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The Veera Narayana Temple, is a temple dedicated to Veera Narayana, a form of Lord Vishnu, in the village of Belavadi, Chikamagalur district, Karnataka. The temple was built in the 12^th century CE by the Hindu dynasty of the Hoysalas, based at Halebidu. They also built the famous temples at Belur and Halebidu. [[File:Veera Narayana Temple, Belavadi, Chikamagaluru, Karnataka.jpg|thumb|''Veera Narayana Temple, Belavadi, Chikamagaluru, Karnataka''|500x500px]]

The Veera Narayana Temple, is a temple dedicated to Veera Narayana, a form of Lord Vishnu, in the village of Belavadi, Chikamagalur district, Karnataka. The temple was built in the 12^th century CE by the Hindu dynasty of the Hoysalas, based at Halebidu. They also built the famous temples at Belur and Halebidu. [[File:Veera Narayana Temple, Belavadi, Chikamagaluru, Karnataka.jpg|thumb|''Veera Narayana Temple, Belavadi, Chikamagaluru, Karnataka''|500x500px]]

== Sthala Purana ==

== Sthala Purana ==

Belavadi is called the ‘Ek Chakra Nagara’ because it is believed that Bhima, one of the five Pandavas, killed the rakshasan named Bakasura here. This story from ''The Mahabharata'' is famously associated with many places in [[Bharatavarsha (भरतवर्षम्)|Bharatavarsha]]. Belavadi is one of those places.

One of the important legends associated with Belavadi contributes to its historical significance.  

=== Belavadi – The Ek Chakra Nagara ===

=== The Ek Chakra Nagara ===

''The Mahabharata'' tells the story of a  [[Bakasura (बकासुरः)]], who is killed by Bhima.  

Belavadi is called the ‘Ek Chakra Nagara’ because it is believed that Bhima, one of the five Pandavas, killed the rakshasa named [[Bakasura (बकासुरः)]] here. This story from ''The Mahabharata'' is famously associated with many places in [[Bharatavarsha (भरतवर्षम्)|Bharatavarsha]]. Belavadi is one of those places.

There are many places which have the claim to be the Ekchakra Nagara. Rampurhat and Pandevswar near Durgapur in Burdwan, West Bengal are two candidates. Pratapgarh in Uttar Pradesh is another candidate. Erandol in Jalgaon, Maharashtra is also claimed to be the Ekchakra Nagara. Finally, the town of Belavadi, in Chikamagalur district of Karnataka, which is the subject of this study is also claimed to be the Ek Chakra Nagara.

However, there are other places which claim to be the Ekchakra Nagara in four states of present day Bharat namely West Bengal, Uttar Pradesh, Maharashtra and Karnataka.  

Rampurhat and Pandevswar near Durgapur in Burdwan, West Bengal are two places that lay such claim according to the local legends.  

In India, in order to spread the reach of Sanatana Dharma, over the course of its evolution the sacred geography was replicated over the length and breadth of its geographical realm. Madurai was modelled on Mathura in Uttar Pradesh. Ayutthaya in Thailand was modelled on Ayodhya. Kanchipuram in Tamil Nadu was modelled on the name of Kashi. River Mekong is named after ‘Maa Ganga’.

Sanjeev Sanyal writes in ''Land of the Seven Rivers: A Brief History of India's Geography'' that Indian civilization started from the great land of Sapta-Sindhu, what would today constitute as the Ganga-Yamuna ''doab'' and the land comprising western India, along with the dry bed of Saraswati river. It then spread to the Deccan, south India and even what is now South-east Asia. In order to spread Sanatana Dharma, the sacred geography of the Sapta-Sindhu area was replicated everywhere the Sanatana influence was spread. Not everyone could travel and take part of the holy river Ganga; hence many rivers were declared to be as holy as the Ganga. The same was true about the holy places.

Pratapgarh (in Jalgoan district) in Uttar Pradesh is another candidate. Erandol in Jalgaon, Maharashtra is also claimed to be the Ekchakra Nagara. Finally, the town of Belavadi, in Chikamagalur district of Karnataka, is also claimed to be the Ek Chakra Nagara.

