Shenoy Goembab | Our Own Mumbai

Below is a AI translation from the works of Shenoy Goembab (वामन रघुनाथ राव वर्धे वालावलिकार), about the ancient relationship Konkanis had with the city of Mumbai. He had delivered this as a speech in April 1942, in Sir Cowasji Jahangir Hall, Mumbai, for a meeting of the Konkani Bhasha Parishad.

Shenoy Goembab

Brothers and sisters, this Mumbai is not foreign to us. This is not a foreign land. This is our own land. This is our very own Konkan. From Daman-Ganga to Malabar, our Konkan has spread for centuries.

Look to this side—the great, ancient Sahyadri mountains. It is said that when the Earth was born, he was born too. This mountain sits with its head touching the sky, and his beloved, small daughter—our Konkan—sits upon his lap! And look at this western ocean, how day and night he washes her feet and offers prayers! How fortunate and how wealthy is our Mother! And we are the children of such a Mother! How great is our fortune!

O fortunate Konkanis—brothers and sisters—today in this city of Mumbai, even if we are at the bottom of the social ladder, there was a time when we were at the top of everyone’s head. Today, the Parsis, Gujaratis, Khojas, Memons, Marwaris, Sindhis, and Marathas have moved ahead of us, and we Konkanis have fallen behind everyone. Misfortune has befallen us.

But such a situation did not exist centuries ago. From the 9th century to the 13th century, our own self-rule (Swarajya) flourished here and throughout North Konkan. The Shilaharas were our true Konkani kings. They were of the Chaddi (Chaturthi) Kshatriya caste. They originally hailed from Jambavali in Goa. Chandrawadi, Balli, Hemad, Ashtagrahar, and Kakode together comprise the five provinces known as 'Panchmahal' or Jambavali. This is the birthplace of the Shilaharas.

Here, and throughout South Konkan, the ancient Shilahara dynasty ruled from the 8th century to the 11th century. Their capital was in Valipattana, meaning Balli. The kings here called their birthplace 'Simhala,' meaning Lanka. In their copper-plate inscriptions, the title 'Simhala-Kshama-Bhritanvar' (meaning 'Greatest among the Kings of Lanka') is found applied to them. The Shilaharas of North Konkan also called themselves 'Lankeshwar' or 'Kings of Lanka.'

The Shilaharas of Kolhapur were of the same lineage as those of Jambavali. After the 11th century, the North Konkani Shilaharas began using the title 'Tagarpura-varadhishwar' (Supreme Lord of Tagar city), and the Kolhapur Shilaharas used 'Tagar-nagar-bhupalak' (Protector of Tagar city). This seems appropriate, as their ancient family records do not show them adopting this title in just any writing. The other ancient titles of all three branches match each other. From this, it is certain that they were of the same lineage and originally from Jambavali in South Konkan. At that time, in the courts of the Northern Shilaharas, the Prime Ministers, Royal Priests, and Treasurers were all learned and capable men from South Konkan. Among them, names like Sangalay Pai, Sihappaya, Tikappaya, Rudrapaya, Mahadevaya Prabhu, Lakshman Nayak, Lakshmanaya Prabhu, and Anant Pai Prabhu became famous. It was they who settled Sashti (Salsette) near Mumbai, naming it after Sashti in Goa. They established new villages giving them the names of Goan villages: Mulgaon, Rai, Shirgaon, Dongri, Ambeli, Juve, Salgaon, Pali, Agashi, Kandivli, Kolva, Sonavali, and others. All these names still exist and are well-known today.

Among these Konkanis, Lakshman Nayak (or Lakshman Prabhu) built the Walkeshwar Temple in Mumbai during the 12th century. It was later renovated around 1703 AD by a pious Konkani named Ram Kamat. This Konkani was from Kundaim in Antruz, Goa. He earned great fame in the English administration of Mumbai. The Walkeshwar Temple is the largest and most ancient of all, and even today, it remains under the authority of Konkanis from South Konkan. That their authority has lasted there for a thousand years is a massive proof and a living history. The Mahadev (deity) of this temple has witnessed both the self-rule (Swarajya) of the Konkanis and the foreign rule that followed. The essence of what I am saying is this: the Mumbai where this council is being held today is not foreign to us; it is our own Konkani land.

