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In ancient times, kings donated lands for the management and monthly expenditure of the temple. That is why the temple had land aside from what the building occupied. In traditional Agama set-up a priest was completely devoted to the worship of the temple deity and hence he did not have any time for farming and growing his own food. He was a specialist in a society which valued its spiritual needs as much as its physical needs. Those who were landless were given land to farm which originally belonged to the family of the priest. They took half of the produce themselves and gave half of it to the priest so that he could eke a livelihood. It was a win-win situation for both the priest and the farmer who did not have any land but was benefitting from the temple land. It was a wonderful system which was destroyed by the latter day governments.

In ancient times, kings donated lands for the management and monthly expenditure of the temple. That is why the temple had land aside from what the building occupied. In traditional Agama set-up a priest was completely devoted to the worship of the temple deity and hence he did not have any time for farming and growing his own food. He was a specialist in a society which valued its spiritual needs as much as its physical needs. Those who were landless were given land to farm which originally belonged to the family of the priest. They took half of the produce themselves and gave half of it to the priest so that he could eke a livelihood. It was a win-win situation for both the priest and the farmer who did not have any land but was benefitting from the temple land. It was a wonderful system which was destroyed by the latter day governments.

== The Vaikhanasa Agamas ==

== The Priest ==

In Belavadi, only 25 Brahmin families are left now. Only one of those families belongs to the Vaikhanasa community. Prashant belongs to that family. After the death of his father he is now the chief priest. He is from Bharadwaj Gotra. Belavadi has a population of 2500 and has around 800 families. The ASI rule is that inside the 100 m radius of the temple new construction cannot be done.

In Belavadi, only 25 Brahmin families are left now. Only one of those families belongs to the Vaikhanasa community. Prashant, of Bharadvaja gotra is the priest of Veera Narayana temple who belongs to that family. After the death of his father he is now the chief priest. Belavadi has a population of 2500 and has around 800 families. The ASI rule is that inside 100m radius of the temple new construction cannot be done.

There are only 10,000 Vaikhanasa families left in India. They are basically from Nemisharanya. These families mostly live in Tamil Nadu and some in Andhra. Very few of them are left in Karnataka. Belavadi family is one of them.

There are only 10,000 Vaikhanasa families left in India. They are basically from Nemisharanya. These families mostly live in Tamil Nadu and some in Andhra. Very few of them are left in Karnataka. Belavadi family is one of them.

* Other seasonal festivals that are celebrated at the Veera Narayana temple are Shravan Puja and Kartik Utsava.

* Other seasonal festivals that are celebrated at the Veera Narayana temple are Shravan Puja and Kartik Utsava.

== Details of rules and regulations ==

== Vaikhanasa Agamas ==

''The [[Vaikhanasa Agama (वैखानस-आगमः)|Vaikhanasa Agama]]'' like all other Agamas prescribes certain actions that are to be done and certain actions that are prohibited. All of these instructions are followed in the Veera Narayana temple, Belavadi.

''The [[Vaikhanasa Agama (वैखानस-आगमः)|Vaikhanasa Agama]]'' like all other Agamas prescribes certain actions that are to be done and certain actions that are prohibited. All of these instructions are followed in the Veera Narayana temple, Belavadi. The Veera Narayana Temple, Belavadi maintains ritual purity as ordained in the Vaikhanasa Agama and no one except the head priest enters the ''garbha-griha''. Unlike some modern temples where the devotees go and touch the image of the deity in the ''garbha-griha'' itself, the Belavadi temple still follows what the scriptures prescribe.

The Veera Narayana Temple, Belavadi maintains ritual purity as ordained in the Vaikhanasa Agama and no one except the head priest enters the ''garbha-griha''. Unlike some modern temples where the devotees go and touch the image of the deity in the ''garbha-griha'' itself, the Belavadi temple still follows what the scriptures prescribe.

The head priest, Prashant (in August of 2016), follows the strict tradition of the family particularly about maintaining purity about the temple and temple worship. The temple priest is not allowed to eat or have anything cooked outside his own home and the day when he has to eat anything outside he does not offer worship at the temple that day. A relative is instructed to offer worship when the chief priest is travelling. Worship is always offered on an empty stomach. Nothing is ever eaten inside the temple premises.  

The head priest says that his family is particularly very strict about maintaining purity about the temple and temple worship. The temple priest is not allowed to eat or have anything cooked outside his own home and the day when he has to eat anything outside he does not offer worship at the temple that day. A relative is instructed to offer worship when the chief priest is travelling.