 

This is the reason that same legends are famous about many places. In the eyes of western scholarship, only one place has the true claim and the others are just usurpers. But in Hindu philosophy, the spirituality of a place is more important than its historicity. Many places can be similarly ‘authentic’ in their legends.

=== Celebrations ===

=== Celebrations ===

The priest Prashant S. Bharadwaj says that what is mentioned in the 1117 CE inscription is the donation of the land. The tradition in ancient India was that a temple land was donated after the temple had been entirely built on the land and hence since the year mentioned of donating the land is 1117 CE then the temple must have been built even earlier than that.

The priest Prashant S. Bharadwaj says that what is mentioned in the 1117 CE inscription is the donation of the land. The tradition in ancient India was that a temple land was donated after the temple had been entirely built on the land and hence since the year mentioned of donating the land is 1117 CE then the temple must have been built even earlier than that.

The architecture of the temple also hints that the temple is much older than is suggested by the scholars. The temple was built in primarily two stages. The temple at Belavadi is a ''trikuta'' temple with three shrines. The main shrine is dedicated to Veera Narayan. The walls of this shrine are severely plain compared to the Hoysala temples dating to the year 1200 CE.

 

The architecture of the temple also hints that the temple is much older than is suggested by the scholars. The temple was built in primarily two stages. The temple at Belavadi is a ''trikuta'' temple with three shrines. The main shrine is dedicated to Lord VeerNarayan. The walls of this shrine are severely plain compared to the Hoysala temples dating to the year 1200 CE.

They are also in sharp contrast to the other two later subsidiary shrines of the temples which have exquisitely decorated walls in the style of the later Hoysala architecture. The two lateral shrines were built much later, during the reign of Veera Ballala II. This also hints that the original shrine is much older than 1200 CE and may belong to early 12^th century.  

They are also in sharp contrast to the other two later subsidiary shrines of the temples which have exquisitely decorated walls in the style of the later Hoysala architecture. The two lateral shrines were built much later, during the reign of Veera Ballala II. This also hints that the original shrine is much older than 1200 CE and may belong to early 12^th century.  

The age when the Hoysalas were building great temples was also the age of Islamic iconoclasm in India. The iconoclastic zeal of the invading Islamic kings of the Delhi Sultanate had broken upon south India. Malik Kafur broke upon Karnataka in 1311 CE and laid siege to Halebidu ruled by the Hoysalas. The Hoysalas agreed to pay tribute to the Islamic vandal. Even then Kafur managed to destroy the great Hoysaleswara temple and many other temples in the region. The head priest of Belavadi claims that Kafur had come up to nearby Tarikere. But Belavadi, due to its location in a quaint mountainous village, escaped the Islamic destruction.

The age when the Hoysalas were building great temples was also the age of Islamic iconoclasm in India. The iconoclastic zeal of the invading Islamic kings of the Delhi Sultanate had broken upon south India. Malik Kafur broke upon Karnataka in 1311 CE and laid siege to Halebidu ruled by the Hoysalas. The Hoysalas agreed to pay tribute to the Islamic vandal. Even then Kafur managed to destroy the great Hoysaleswara temple and many other temples in the region. The head priest of Belavadi claims that Kafur had come up to nearby Tarikere. But Belavadi, due to its location in a quaint mountainous village, escaped the Islamic destruction.

== The Hoysala dynasty and Architecture ==

== Hoysala Dynasty ==

 

 

 

The Veera Narayana temple was built by the Hoysala dynasty. If the earlier date of the temple is taken to be true then it was built during the reign of Vishnuvardhan king of the Hoysala dynasty in 1117 CE.

The Veera Narayana temple was built by the Hoysala dynasty. If the earlier date of the temple is taken to be true then it was built during the reign of Vishnuvardhan king of the Hoysala dynasty in 1117 CE.

The Hoysala were a minor dynasty of kings who came to rule central and southern Karnataka during the 12^th and 13^th centuries. Though they had been ruling before, their political fortunes rose after the fall of the great Chalukyas of Kalyani, also known as the Later Chalukyas. It is then that they expanded in size. Many small dynasties rose after the Chalukyas to claim or reclaim many regions. The Hoysala were one of them.