Remembering Sunder Anna : A Musician, A Mentor, and A Friend

Last year, we lost Sunder Balakrishnan, a man whose presence was as steady as his driving and as intricate as the ragams he played. Sunder was a seasoned musician, a playful critic, and a person of unique convictions. As I look back on our time together, these memories paint a picture of a man who lived authentically and shared his passions generously.

The Maestro and the Mentor

Sunder was the only seasoned musician I ever had the privilege of working with. While many of us were beginners, his command over his instrument was undeniable. He introduced me to the complexities of ragams like Revati and Nattai, yet he never looked down on my amateur efforts.

Expressions 2012 - Sheher Hamara Sota Hai

Expressions 2012 - Winners

• He often admitted that highly trained musicians sometimes lose the ability to truly enjoy music because they become too "calculated" about purity.

• One of our greatest highlights was preparing a small concert for an Infosys client at the JW Marriott, a program that was only possible because of his guidance.

Commentary during the concert

Tattva Fusion · Tattva - DeshRag(Live @ Marriot)

• I remember the beauty of his accompaniment in some katcheris at Fine Arts Chembur and the Kanyaka Parameshwari Temple, where his mastery was on full display.

A Man of Simple Habits

Sunder was a "Saapaat Ram"—a name he gave himself because of his deep love for food. Whether it was Kerala-style stew and pulao he had served us at his home in Chembur or took us to a specific Tamil spot in Sus Road for Ven Pongal and Kuthu parotha, he knew where the soul of food lived.

Beyond food, he was a man of specific comforts:

• The Chataai: Despite the comforts of air-conditioned rooms in Infosys Pune during practice sessions, Sunder refused to stay. He would travel back home late for sleeping only on his chataai (mat).

• The Steady Driver: He took immense pride in his stable driving, often jokingly sharing how his female friends appreciated how safe they felt when he dropped them home.

Humor and "The Sadhu"

Sunder had a playful way of keeping me in check. Whenever I would spiral into one of my long philosophical monologues, he would silently hold up an abhaya-varada hasta pose. It was his way of telling me I was sounding like a Sadhu and it was time to stop.

There was also the "Sunder Mama" incident. While our teacher Raghavan sir used the term affectionately, Sunder was flustered by the other connotations of "Mama" in Tamil culture. He eventually burst out about it at a party, but in true Sunder fashion, we resolved it amicably once he explained his side.

Final Notes

The last time we "spoke" was through music. About a year ago, he shared a small clip of a song he performed on Instagram. I had immensely enjoyed the clip and I told him to share more often.

Sunder’s marriage in 2016 remains a standout memory—a beautiful, musical, Iyer - Malayali affair where all of us friends gathered to celebrate. The food was definitely a highlight. 

It is that spirit—musical, flavorful, and fiercely authentic—that I will carry with me

Miss you brother.

Unknown Chapter of Saraswats in Bombay - Pagdiwalas vs. Phetewalas [AI Fiction]

I had read about this standoff in one of the articles on Madhwa Yatis, about contribution of Shri Dwarakanath Swamiji in solving this problem.

Below is an article generated with the help of Gemini AI around this topic. On analysis it looks like a fictional take, but is an interesting read. AI has this characteristic of weaving tall tales when it does not find relevant references, just like how humans do in the absence of reliable sources and memory. Enjoy:)

The bustling metropolis of Bombay (now Mumbai) has always been a melting pot of cultures, communities, and conflicts. Among the many narratives, one particularly vivid, yet often overlooked, chapter involves the Goud Saraswat Brahmin (GSB) community in the 19th and early 20th centuries: the dramatic rivalry between the Pagdiwalas and the Phetewalas. This wasn't merely a dispute over headgear; it was a profound struggle for social status, religious authority, and the very identity of a community grappling with modernity under British rule.

The Great Divide: Turbans as Symbols

In essence, the Phetewala vs. Pagdiwala conflict was a social schism within the GSB community, symbolizing deeper ideological battles.

• The Pagdiwalas: Representing the established "old guard," these were the conservative, often wealthier families who adhered strictly to traditional customs and hierarchies. Their symbol was the Pagdi, a stiff, pre-formed, often red, turban worn by the traditional elite. They were typically staunch followers of the Kavale Math, the oldest Saraswat monastery, whose spiritual jurisdiction lay primarily over those GSBs who migrated north into Maharashtra.

