends with the completion of Sripushpayagam (flower worship). The ten-day Dussehra
14124-674: The shade of Nicula trees on the river banks. The gods always play where rivers have for their braclets the sound of curleys and the voice of swans for their speech, water as their garment, carps for their zone, the flowering trees on their banks as earrings, the confluence of rivers as their hips, raised sand banks as breasts and plumage of swans their mantle. The gods always play where groves are near, rivers, mountains and springs, and in towns with pleasure gardens. While major Hindu temples are recommended at sangams (confluence of rivers), river banks, lakes and seashore, Brhat Samhita and Puranas suggest temples may also be built where
14256-696: The sick and needy in the 1st millennium, but with the destruction of Buddhist centers after the 12th century, the Hindu religious institutions assumed these social responsibilities. According to George Michell, Hindu temples in South India were active charity centers and they provided free meal for wayfarers, pilgrims and devotees, as well as boarding facilities for students and hospitals for the sick. The 15th and 16th century Hindu temples at Hampi featured storage spaces (temple granary, kottara ), water tanks and kitchens. Many major pilgrimage sites have featured dharmashalas since early times. These were attached to Hindu temples, particularly in South India, providing
14388-459: The sky. Sometimes, in makeshift temples, the dome may be replaced with symbolic bamboo with few leaves at the top. The vertical dimension's cupola or dome is designed as a pyramid, a cone or other mountain-like shape, once again using the principle of concentric circles and squares. Scholars suggest that this shape is inspired by the cosmic mountain of Meru or Himalayan Kailasa, the abode of the gods, according to Vedic mythology. In larger temples,
14520-519: The state. Bhadrachalam was retained in Telangana, and after reorganisation of districts in October 2016, the temple became a part of Bhadradri Kothagudem district . The temple is divided into three parts. The first is believed to be the head of Bhadra, where a shrine is dedicated to him. Inside, on a rock structure, the supposed footprints of Rama can be seen. Thirunamam (a white clay) is applied to
14652-586: The temple is closely linked to the history of Kancherla Gopanna . He was born in Nelakondapalli village of Telangana. His maternal uncle worked for Golconda Sultanate. As a famine swept through the region, the uncle appealed to the Sultan to give his nephew a job. Gopana was appointed as the tehsildar (revenue officer) of Bhadrachalam. During the reign of Abul Hasan Qutb Shah – the last Sultan of Golconda (1672-1686) – under his orders, Gopanna enforced
14784-544: The temple's location and the relationship between the deity and the worshipper, the temple's design also illustrates the idea of recursion and the equivalency of the macrocosm and the microcosm . A temple incorporates all elements of the Hindu cosmos—presenting the good, the evil and the human, as well as the elements of the Hindu sense of cyclic time and the essence of life—symbolically presenting dharma , artha , kama , moksha , and karma . The spiritual principles symbolically represented in Hindu temples are detailed in
14916-453: The temple, Gopanna repaired the temple for Rama with those taxes, and tried to offset the spent taxes by raising donations. The temple was completed in second half of the 17th century at a cost of nearly six lakh varahas . After learning the truth, the Shah was enraged, and Gopanna was summoned to the court. Gopanna explained that he never intended to misuse the treasury funds and planned to reimburse using donations he expected to receive in
15048-500: The temple, a shrine of Govindaraja Swamy (a form of Vishnu) can be found where the festival icons of Bhadrachalam spend some time during the Thiruveedhi utsavam festival procession. On the way to the main temple from the river bank, a shrine is dedicated to Yogananda- Narasimha . The icon is believed to be Swayambhu and very powerful. Next to the Lakshmi Thayar temple is the Rushya Mookham Exhibition centre. In