Similarly, according to the agama rules a priest cannot touch anyone before offering worship. The dog cannot come in nor can be touched. The cow can be touched. The crow cannot be touched or the priest has to take bath again. Women cannot be touched by the priest either, after the bath has been taken and or in between the worship. Only freshly washed clothes have to be worn. Neither can be they touched by anyone once they are washed. Only the priest can touch them. Some priests enter the temple after bathing in only wet clothes. Devotees cannot eat, play or sleep within the temple.

The priest wears white in general. During ''Deeksha'' (initiation ceremony) they wear ''Deeksha Vastra'' – yellow in colour. Yellow is generally preferred in the south, especially in Belavadi temple. Sometimes a deeksha ''kankana'' is worn when a ''sankalpa'' is taken and then only yellow is worn. Saffron is worn only by the ''brahmachari'' and white only by the ''grihastha''. However, saffron is worn by the married ones when ''abhishekam'' is done. When a family member dies, the priest cannot enter the temple for ten days. He enters it only after ''shuddhi''. A relative offers worship in the meanwhile. That is why in ancient times, when the Hindu temple had a central place in the Indian society, two or three families were employed for worship in one temple so that if one family or two families have some deceased in their home then worship would not have to be stopped as there will always will be someone to offer worship.

 

 

 

The priest wears white in general. During ''Deeksha'' (initiation ceremony) they wear ''Deeksha Vastra'' – yellow in colour. Yellow is generally preferred in the south, especially in Belavadi temple. Sometimes a ''kankana'' is worn when a ''sankalpa'' is taken and then only yellow is worn. Saffron is worn only by the ''brahmachari'' and white only by the ''grihastha''. However, saffron is worn by the married ones when ''abhishekam'' is done.

 

When a family member dies, the priest cannot enter the temple for ten days. He enters it only after ''shuddhi''. A relative offers worship in the meanwhile.

 

That is why in ancient times, when the Hindu temple had a central place in the Indian society, two or three families were employed for worship in one temple so that if one family or two families have some deceased in their home then worship would not have to be stopped as there will always will be someone to offer worship.

These three families were from different Gotras as people of one Gotra are considered family. While a child is born, then too, worship is not offered by the priest. A relative has to offer worship, as a certain period after the child birth is also considered to have made the priest incapable of worshipping for reasons of ritual impurity.

These three families were from different Gotras as people of one Gotra are considered family. While a child is born, then too, worship is not offered by the priest. A relative has to offer worship, as a certain period after the child birth is also considered to have made the priest incapable of worshipping for reasons of ritual impurity.

The Hindu temple functions as place where people come for atoning their sins, or for omitting a bad ''karma'' in their ''kundali''. Veera Narayana temple and especially the shrine of Narasimha is a place where many people come to omit the faults in their Kundalis. Kuja Dosha is a defect in the ''kundali''. People come to the temple to offer worship and remove these ''doshas''.

The Hindu temple functions as place where people come for atoning their sins, or for omitting a bad ''karma'' in their ''kundali''. Veera Narayana temple and especially the shrine of Narasimha is a place where many people come to omit the faults in their Kundalis. Kuja Dosha is a defect in the ''kundali''. People come to the temple to offer worship and remove these ''doshas''.

== Other temple traditions ==

== Other temple details ==

=== Temple Ornaments ===

=== Deity Adornation ===

Usually temples have traditional families from which they buy gold. But Veera Narayana temple, Belavadi, has ornaments which the temple has inherited from centuries. They are kept at the house of the head priest. In bigger temples, clothes of the deity are changed every day and one cloth is not worn again, but in Belavadi, the clothes are worn again by the deity though they are washed every day.

Veera Narayana temple, Belavadi, has ornaments which the temple has inherited from centuries. In bigger temples, clothes of the deity are changed every day and one cloth is not worn again, but in Belavadi, the clothes are worn again by the deity though they are washed every day. In many other temples where there are too many clothes which the temple receives in donation, the clothes are changed daily and the worn clothes are auctioned off to the devotees who wear it as ''prasadam''. In some temples they are sold off at a fixed low price.

In many other temples where there are too many clothes which the temple receives in donation, the clothes are changed daily and the worn clothes are auctioned off to the devotees who wear it as ''prasadam''. In some temples they are sold off at a fixed low price.

=== Recitation of the ''Vedas'' ===

=== Recitation of the ''Vedas'' ===

Belavadi invites Vedpathi Brahmins (Brahmins expert in the recitation of the ''Vedas'') every year to recite the ''Vedas'' and generally devotees and the priests also do it from time to time. In bigger temples, such Brahmins are permanently kept in service for this purpose. As the Veera Narayana temple, Belavadi follows the Vaikhanasa Agama for following worship rituals the recitation of the ''Vedas'' is an integral part of its routine.

