Hoysala Empire

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Hoysala Empire

Empire
(Subordinate to Western Chalukyas until
1187)

10261343

Extent of Hoysala Empire, 1200 CE

Capital Halebidu
Belur
 Languages Kannada, Sanskrit

Religion Hinduism, Jainism

Government Monarchy

King

10261047 Nripa Kama II

12921343 Veera Ballala III

History

Earliest Hoysala
records 950

Established 1026

Disestablished 1343

Preceded by Succeeded by

Western Vijayanagar
Chalukyas a Empire

Hoysala Kings (10261343)

Nripa Kama II (10261047)

Hoysala Vinayaditya (10471098)

Ereyanga (10981102)

Veera Ballala I (11021108)

Vishnuvardhana (11081152)
Narasimha I (11521173)

Veera Ballala II (11731220)

Vira Narasimha II (12201235)

Vira Someshwara (12351263)

Narasimha III (12631292)

Veera Ballala III (12921343)

Harihara Raya (13421355)

(Vijayanagara Empire)

Part of a series on the

History of Karnataka

Political history of medieval Karnataka

Origin of Karnataka's name

Kadambas and Gangas

Chalukya Empire

Rashtrakuta Empire
 Western Chalukya Empire

Southern Kalachuri

Hoysala Empire

Vijayanagara Empire

Bahmani Sultanate

Bijapur Sultanate

Kingdom of Mysore

Nayakas of Keladi

Nayakas of Chitradurga

Haleri Kingdom

Unification of Karnataka

Categories

Architecture
Forts
Economies
Societies

v
t
e

The Hoysala empire was a prominent Southern Indian Kannadiga empire that ruled most of the
modern-day state of Karnataka between the 10th and the 14th centuries. The capital of the Hoysalas
was initially located at Belur but was later moved to Halebidu.

The Hoysala rulers were originally from Malnad Karnataka, an elevated region in the Western
Ghats range. In the 12th century, taking advantage of the internecine warfare between the then
ruling Western Chalukya and Kalachuri kingdoms, they annexed areas of present-day Karnataka
and the fertile areas north of the Kaveri River delta in present-day Tamil Nadu. By the 13th century,
 they governed most of present-day Karnataka, minor parts of Tamil Nadu and parts of
western Andhra Pradesh and Telangana in Deccan India.

The Hoysala era was an important period in the development of art, architecture, and religion
in South India. The empire is remembered today primarily for its temple architecture. Over a hundred
surviving temples are scattered across Karnataka.

Well known temples "which exhibit an amazing display of sculptural exuberance" include
the Chennakesava Temple at Belur, the Hoysaleswara Temple at Halebidu, and the Kesava
Temple at Somanathapura.[1]The Hoysala rulers also patronised the fine arts, encouraging literature
to flourish in Kannada and Sanskrit.

Contents
[hide]

1History

2Economy

3Administration

4Culture

o 4.1Religion

o 4.2Society

o 4.3Literature

o 4.4Architecture

o 4.5Language

5See also

6Notes

7References

8External links
History[edit]

Sala fighting the Lion, the emblem of Hoysala Empire at Belur, Karnataka.

Kannada folklore tells a tale of a young man Sala, who saved his Jain guru Sudatta by striking dead
a Tiger he encountered near the temple of the Goddess Vasantika at Angadi, now called Sosevuru.
The word "strike" literally translates to "hoy" in Hale Kannada (Old Kannada), hence the name "Hoy-
sala". This legend first appeared in the Belur inscription of Vishnuvardhana (1117), but owing to
several inconsistencies in the Sala story it remains in the realm of folklore. [2][3] The legend may have
come into existence or gained popularity after King Vishnuvardhana's victory over
the Cholas at Talakad as the Hoysala emblem depicts the fight between the mythical warrior Sala
and a tiger, the tiger being the emblem of the Cholas.[4]

Early inscriptions, dated 1078 and 1090, have implied that the Hoysalas were descendants of
the Yadava by referring to the Yadava vamsa (clan) as Hoysala vamsa. But there are no early
records directly linking the Hoysalas to the Yadavas of North India. [5][6]

Historians refer to the founders of the dynasty as natives of Malnad Karnataka, based on numerous
inscriptions calling them Maleparolganda or "Lord of the Male (hills) chiefs" (Malepas).[7][8][9][10][11][12][13]
[14]
This title in the Kannada language was proudly used by the Hoysala kings as their royal signature
in their inscriptions. Literary sources from that time in Kannada (Jatakatilaka) and Sanskrit
(Gadyakarnamrita) have also helped confirm they were natives of the region known today as
Karnataka.[15][16]

The first Hoysala family record is dated 950 and names Arekalla as the chieftain, followed by Maruga
and Nripa Kama I (976). The next ruler, Munda (10061026), was succeeded by Nripa Kama II who
held such titles as Permanadi that show an early alliance with the Western Ganga dynasty.[17] From
these modest beginnings, the Hoysala dynasty began its transformation into a strong subordinate of
the Western Chalukyas.[18][19] Through Vishnuvardhana's expansive military conquests, the Hoysalas
achieved the status of a real kingdom for the first time.[20][21] He wrested Gangavadi from the Cholas in
1116 and moved the capital from Belur to Halebidu.[22][23][24][25]
Vishnuvardhana's ambition of creating an independent empire was fulfilled by his grandson Veera
Ballala II, who freed the Hoysalas from subordination in 11871193.[26][27][28] Thus the Hoysalas began
as subordinates of the Western Chalukyas and gradually established their own empire in Karnataka
with such strong Hoysala kings as Vishnuvardhana, Veera Ballala II and later Veera Ballala III.
During this time, peninsular India saw a four way struggle for hegemony
Pandya, Kakatiya and Seuna Yadavas of Devagiri being the other kingdoms.[29]Veera Ballala II
defeated the aggressive Pandya when they invaded the Chola kingdom. [30][31][32][33] He assumed the title
"Establisher of the Chola Kingdom" (Cholarajyapratishtacharya), "Emperor of the south" (Dakshina
Chakravarthi) and "Hoysala emperor" (Hoysala Chakravarthi).[34] He founded the city
of Bangalore according to Kannada folklore.[35]

