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
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.
References:
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).
Panhalkar, G. B. (1987). The Saraswat Brahmins: A Socio-Economic Study. Popular Prakashan. (Provides insights into the social dynamics and temple disputes).
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).
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).
Goud Saraswat Brahmin Sabha, Matunga. Official historical records and publications of the Sabha detail its founding and role in unification.
Saraswat Bank Official Website - History Section. Provides details on the bank's founding and its socio-economic objectives.
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).
