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Line 70: + + − + − + − + − + − − − − − − − − To describe the ''vimana'' of a Hindu temple certain terminology is necessary. The walls of the ''garbha-griha'', ''antarala'' and ''mandapam'' support ''vimanas'' of different kinds. These ''vimanas'' are built of aediculae. Between the ''vimana'' and the walls a horizontal section of the parapet is decorated with elements which are also present in the ''vimana''. − [[File:Vimana a) roof tower b) kuta roof c) shala roof d) kapota.png|thumb|''Vimana a) roof tower b) kuta roof c) shala roof d) kapota'']] − This decoration, above the parapet, generally consists of elements such as ''kuta, shala, panjara'' and a chain of them called a ''hara''. These aediculae are nothing but miniature forms of various kinds of vimanas. ''Kuta'' is the square domed ''vimana'' aedicule is called ''kuta'' and is generally found at the corner of the ''vimana''. ''Shala'' is the barrel-roofed and rectangular roof of the ''vimana'' of a ''gopuram'' in south India. Its miniature form in aedicule is called ''shala''. Finally, ''panjara'' is the cross-section of a ''shala'' vimana, generally which is visible in the vimanas roofs of ''gopurams''. − − These are the basic aediculae which make up the ''vimana'', but there are some other techniques with which the design of the ''vimana'' is made even more complex. Most common of them are staggering and splitting. Staggering is defined by Adam Hardy as: − [[File:Staggering.png|thumb|''Staggering'']] − [[File:Splitting.png|thumb|''Splitting'']] − “Staggering, or progressive stepping out, suggests expansion in stages, a serial emanation. Closely bunched offsets can also create the impression of vibration (''spanda'') as if with inner energy. A staggered sequence of forms, embedded one within another, can be entirely at one level (in which case the elements slide out like an unfolding telescope) or step down as they step out.” − − Splitting is another technique in which an aedicule or architectural motif such as a ''panjara'', or a ''stambha'' is split into half with the intervening space either remaining empty or containing a niche figure. − Bursting of Boundaries - When a form which is projecting and enshrined within a frame, actually bursts over in its expansion, and overstepping its boundaries appears to be leaving the confines of its frame. It suggests a greater sense of movement and expansion.+ − − [[File:Progressive Multiplication.png|thumb|''Progressive Multiplication'']] − Progressive multiplication - Starting from top to bottom, a whole aedicule is multiplied successively, starting from top and then descending in ever increasing numbers. − The vimanas are decorated with these aediculae. A ''hara'' is a chain of the aediculae comprising ''kuta, shala'' and ''panjara'' and their staggering. Starting from one end a ''vimana tala'' may have a ''kuta'' at the corner, a ''shala'' in the center and a ''kuta'' at the other corner. This scheme would be called a k-s-k scheme. If a ''panjara'' is added at the center of the ''shala'' then the scheme would be: k-s-p-s-k.+ − But most of the Hoysala temples are more complex than this and the central ''shala'' is staggered and its center is occupied by a ''panjara'' which nestles the image of a deity or a celestial figure. The staggered ''shala'' would add more ''shala'' elements. If it is staggered once then the scheme would be k-s-s-p-s-s-k and so on. − − This is the terminology in which the ''hara'' decoration of the parapet and ''vimana'' of a Hoysala temple are described. In light of this, it would be easy to understand the description of the ''vimana'' of the oldest shrine housing Veera Narayana, by Gerard Foekema, in following words: − − “The square ''vimana'' shows k-sspss-k in three talas and is crowned with giant vedika and kuta roof; the latter, in turn, is crowned by a ''kalasa''. The ''sukanasi'' exhibits –p- in the first tala and –k-spsk in the second. The closed hall shows k-sp-sssspssss-ps-k. The open hall shows k and sps as a hara of pavilions only.” − − There is an eave running round it. Above the eave, the ''vimana'' is profusely decorated and below it the walls are plain. There are two explanations of it. 1. That the ''vimana'' was decorated later, when the other two shrines were created. 2. That it was done purposefully to show that the ''garbha-griha'' is a place for meditation, even from the outside and hence does not reflex the complexity of the world. − − The two lateral shrines are completely decorated from top to bottom, except the moulding of the base. The ''vimanas'' are profusely decorated, and so are the wall sections below the second eave. These two ''vimanas'' were built in the later Hoysala period and hence they have two eaves, one directly below the parapet and second a little below it. Between the two eaves are ''stambha'' frames of different kinds. Both the shrines have ''antarala'' and ''shukanasika''. − − These two ''vimanas'' are different in a crucial way. The southern shrine of Venu-Gopala facing north has a Dravida ''vimana''. It is 4.9 metre of height. It is a ''triratha'' square with k-sspss-k articulation. The northern shrine of Yoga-Narasimha facing south has a Vesara ''vimana''. It is a ''triratha'' half star with k-.