The Hoysalas extended their foothold in areas known today as Tamil Nadu around 1225, making the
city of Kannanur Kuppam near Srirangam a provincial capital and giving them control over South
Indian politics that began a period of Hoysala hegemony in the southern Deccan. [36][37][38][39] Vira
Narasimha II's son Vira Someshwara earned the honorific "uncle" (Mamadi) from the Pandyas and
Cholas. The Hoysala influence spread over Pandya kingdom also.[40] Toward the end of the 13th
century, Veera Ballala III recaptured territory in the Tamil country which had been lost to the Pandya
uprising, thus uniting the northern and southern portions of the kingdom. [41][42][43][44]

Major political changes were taking place in the Deccan region in the early 14th century when
significant areas of northern India were under Muslim rule. Alla-ud-din Khilji, the Sultan of Delhi, was
determined to bring South India under his domain and sent his commander, Malik Kafur, on a
southern expedition to plunder the Seuna capital Devagiri in 1311.[45] The Seuna empire was
subjugated by 1318 and the Hoysala capital Halebidu (also called Dorasamudra or Dwarasamudra)
was sacked twice, in 1311 and 1327.[44]

By 1336, the Sultan had conquered the Pandyas of Madurai, the Kakatiyas of Warangal and the tiny
kingdom of Kampili. The Hoysalas were the only remaining Hindu empire who resisted the invading
armies.[46] Veera Ballala III stationed himself at Tiruvannamalai and offered stiff resistance to
invasions from the north and the Sultanate of Madurai to the south.[47] Then, after nearly three
decades of resistance, Veera Ballala III was killed at the battle of Madurai in 1343, [43] and the
sovereign territories of the Hoysala empire were merged with the areas administered by Harihara I in
the Tungabhadra region.[48][49] This new Hindu kingdom resisted the northern invasions and would
later prosper and come to be known as the Vijayanagara Empire.[50]

Economy[edit]
Main article: Economy of the Hoysala Empire
Twin temples (1200 CE) at Mosale, the Nageshvara (near) and Chennakeshava temple (far)

Gajapati pagoda, ca. 10th-13th century AD.

The Hoysala administration supported itself through revenues from an agrarian economy.[51] The
kings gave grants of land as rewards for service to beneficiaries who then became landlords to
tenants producing agricultural goods and forest products. There were two types of landlords
(gavunda); gavunda of people (praja gavunda) was lower in status than the wealthy lord
of gavundas (prabhu gavunda).[52] The highlands (malnad regions) with its temperate climate was
suitable for raising cattle and the planting of orchards and spices. Paddy and corn were staple crops
in the tropical plains (Bailnad). The Hoysalas collected taxes on irrigation systems including tanks,
reservoirs with sluices, canals and wells which were built and maintained at the expense of local
villagers. Irrigation tanks such as Vishnusagara, Shantisagara, Ballalarayasagara were created at
the expense of the state.[51]

Importing horses for use as general transportation and in army cavalries of Indian kingdoms was a
flourishing business on the western seaboard.[53]The forests were harvested for rich woods such
as teak which was exported through ports located in the area of present-day Kerala. Song
dynasty records from China mention the presence of Indian merchants in ports of South China,
indicating active trade with overseas kingdoms.[54] South India exported textiles, spices, medicinal
plants, precious stones, pottery, salt made from salt pans, jewels, gold, ivory, rhino horn, ebony, aloe
wood, perfumes, sandalwood, camphor and condiments to China, Dhofar, Aden, and Siraf (the
entryport to Egypt, Arabia and Persia).[55] Architects (Vishwakarmas), sculptors, quarry workers,
goldsmiths and other skilled craftsmen whose trade directly or indirectly related to temple
construction were also prosperous due to the vigorous temple building activities. [56][57]

The village assembly was responsible for collecting government land taxes. Land revenue was
called Siddhaya and included the original assessment (Kula) plus various cesses.[51]Taxes were
levied on professions, marriages, goods in transit on chariots or carriages, and domesticated
animals. Taxes on commodities (gold, precious stones, perfumes, sandalwood, ropes, yarn, housing,
hearths, shops, cattle pans, sugarcane presses) as well as produce (black pepper, betel leaves,
ghee, paddy, spices, palm leaves, coconuts, sugar) are noted in village records. [54] The village
assembly could levy a tax for a specific purpose such as construction of a water tank.

Administration[edit]
Main article: Hoysala administration

Garuda pillar hero stone at Halebidu with old Kannada inscription of about 1220 CE
Hero stone (virgal) with old Kannada inscription of 1205 CE inscribed during the rule of Veera Ballala II,
at Balligavi, Karnataka

In its administrative practices, the Hoysala Empire followed some of the well-established and proven
methods of its predecessors covering administrative functions such as cabinet organisation and
command, the structure of local governing bodies and the division of territory.[58] Records show the
names of many high-ranking positions reporting directly to the king. Senior ministers were
called Pancha Pradhanas, ministers responsible for foreign affairs were
designated Sandhivigrahi and the chief treasurer
was Mahabhandari or Hiranyabhandari. Dandanayakas were in charge of armies and the chief
justice of the Hoysala court was the Dharmadhikari.[58]

The kingdom was divided into provinces named Nadu, Vishaya, Kampana and Desha, listed in
descending order of geographical size.[59] Each province had a local governing body consisting of a
minister (Mahapradhana) and a treasurer (Bhandari) that reported to the ruler of that province
(Dandanayaka). Under this local ruler were officials called Heggaddes and Gavundas who hired and
supervised the local farmers and labourers recruited to till the land. Subordinate ruling clans such
as Alupas continued to govern their respective territories while following the policies set by the
empire.[60]

An elite and well trained force of bodyguards known as Garudas protected the members of the royal
family at all times. These servants moved closely yet inconspicuously by the side of their master,
their loyalty being so complete that they committed suicide after his death. [61] Hero stones (virgal)
erected in memory of these bodyguards are called Garuda pillars. The Garuda pillar at the
Hoysaleswara temple in Halebidu was erected in honor of Kuvara Lakshma, a minister and
bodyguard of King Veera Ballala II.