• The Phetewalas: This group comprised the rising class of professionals, intellectuals, and younger, more reform-minded individuals. Their chosen headgear, the Pheta, was a freshly wrapped, more flexible turban, symbolizing their progressive outlook and challenge to the old order. Phetewalas often leaned towards the Kashi Math or sought more democratic control over community institutions. They were the "New Brahmins" of Bombay, educated in English and embracing modern professions.

Roots of the Rivalry: Geography and Math Allegiance

To understand why a choice of hat led to legal wars, we must look at the migration history of the GSBs following the Portuguese Inquisition in Goa.

The Shenvi Pagdiwalas (The Northern Establishment)

The Shenvis migrated north into the Konkan and Maharashtra. In Bombay, they were the established administrative class. Because they were the primary followers of the Kavale Math, they considered themselves the "original" Saraswats of the region. As the "insiders," they wore the Pagdi and held the trusteeships of ancient sites like the Walkeshwar Temple.

The Sasashtikar Phetewalas (The Southern Challengers)

The Sasashtikars hailed from the Salcete (Sasashti) province of Goa and migrated south toward Kanara before eventually arriving in Bombay. They were largely followers of the Kashi Math. In the eyes of the Shenvi establishment, these "outsiders" were encroaching on their religious and social territory. The Sasashtikars, often more open to the burgeoning reform movements of the 19th century, became the face of the Phetewala faction.

The Battleground: Walkeshwar Temple and the Courts

The conflict reached its zenith in the late 19th century, centered around the Shree Walkeshwar Temple at Banganga, Malabar Hill. Control over this ancient and revered temple, and the right of specific Swamis to perform rituals (Agrapuja), became the focal point of the dispute.

The Pagdiwala trustees, notably from the Wagle, Lad, and Borkar families, initially claimed exclusive rights for the Kavale Math and attempted to bar Phetewala members and the Kashi Math Swami from participating [2]. This sparked a series of landmark lawsuits in the Bombay High Court.

The Legal Hammer: Curbing Excommunication

One of the most defining aspects of this era was the legal weapon of Gramanya (social boycott or excommunication) wielded by the Pagdiwala-dominated councils. Phetewalas were excommunicated for "transgressions" like traveling abroad (crossing Kala Pani) or attending functions with the "wrong" Swami.

However, the British legal system, while often perplexed by intricate caste disputes, upheld civil liberties. Figures like Justice K.T. Telang, a brilliant Saraswat judge and Vice-Chancellor of Bombay University, played a crucial role. The High Court ruled that while a religious head could determine "religious purity," they could not strip an individual of their civil rights, such as access to public wells, temples, or hereditary property, based on caste decrees [3]. This fundamentally undermined the power of the conservative faction.

The 1870 Walkeshwar Temple judgment was a turning point. The court declared the temple a community asset, not a private fiefdom, forcing the Pagdiwala trustees to share governance and ensure access for all GSBs, regardless of their factional loyalty [4].

From "Turban War" to "Eki-Beki": The Path to Unity

By the turn of the 20th century, the "turban" argument evolved into a broader ideological divide:

• Eki (Unity): Advocated by the more progressive (formerly Phetewala) faction, this movement pushed for the unification of all Saraswat sub-castes (Shenvis, Sasashtikars, Bardeshkars, etc.) into a single, cohesive GSB identity.

• Beki (Disunity): Championed by the conservatives (formerly Pagdiwala), this faction sought to maintain strict sub-caste distinctions to preserve traditional hierarchies and ritual purity.

The "Eki" movement ultimately prevailed, driven by the realization that internal divisions hampered the community's progress in colonial Bombay.

The Unification Milestones:

• 1908-1910: The First GSB Parishads (Conferences) in Bombay began to formally address the need for unity, with progressive voices gaining ground. The "Eki" faction successfully argued for inter-dining among sub-castes.

• 1911: The Goud Saraswat Brahmin Sabha was founded in Matunga. This institution became a neutral, secular hub for social welfare, education, and community building, intentionally bypassing the authority of the warring Mathas [5].

• 1917: The Belgaum Conference saw a formal resolution declaring all Konkani-speaking Saraswats as one unified caste, largely putting an end to the "Shenvi vs. Sasashtikar" dispute.

