Editing Hoysala Kingdom (section)

===Religion===
{{See also|Ramanuja|Basava|Madhvacharya}}
[[File:Somanathapura Keshava temple altered.JPG|thumb|right|[[Chennakesava Temple, Somanathapura]], built 1268 CE.]]
The defeat of the Jain Western Gangas 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.{{sfn|Kamath|2001|pp=112, 132}} Two notable locations of Jain worship in the Hoysala territory were [[Shravanabelagola]] and [[Panchakuta Basadi, Kambadahalli]]. The decline of [[Buddhism]] in [[South India]] began in the eighth century with the spread of [[Adi Shankara]]'s [[Advaita Vedanta]].{{sfn|Thapar|2002|loc=pp. 349{{ndash}}350, 397: 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 favourably by Buddhist writers}} 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.{{citation needed|date=July 2022}}

During the rule of the Hoysalas, three important religious developments took place in present-day Karnataka inspired by three philosophers, [[Basava]], [[Madhvacharya]] and [[Ramanuja]].{{citation needed|date=July 2022}}

While the origin of Lingayatism is debated, the movement grew through its association with Basava in the 12th century.{{sfn|Kamath|2001|p=152}} Madhvacharya was critical of the teachings of Adi Shankara and argued the world is real and not an illusion.{{sfn|Kamath|2001|p=155}} His [[Dvaita Vedanta]] gained popularity, enabling him to establish eight [[matha]]s in [[Udupi]]. Ramanuja, head of the Vaishnava monastery in Srirangam, preached the way of devotion (''[[bhakti]] marga'') and wrote the ''[[Sri Bhashya|Sribhashya]]'', a critique on Adi Shankara's Advaita.{{sfn|Kamath|2001|loc=p. 151: He criticised Adi Shankara as a "Buddhist in disguise."}}

The effect 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 dynasty|Saluva]], [[Tuluva dynasty|Tuluva]] and Aravidu dynasties of the Vijayanagara Empire were followers of Vaishnavism and a Vaishnava temple with an image of Ramanuja exists in the Vitthalapura area of Vijayanagara.{{sfn|Fritz|Michell|2001|pp=35{{ndash}}36}} Scholars in the later [[Kingdom of Mysore]] wrote Vaishnavite works upholding the teachings of Ramanuja.{{sfn|Kamath|2001|p=152}} King Vishnuvardhana built many temples after his conversion from Jainism to Vaishnavism.<ref name="chenna">{{cite web|title=Hoysala Temples of Belur|url=http://www.kamat.com/kalranga/deccan/hoysala/belur.htm|author=K.L. Kamath, 4 November 2006|publisher=1996–2006 Kamat's Potpourri|access-date=1 December 2006|archive-date=2 January 2011|archive-url=https://web.archive.org/web/20110102111633/http://www.kamat.com/kalranga/deccan/hoysala/belur.htm|url-status=live}}</ref> The later saints of Madhvacharya's order, [[Jayatirtha]], [[Vyasatirtha]], [[Sripadaraja]], [[Vadiraja Tirtha]] and devotees (''dasa'') such as [[Vijaya Dasa]], Gopaladasa and others from the Karnataka region spread his teachings far and wide.{{sfn|Shiva Prakash|1997|pp=192{{ndash}}200}} His teachings inspired later philosophers like [[Vallabha]] in [[Gujarat]] and [[Chaitanya Mahaprabhu]] in [[Bengal]].{{sfn|Kamath|2001|p=156}} Another wave of devotion (''bhakti'') in the 17th and 18th centuries found inspiration in his [[Government of the Gupta Empire]] teachings.{{sfn|Shiva Prakash|1997|pp=200{{ndash}}201}}