15180-566: The temple, listing the nurses, physicians, medicines and beds for patients. Similarly, a stone inscription in Andhra Pradesh dated to about 1262 mentions the provision of a prasutishala (maternity house), vaidya (physician), an arogyashala (health house) and a viprasattra (hospice, kitchen) with the religious center where people from all social backgrounds could be fed and cared for. According to Zysk, both Buddhist monasteries and Hindu religious centers provided facilities to care for
15312-770: The texts were copied when they wore out. In South India, temples and associated mathas served custodial functions, and a large number of manuscripts on Hindu philosophy , poetry, grammar and other subjects were written, multiplied and preserved inside the temples. Archaeological and epigraphical evidence indicates existence of libraries called Sarasvati-bhandara , dated possibly to early 12th-century and employing librarians, attached to Hindu temples. Palm-leaf manuscripts called lontar in dedicated stone libraries have been discovered by archaeologists at Hindu temples in Bali Indonesia and in 10th century Cambodian temples such as Angkor Wat and Banteay Srei . Inscriptions from
15444-636: The tradition of sending pearls and silk robes as gifts to Rama and Sita on the eve of the marriage conducted in the temple. This tradition continued uninterrupted throughout the Qutb Shahi reign, and all succeeding governments. These pearls are used along with the Goti talambralu in the Thirukalyana Mahotsavam . The mangala sutra necklace used in this marriage ceremony contains three coin-sized gold discs. According to Telugu tradition, one disc pertains to Dasharatha , Rama's father, and
15576-660: The traditions and guidelines of the Srirangam temple dedicated to Ranganatha. For the same reason, he invited five families from Srirangam who knew the Pancharatra Agama traditions to Bhadrachalam. With their help, the system of worship followed in the Srirangam temple was implemented here. Narasimha Dasu later introduced the Dasavidhotsavam s (ten kinds of rituals), including Nitya Kainkaryam s (daily rituals), Vaarotsavam s (weekly rituals), Pakshotsavam s (fortnightly rituals), and Punarvasu utsava m (rituals on
15708-544: The traditions followed in Srirangam. As per the Bhadradri Kshetra Mahatyam (Importance of Bhadradri) in the Brahma Purana , devotees seeking the blessings of Vaikuntha Rama on the annual festival day of Vaikuntha Ekadashi shall be granted salvation. The Agama text named Paramapurusha Samhita states that the devotees must watch Vishnu seated on the procession vehicle of Garuda proceeding from
15840-594: The tree would be anointed with butter to minimize the hurt to the tree. Even in modern times, in some parts of India such as Odisha , Visvakarma Puja is a ritual festival every year where the craftsmen and artists worship their arts, tools and materials. Hindu temples served as nuclei of important social, economic, artistic and intellectual functions in ancient and medieval India. Burton Stein states that South Indian temples managed regional development function, such as irrigation projects, land reclamation, post-disaster relief and recovery. These activities were paid for by
15972-497: The underlying principle in a Hindu temple is the belief that all things are one, that everything is connected. The pilgrim is welcomed through 64-grid or 81-grid mathematically structured spaces, a network of art, pillars with carvings and statues that display and celebrate the four important and necessary principles of human life—the pursuit of artha (prosperity, wealth), of kama (pleasure, sex), of dharma (virtues, ethical life) and of moksha (release, self-knowledge). At
16104-401: The underworld. This vastu-purusha-mandala plan and symbolism is systematically seen in ancient Hindu temples on the Indian subcontinent as well as those in southeast Asia, with regional creativity and variations. Beneath the mandala's central square(s) is the space for the all-pervasive, all-connecting Universal Spirit, the highest reality , the purusha . This space is sometimes known as
16236-475: The vehicles of Gaja (elephant) and Aswa (horse). As a part of the weapon worship, Rama's conch, disc, bow, and mace are used. Arrows representing the powers of the vedic deities Indra , Yama , Varuna , and Kubera are also made a part of the worship. The event ends with the traditional Ramlila ceremony conducted at night. The other prominent festivals celebrated at Bhadrachalam are Hanuman Jayanti , Sabari Smruti Yatra, and Dhammakka Seva Yatra. Hanuman Jayanti