The Hoysalas were a minor dynasty of kings who came to rule central and southern Karnataka during the 12^th and 13^th centuries. Though they had been ruling before, their political fortunes rose after the fall of the great Chalukyas of Kalyani, also known as the Later Chalukyas. It is then that they expanded in size. Many small dynasties rose after the Chalukyas to claim or reclaim many regions. The Hoysala were one of them.

They ruled the areas which roughly correspond to what is now the district of Hassan, some parts of Chikamagalur, Shivamoga, Mandya, Coorg, Chitradurga etc. They were sandwiched between the two great powers: the Chalukyas in the north and the Cholas of Thanjavur in the south. Initially they were a small kingdom straddling the mountains of the Western Ghats. In the 11^th century they remained the vassals of the Chalukyas, gradually enlarging their territory.

They ruled the areas which roughly correspond to what is now the district of Hassan, some parts of Chikamagalur, Shivamoga, Mandya, Coorg, Chitradurga etc. They were sandwiched between the two great powers: the Chalukyas in the north and the Cholas of Thanjavur in the south. Initially they were a small kingdom straddling the mountains of the Western Ghats. In the 11^th century they remained the vassals of the Chalukyas, gradually enlarging their territory.

Only in the 12^th century did they rise and become powerful when Hoysala king Viraballala defeated the Chalukyas of Kalyani and put an end to the great empire. For about 200 years they reigned supreme and became what the Cholas and the Pandyas were in Tamil Nadu, and what the Chalukyas were in Karnataka. They continued to wax and wane in power until the invaders and iconoclasts of the Delhi Sultanate arrived in south India.

Only in the 12^th century did they rise and become powerful when Hoysala king Viraballala defeated the Chalukyas of Kalyani and put an end to the great empire. For about 200 years they reigned supreme and became what the Cholas and the Pandyas were in Tamil Nadu, and what the Chalukyas were in Karnataka. They continued to wax and wane in power until the invaders and iconoclasts of the Delhi Sultanate arrived in south India.

The Hoysalas sometimes chose to fight them, and sometimes to pay tribute to them, but when the Vijayanagar Empire rose in 1329 under Harihar and Bukka, they submitted themselves willingly to the Vijaynagar Empire so that a united front against the Islamic invaders could be created in south India. In 1342, Ballala III died and the Hoysala Empire was fully incorporated in the successor empire, the Great Vijaynagar Empire.

When the Vijayanagar Empire rose in 1329 under Harihar and Bukka, they submitted themselves willingly to the Vijaynagar Empire so that a united front against the Islamic invaders could be created in south India. In 1342, Ballala III died and the Hoysala Empire was fully incorporated in the successor empire, the Great Vijaynagar Empire.

The Hoysalas, as mentioned, were great patrons of art. The vibrant temple tradition that was flourishing in south India in those times sustained guilds of architects, sculptors and other artisans who worked as a unit.

The Hoysalas, as mentioned, were great patrons of art. The vibrant temple tradition that was flourishing in south India in those times sustained guilds of architects, sculptors and other artisans who worked as a unit.

=== The Hoysala Temple ===

=== The Hoysala Temple ===

A Hoysala temple has many parts, interconnected to each other. Thus, unlike the Tamil Nadu temples, a Hoysala temple is a complete coherent whole; a connected building which does not break in continuity.

A Hoysala temple has many parts, interconnected to each other. Thus, unlike the Tamil Nadu temples, a Hoysala temple is a complete coherent whole; a connected building which does not break in continuity.