King Vishnuvardhana's coins had the legends "victor at Nolambavadi" (Nolambavadigonda), "victor
at Talakad" (Talakadugonda), "chief of the Malepas" (Maleparolganda), "Brave of Malepa"
(malapavira) in Hoysala style Kannada script.[62][63] Their gold coin was called Honnu or Gadyana and
weighed 62 grains of gold. Pana or Hana was a tenth of the Honnu, Haga was a fourth of
the Pana and Visa was fourth of Haga. There were other coins called Bele and Kani.[60]

Culture[edit]

Religion[edit]

See also: Ramanuja, Basava, and Madhvacharya

Akkana Basadi at Shravanbelgola

The defeat of the Jain Western Ganga Dynasty by the Cholas in the early 11th century and the rising
numbers of followers of Vaishnavism and Lingayatism in the 12th century was mirrored by a
decreased interest in Jainism.[64] Two notable locations of Jain worship in the Hoysala territory
were Shravanabelagola and Kambadahalli. The decline of Buddhism in South India began in the 8th
century with the spread of Adi Shankara's Advaita philosophy.[65] The only places of Buddhist worship
during the Hoysala time were at Dambal and Balligavi. Shantala Devi, queen of Vishnuvardhana,
was a Jain but nevertheless commissioned the Hindu Kappe Chennigaraya temple in Belur,
evidence that the royal family was tolerant of all religions.

During the rule of the Hoysalas, three important religious developments took place in present-day
Karnataka inspired by three philosophers, Basava, Madhvacharya and Ramanuja.

While the origin of Lingayatism is debated, the movement grew through its association with Basava
in the 12th century.[66] Madhvacharya was critical of the teachings of Adi Shankara and argued the
world is real and not an illusion.[67] His philosophy gained popularity enabling him to establish
eight mathas in Udupi. Ramanuja, head of the Vaishnava monastery in Srirangam, preached the
way of devotion (bhakti marga) and wrote Sribhashya, a critique on the Advaita Vedanta philosophy
of Adi Shankara.[68]
Vaishnava temple of 1268 CE at Somanathapura

The impact of these religious developments on culture, literature, poetry and architecture in South
India was profound. Important works of literature and poetry based on the teachings of these
philosophers were written during the coming centuries. The Saluva, Tuluva and Aravidu dynasties of
Vijayanagar empire were followers of Vaishnavism and a Vaishnava temple with an image of
Ramanuja exists in the Vitthalapura area of Vijayanagara. [69] Scholars in the later Kingdom of
Mysore wrote Vaishnavite works upholding the teachings of Ramanuja. [70] King Vishnuvardhana built
many temples after his conversion from Jainism to Vaishnavism. [71][72] The later saints of
Madhvacharya's order, Jayatirtha, Vyasatirtha, Sripadaraja, Vadirajatirtha and devotees (dasa) such
as Vijaya Dasa, Gopaladasa and others from the Karnataka region spread his teachings far and
wide.[73] His teachings inspired later day philosophers like Vallabha Acharya in Gujarat and Chaitanya
Mahaprabhu in Bengal.[74] Another wave of devotion (bhakti) in the 17th century18th century found
inspiration in his teachings.[75]

Society[edit]

Main article: Society of the Hoysala Empire

A sculpture of a dancer on pillar bracket, 1117 CE, (Shilabaalika or Madanika) in the Chennakeshava temple at
Belur

Hoysala society in many ways reflected the emerging religious, political and cultural developments of
those times. During this period, the society became increasingly sophisticated. The status of women
was varied. Some royal women were involved in administrative matters as shown in contemporary
records describing Queen Umadevi's administration of Halebidu in the absence of Veera Ballala II
during his long military campaigns in northern territories. She also fought and defeated some
antagonistic feudal rebels.[76]Records describe the participation of women in the fine arts, such as
Queen Shantala Devi's skill in dance and music, and the 12th century Vachana poet and
Lingayatism mystic Akka Mahadevi's devotion to the bhakti movement is well known.[77] Temple
dancers (Devadasi) were common and some were well educated and accomplished in the arts.
These qualifications gave them more freedom than other urban and rural women who were
restricted to daily mundane tasks.[78] The practice of sati in a voluntary form was prevalent and
prostitution was socially acceptable.[79] As in most of India, the Indian caste system was
conspicuously present.

Trade on the west coast brought many foreigners to India including Arabs, Jews, Persians, Chinese
and people from the Malay Peninsula.[80] Migration of people within Southern India as a result of the
expansion of the empire produced an influx of new cultures and skills.[81] In South India, towns were
called Pattana or Pattanam and the marketplace, Nagara or Nagaram, the marketplace serving as
the nuclei of a city. Some towns such as Shravanabelagola developed from a religious settlement in
the 7th century to an important trading center by the 12th century with the arrival of rich traders,
while towns like Belur attained the atmosphere of a regal city when King Vishnuvardhana built the
Chennakesava Temple there. Large temples supported by royal patronage served religious, social,
and judiciary purposes, elevating the king to the level of "God on earth".

Temple building served a commercial as well as a religious function and was not limited to any
particular sect of Hinduism. Shaiva merchants of Halebidu financed the construction of the
Hoysaleswara temple to compete with the Chennakesava temple built at Belur, elevating Halebidu to
an important city as well. Hoysala temples however were secular and encouraged pilgrims of all
Hindu sects, the Kesava temple at Somanathapura being an exception with strictly Vaishnava
sculptural depictions.[82] Temples built by rich landlords in rural areas fulfilled fiscal, political, cultural
and religious needs of the agrarian communities. Irrespective of patronage, large temples served as
establishments that provided employment to hundreds of people of various guilds and professions
sustaining local communities as Hindu temples began to take on the shape of wealthy Buddhist
monasteries.[83]

Literature[edit]

Jain temple at Halebidu

Old Kannada inscription (1182 CE) of King Veera Ballala II at the Akkana Basadi in Shravanabelagola