-ksspssk-.-k articulation on its vimanas. Its height is 4.7 metre. − − While the ''shukansika'' of the southern shrine is square with k-sps-k articulation in its second tala, the ''shukanasika'' of the northern shrine is more complex as its plan is of a full star. − The center of both the vimanas are decorated with the ''panjara'' aedicule and an additional decorative ''panjara'' is added in the ''vedika'' and ''vyalamala'' section, interrupting them, but consequently giving the impression of a vertical band of panjara aedicule in the forum of ''kirtimukha''. − − Most awe-inspiring are the lathe-turned pillars which are 108 in number. There is still no clue how these pillars were created. But they give a marvellous look and support the roof very well. No two pillars are alike. They are all different. There are elephants present inside the temple too, which also support the elephant outside in carrying the ratha forward. These elephants are relocated by the ASI which renovated the temple in 1960s. Line 155:
Line 121: + + − ASI’s apathy of the spiritual and ritual aspect of the temple has reduced many great temples to just archaeological ruins. Sometimes, spiritually and functionally important parts of the temples are not renovated as they are not considered important enough from the point of view of aesthetics. The temple tank of Belavadi tank was a casualty of this. It had gone to ruins even before the ASI took over, but when the ASI renovated the temple in the 1960s, it was decided that the temple tank was not important to renovate and hence it was left in ruins and then filled over.+ − + − + − + − − − − After the Hoysala Empire, this temple came under the care of the Vijayanagar kings and after their fall in the 16<sup>th</sup> and 17<sup>th</sup> centuries, it remained autonomous for some time, but in 18<sup>th</sup> century the Wodeyars of Mysore gained control of it and started taking care of it. And in 1760, for better care they donated the temple to the Sringeri Sharada Peetham. − No matter who controlled the temple, as long as it remained under the Hindu lordship, the rituals and worship continued in the temple as ever before. In 18<sup>th</sup> century, as until very recently, the village of Belavadi was very rich, as its water table was very high and it was rich in resources and manpower. It was quite capable of taking care of itself and the grand temple at the center of the village, but the over lordship of Sringeri Peetham made sure that proper rituals according to the Vaikhanasa Agama always continued there. − + − − The Belavadi temple does not have to give its donation to the government as it is not a ''mujarahi'' temple. The Sringeri Matha also does not collect donation from temples like Belavadi which are not cash rich. They understand that temples need funds for running themselves and thus Belavadi temple is free to run on its own. − − The Shankara Matha Sringeri preserves many such temples across India and Karnataka and runs many Sanskrit schools and any such heritage institutions all over India. − − 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. During the period of Indira Gandhi government, a law was formulated which dictated that whoever resides on a given land owns it and hence the tenants became landowners. − − Thus in one swift action, the temples lost their sustenance along with the temple priests. As a result, the temple priests also lost their lands and fled to other places abandoning the temples as they could no longer be maintained. In one cruel action against Hindu culture and civilization the Indira Gandhi government killed the living Hindu temples, temples which had weathered the Islamic attacks as well as the advances of Christian missionaries. One wonders how such unthinking and cruel action can take place in modern India but the Congress government has taken many such steps. − − 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 Indira Gandhi government. − − == The Vaikhanasa community and the Vaikhanasa agama == − ''The Vaikhanasa Agama'' is one of the most ancient and most primary Agamas which are in practice in Hindu temples in India. ''The Vaikhanasa Agama'' is particularly prevalent in south India and the Vaikhanasa community is found in the states of Karnataka, Tamil Nadu and Andhra Pradesh. The most famous temple that uses the Vaikhanasa Agama in the temple rituals is the Venkateswara temple at Tirupati. S. K. Ramachandra Rao affirms the ancient origins of the community: − “The members of the community belong to the ''Taittiriya'' division of ''Krsna-Yajurveda'' among the Brahmins, and have retained common customs and traditions, although spread widely in the three states mentioned above. They are endogamous and closely knit. It is undoubtedly an ancient community, heavily ritualistic in orientation and entirely Vedic in affiliation.”