The Institutional Legacy: Banks and Beyond

The energy that once fueled internal strife was redirected towards building enduring institutions. The Phetewala ideal of progress, education, and economic empowerment led to the founding of:

• Saraswat Co-operative Bank (1918): Established by visionaries like J.K. Parulkar, N.B. Thakur, and P.N. Warde, this bank provided crucial financial support to community members, irrespective of their former factional allegiance. It offered a lifeline to those facing traditional boycotts, effectively creating an independent economic safety net [6].

• Shamrao Vithal Co-operative Bank (SVC Bank, 1906): Another vital institution formed during this period, addressing similar needs for financial self-reliance.

These institutions, along with the GSB Sabha, transformed the community, shifting its focus from internal disputes to collective advancement.

Conclusion: A Victory for Progress

By the 1930s, the "War of the Turbans" was over. The Pheta had become the accepted formal attire, symbolizing a modern, unified Saraswat identity, while the rigid Pagdi largely faded into ceremonial history. The GSB community, once fractured by tradition and perceived status, emerged stronger and more cohesive, having channeled its internal struggles into building a formidable network of educational, social, and financial institutions that continue to thrive in Mumbai and beyond.

The story of the Pagdiwalas vs. Phetewalas is a testament to how external symbols can embody profound social and ideological transformations, and how a community can ultimately forge unity from discord.

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References:

1. Conlon, F. F. (1975). A Caste in a Changing World: The Chitrapur Saraswat Brahmans of Goa and Bombay. University of California Press. (This is a foundational text on GSB history).

2. Panhalkar, G. B. (1987). The Saraswat Brahmins: A Socio-Economic Study. Popular Prakashan. (Provides insights into the social dynamics and temple disputes).

3. Dharampal, G. (1971). The Beautiful Tree: Indigenous Indian Education in the Eighteenth Century. Biblia Impex. (While broader, it touches upon caste courts and civil rights interactions with British law).

4. Bombay High Court Records (1870s). Specific case details, often referred to as "Vaikunth v. Prabhu" or "The Walkeshwar Temple Case," would be found in the legal archives, establishing precedents for trust law and community rights. (Direct access to these old legal documents would require specialized research).

5. Goud Saraswat Brahmin Sabha, Matunga. Official historical records and publications of the Sabha detail its founding and role in unification.

6. Saraswat Bank Official Website - History Section. Provides details on the bank's founding and its socio-economic objectives.

7. Ambedkar, B. R. (1936). Annihilation of Caste. (While a broader critique of caste, it provides context on the challenges of inter-caste relations and the power of religious authority in that era).

Kaup Hariappa Shenoy | A life sketch

 

1. Early Life and Background

• Birth: Born in 1913 in Kaup, South Kanara.

• Family Tragedy: He was the son of Madhav Shenoy and Lakshmi Shenoy. His father died young (estimated age under 35), leaving the family in extreme poverty.

• Hardship: Following his father's death, his mother Lakshmi was driven out of the ancestral "Hod Ghara" (Big House) by extended family. They lived in a corner of the Kaup Venkatramana Temple. To support her two sons, Hari and Anant, Lakshmi was engaged in humble jobs like cleaning utensils, cooking in SLVT Kaup kitchen and making peppermints.

• Move to Mumbai: Driven by the need to support his family, 13-year-old Hariappa migrated to Mumbai in 1926.

2. Rise as an Entrepreneur

• The Apprentice Years: He started his career at Vasudev Ashram, a Mumbai eatery run by his cousin Kaup Vasudev Shenoy. For eight years, he performed both unskilled labor and skilled tasks like cooking, earning a reputation for hard work and public relations.

• First Venture: Through a customer named Mr. Koppikar, he secured the opportunity to run the canteen at Nair Hospital. This venture flourished, particularly through the sale of packed eatables.

• Hotelier: In 1942, during the uncertainties of WWII when many were fleeing Mumbai, he acquired premises in Girgaon to start the New Central Health Home (also known as Central Aarogya Bhawan), a popular thali restaurant. 

• Confectionery Tycoon: In 1951, he established Hurricane Products, a confectionery unit near JJ Hospital. The business was highly successful, with its candies and toffees sold across Maharashtra, Goa, Karnataka, and Gujarat.

3. Religious and Social Contributions

• Restoration of Heritage: Having regained wealth by patient hard work, he returned to Kaup and bought back ancestral lands lost to debt. He renovated the family’s dilapidated Daiva Gudi (shrine) and ensured its upkeep by providing resources to a local caretaker.