Main article: Literature in the Hoysala Empire

Although Sanskrit literature remained popular during the Hoysala rule, royal patronage of local
Kannada scholars increased.[51][84][85] In the 12th century some works were written in the Champu style,
[86]
but distinctive Kannada metres became more widely accepted. The Sangatya metre used in
compositions,[87] Shatpadi (six line), Tripadi (three line) metres in verses and Ragale (lyrical poems)
became fashionable. Jain works continued to extol the virtues of Tirthankaras (Jain ascetics).[88]

The Hoysala court supported scholars such as Janna, Rudrabhatta, Harihara and his nephew
Raghavanka, whose works are enduring masterpieces in Kannada. In 1209, the Jain scholar Janna
wrote Yashodharacharite, the story of a king who intends to perform a ritual sacrifice of two young
boys to a local deity, Mariamma. Taking pity on the boys, the king releases them and gives up the
practice of human sacrifice.[89][90] In honour of this work, Janna received the title "Emperor among
poets" (Kavichakravarthi) from King Veera Ballala II.[91]

Rudrabhatta, a Smartist Brahmin, was the earliest well-known Brahminical writer whose patron was
Chandramouli, a minister of King Veera Ballala II.[92] Based on the earlier work of Vishnu Purana, he
wrote Jagannatha Vijaya in the Champu style relating the life of Lord Krishna leading up to his fight
with the demon Banasura.

Harihara, (also known as Harisvara) a Lingayati writer and the patron of King Narasimha I, wrote
the Girijakalyana in the old Jain Champu style which describes the marriage of
Lord Shiva and Parvati in ten sections.[93][94] He was one of the earliest Virashaiva writers who was not
part of the Vachana literary tradition. He came from a family of accountants (Karanikas) from
Halebidu and spent many years in Hampi writing more than one hundred Ragales (poems in blank
verse) in praise of Lord Virupaksha (a form of Lord Shiva).[95]Raghavanka was the first to introduce
the Shatpadi metre into Kannada literature in his Harishchandra kavya which is considered a classic
even though it occasionally violates strict rules of Kannada grammar.[91][93][95]
In Sanskrit, the philosopher Madhvacharya wrote Rigbhshya on Brahmasutras (a logical explanation
of Hindu scriptures, the Vedas) as well as many polemical works rebutting the doctrines of other
schools of Vedas. He relied more on the Puranic literature than the Vedas for logical proof of his
philosophy.[96] Another famous writing was Rudraprshnabhashya by Vidyatirtha.

Architecture[edit]

Main article: Hoysala architecture

Vesara style Vimana of the Lakshmi Narasimha temple at Nuggehalli (1246 CE)

Stellate Vimana, at Ishvara Temple (Arasikere) built in 1220 CE

The modern interest in the Hoysalas is due to their patronage of art and architecture rather than their
military conquests. The brisk temple building throughout the kingdom was accomplished despite
constant threats from the Pandyas to the south and the Seunas Yadavas to the north. Their
architectural style, an offshoot of the Western Chalukya style, [97][98] shows
distinct Dravidian influences.[99] The Hoysala architecture style is described as Karnata Dravida as
distinguished from the traditional Dravida,[100] and is considered an independent architectural tradition
with many unique features.[101][102]

A feature of Hoysala temple architecture is its attention to exquisite detail and skilled craftsmanship.
[103]
The tower over the temple shrine (vimana) is delicately finished with intricate carvings, showing
attention to the ornate and elaborately detailed rather than to a tower form and height. [104][105] The
stellate design of the base of the shrine with its rhythmic projections and recesses is carried through
the tower in an orderly succession of decorated tiers.[106][107] Hoysala temple sculpture replicates this
emphasis on delicacy and craftsmanship in its focus on depicting feminine beauty, grace and
physique.[108] The Hoysala artists achieved this with the use of Soapstone (Chloritic schist), a soft
stone as basic building and sculptural material.[109][110]

The Chennakesava Temple at Belur (1117),[111][112] the Hoysaleswara temple at Halebidu (1121),[113]
[114]
the Chennakesava Temple at Somanathapura (1279),[115][116] the temples at Arasikere (1220),[117]
[118]
Amruthapura (1196),[119][120] Belavadi (1200),[121][122] Nuggehalli (1246),[123][124] Hosaholalu (1250),[125][126] A
ralaguppe (1250),[118][127] Korvangla (1173),[128][129] Haranhalli (1235),[126][130] Mosale[131][132] and Basaralu (123
4) [122][133] are some of the notable examples of Hoysala art. While the temples at Belur and Halebidu
are the best known because of the beauty of their sculptures, the Hoysala art finds more complete
expression in the smaller and lesser known temples. [134] The outer walls of all these temples contain
an intricate array of stone sculptures and horizontal friezes (decorative mouldings) that depict the
Hindu epics. These depictions are generally clockwise in the traditional direction of
circumambulation (pradakshina). The temple of Halebidu has been described as an outstanding
example of Hindu architecture[135] and an important milestone in Indian architecture. [136] The temples of
Belur and Halebidu are a proposed UNESCO world heritage sites.[137]

Language[edit]

Old Kannada inscription (1113 CE) of King Vishnuvardhana at Lakshmi Devi temple in Doddagaddavalli
Old Kannada inscription (1270 CE) of King Narasimha III at Keshava Temple, Somanathapura

The support of the Hoysala rulers for the Kannada language was strong, and this is seen even in
their epigraphs, often written in polished and poetic language, rather than prose, with illustrations of
floral designs in the margins.[138]According to historian Sheldon Pollock, the Hoysala era saw the
complete displacement of Sanskrit, with Kannada dominating as the courtly language. [139] Temples
served as local schools where learned Brahmins taught in Sanskrit, while Jain and Buddhist
monasteries educated novice monks. Schools of higher learning were called Ghatikas. The local
Kannada language was widely used in the rising number of devotional movements to express the
ecstatic experience of closeness to the deity (vachanas and devaranama). Literary works were
written in it on palm leaves which were tied together. While in past centuries Jain works had
dominated Kannada literature, Shaiva and early Brahminical works became popular during the
Hoysala reign.[140] Writings in Sanskrit included poetry, grammar, lexicon, manuals, rhetoric,
commentaries on older works, prose fiction and drama.[141] Inscriptions on stone (Shilashasana)
and copper plates (Tamarashasana) were written mostly in Kannada but some were in Sanskrit or
were bilingual. The sections of bilingual inscriptions stating the title, genealogy, origin myths of the
king and benedictions were generally done in Sanskrit. Kannada was used to state terms of the
grants, including information on the land, its boundaries, the participation of local authorities, rights
and obligations of the grantee, taxes and dues, and witnesses. This ensured the content was clearly
understood by the local people without ambiguity.[142]

See also[edit]
History of India

History of South India

Belur

Halebid
 Belavadi

[show]

Middle kingdoms of India

Notes[edit]
1. Jump up^ Sen, Sailendra (2013). A Textbook of Medieval Indian History. Primus Books.
pp. 5860. ISBN 978-9-38060-734-4.