<ref>Ramachandra Rao, S. K. ''The Vastu-Silpa-Kosha: Encyclopaedia of Hindu Temple Architecture and Vastu''. New Delhi: Divine Books, 2012. Vol. III. p.1.</ref> − − The Vaikhanasas are the worshippers of Vishnu and in this way they are Vaishnavas, though they differentiate themselves from the other Vaishnava communities following ''the'' ''Panchratra Agama'', because the Vaikhanasas still carry on the Vedic rituals, recite Vedic mantras and perform ''Yajna''. − − They conduct fire rituals just like it is prescribed in the ''Vedas'', in the temples, quite unlike other Panchratra Vaishnava temples in the south. “The Vaikhanasas carry on their worship entirely with Vedic ''mantras''…”<ref>Ibid. p.3.</ref> − + − Evolving from the Vedic era, the Vaikhansas have adopted icon worship at home and the temples, having recognized the need for a permanent structure for conducting the divine rituals, but they have equally carried on their respect for the ''Vedas'' and have incorporated the ''Vedas'' in the rituals of temple worship. They recognize the authority of the ''Vedas'' so much so that they do not even call their texts or tradition as Agama, but call their scripture as simply ‘''Bhagavaca-Shastra''’. − The Vaikhanasa community is perhaps the oldest community to cultivate icon worshipping in the temples. The Vaikhanasa scripture is said to be the oldest Agama, as it directly evolved from the ''Vedas''. The Vaikhanasas as a community are at least as old as the age of ''The Mahabharata'' and ''The Ramayana'' as they are mentioned in both. Hence they are at least five thousand years old. At first they must have been worshipping icons in the forests and gradually as the temple worship evolved great temples were built in which they continued the fire rituals of the ''Vedas'' along with many other rituals needed for the temple worship.+ − − “The religious scene was shifted from the sacrificial enclosure to the temple precincts; but the Vedic ''mantras'' continued to be employed. The priests continued to perform the Vedic rites in their own homes as they were done in the olden days; and the Vedic rites were incorporated in the worship sequences in the temple. The purpose of the Vedic rites was essentially to obviate the sins acquired by ignorance, and to bestow peace and tranquility here and hereafter.”<ref>Ibid. p.24.</ref> − − The scripture of the Vaikhanasas is said to have delivered by Lord Vishnu himself to a form of his own called Sage Vikhanas, who is said to have come from Vishnu himself. It is the followers of the Sage Vikhanas who are called Vaikhanasas. This is how the community traces their origin directly to Vishnu. + − + − − + − # ''Dhyanam'' (Meditation) – A short prayer is offered and the priest meditates on the lotus feet of the god. − # ''Aavahana'' (Invocation) – The priest invokes the particular deity that he is worshipping, inviting him to come inhabit the image in the place of worship. − # ''Aasana'' (Offering Seat) – The deity is invited to come and sit down comfortably. − # ''Paadya'' (Washing of Feet) – The feet of the deity are washed along with the recitation of the ''mantras''. − # ''Arghya'' (Washing of hands) – The deity is offered with water for the washing of hands. The act is done by the priest with ritual incantation. − # ''Aachamana'' (Offering water to drink) – The deity is offered water for drinking along with the recitation of proper ''mantras''. − # ''Snana'' (Bathing with water or ''Panchamruthas'') – The deity is ritually bathed with either water or with ''Panchamrutha'' on special occasions and festivals. Alternatively the deity is bathed with milk, yoghurt, ghee, honey, sugar, coconut water, fruit juice, sandal powder, turmeric one at a time. − # ''Vastra Abharana'' (New Clothes) – After bathing, new or freshly washed clothes are offered to the deity. − # ''Yajnopavita'' (Offering of sacred thread) – The deity is offered fresh ''Yajnopavita'', made by the priest at his home. − # ''Gandha'' (Sandal paste) – The deity is applied with sandal paste. It is put on the forehead. − # ''Archana'' (Offering of flowers) – Freshly picked flowers from the temple garden are then offered to the deity. − # ''Dhoopam'' (Incense) – Incense is lighted to create divine atmosphere in front of the deity in the ''garbha-griha''. It is believed that as the smoke of ''dhoop'' reaches the deity, so the soul aspires and reaches self-realization. − # ''Deepam'' (Oil Lamp) – Then the oil lamp is lighted. The ''garbha-griha'' of the Hindu temple is often dark and the lighting of the lamp is thus an integral part of the Shodash worship. − # ''Naivedyam'' (Offering of specially prepared food) – Food prepared cleanly by either the mother or wife of the priest, or the special cook that is appointed by the temple is offered to the deity. After the deity has tasted the food it becomes ''prasadam'' which is then offered to the devotees. − # ''Tamboolam'' (Offering of Betel Leaves and Betel nuts) – The deity is offered with betel leaves and betel nuts after he has taken the ''naivedyam''. − # ''Neerajanam'' – ''Aarati'' of the deity is performed with a camphor lamp. The deity has arrived and is satiated. − Line 246:
Line 169: − + − − === Vaikhanasa Agama – Rules and Regulations === − # Entering a shrine or moving about in its precincts in a vehicle or with footwear is improper. − # Before entering the temple, the devotee must go round it in the customary circumambulation (''pradakshina''), keeping the shrine to the right), and this must be done with deliberation, and not in a hurry. − # The temple is a form of the Godhead; and its towers must never be trodden with feet. − # Before going round the shrine in customary circumambulation, one must prostrate or bow before the shrine. − # Only while going round in circumambulation, one may step on the shadow of the entrance tower (''gopuram''), superstructure over the ''sanctum'' (''vimana''), enclosing wall (''prakara''), or the banner-post in front of the shrine (''dhvaja''), and never otherwise. − # While entering the shrine, one must not wear his sacred cord the wrong way viz. hanging by the right shoulder, apasavya or hanging by the neck like a garland (''nivita''), or wound round the ear. He must wear his lower garment (''dhoti'') well tucked up (''kachha''), and the ends of the cloth must not hang behind him like a tail (''puccha''). He must never enter the shrine naked or wearing only a piece of loin-cloth covering his genitals (''kaupina''). − # He must, while entering the temple, also wear an upper cloth (uttariya) neatly and pleasantly. He should not cover his body with stitched garments (viz. shirt, coat etc.) or with blankets. Nor should he wear a headgear (viz. cap, hat, turban etc.). He should not carry any weapon in his hands. − # One must not enter a temple empty-handed: he must carry some offering to the deity (viz. coconut, plantains, flowers etc.) He must not be eating food brought from outside or chewing betel-leaves while going into the temple or while he is within the temple-premises. His forehead must not be blank (viz. he must wear a mark in accordance with his religious affiliation,) − # If he eats in the temple the food given to him as Prasada (already dedicated to the deity), and throws away what remains over in the premises of the temple, it is improper and thoughtless. − # A person in physical or mental distress should not enter the temple. If he has disorders of the vital currents, he should take care to see that he does not evacuate his bowels or expel flatulence, while in the temple. One who is sick must not enter a temple. − # One whose mind is confused, agitated or not at rest cannot worship the Deity in the temple. Indeed, it is only one whose mind is pure and steady that is fit to perform any religious act. − # No one should stretch his legs across or sleep at the doorstep of the temple; nor should he be inebriated near or inside the temple. One must always be alert, awake; humble and erect while within the temple-premises. − # It is not proper for anyone to go to the temple or be in its precincts crying in anguish or weep in devotion. If prayers are offered out of grief, it is a blemish of the mind. The person who feels distressed within the premises of the temple does not know the nature of God’s presence or the purpose of his visit. − # The heart that is free from passions, the speech that avoids lying, harshness, slander and deceit, and the body that abstains from causing violence of any kind are necessary for worship in a temple. − # Having entered a temple, one should never commit an act of violence, which may cause suffering to any living being. Non-violence, virtuous conduct, meditation, control of the senses, penance and service to the elders are considered the six gateways to Dharma. − # The person who gossips in a temple, and chatters without restraint does a wrong thing. One should not talk needlessly. There are other places in plenty where on may discuss worldly matters; and there are other times for it. Why should one indulge in such talk in a temple? Having entered a shrine, he should think of god, and meditate at least for a moment, if not for some hours. If he does not do so, he would waste a great opportunity. He would be like one who is deluded or pervert. Which wise man will abandon the food that is prepared and ready, and begs about for a few crumbs? Who will ignore the treasure at hand, and go about begging? Wheel in a temple, the devotee should not think of anything else. − # Standing in God’s presence in the temple, one must never utter a lie. God is of nature of truth, and truth must not be sought to be hidden from God. − # The temple is no place for discussions on scriptural issues. Engaging oneself in such activities, one would only insult and offend the Deity. Reading, writing and similar preoccupations are equally improper in a temple. Nor should one image in unrestrained an argumentative talk. − # One should not quarrel in a temple or any account; the temple is not the place for it. − # Having gone to a temple, one should not eulogize himself or be arrogant. Disregarding the elders or the Deity, should one talk without restraint about himself, it is a sin which he may not be aware of. − # Talking to another person in a contemptuous