Belavadi invites Vedpathi Brahmins (Brahmins expert in the recitation of the ''Vedas'') every year to recite the ''Vedas'' and generally devotees and the priests also do it from time to time. In bigger temples, such Brahmins are permanently kept in service for this purpose. As per Vaikhanasa Agama following the worship rituals, the recitation of the ''Vedas'' is performed as an integral part of its routine.

=== Temple Kitchen ===

=== Temple Kitchen ===

Food for the deity is generally cooked in the temple in a ''Pak Shala'' (temple kitchen), and if this is not possible then it is cooked by the head priest at his home or someone from his family. In Belavadi it is cooked in the home of the head priest. Nothing cooked outside is offered to the diety. This rule is strictly followed.

Food for the deity is generally cooked in the temple in a ''Pakashala'' (temple kitchen), and if this is not possible then it is cooked by the head priest at his home or someone from his family. In Belavadi it is cooked in the home of the head priest. Nothing cooked outside is offered to the deity. This rule is strictly followed.

=== Flowers ===

=== Flowers ===

The Vaikhanasa Agama dictates that all the flowers that the temple needs should be grown in the garden maintained by the temple, but as the Veera Narayana temple is a monument of national importance and is looked over by the ASI, the flower garden is maintained for pleasure and not for the purpose of the temple. The temple buys all the flowers that it needs. The Sringeri Matha has appointed a man who looks after these needs of the temple. It is he who buys the flowers for the temple.

The Vaikhanasa Agama dictates that all the flowers that the temple needs should be grown in the garden maintained by the temple, but as the Veera Narayana temple is a monument of national importance and is looked over by the ASI, the flower garden is maintained for pleasure and not for the purpose of the temple. The temple buys all the flowers that it needs. The Sringeri Matha has appointed a man who looks after these needs of the temple.

=== Temple Musician ===

=== Temple Musician ===

Until a few years ago, there were temple musicians who lived in the village of Belavadi whose sole function was to play instruments for the temple at special occasions. He was given land by the temple to earn his livelihood. This is no longer so. The musicians are invited on special occasions.

Until a few years ago, there were temple musicians who lived in the village of Belavadi whose sole function was to play instruments for the temple at special occasions. He was given land by the temple to earn his livelihood. However, now musicians are invited on special occasions.

 

The temple at Belavadi used to have an elephant until a few decades ago but now it does not have a temple as the expenses are too much and the temple cannot meet those expenses. The Vaikhanasa Agama describes the deities as seated on the elephants and horses and hence these animals have special significance. That is why such animals had special significance in the Hindu iconography and as the temple is an expression of Hindu iconography and so elephants along with other animals were a sacred part of the temple. During festivals ''Utsav Murti'' are placed on the elephants and taken on procession. Elephant is the royal vehicle.

=== Temple Cows ===

=== Temple Animals ===

The temple also kept its own cows but now it does not anymore. The head priest says that when the temple ran with old structure and the temple owned lands devotees in different capacities dwelled on those lands and served to the temple in different capacities. The whole town was connected with the temple and the temple was the epicenter of the lives of the villagers. But now this is no more. The old system is crumbling down under the harsh treatment of governments which are at best unsympathetic to the interests of the Hindu temple.

An elephant is an integral part of a large Hindu temple. The temples of Kerala and Tamil Nadu have become synonymous with elephants as they are still functional institutions and are still at the centre of the social life. They are not short of donations or money and hence it is easy for them to maintain one or more than one elephants. This used to be the tradition at almost all big temples in India, but the Islamic invasions destroyed this tradition along with many others. The temple at Belavadi used to have an elephant until a few decades ago but now it does not have a temple as the expenses are too much and the temple cannot meet those expenses. The Vaikhanasa Agama describes the deities as seated on the elephants and horses and hence these animals have special significance and so elephants along with other animals were a sacred part of the temple. During festivals ''Utsav Murti'' are placed on the elephants and taken on procession. The temple also kept its own cows but now it does not anymore.  

Earlier there used to be an Agrahara in front of the temple where Brahmins and students learning the Hindu shastras dwelled. But now this tradition is also gone as the sustenance that the temple received from kings is gone and so all who depended upon temples have now to look elsewhere for earning their livelihood.