2. Jump up^ Historians feel that Sala was a mythical founder of the empire (Kamath 2001,
p123)

3. Jump up^ Derrett in Chopra, Ravindran and Subrahmanian (2003), p150 Part 1

4. Jump up^ The myth and the emblem was a creation of King Vishnuvardhana. Another
opinion is the emblem symbolically narrates the wars between the early Hoysala chieftains and the
Cholas, (Settar in Kamath 2001, p123)

5. Jump up^ Quotation:"There was not even a tradition to back such poetic fancy"(William
Coelho in Kamath, 2001, p122). Quotation:"All royal families in South India in the 10th and 11th
century deviced puranic genealogies" (Kamath 2001, p122)

6. Jump up^ Quotation:"It is therefore clear that there was a craze among the rulers of the
south at this time (11th century) to connect their families with dynasties from the north" (Moraes 1931,
p1011)

7. Jump up^ Rice B.L. in Kamath (2001), p123

8. Jump up^ Quotation:"A purely Karnataka dynasty" (Moraes 1931, p10)

9. Jump up^ Keay (2000), p251

10. Jump up^ Quotation:"The home of the Hoysalas lay in the hill tracts to the north-west of
Gangavadi in Mysore" (Sen 1999, p498)

11. Jump up^ Thapar (2003), p367

12. Jump up^ Stien (1989), p16

13. Jump up^ Rice, B.L. (1897), p335

14. Jump up^ Natives of south Karnataka (Chopra 2003, p150 Part 1)
15. Jump up^ The Hoysalas originated from Sosevuru, identified as modern Angadi
in Mudigere taluk (Kamath 2001, p123)

16. Jump up^ An indigenous ruling family of Karnataka from Sosevuru (modern Angadi) (Ayyar
1993, p600)

17. Jump up^ Seetharam Jagirdhar, M.N. Prabhakar, B.S. Krishnaswamy Iyengar in Kamath
(2001), p123

18. Jump up^ During the rule of Vinyaditya (10471098), the Hoysalas established themselves
as a powerful feudatory (Chopra 2003, p151, part 1)

19. Jump up^ Sen (1999), p498

20. Jump up^ Sen (1999), pp498499

21. Jump up^ Quotation:"Reign of Vishnuvardhana is packed with glorious military campaigns
from start to finish" (Coelho in Kamath 2001, p124). Quotation:"The maker of the Hoysala kingdom"
(B.S.K. Iyengar in Kamath p126). Quotation:"In spite of the fact that Vikramaditya VI foiled his attempt
to become independent, the achievements of Vishnuvardhana were not small" (P.B. Desai in Kamath
2001, p126)

22. Jump up^ Quotation:"He was the real maker of the Hoysala kingdom, corresponding to
modern Mysore. He annexed the Chola province of Gangavadi and parts of Nolambavadi" (Sen 1999,
pp498499)

23. Jump up^ Quotation:"Another campaign carried out in AD 1115 and AD 1116 and recorded in
a document at Chamrajnagar is dated 1117. According to that record Vishnuvardhana frightened the
Cholas, drove the Gangas underground, entered the Nila mountain and became the master of Kerala.
His conquest of the Nilgiris is mentioned in more than one inscription." Quotation:"He captured
Talakad which had owed allegiance to the Cholas ever since the days of Rajaraja I". Quotation:"This
significant achievement which included Vishnuvardhanas temporary stay in Kanchi is proudly
mentioned in Hoysala records".(Chopra 2003, p152153, part 1)

24. Jump up^ Quotation:"Vishnuvardhana was the governor of Gangavadi in the days of his
brother and he took serious steps to free parts of Gangavadi, still under the control of the Cholas. He
captured Talakadu and Kolara in 1116 and assumed the title Talakadugonda in memory of his victory"
(Kamath 2001, p124)

25. Jump up^ Quotation:"While still engaged in suppressing the Hoysalas, Vikramaditya renewed
his designs against Kulottunga; possibly the success of the Hoysalas against the monarch in
Gangavadi encouraged him to do so" (Sastri 1955, p175)

26. Jump up^ Quotation:"In the first twenty years of his rule, he had to fight hard against
the Nolambas and the Kalachuris, the two feudatories of the Chalukya Empire. He entered into a
protracted war against the Yadavas and fought successfully against the Kadambas. Emboldened by
the decline of the Chalukya empire, he finally declared independence in AD 1193" (Sen 1999, p499)

27. Jump up^ Quotation:"Ballala vied for glory with his grandfather, and his long and vigorous
reign of 47 years saw the achievement of independence which had long been coveted by his
forefather" (Prof. Coelho in Kamath 2001, p126)

28. Jump up^ Quotation:"It was Ballala's achievement to have consolidated his grandfather's
conquests. He may be supposed to have been the founder of a sort of Hoysala imperialism" (Chopra
2003, p154, part1)
29. Jump up^ Their mutual competition and antagonisms were the main feature during this
period (Sastri 1955, p192)

30. Jump up^ Quotation:"He helped the Chola Kulottunga III and Rajaraja III against Sundara
Pandya compelling the latter to restore the Chola country to its ruler (AD 1217)" (Sen 1999, p499)