manner within the temple premises is not correct. The wise ones will not make a distinction between slighting others and killing them. One should avoid talking ill of others in front of God; nor should one praise another person either, in a temple, for any reason. God is the highest and most supreme reality, and who can be higher than God or more praise-worthy? A mere human being should not be praised or honoured within a shrine. Doing so will not make for happiness. − # One should not greet or bow before another person while in a temple; God is the lord of all, and we are all subordinate to Him. − # Having gone to a temple, one should never sit with his back to the Deity. The devotee should be facing God all the time, and when circumambulating, one should move keeping the Deity to his right. − # There are sequences of worship in a temple, when the Deity in the ''sanctum'' is screened off; tradition does not allow the Deity to be exposed to public view on such occasions. No one should desire to see the Deity during these periods. Should one force his way, because of his office or power, he will come to grief. Likewise, when the doors of the shrine are closed after the last sequence in worship, no one, however influential, should ask for the doors to be opened for him. One should have the humility to visit the shrine only after the doors are opened at the appointed time in the morning. Devotees must have the ''darshan'' of the Deity only when sequences of worship allow it. − # A person with evil conduct will never prosper; living beings are afraid of him, and offend him. It is only a virtuous person who should undertake the activities prescribed in the scriptures (like going to a temple). − # If the human beings, who are distracted by worldly cares, do not engage themselves in worship of the Deity, their life on earth is wasted, even as all that they do would be in vain. One who regards his preceptor as a mere human being, the Deity as only a stone image, the Vedic ''mantras'' as a just a means of livelihood, the sacrifices as violence, and one who is indifferent to the priest or to the worship rituals becomes blameworthy; and his life would be of no value. − There are certain actions that are prohibited by every Agama, including ''the Vaikhanasa Agama'', for maintaining the ritual purity. The following twenty-two acts are regarded as offensive in the Veera Narayana Temple as ordained in ''the Vaikhanasa Agama'': − # Moving bout in a temple on a vehicle or with footwear. − # Not attending to a ceremonial function that is going on (like procession of deities), and not showing reverence to the Deity. − # Making obeisance with one hand only (viz. not joining the palms) and going round in circumambulation in front of the Deity. − # Prostrating etc. before the Deity when one is unclean and polluted. − # Stretching of legs in front of the Deity, or sitting on a seat (or cot) with ones legs dangling. − # Sleeping or lying down. − # Eating food. − # Gossip with people. − # Loud talk, useless chatter, crying and quarrel. − # Punishment and bestowal of favour. − # Confidential talk with women, and obscene remarks. − # Elimination of flatulence. − # Covering oneself with blankets. − # Condemnation or praise of others. − # Honouring a powerful or influential person. − # Eating what is not given as ‘prasada’. − # Not presenting to the Deity fruits and flowers that are seasonal. − # Giving away what remains over (after offering to the Deity) for use in the kitchen, or for others in the temple. − # Sitting or standing with one’s back to the Deity. − # Greeting others and not recognizing an elder (or preceptor) who is nearby. − # Praising oneself. − # Being critical of the Deity. − These are considered as preventive measures for a devotee, however if he commits any of the above forbidden acts then he should quietly ask for forgiveness from the Deity and the effects of his wrongdoing will be counteracted.
Veera Narayana Temple, Belavadi, Chikmanguluru, Karnataka (view source)
Revision as of 14:02, 25 March 2019
, 14:02, 25 March 2019→The Plan
== Description of the temple ==
== Description of the temple ==
As mentioned earlier the Veera Narayana temple was built in the earlier age of Hoysala architecture and the walls of the shrine from the outside are completely plain, similar to earliest of Hoysala architecture.
=== The Plan ===
=== The Plan ===
[[File:Plan of Veera Narayana Temple, Belavadi.png|thumb|120x120px|''Plan of Veera Narayana Temple, Belavadi'']]
[[File:Plan of Veera Narayana Temple, Belavadi.png|thumb|517.988x517.988px|Plan of Veera Narayana Temple, Belavadi]]
The Veera Narayana temple, Belavadi is a ''trikuta'' temple, meaning it has three shrines dedicated to Veera Narayana, Venu-Gopala and Yoga-Narasimha respectively. The temple was built in two steps. First an ''ekakuta'', temple with one ''garbha-griha'' was built. A closed hall and an open hall were attached to it. This was built in the earlier age of Hoysala architecture and the walls of the shrine from the outside are completely plain, similar to earliest of Hoysala architecture.