• Kashi Mutt Sansthan: He served as the Secretary of the Kashi Mutt Sansthan. Despite health issues, he traveled to Varanasi twice (1948 and 1958) to supervise restoration work at the Mutt.

• Community Leadership: He was a founding father of the Shravana Bhajana Saptaha at the Walkeshwara Kashi Mutt and was instrumental in establishing a primary Kannada School in Girgaon after a long struggle with the municipal authorities.

• Temple Restoration: He worked tirelessly to restore the ownership of the ancient Shamalia Lal Balaji Temple in Fort to the GSB community/Kashi Mutt after it had been encroached upon.

4. Personal Life and Character

• Marriage: Married Narayani Bai (née Sumitra Kamath) in 1937. They had seven surviving sons and one daughter (also, their first child was a girl, who died as an infant).

• Personality: He was known for his kindness, often providing free food and shelter to newcomers from South Kanara.

• Politics: He was an active Congress party worker, networking with leaders like S.K. Patil and Morarji Desai.

5. Untimely Demise

• The Crisis: Upon returning from Varanasi in 1958, he faced a severe legal and financial crisis. An accounting discrepancy exposed by a disgruntled associate led to the sealing of his hotel and chocolate factory, and an arrest warrant was issued.

• Death: The stress of the potential arrest and the collapse of his business interests led to a fatal heart attack. He passed away in 1958 at the age of 45.

• Legacy: His funeral was attended by approximately 3,000 people, including top political leaders. Though his business empire faced challenges after his death, his eldest son Kamalaksha took over the mantle to ensure the family's stability and the education of his siblings.

Kaup Hariappa Shenoy is remembered by his descendants as a resilient figure who pulled his family out of destitution and became a pillar of his community.

Daaridra Dukha HaraNa Stotra | Translated

This beautiful Sanskrit hymn is known as the Daridraya Dahana Shiva Stotram, composed by Maharishi Vashistha. Its title literally translates to "The Hymn to Shiva who Burns Away Poverty."

The refrain at the end of every verse, Daridrya-duhkha-dahanaya namah Shivaya, means: "Salutations to Lord Shiva, who burns away the grief of poverty."

मुख्यप्राण स्मरण करि रे मन

MukhyapraaNa Smarana kari re Mana
Language - Konkani
Lyrics - Shri. Babu Bhatmam, Walkeshwar and Shri Pandurang Shenoy, Babulnath 
Based on - Raaga Bhoopaali

Mukhyaprana, Banganga, Walkeshwar, Mumbai

मुख्यप्राण स्मरण करि रे मन, मुख्यप्राण स्मरण

O Mind, remember Mukhya-Prana; constantly keep Him in your remembrance.

वायू कुमारू, तो महा वीरू

शरणांक पावतलो, तो सद्गुरू

He is the son of the Wind God (Vayu Kumar), a great warrior (Mahaveer). 

Whoever seeks His protection will find in Him their true Sadguru (Spiritual Guide).

चिरंजीवी हनुमंतले ध्यान

जन्मो जन्मांतरी पाप उद्धरण

Meditate upon the immortal (Chiranjeevi) Hanuman. 

This meditation purifies the sins accumulated over many lifetimes.

बाणगंगा तीर क्षेत्र हांगेले

हरिद्वार तीर क्षेत्र हांगेले

He resides at the banks of the sacred Banganga; 

He dwells at the banks of the holy Haridwar.

मारुति दरुशन भाग्य आमगेले

To have the vision (Darshan) of Lord Maruti is our greatest fortune.

मुख्यप्राण स्मरण करि रे मन, मुख्यप्राण स्मरण

Mukhyaprana, Vyasashrama, Haridwar

Notes:

1. The reference to Banaganga in Walkeshwar and Haridwar as kshetras of Shri Mukhyaprana are in reference to the Samadhis of our revered Swamijis of Kashi Math Samsthana

2. The Jeevanta Samadhi of H.H. Srimad Madhavendra Tirtha Swamiji and Samadhi of H.H. Srimad Varadendra Tirtha Swamiji are located in Kashi Math, near Banganga, Walkeshwar in Mumbai

3. The Samadhi of H.H. Srimad Sudhindra Tirtha Swamiji is located in Vyasashrama, Haridwar.

Illuminating the Soul: A Practical and Spiritual Guide to Choosing Diya Oil

The simple flame of a Diya (oil lamp) holds the essence of Hindu philosophy: "Deepa Jyoti Parabrahma"—the light of the lamp is the Supreme Reality. It is why the Deepa is integral to every ritual and why the most loved festival is Deepawali.