31. Jump up^ Quotation:"A Hoysala king claimed to have rescued the Chola king who had been
captured by a tributary Raja" (Thapar, 2003, p368)

32. Jump up^ Quotation:"Meanwhile Kulottunga had appealed for aid to Hoysala Ballala II who
promptly sent an army under his son Narasimha to Srirangam. Sundara Pandya therefore had to
make peace and restore the Chola kingdom to Kulottunga and Rajaraja after they made formal
submission at Pon Amaravati and acknowledged him as suzerain" (Sastri 1955, pp193194)

33. Jump up^ Quotation:"In response to this request (by the Cholas), Ballala II sent his son Vira
Narasimha with an army to the Tamil country. The interfering Hoysala forces drove back the invading
Pandyas and helped the Cholas, though temporarily to retain status" (Chopra, 2003, p155, part1)

34. Jump up^ Quotation:"When the Chola was attacked by the Pandya, Ballala sent crown prince
Narasimha II to help Kulottunga III. Ballala assumed the title "establisher of the Chola king" after his
victory in Tamil Nadu, and he gained some territory in the Chola country too" (Kamath 2001, p127)

35. Jump up^ K. Chandramouli (25 July 2002). "The City of Boiled Beans". The Hindu. Chennai,
India. Retrieved 17 November 2006.

36. Jump up^ Quotation:"To protect the Chola Kingdom from the harassing attacks of the
Pandyas, Narasimha's son and successor, Someshvara established himself in the south and built a
capital at Kannanur about six or eight kilometers from Srirangam" (Sen 1999, p499)

37. Jump up^ Quotation:"The Hoysalas were regarded as arbiters of South Indian politics. With
the waning of the power of the Pandyas and the Cholas, the Hoysalas had to take up the role of
leadership in South India" (B.S.K. Iyengar in Kamath, 2001, p128)

38. Jump up^ Quotation:"Gloriously if briefly the Hoysalas were paramount throughout most of
the Kannada speaking Deccan, and could pose as arbiters in the lusher lands below the Eastern
Ghats" (Keay, 2000, p252)

39. Jump up^ Quotation:"Thus for a second time the Hoysalas interfered in the politics of the
Tamil country and stemmed the tide to Pandyan expansion to the north. Then Vira Narasimha styled
himself the 'refounder of the Chola Kingdom.'" Quotation:"But what the Hoysalas lost in the north (to
the Yadavas) they gained in the south by stabilising themselves near Srirangam at Kannanur (Chopra
2003, p155, part 1)

40. Jump up^ Quotation:"..while Hoysala influence over the whole area of the Chola kingdom
and even the Pandya country increased steadily from 1220 to 1245, a period that may well be
described as that of Hoysala hegemony in the south" (Sastri 1955, p195)

41. Jump up^ Thapar (2003), p368

42. Jump up^ Chopra 2003, p156, part 1

43. ^ Jump up to:a b Sen (1999), p500

44. ^ Jump up to:a b Kamath (2001), p129

45. Jump up^ Sastri (1955), pp206208

46. Jump up^ Sastri (1955), pp212214

47. Jump up^ Quotation:"The greatest hero in the dark political atmosphere of the south"
(Kamath 2001, p130)

48. Jump up^ Chopra (2003), p156, part 1

49. Jump up^ While many theories exist about the origin of Harihara I and his brothers,
collectively known as the Sangama brothers, it is well accepted that they administered the northern
territories of the Hoysala empire in the 13361343 time either as Hoysala commanders or with
autonomous powers (Kamath 2001, pp159160)

50. Jump up^ A collaboration between the waning Hoysala kingdom and the emerging Hindu
Vijayanagara empire is proven by inscriptions. The queen of Veera Ballala III, Krishnayitayi, made a
grant to the Sringeri monastery on the same day as the founder of the Vijayanagara empire, Harihara
I in 1346. The Sringeri monastic order was patronised by both Hoysala and Vijayanagara empires
(Kamath 2001, p161)

51. ^ Jump up to:a b c d Kamath (2001), p132

52. Jump up^ Thapar (2003), p378

53. Jump up^ Marco Polo who claims to have travelled in India at this time wrote of a monopoly
in horse trading by the Arabs and merchants of South India. Imported horses became an expensive
commodity because horse breeding was never successful in India, perhaps due to the different
climatic, soil and pastoral conditions (Thapar 2003, p383)

54. ^ Jump up to:a b Thapar (2003), p382

55. Jump up^ Thapar (2003), p383

56. Jump up^ Some 1500 monuments were built during these times in about 950 locations- S.
Settar (1225 April 2003). "Hoysala Heritage". Frontline. Retrieved 17 November 2006.

57. Jump up^ More than 1000 monuments built by the Hoysalas creating employment for people
of numerous guilds and backgrounds (Kamath 2001, p132)

58. ^ Jump up to:a b Kamath (2001), p130131

59. Jump up^ It is not clear which among Vishaya and Nadu was bigger in area and that
a Nadu was under the supervision of the commander (Dandanayaka) (Barrett in Kamath 2001, pp
13031)

60. ^ Jump up to:a b Kamath (2001), p131

61. Jump up^ Shadow like, they moved closely with the king, lived near him and disappeared
upon the death of their master S. Settar (1225 April 2003). "Hoysala Heritage". Frontline.
Retrieved 17 November 2006.

62. Jump up^ Many Coins with Kannada legends have been discovered from the rule of the
Hoysalas (Kamath 2001, p12, p125)
63. Jump up^ Govindaraya Prabhu, S (1 November 2001). "Indian coins-Dynasties of South-
Hoysalas". Prabhu's Web Page On Indian Coinage. Archived from the original on 19 January 2007.
Retrieved 17 November 2006.