The Veera Narayana temple, Belavadi is a ''trikuta'' temple, meaning it has three shrines dedicated to Veera Narayana, Venu-Gopala and Yoga-Narasimha respectively. The temple was built in two steps. First an ''ekakuta'', temple with one ''garbha-griha'' was built. A closed hall and an open hall were attached to it.
[[File:Shala 1) North-east shrine 2) South-east Shrine.png|thumb|251x251px|''Shala 1) North-east shrine 2) South-east Shrine'']]
[[File:Shala 1) North-east shrine 2) South-east Shrine.png|thumb|412.969x412.969px|''Shala 1) North-east shrine 2) South-east Shrine'']]
In a later age, the temple was converted to ''trikuta'', when two lateral shrines were added to it, taking the number of shrines to three. First an exceptionally large ''mandapam'' of staggered square shape was added to the open ''mandapam'' of the earlier shrine and on the two lateral sides of this ''mandapam'', facing north and south, the two shrines were built. Of the three ''vimanas'', the Veera Narayana is the smallest, Venugopal bigger than that and that of Narasimha the highest of all. Although the difference is imperceptible from a distance.
In a later age, the temple was converted to ''trikuta'', when two lateral shrines were added to it, taking the number of shrines to three. First an exceptionally large ''mandapam'' of staggered square shape was added to the open ''mandapam'' of the earlier shrine and on the two lateral sides of this ''mandapam'', facing north and south, the two shrines were built. Of the three ''vimanas'', the Veera Narayana is the smallest, Venugopal bigger than that and that of Narasimha the highest of all. Although the difference is imperceptible from a distance.
The effect is spectacular. This is the only ''trikuta'' Hoysala temple in which the three shrines are not attached to each other but are separated by three mandapams. Gerard Foekema calls this temple having “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 in Hoysala architecture. Gerard Foekema gushes forth about it:
The effect is spectacular. This is the only ''trikuta'' Hoysala temple in which the three shrines are not attached to each other but are separated by three mandapams. Gerard Foekema calls this temple having “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 in Hoysala architecture. Gerard Foekema gushes forth about it:<blockquote>“This hall is of a common design but of an uncommon size, 9 ankanas deep instead of 5 or 7, and consequently it has a total surface of 61 ''ankanas''. Two of these, however, are used to provide the lateral ''vimanas'' with a ''sukanasi'', so the actual number of ''ankanas'' of the giant hall is 59.”<ref>Foekema, Gerard. ''Hoysala Architecture: Medieval Temples of Southern Karnataka Built During Hoysala Rule (2 Vol)''. New Delhi: Aryan Books, 2014. p. 109.</ref></blockquote>An ''ankana'' is a bay. The total length of the temple is 65 m and the width of the most impressive façade with two lateral shrines is 35 m. The oldest shrine which houses the Veera Narayana deity is a complete temple in itself with a ''garbha-griha'', an ''antarala'' or ''shukanasika'', a closed hall (''mandapam'') with 9 bays and an open hall with 13 bays.
“This hall is of a common design but of an uncommon size, 9 ankanas deep instead of 5 or 7, and consequently it has a total surface of 61 ''ankanas''. Two of these, however, are used to provide the lateral ''vimanas'' with a ''sukanasi'', so the actual number of ''ankanas'' of the giant hall is 59.”<ref>Foekema, Gerard. ''Hoysala Architecture: Medieval Temples of Southern Karnataka Built During Hoysala Rule (2 Vol)''. New Delhi: Aryan Books, 2014. p. 109.</ref>
An ''ankana'' is a bay.
The total length of the temple is 65 m and the width of the most impressive façade with two lateral shrines is 35 m. The oldest shrine which houses the Veera Narayana image is a complete temple in itself with a ''garbha-griha'', an ''antarala'' or ''shukanasika'', a closed hall (''mandapam'') with 9 bays and an open hall with 13 bays.
Extensive details of the Vimanas of Belavadi temple (main and the lateral) are discussed under the heading [[Hoyasala Temple Architecture|Hoyasala temple architecture]].