As dedicated Hindus, lighting a daily lamp in the puja room is a non-negotiable act. But in today’s world of inflation and mass-produced goods, how do we honor the spiritual mandate of purity while being mindful of practical considerations? My years of practice and experimentation offer some clarity.

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The Divine Connection: Why Purity Matters

The most critical factor is the purity of the material. Because the deepa connects us to the divine, the oil must be natural and pure. This immediately disqualifies non-traditional, refined, or heavily processed edible oils like refined sunflower or palm oil. They are neither traditional nor locally sourced natural products for many parts of India, and should not be used in our sacred practice.

Moreover, one must be cautious of modern innovations. Using candles or light bulbs in place of a traditional oil lamp is a fundamental misunderstanding of the ritual. The subtle energies and spiritual benefits of the fire element are completely lost, and as tradition warns, candles may even attract undesirable entities.

Evaluating the Traditional Choices: An Experience-Based Analysis

The Shastras primarily sanction Ghee (clarified butter) and Sesame Oil (Taila is derived from Tila, the Sanskrit word for sesame). But through regional tradition, other oils have become popular.

Here is a look at the trade-offs I’ve personally experienced, considering the crucial factors of Economics, Cleanliness, Life of the Lamp, and Spiritual Efficacy.

1. Pure Sesame Oil (Til Ka Tel) - Edible Grade

My experience points to pure sesame oil as the gold standard, next to Ghee.

• Shastra Sammat: It is the primary oil sanctioned in scriptures.

• Clean and Efficient: It burns for a good amount of time—longer than coconut oil—and generally keeps the diya clean with minimal soot production.

• Spiritual Benefit: It is traditionally known to mitigate negative planetary influences (doshas).

2. Coconut Oil - Edible Grade

This is an excellent choice, particularly for those in coastal regions where it's a cheap, local, and edible oil.

• Shastra Sammat: Also considered a pure and acceptable oil for deepa prajwalana.

• Cleanliness: I have found that coconut oil leaves the brass lamps much cleaner than any other oil.

• Economics: For those in South India, it’s a very economical daily choice.

Only downside is, the flame does not have the teja (brightness) of sesame oil deepams.

3. Mustard Oil (Sarson Ka Tel) - Edible Grade

Mustard oil is traditionally considered powerful but is best suited for a specific purpose and location.

• Guardian Deities: Its energy is believed to be potent for invoking guardian deities and is best used for lamps lit outside the house (e.g., at the main entrance). It is known to burn long, which is ideal for a night-long vigil.

• Maintenance Issue: For the brass lamps used in a home puja room, mustard oil is difficult to maintain. It tends to create significant soot buildup and makes cleaning the lamp quite challenging.

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⚠️ A Warning Against Marketing Gimmicks

In the current market, you will find various blended products, often marketed with false claims.

• "Deepa Ennai" Blends: These are mixtures that typically combine sesame and castor oils (the thickness of castor requires thinning). While this blend can work well and is economical, you cannot guarantee the purity or the absence of cheaper, non-traditional oils.

• Rice Bran Oil Claims: Be wary of products that claim Rice Bran Oil is "pleasant to Lakshmi Devi." This is purely a sales pitch with no basis in traditional Shastras. Based on my experience and research, I personally avoid using Rice Bran oil for deepams.

As dedicated practitioners, we must prioritize authenticity and purity over the cheapest price tag or marketing hype. The small saving is not worth compromising the sanctity of the ritual.

Conclusion: Light with Wisdom

Choosing the right oil for your deepam is a balance between spiritual fidelity and practical reality. We are guided by tradition to use what is pure and natural.

• For daily purity and convenience, I recommend sticking to pure sesame oil or coconut oil (depending on your local tradition and availability).

• Reserve mustard oil for the outside perimeter of the home.

May the Divine Mother grant us the prosperity to light all our lamps with pure Ghee one day! Until then, may your carefully chosen flame illuminate your home with knowledge, peace, and spiritual growth.