16368-522: The water, and nearly 26 people accompany the icons in the procession. On the day of Vaikuntha Ekadashi, the utsava idols of Rama, Sita, and Lakshmana are seated on Garudavahanam, and devotees pass through the Vaikuntha Dwaram. Goda Kalyanam and Rathotsavam (the chariot festival) form the other main important activities of the 21-day-long celebrations; the latter coincides with the Makar Sankranti festival. Vasanthotsavam (festival of spring )
16500-442: The waters of the Godavari River. On the vimana, a miniature of the temple's deity can be seen. The entrance for devotees, who have purchased a special visit ticket, is towards the left of the sanctum. The regular visitors have to wait in a queue that leads straight into the sanctum. Housed in an area to the right of the sanctum are the festival icons of Rama, Sita, and Lakshmana, which are worshipped daily. The central icon housed in
16632-455: The word "Silpin". "Silpa", explains Stella Kramrisch, is a multicolored word and incorporates art, skill, craft, ingenuity, imagination, form, expression and inventiveness of any art or craft. Similarly, "Shilpin", notes Kramrisch, is a complex Sanskrit word, describing any person who embodies art, science, culture, skill, and rhythm and employs creative principles to produce any divine form of expression. Silpins who built Hindu temples, as well as
16764-514: The world. Indian texts call the craftsmen and builders of temples "Silpin" ( Sanskrit : शिल्पिन् ), derived from "Silpa". One of the earliest mentions of the Sanskrit word "Silpa" is in Atharvaveda , from about 1000 BCE; according to scholars, the word was used to denote any work of art. Some scholars suggest that the word "Silpa" has no direct or one-word translation in English, nor does
16896-514: Was a mortal with two arms and appeared with his four celestial arms. Rama in upper arms held a shankha (conch) and the Sudarshana Chakra (discus) and a bow and an arrow in his lower hands. Sita was seated on his left thigh and Lakshmana stood to his left. All three faced west towards the Godavari River. Rama held the conch in his right upper hand in contrast to Vishnu, with the intention of giving salvation to Bhadra. This Bhadra legend
17028-411: Was built to ensure proper management of the visiting devotees. Directly opposite to the sanctum is a gold-plated dwajasthambam (flag post). It is made of panchaloha (a five-metal alloy), on which are carved images of Garuda , the vehicle of Vishnu. On the top of the vimana of the sanctum is an eight-faced Sudarshana Chakra with a thousand corners, that was engraved by Gopanna, who found it lying in
17160-586: Was completed at a cost of ₹ 3.8 million. The icons worshipped by Narasimha Dasu are housed in the Ambasatram, which is located at the southern end of the temple. Here, food is served to the devotees visiting the temple. According to Ramayana and other sacred texts, Ranganatha was the Kuladevata (tutelary deity) of Rama's clan, the Ikshvaku dynasty . Hence, Gopanna wanted this temple to implement all
17292-490: Was released by Sultan Tana Shah when Lord Rama himself appeared with Lakshmana to pay the gold coins Sultan demanded for Gopana's release. Gopana then continued to compose poems dedicated to Rama in this temple. After Gopanna, Tumu Lakshmi Narasimha Dasu and Varada Ramadasu looked after the temple's rituals. Bhadrachalam follows the Vaishnavite Pancharatra Agama tradition, and its system of worship
17424-634: Was undertaken". Temples also acted as refuge during times of political unrest and danger. Historically, the Scheduled Castes or Dalits were prohibited from the entry into temples. In contemporary times, the process of building a Hindu temple by emigrants and diasporas from South Asia has also served as a process of building a community, a social venue to network, reduce prejudice and seek civil rights together. John Guy and Jorrit Britschgi state Hindu temples served as centers where ancient manuscripts were routinely used for learning and where
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