[[File:Bursting of Boundaries.png|thumb|''Bursting of Boundaries'']]
Most awe-inspiring are the lathe-turned pillars which are 108 in number. There is still no clue how these pillars were created. But they give a marvellous look and support the roof very well. No two pillars are alike. They are all different. There are elephants present inside the temple too, which also support the elephant outside in carrying the ratha forward. These elephants are relocated by the ASI which renovated the temple in 1960s.[[File:Plans of the Maha Mandapam.png|thumb|''Plans of the Maha Mandapam''|link=http://dharmawiki.org/index.php/File:Plans_of_the_Maha_Mandapam.png|left]]
Between the two shrines is the defining member of the Belavadi temple: the largest combined mahamandapam of any Hoysala temple. It has 59 bays. Its plan is that of a staggered square and diagonally it gives the impression of a star. A huge eave, measuring one metre across runs around the mandapa. From the inside it has the imitiation of a wooden rafter, like many other Hoysala and Chalukya temples. The ''hara'' above this eave is decorated, as is the ''kapota''.
Between the two shrines is the defining member of the Belavadi temple: the largest combined mahamandapam of any Hoysala temple. It has 59 bays. Its plan is that of a staggered square and diagonally it gives the impression of a star. A huge eave, measuring one metre across runs around the mandapa. From the inside it has the imitiation of a wooden rafter, like many other Hoysala and Chalukya temples. The ''hara'' above this eave is decorated, as is the ''kapota''.
== The administration and management ==
== The administration and management ==
After the Hoysala Empire, this temple came under the care of the Vijayanagar kings and after their fall in the 16<sup>th</sup> and 17<sup>th</sup> centuries, it remained autonomous for some time, but in 18<sup>th</sup> century the Wodeyars of Mysore gained control of it and started taking care of it. And in 1760, for better care they donated the temple to the Sringeri Sharada Peetham. No matter who controlled the temple, as long as it remained under the Hindu lordship, the rituals and worship continued in the temple as ever before. In 18<sup>th</sup> century, as until very recently, the village of Belavadi was very rich, as its water table was very high and it was rich in resources and manpower. It was quite capable of taking care of itself and the grand temple at the center of the village, but the over lordship of Sringeri Peetham made sure that proper rituals according to the Vaikhanasa Agama always continued there.
The temple is run by three different institutions. One is the Archaeological Survey of India, which takes care of the lawns and the gardens of the temple. A man is appointed by the government organization as it is a heritage temple and the cleaning of the outside premises, the fencing and the lawns are maintained appointed by the ASI. The head priest says that the ASI team is not concerned with the spiritual aspect of the temple. It is only concerned with the aesthetics and architecture and takes care that the temple should look good and clean.
The temple is run by three different institutions. One is the Archaeological Survey of India, which takes care of the lawns and the gardens of the temple. A man is appointed by the government organization as it is a heritage temple and the cleaning of the outside premises, the fencing and the lawns are maintained appointed by the ASI. The head priest says that the ASI team is not concerned with the spiritual aspect of the temple. It is only concerned with the aesthetics and architecture and takes care that the temple should look good and clean.
The temple tank of Belavadi tank had gone to ruins even before the ASI took over, but when the ASI renovated the temple in the 1960s, it was decided that the temple tank was not important to renovate and hence it was left in ruins and then filled over.
The second institution which maintains the temple is the family of the hereditary priest and the larger Vaikhanasa community. The current chief priest is Prashant S. Bhardwaj, whose family has been in charge of the temple for at least as long as four hundred years.
The second institution which maintains the temple is the family of the hereditary priest and the larger Vaikhanasa community. The current chief priest is Prashant S. Bhardwaj, whose family has been in charge of the temple for at least as long as four hundred years.
The third institution which takes care of the temple is the Sringeri Sharada Peetham, one of the four Mathas established by Adi Shankaracharya. The Sringeri Peeth is located in the Chikamagalur district in which the village of Belavadi lies. It is 114 km from Belavadi. It is the Sringeri Matha which runs the temple in the sense that it takes care of the rituals and festivals that go on in the temple. It is the Sringeri Matha which employs the head priest and takes care of his family as well as taking care of other needs of the temple.
The third institution which takes care of the temple is the Sringeri Sharada Peetham, one of the four Mathas established by Adi Shankaracharya. The Sringeri Peeth is located in the Chikamagalur district in which the village of Belavadi lies. It is 114 km from Belavadi. The Sringeri Matha runs the temple in the sense that it takes care of the rituals and festivals that go on in the temple as well as employ the head priest and takes care of his family along with taking care of other needs of the temple.
An employee of Sringeri Peetha lives in Belavadi who takes care of the needs of the temple – mainly about all the worship that is offered and the ''naivedyam'' that is offered. Sringeri Peetha provides a basic salary to the temple priest, which is now at 2000/- for Belavadi Veera Narayana temple. The temple priest cannot hold any other job and cannot accept any other salary other than the donation by the devotees.