[[File:Plan of a Hoysala Temple – Veera Narayana, Belavadi.jpg|thumb|148x148px|''Plan of a Hoysala Temple – Veera Narayana, Belavadi'']]

[[File:Plan of a Hoysala Temple – Veera Narayana, Belavadi.jpg|thumb|371x371px|''Plan of a Hoysala Temple – Veera Narayana, Belavadi'']]

The simplest form of Hoysala building consists of just the shrine of the primary deity and a ''mandapam'' attached to it, which can either be closed or open. In some bigger temples both open and closed halls are to be found. As discussed above, the ''sanctum'' is for the deity and the ''mandapam'' is for the devotees to gather and have ''darshan''. In most temples, between the ''mandapam'' and the ''garbha-griha'', there is ''antarala'', or the vestibule. In some bigger temples there are entrance porches, or ''mukha mandapams'' before the ''mandapams'' at the entrance of the temple. Thus there are five primary constituent parts of a Hoysala temple: ''garbha-griha'', ''antarala'', ''mandapam'' (closed), ''mandapam'' (open), ''mukha mandapam'' (porch).

The simplest form of Hoysala building consists of just the shrine of the primary deity and a ''mandapam'' attached to it, which can either be closed or open. In some bigger temples both open and closed halls are to be found. As discussed above, the ''sanctum'' is for the deity and the ''mandapam'' is for the devotees to gather and have ''darshan''. In most temples, between the ''mandapam'' and the ''garbha-griha'', there is ''antarala'', or the vestibule. In some bigger temples there are entrance porches, or ''mukha mandapams'' before the ''mandapams'' at the entrance of the temple. Thus there are five primary constituent parts of a Hoysala temple:  

# ''garbha-griha''

# ''antarala''

# ''mandapam'' (closed)

# ''mandapam'' (open)

# ''mukha mandapam'' (porch)

The ''vimana'' of the Hoysala temple is extremely articulated, artistic and complex in nature and is what attracts the tourists most of all. Gerard Foekema explains:

The ''vimana'' of the Hoysala temple is extremely articulated, artistic and complex in nature and is what attracts the tourists most of all. Gerard Foekema explains:

[[File:Plans of the Hoysala Vimana - a-b) Full Star c-d) Half Star e-f) Staggered Square.png|thumb|113x113px|''Plans of the Hoysala Vimana - a-b) Full Star c-d) Half Star e-f) Staggered Square'']]

[[File:Plans of the Hoysala Vimana - a-b) Full Star c-d) Half Star e-f) Staggered Square.png|thumb|231.953x231.953px|''Plans of the Hoysala Vimana - a-b) Full Star c-d) Half Star e-f) Staggered Square'']]<blockquote>''“Its inside forms a strong contrast to its outside: the inside is simply square in plan with plain walls, hence the name cella, the outside is complicated in plan and is profusely decorated. The outside plan is a star, a staggered square or a combination of star and square, and consequently the walls show many projections and recesses.”<ref>Foekema, Gerard. ''A Complete Guide to Hoysala Temples''. New Delhi: Abhinav Publications, 1996. p. 21.</ref>''</blockquote>The ''antarala'' too is plain from the inside and has just the space for the priest to officiate between the devotee and the deity. Its walls are plain or barely decorated from the inside. The mandapams are divided into bays. Their ceilings are decorted with ''padma'' motifs, oral patterns and other decorative motifs. On the outside the walls are profusely decorated, but their decoration is integrated with that of the outer walls of the ''garbha-griha'' and is inconspicuous. It also has a roof in the form of a nose like structure protruding from the ''vimanas''. It is called ''shukanasika''.

“Its inside forms a strong contrast to its outside: the inside is simply square in plan with plain walls, hence the name cella, the outside is complicated in plan and is profusely decorated. The outside plan is a star, a staggered square or a combination of star and square, and consequently the walls show many projections and recesses.”<ref>Foekema, Gerard. ''A Complete Guide to Hoysala Temples''. New Delhi: Abhinav Publications, 1996. p. 21.</ref>

 

The ''antarala'' too is plain from the inside and has just the space for the priest to officiate between the devotee and the deity. Its walls are plain or barely decorated from the inside. The mandapams are divided into bays. Their ceilings are decorted with ''padma'' motifs, oral patterns and other decorative motifs. On the outside the walls are profusely decorated, but their decoration is integrated with that of the outer walls of the ''garbha-griha'' and is inconspicuous. It also has a roof in the form of a nose like structure protruding from the ''vimanas''. It is called ''shukanasika''.