64. Jump up^ Kamath (2001), p112, p132

65. Jump up^ A 16th-century Buddhist work by Lama Taranatha speaks disparagingly of
Shankaracharya as close parallels in some beliefs of Shankaracharya with Buddhist philosophy was
not viewed favorably by Buddhist writers (Thapar 2003, pp 349350, p397)

66. Jump up^ It is said five earlier saints Renuka, Daruka, Ekorama, Panditharadhya and
Vishwaradhya were the original founders of Lingayatism, a sect that preaches devotion
to Shiva (Kamath 2001, p152)

67. Jump up^ Madvacharya upheld the virtues of Lord Vishnu and propounded
the Dvaita philosophy (dualism) and condemned the "mayavada" (illusion) of Shankaracharya and
maintained there was a distinction between Paramathma (supreme being) and the dependent
principle of life (Kamath 2001, p155)

68. Jump up^ He criticised Adi Shankara as a "Buddhist in disguise" (Kamath 2001, p151)

69. Jump up^ Fritz and Michell (2001), pp3536

70. Jump up^ Kamath (2001), p152

71. Jump up^ K.L. Kamath, 04 November 2006. "Hoysala Temples of Belur". 19962006
Kamat's Potpourri. Retrieved 1 December 2006.

72. Jump up^ S. Settar (1225 April 2003). "Hoysala Heritage". Frontline. Retrieved 1
December 2006.

73. Jump up^ Shiva Prakash (1997), pp192200

74. Jump up^ The worldwide ISKON movement is an outcome of the efforts of the followers of
Chaitanya Mahaprabhu (Kamath 2001, p156)

75. Jump up^ Shiva Prakash (1997), pp200201

76. Jump up^ This is in stark contrast to the literature of the time (like Vikramankadeva Charita of
Bilhana) that portrayed women as retiring, overly romantic and unconcerned with affairs of the state
(Thapar 2003, p392)

77. Jump up^ She was not only a pioneer in the era of Women's emancipation but also an
example of a transcendental world-view (Thapar 2003, p392)

78. Jump up^ Thapar (2003), p391

79. Jump up^ Arthikaje, Mangalore. "The Hoysalas: Administration, Economy and
Society". History of Karnataka. 19982000 OurKarnataka.Com, Inc. Archived from the original on 24
October 2006. Retrieved 8 December 2006.

80. Jump up^ Sastri (1955), p286

81. Jump up^ Royal patronage of education, arts, architecture, religion and establishment of new
forts and military outposts caused the large scale relocation of people (Sastri 1955, p287)

82. Jump up^ S. Settar (1225 April 2003). "Hoysala Heritage". Frontline. Retrieved 17
November 2006.

83. Jump up^ Thapar (2003), p389

84. Jump up^ Ayyar (1993), p600

85. Jump up^ Narasimhacharya (1988), p19

86. Jump up^ A composition which is written in a mixed prose-verse style is called Champu,
Narasimhacharya (1988), p12

87. Jump up^ A Sangatya composition is meant to be sung to the accompaniment of a musical
instrument (Sastri 1955), p359

88. Jump up^ Sastri(1955), p361

89. Jump up^ Sastri (1955), p359

90. Jump up^ E.P. Rice (1921), p43-44

91. ^ Jump up to:a b Narasimhacharya (1988), p20

92. Jump up^ Sastri (1955), p364

93. ^ Jump up to:a b Sastri (1955), p362

94. Jump up^ Narasimhacharya, (1988), p20

95. ^ Jump up to:a b E.P.Rice (1921), p60

96. Jump up^ Sastri (1955), p324,

97. Jump up^ Hardy (1995), p215, p243

98. Jump up^ Kamath (2001), p115, p118

99. Jump up^ Sastri (1955), p429

100. Jump up^ Hardy (1995), pp67

101. Jump up^ Hoysala style has negligible influences of the Indo-Aryan style and owing to its
many independent features, it qualifies as an independent school of architecture (Brown in Kamath
2001, p134)

102. Jump up^ An independent tradition, according to Havell, Narasimhachar, Sheshadri and
Settar Arthikaje, Mangalore. "The Hoysalas: Religion, Literature, Art and Architecture". History of
Karnataka. 19982000 OurKarnataka.Com, Inc. Archived from the original on 4 November 2006.
Retrieved 17 November 2006.
103. Jump up^ Sen (1999), pp500501

104. Jump up^ Foekema (1996), pp2728

105. Jump up^ Though the Hoysala vimana have rich texture, yet they are formless and lacks
structural strength, according to Brown Arthikaje, Mangalore. "The Hoysalas: Architecture". History
of Karnataka. 19982000 OurKarnataka.Com, Inc. Archived from the original on 4 November 2006.
Retrieved 17 November 2006.

106. Jump up^ This is a Hoysala innovation (Brown in Kamath 2001, p135)

107. Jump up^ Foekema (1996), pp2122

108. Jump up^ Quotation:"Their sculptured figures, especially the bracket figures, have been
objects of praise at the hands of art critics of the whole world. They
include Sukhabhasini, Darpanadharini and other damsels in various dancing poses". (Kamath 2001, p
136)

109. Jump up^ Sastri (1955), p428

110. Jump up^ Hardy (1995), p37

111. Jump up^ Foekema (1996), p47

112. Jump up^ Hardy (1995), p325

113. Jump up^ Foekema (1996), p59

114. Jump up^ Hardy (1995), p329

115. Jump up^ Foekema (1996), p87

116. Jump up^ Hardy (1995), p346

117. Jump up^ Foekema (1996), p41

118. ^ Jump up to:a b Hardy (1995), p321

119. Jump up^ Foekema (1996), p37

120. Jump up^ Hardy (1995), p320

121. Jump up^ Foekema (1996), p53

122. ^ Jump up to:a b Hardy (1995), p324

123. Jump up^ Foekema (1996), p83

124. Jump up^ Hardy (1995), p340

125. Jump up^ Foekema (1996), p71

 126. ^ Jump up to:a b Hardy (1995), pp330-333

127. Jump up^ Foekema (1996), p39

128. Jump up^ Foekema (1996), p77

129. Jump up^ Hardy (1995), p334

130. Jump up^ Foekema (1996), p67

131. Jump up^ Foekema (1996), p81

132. Jump up^ Hardy (1995), p339

133. Jump up^ Foekema (1996), p43

134. Jump up^ Foekema (1996), preface, p47, p59

135. Jump up^ Foekema (1996), p61

136. Jump up^ Brown in Kamath (2001), p135

137. Jump up^ "Sacred Ensembles of the Hoysala Tentative Lists". UNESCO. World Heritage
Centre, Paris, France. July 2014. Retrieved 4 September 2014.