An employee of Sringeri Peetha lives in Belavadi who takes care of the needs of the temple – mainly about all the worship and the ''naivedyam'' that is offered. Sringeri Peetha provides a basic salary to the temple priest, which is now at 2000/- for Belavadi Veera Narayana temple. The temple priest cannot hold any other job and cannot accept any other salary other than the donation by the devotees. It is notable that though Sringeri Matha is a basically a Shaiva (Smarta) Matha, it takes care of the Vaishnava temples too without any discrimination.
It is notable that though Sringeri Matha is a basically a Shaiva (Smarta) Matha, but it takes care of the Vaishnava temples too without any discrimination. The exaggerated stories about the differences between Shaivas and Vaishnavas in India have been the handiwork of the Marxist historians with vested interests. A cursory look at the affairs of how Mathas and temples are run clears the doubts.
=== The Case of the ''Mujarahi'' Temples ===
=== The Case of the ''Mujarahi'' Temples ===
The head priest says that most of the temples in Karnataka are ''Mujarahi'' temples which come under the government rule of the state government. They are just allotted three thousand rupees every month. And they are in apathy. The government takes every bit of rupee that devotees give to the temple but do not allocate enough funds so that the temples can be run well.
The head priest says that most of the temples in Karnataka are ''Mujarahi'' temples which come under the government rule of the state government. They are just allotted three thousand rupees every month. The government takes every bit of rupee that devotees give to the temple but do not allocate enough funds so that the temples can be run well.
The Vaikhansas believe that ''bhakti'' (devotion) alone is not enough and that in this age proper icon worship is necessary to attain self-realization. S. K. Ramachandra Rao believes that it is possible that the focus of the Vaikhanasas on the icon-worship maybe the catalyst that gave birth to the Vaishnava movement led by Ramanujacharya in the south.
The Belavadi temple does not have to give its donation to the government as it is not a ''mujarahi'' temple. The Sringeri Matha also does not collect donation from temples like Belavadi which are not cash rich. They understand that temples need funds for running themselves and thus Belavadi temple is free to run on its own. The Shankara Matha Sringeri preserves many such temples across India and Karnataka and runs many Sanskrit schools and any such heritage institutions all over India.
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 ==
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 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.
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.
== Worships offered at the temple ==
== Worships offered in the community ==
In the Veera Narayana Temple, Belavadi, the worship is offered twice a day. In temples which have more resources and more number of priests have up to five times daily worship but the Veera Narayana Temple has only one priest, as the head priest and hence the worship is offered only twice a day: in morning and evening.
In the Veera Narayana Temple, Belavadi, the worship is offered twice a day. In temples which have more resources and more number of priests have up to five times daily worship but the Veera Narayana Temple has only one priest, as the head priest and hence the worship is offered only twice a day: in morning and evening.
In the morning, after offering the worship, ''naivedyam'' is offered to the deity and then ''prasadam'' is distributed among the devotees who are present. In evening special offering of coconut is made. The morning worship takes place at 10 AM and the evening worship takes place at 5 PM.
In the morning, after offering the worship, ''naivedyam'' is offered to the deity and then ''prasadam'' is distributed among the devotees who are present. In evening special offering of coconut is made. The morning worship takes place at 10 AM and the evening worship takes place at 5 PM.
The worship that is offered at the Veera Narayana Temple is usually called Shodasha Upachara Puja. It is offered in many communities and temples across India. As the phrase suggests, this worship contains sixteen elaborate steps. Only when all the steps are completed in the right order that the worship is considered to be properly offered. The sixteen steps are:
The worship that is offered at the Veera Narayana Temple is the usual [[Shodasha Upachara Puja]] that is offered in many temples across India. This worship is offered twice every day in all three shrines of the Veera Narayana temple: to Veera Narayana, to Narasimha and to Venugopala. Apart from this many special worships are offered to the deities many times around the year. Once a month, special worship is offered to all three deities:
This worship is offered twice every day in all three shrines of the Veera Narayana temple: to Veera Narayana, to Narasimha and to Venugopala. Apart from this many special worships are offered to the deities many times around the year. Once a month, special worship is offered to all three deities:
* Narasimha is offered special worship every month on Swati Nakshatra
* Narasimha is offered special worship every month on Swati Nakshatra
* Veera Narayana is offered special worship every month on Shravan Nakshatra
* Veera Narayana is offered special worship every month on Shravan Nakshatra
== Details of rules and regulations ==
== Details of rules and regulations ==
''The Vaikhanasa Agama'' like all other Agamas proscribes 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. These instructions are as follows:
''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.