In most Hoysala temples, the closed ''mandapam'' has either no windows, or perforated windows which let in some light. It has thick walls. It is a large hall and hence there are four pillars to support the roof. Both outside and inside of the ''mandapam'' are decorated. The pillars are the famous lathe-turned and the ceilings of the bays of the ''mandapam'' are exquisitely decorated. It is large but smaller than the open ''mandapam''.

In most Hoysala temples, the closed ''mandapam'' has either no windows, or perforated windows which let in some light. It has thick walls. It is a large hall and hence there are four pillars to support the roof. Both outside and inside of the ''mandapam'' are decorated. The pillars are the famous lathe-turned and the ceilings of the bays of the ''mandapam'' are exquisitely decorated. It is large but smaller than the open ''mandapam''.

Beginning from the top, the Hoysala temple has the quintessential ''kalasha'', containing the temple seed. It was built in stone, but in most temples it was lost during Islamic invasions, but some like temples at Mosale have their ''kalasha'' intact. The Veera Narayana temple, Belavadi also has the ''kalashas'' intact in all three of its shrines. The temples that have lost their ''kalasha'' have replaced it with a metal one.

Beginning from the top, the Hoysala temple has the quintessential ''kalasha'', containing the temple seed. It was built in stone, but in most temples it was lost during Islamic invasions, but some like temples at Mosale have their ''kalasha'' intact. The Veera Narayana temple, Belavadi also has the ''kalashas'' intact in all three of its shrines. The temples that have lost their ''kalasha'' have replaced it with a metal one.

Below the ''kalasha'' there is the domed roof, which is actually a sculpted stone and given the shape of the roof. It is square if the plan of the ''garbha-griha'' and ''shikhara'' is square and star if the plan is that of a star.

Below the ''kalasha'' there is the domed roof, which is actually a sculpted stone and given the shape of the roof. It is square if the plan of the ''garbha-griha'' and ''shikhara'' is square and star if the plan is that of a star. “Below this giant topping roof, the tower consists of many more domed roofs with square plan, all of them much smaller, and also crowned by ''kalasas''. They are mixed with other small roofs of different shapes, most of them finely decorated. The top of the wall of a closed hall also shows this kind of decorated miniature roofs, but only one single row of them, and also above the heavy eaves of open halls and porches one row of them can be found. The tower of the shrine mostly consists of three or four of this kind of rows, the top of the nose mostly of two or three of them.”<ref>Ibid. p. 28.</ref>

“Below this giant topping roof, the tower consists of many more domed roofs with square plan, all of them much smaller, and also crowned by ''kalasas''. They are mixed with other small roofs of different shapes, most of them finely decorated. The top of the wall of a closed hall also shows this kind of decorated miniature roofs, but only one single row of them, and also above the heavy eaves of open halls and porches one row of them can be found. The tower of the shrine mostly consists of three or four of this kind of rows, the top of the nose mostly of two or three of them.”<ref>Ibid. p. 28.</ref>

[[File:Hoysala Sculpture, Aralaguppe, Tumkuru, Karnataka.png|thumb|''Hoysala Sculpture, Aralaguppe, Tumkuru, Karnataka'']]

[[File:Hoysala Sculpture, Aralaguppe, Tumkuru, Karnataka.png|thumb|''Hoysala Sculpture, Aralaguppe, Tumkuru, Karnataka'']]

The Vesara style has evolved basically from the south Indian Dravida style with some Nagara embellishment. Hence, essentially it is a Dravida style which later evolved into a separate branch. This is why the Dravida feature of the ''vimana'' having many ''talas'' are also present in the Vesara styles. The rows of decorated miniature roofs that Foekema talks about in the above excerpt are actually these ''talas'' which are so decorated and so deeply enmeshed into each other that they look like a single structure.

The Vesara style has evolved basically from the south Indian Dravida style with some Nagara embellishment. Hence, essentially it is a Dravida style which later evolved into a separate branch. This is why the Dravida feature of the ''vimana'' having many ''talas'' are also present in the Vesara styles. The rows of decorated miniature roofs that Foekema talks about in the above excerpt are actually these ''talas'' which are so decorated and so deeply enmeshed into each other that they look like a single structure.