Hoysala architecture is a distinctive style of basadi architecture that flourished in the region of Karnataka, India. During the 11thand 14th centuries, the rulers of Hoysala dynasty gave importance to art and architecture, especially for the temples and Basadi. These basadi are adorned with intricate and ornate designs, and exquisite carvings depicting various deities that narrate mythological tales preserving the heritage.
5 Significant Basadi Of Hoysala Art In Channarayapattana.
Shantinatha Basadi
Shantinatha Basadi is the last basadi in the corner on the hill. Since it is at the end, it is named as Last Shantishwara or Shantinatha Basadi. The Shanteshwara Basadi was built by Echimayya, son of Bammana. Bammana was the elder brother of Gangaraja. This great Echimayya built basadi in many Jain centres including Koppala and Shravanabelagola. The Aregal Basadi at Jinanathapura was also built by him. This monument of Shanteshwara, the 15th Tirthankara, was built in 1117. This magnificent idol, which is five feet two inches tall, has a small strip on the base. It depicts Indra with his patni coming for the consecration of Shanteshwara Tirthankara.
Two large dwarapala statues next to this idol were later installed. There are idols of Sarvah’s Yaksha and Ambika. The idol in this basadi is that of Shantinath. It was built by the Hoysalas. The outer building is built of brick. Its navaranga has round pillars. Standing on a high platform, this basadi has a decorative peak. It is not known who built it at what time. It is only natural that the brick structure of the temple premises has lost its original features over time.
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Nagara Jinalaya Basadi
Since it is a Jinalaya in Shravanabelagola town and the merchants of the city generously contributed to its construction, it is named as Nagara Jinalaya. It is located on the right side on the way from the town to Akkanabasadi. It is believed to have been built in 1195 by Nagadeva, the town ruler of Ballala II. The idol of Sthanaka Adinatha here is two and a half feet tall. According to an inscription of 1432, it is mentioned that under the influence of Panditayati, it became an urban jinalaya. The navaranga and garbhagriha are all the same in the style of construction of most of the basadi.
This basadi is also known as Srinilayam. The idol of Lord Brahma in the left room of the Navaranga is shown wearing a fruit in his left hand, a whip in his right hand and a sandal in his foot. There is a horse’s symbol on the pedestal. Since the basadis have undergone reconstruction or repair over time, it is only natural that their original form has disappeared. The works of the Hoysalas are also preserved in them.
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Therina Basadi
It is named Therina Basadi because of the theri-shaped structure in front of it. It has another name called Bahubali Basadi. The shape of the chariot is also known as mandara. It is also known as Merumandara. It is surrounded by 52 Jina idols. Machikabbe and Shantikabbe were the mothers of powerful merchants Hoysalasetty and Ninisetti. It is said that this basadi was built in 1117. The idol in this basadi is not of Bahubali. Rather, it belongs to a Tirthankara. In fact, more Bahubali idols are found in Karnataka than in other parts of the country. Not all digambara style idols are necessarily of Bahubali. This is the result of imitating the style of Baahubali in Karnataka. As in other basadi here, the yaksha and ambika idols of Sarvah are found in Sukanasi.
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Parshvanatha Basadi
The monolithic statue at Parshvanatha Basadi atop Chikkabetta is the tallest of all the basadi except Gommata at Shravanabelagola. It is 15 feet high. A seven-headed serpent is carved over the head. It is like standing on a lotus pedestal. The structure of the reliefs seen at the bottom is extremely artistic. It also has a wonderful mythological background. There is a picture of a struggle with Kamatha, an opponent of Parshvanatha. It is inferred that this basadi may have been built in 1129 a.d. on the basis of an inscription of Mallisena Maladhari at Navaranga.
The outer wall of the Parshwanath Basadi has undergone reconstruction at the front. In the previous part, the original form remains the same. Here too, there are sukanasi, mukhamantapa and navarangas. The basadi, which is 59 feet long and 29 feet wide, has rooms next to the navaranga porch of the basadi. The manastambha next to the basadi is also beautiful. It appears to have been done by Puttaiah. As a basis for this, a reference to Anantakavi’s Gommateshwara poem of Belagola is cited. On the four sides of this manastambha, which has a wide padatala, are the reliefs of Yaksha with pashankusha fruit in the east, Padmavati in the south, Brahma seated on a horse in the west and Goddess Kushmandini with abhaya-pashankusha fruit in the north.
At the top of the manastambha, jinnamurtis are placed on all four sides. The highest manastambha in the region and the basadi are 700 years apart from the time of construction. The inscription at Sukanasi dates back to the period of Bhanukritideva, a disciple of Damanandi Trividyadeva. Since it is also known as Kamatha Parshvanatha, it is speculated that it may have been composed in the 11th century. In addition, there are two other records, one of which is considered to be a gift given to Parshvadeva of the Kamatha in 1257, while the other cannot be explained.
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Shaasana Basadi
Arrangements have been made to facilitate easy identification of basadi in the hills of Shravanabelagola. Just as it is known as two katte basadi because of the presence of two kattes, the inscription basadi has its name because there is an inscription at its entrance. It has a garbhagriha, an open sukanasi and an open mandapa. The wall from the window level is made of brick. There is a statue of Adinatha here and there are chamaradharis on either side. There are idols of Gomukha and Chakraswari, Yakshas and Yakshis belonging to Adinatha in the Navaranga. On the outer wall are light decorative designs and here and there there are jinn statues.
There is also a sculpture of a gandabherunda bird. It is mentioned that it was built in 1118 in memory of Gangaraja’s mother Pochikavve and his second wife Lakshmimathi. This inscription was written by Gangachari or Vardhamanachari, who was blessed by Gangaraja. His name seems to have been engraved on it. This basadi can be divided into three parts. The idol of Adinatha in the sanctum sanctorum of the temple appears to be sitting on a throne in the position of Paryankasana. There is also an inscription here. It is written that this Indrakulagraha was built by Gangaraja. It is also said that the Hoysala king Vishnuvardhana donated the village Parama for its maintenance.
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