 

Earlier there used to be an Agrahara in front of the temple where Brahmins and students learning the Hindu shastras dwelled. But now this tradition is also gone as the sustenance that the temple received from kings is gone and so all who depended upon temples have now to look elsewhere for earning their livelihood. The Agraharas were destroyed during the Islamic invasions as they housed the Brahmins and hence were primary target of the Islamic attackers. Hence the Brahmins living in the Agraharas left the temple and went elsewhere or were killed. Since the time of the Islamists the financial support ended even in those temples which were not destroyed and hence the economy centered at the temple collapsed, taking down with it the temple dependents. The rest were destroyed by the erstwhile governments.

The Agraharas were destroyed during the Islamic invasions as they housed the Brahmins and hence were primary target of the Islamic attackers. Hence the Brahmins living in the Agraharas left the temple and went elsewhere or were killed.

 

Since the time of the Islamists the financial support ended even in those temples which were not destroyed and hence the economy centered at the temple collapsed, taking down with it the temple dependents. The rest were destroyed by the British and the Congress government.

 

=== A Heritage Temple ===

=== A Heritage Temple ===

This temple owing to its great archaeological significance and its history has been taken over by the Archaeological Survey of India (ASI) and is placed under the National Heritage site.

This is not the place to discuss the architectural or sculptural beauty of the temple. It would be enough to say that while other more famous Hoysala temples are popular for their sculpture; this temple is famous for its wonderful architecture. It is a trikuta temple, but with a peculiar and novel plan which separates the two lateral shrines from the original shrine with two mandapams and a lateral open gallery and thus its facade is the most beautiful of all Hoysala temples. It has the largest joint ''mandapam'' of any Hoysala temple with 59 bays. There are 108 pillars in the temple and no two are alike. It is this great temple which has its head priest as Prashant S. Bhardwaj.

 

 

 

 

 

 

 

He had never been out of touch with his tradition and heritage and always considered it his first priority. He had completed school education in Belavadi and then took regular education in Bangalore, from where he got his Bachelor of Arts degree. It was after that he chose to take the path of becoming a priest.

 

 

 

 

But there was one last dilemma. Prashant always knew he wanted to become a priest. But the choices are everywhere. Even when he had taken the training to become a priest, the choice for him was: to become the hereditary priest at Belavadi, or to take up the priesthood in a temple abroad. He was getting offers from many temples in US, UK and Australia from 2009, even before he had completed his Agama education in Mysore. One Lakshmi temple, London, had offered him a salary of one lakh and fifty thousand rupees per month.

 

 

 

 

 

 

Seven years later, in 2016, he was confidently doing his duties at the Veera Narayana temple, when I interviewed him. Elaborate Shodasha Upachara worship is offered at all the three temples twice a day by him. There are various monthly, yearly and other festivals: Abhishekams, Kumbahbhishekam, Brahmotsavam etc. Rath Yatra is taken on many of these festivals. The humble complexity of a dharmic life cantered at the temple has him completely engrossed.

 

 

It is hard, agrees Prashant, as the call of the road is almost irresistible for him sometimes. The duties of being the head priest do not let him leave the temple for most of the time. But once every year, for fifteen days, at a stretch, Prashant lets loose his inner traveller. He goes travelling the length and breadth of India, seeing the great temples and heritage places. For this interval, his cousin from Bangalore performs the duties at the temple.

 

 

Almost nine years ago, Prashant chose to reject the world and chose Belavadi. But much to his amusement, the world came to him. For the Veera Narayana temple is an architectural gem. In the words of Gerard Foekema it temple has “the most majestic temple front in all Hoysala architecture”.<ref>Foekema, Gerard. ''Hoysala Architecture: Medieval Temples of Southern Karnataka Built During Hoysala Rule (2 Vol)''. New Delhi: Aryan Books, 2014. p. 108.</ref>

 

The larger hall (''mandapam'') is so majestic that it is seldom matched. Though there are other trikuta Hoysala and Chalukya temples in Karnataka and elsewhere, but no other trikuta temple has the peculiar architecture of Belavadi, where the oldest shrine is separated from the other two lateral shrines by not one, two but three mandapams.

 

 

 

 

 

 

 

 

 

What is at stake here is not a particular community but the dharmic code of life. Brahmins will survive one way or the other. What is in danger of going extinct is the knowledge tradition of India; the Brahmin way of life. Prashant S. Bhardwaj, the head priest of Veera Narayana Temple, Belavadi chose to ignore the abuses and the ridicule of the world, and went on to preserve his tradition and heritage. But if the conditions remain the same, if India continues to remain apathetic to its glorious knowledge tradition, not many will choose to do the same in future.

== References ==

== References ==

[[Category:Temples]]

[[Category:Temples]]