138. Jump up^ Ayyar (2006), p. 600

139. Jump up^ Pollock (2006), p. 288289

140. Jump up^ Narasimhacharya (1988), p17

141. Jump up^ The Manasollasa of king Someshvara III is an early encyclopedia in Sanskrit
(Thapar 2003, p393)

142. Jump up^ However by the 14th century, bilingual inscriptions lost favor and inscriptions were
mostly in the local language (Thapar 2003, pp39395)

References[edit]
Books

Ayyar, P. V. Jagadisa (1993) [1993]. South Indian Shrines. Asian Educational Services. ISBN 81-206-
0151-3.

Chopra, P.N.; Ravindran, T.K.; Subrahmanian, N (2003) [2003]. History of South India (Ancient,
Medieval and Modern) Part 1. New Delhi: Chand Publications. ISBN 81-219-0153-7.

Foekema, Gerard (1996) [1996]. A Complete Guide To Hoysala Temples. New Delhi:
Abhinav. ISBN 81-7017-345-0.
 Foekema, Gerard (2003) [2003]. Architecture decorated with architecture: Later medieval temples of
Karnataka, 10001300 AD. New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd. ISBN 81-215-1089-9.

Fritz, John M. and George Michell (editors) (2001). New Light on Hampi: Recent Research at
Vijayanagar. Mumbai: MARG. ISBN 81-85026-53-X.

Hardy, Adam (1995) [1995]. Indian Temple Architecture: Form and Transformation-The Karnata
Dravida Tradition 7th to 13th Centuries. Abhinav Publications. ISBN 81-7017-312-4.

Kamath, Suryanath U. (2001) [1980]. A concise history of Karnataka: from pre-historic times to the
present. Bangalore: Jupiter books. LCCN 80905179. OCLC 7796041.

Keay, John (2000) [2000]. India: A History. New York: Grove Publications. ISBN 0-8021-3797-0.

Moraes, George M. (1990) [1931]. The Kadamba Kula, A History of Ancient and Medieval Karnataka.
New Delhi, Madras: Asian Educational Services. ISBN 81-206-0595-0.

Narasimhacharya, R (1988) [1988]. History of Kannada Literature. New Delhi, Madras: Asian
Educational Services. ISBN 81-206-0303-6.

Pollock, Sheldon (2006). The Language of Gods in the World of Men: Sanskrit, Culture and Power in
Pre-modern India. Berkeley and London: University of California Press. ISBN 0-520-24500-8.

Rice, B.L. (2001) [1897]. Mysore Gazetteer Compiled for Government-vol 1. New Delhi, Madras: Asian
Educational Services. ISBN 81-206-0977-8.

Rice, E.P. (1982) [1921]. Kannada Literature. New Delhi: Asian Educational Services. ISBN 81-206-
0063-0.

Sastri, K.A. Nilakanta (2002) [1955]. A history of South India from prehistoric times to the fall of
Vijayanagar. New Delhi: Indian Branch, Oxford University Press. ISBN 0-19-560686-8.

Sen, Sailendra Nath (1999) [1999]. Ancient Indian History and Civilization. New Age
Publishers. ISBN 81-224-1198-3.

Shiva Prakash, H.S. (1997). "Kannada". In Ayyappapanicker. Medieval Indian Literature:An Anthology.
Sahitya Akademi. ISBN 81-260-0365-0.

Stien, Burton (1989) [1989]. Vijayanagara. Wiltshire: Cambridge University Press. ISBN 0-521-26693-
9.

Thapar, Romila (2003) [2003]. The Penguin History of Early India. New Delhi: Penguin Books. ISBN 0-
14-302989-4.

Web

Arthikaje, Mangalore. "Kannada, Kannadiga and Karnataka". 199800 OurKarnataka.Com, Inc.

Archived from the original on 4 November 2006. Retrieved 17 November 2006.

Govindaraya Prabhu (1 November 2001). "Hoysala Coinage - Southern India". Archived from the
original on 19 January 2007. Retrieved 17 November 2006.
 "Hoysala Heritage, Prof. Settar". Frontline, Volume 20 Issue 08, 1225 April 2003. Retrieved 17
November 2006.

"The City of Boiled Beans". The Hindu, Thursday, 25 July 2002. Chennai, India. 25 July 2002.
Retrieved 17 November 2006.

"Belur proposal for World Heritage Status". The Hindu, Sunday 25 July 2004. Chennai, India. 25 July
2004. Retrieved 17 November 2006.

"Hoysala Temples of Belur, by K. L. Kamat, 04 November 2006". 19962006 Kamat's Potpourri.

Retrieved 3 December 2006.

External links[edit]
Wikimedia Commons
has media related
to Hoysala Empire.

"Hoysala Dynasty, Jyothsna Kamat". 19962006 Kamat's Potpourri. Retrieved 17

November 2006.

"Indian Inscriptions-South Indian Inscriptions, (vols 9, 15,17,18)". What Is India Publishers

(P) Ltd, Saturday, 18 November 2006. Retrieved 17 November 2006.

"Indian Temple Architecture : Form and TransformationThe Karnata Dravida Tradition 7th
to 13th Centuries/Adam Hardy, 1995". Vedams eBooks (P) Ltd, Vedams Books from India.
Retrieved 17 November 2006.

"Coin in memory of Basaveshwara". The Hindu, Monday, 26 June 2006. Chennai, India. 26
June 2006. Retrieved 2 December 2006.

"Kalam calls for corruption-free society". The Hindu, Sunday, 27 April 2003. Retrieved 2
December 2006.

"Karnataka Haridasas'". haridasa@dvaita.net. Retrieved 2 December 2006.

Categories:
Former monarchies of Asia
Former countries in South Asia
Former empires
States and territories established in 1026
States and territories disestablished in 1343
1343 disestablishments in Asia
Hoysala Empire
Empires and kingdoms of India
Historical Hindu empires
Jain empires and kingdoms
 Hindu monarchs
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