Unpopular Opinion: It’s Time to Stop Sarvajanik Ganeshotsav

Before anyone misunderstands me: I am not suggesting that we stop celebrating Ganesh Chaturthi.

I am questioning something very specific—the modern Sarvajanik Ganeshotsav: the enormous public pandals, massive collections, VIP darshans, DJs, celebrity appearances, traffic chaos and ever-growing competition over who can make the biggest spectacle.

Perhaps it is time to let this particular experiment end.

Why do we celebrate Ganesh Chaturthi?

Ganesh Chaturthi is an old Hindu festival observed on the fourth day of the bright fortnight of Bhadrapada, usually in August or September. The traditional celebration is straightforward: install Ganesha, perform puja, offer naivedya, pray, celebrate with family and community, and eventually perform visarjan.

The public, mass version of the festival is much newer.

Why was Sarvajanik Ganeshotsav created?

The modern public Ganesh festival emerged in Maharashtra in the 1890s, particularly through the efforts of Bal Gangadhar Tilak. There was a reason for this.

Under British rule, political gatherings were subject to restrictions. Religious gatherings occupied a different space. Ganeshotsav provided a socially and legally acceptable way for large numbers of Indians to gather, listen to speeches, discuss public issues and develop a sense of collective identity.

In other words, religious ritual became a vehicle for public mobilisation.

It was an ingenious idea. But the British are gone. We no longer need a religious festival as a workaround for colonial restrictions on public assembly.

Yet the institution created for that historical purpose has continued to grow. And what has it become?

From worship to spectacle

The small neighbourhood Ganapati is one thing. The modern mega-Ganapati is something else entirely.

There is vargani—sometimes voluntary, sometimes accompanied by considerable social pressure. There are enormous sponsorships, elaborate pandals, expensive decorations and questions about how the money is collected and spent.

Then there are the DJs. A festival centred on prayer, aarti and devotion can turn into several nights of deafening music. Noise complaints and court interventions have become a recurring feature of major urban festivals.

And then there is the drinking, partying and general behaviour around some celebrations that has remarkably little to do with the deity being worshipped.

At some point, we have to ask: When did the spectacle become more important than the worship?

And then came scale

Look at what the largest Ganesh festivals have become.

Lalbaugcha Raja. GSB Ganapati.

Millions of devotees, enormous crowds, crores in donations, kilograms of gold and silver, celebrities, politicians, elaborate security arrangements and roads transformed to accommodate the crowds.

The GSB Ganapati in Mumbai is insured for hundreds of crores because of the enormous quantity of gold and silver associated with the festival.

Lalbaugcha Raja attracts crowds so large that the city has to re-organise itself around them.

And then comes the irony.

A festival originally intended to bring ordinary people together can develop VIP queues, preferential access and celebrity treatment.

The common devotee waits. The celebrity walks in. The politician gets special access. The ordinary person gets a barricade and a queue.

And we still call it sarvajanik—public.

The city pays for the spectacle

There is also a question we rarely ask.

How much of a city's public infrastructure should be re-organised around a religious festival?

Roads are closed. Traffic is diverted. Police are deployed in huge numbers. Public spaces are occupied.

Immersion processions disrupt entire neighbourhoods.

For a small community celebration, the civic cost is negligible. For a festival involving hundreds of thousands or millions of people, it isn't.

And while public festivals are certainly part of urban life, there must surely be a point at which the freedom to celebrate collides with everyone else's right to go about their lives.

Perhaps it is time to let it come home

None of this is an argument against Ganesh Chaturthi.

If anything, I would argue for more Ganesh Chaturthi and less Sarvajanik Ganeshotsav.

Celebrate at home. Invite your neighbours. Perform the puja. Sing bhajans. Make modaks.

Take children to the temple. Feed people. Do some seva. Donate to something worthwhile.

And then immerse the murti. Quietly and peacefully.

We don't need a 30-foot idol. We don't need a celebrity. We don't need a politician. We don't need a DJ truck.

We don't need to shut down half the neighbourhood.

A louder aarti isn't a more sacred aarti. A more expensive pandal isn't a more devotional pandal. More gold doesn't mean more faith.

Sarvajanik Ganeshotsav was a clever response to a particular historical problem: how to create public solidarity under colonial rule.

That problem no longer exists.

What began as ritual being used to overcome political restrictions has, in many places, become an annual exercise in spectacle, money, noise, VIP culture and civic disruption.

Perhaps after more than a century, we should be willing to say:

The British are gone.

The experiment has served its purpose.

Maybe it is time for Ganapati to come home.

Gauḍa Sārasvata Brāhmaṇākhyāna - Chapter Eleven: Settlements, Professions, Faith, Language, Eminent Personalities, and Epigraphs of the Saraswats

1. Having heard and understood in detail about the settlements, professions, and heritage of the Saraswats, the noble Dvija prayed: "O Gurudeva, by your grace, I have comprehended the history of the Saraswats in detail. Kindly enlighten me as to which regions on earth they reside in, and what languages and religious faiths (matas) they observe." ||1||

2. "O foremost among the wise (Budha-varenya), the Saraswats originally dwelt in the region of the Five Rivers (Panchanada / Punjab). Thereafter, dispersing outward, they arrived at Tirhut in the Gauda country where three rivers flow. Subsequently, they reached the banks of the Saraswati River flowing invisibly in Rajasthan. In this manner, they spread across all directions. ||2||

3. If one observes, from Kashi to Kanyakumari, and along the eastern and western sea coasts in every settlement (grama) and prosperous town, they dwell while constructing temples, organizing worship (aradhana), ritual services (archana), and grand festivals, remaining steadfastly devoted to dharma. ||3||

4. Their original language was Sanskrit itself. In Punjab, Urdu (Persian) merged into it; in Trihotra-pura (Tirhut), Hindustani blended with it; in Konkan, they spoke Gomantaki (Konkani); and when they moved northward, it became Marathi. ||4||

5. Thus, through the amalgamation of Gomantaki, Marathi, and Sanskrit, this tongue is designated as Prakrit. Moreover, having incorporated numerous regional words from their respective localities, three distinct branches/dialects have emerged in this language. ||5||

6. Originally, they were Vaishnavas. After the advent of Sankaracharya, they embraced Advaita and came to be known as Smartas. The Dvijas who migrated southwards from Goa followed the Dvaita philosophy of Madhvacharya and became Vaishnavas once again. Those residing in the north remain both Smartas and Vaishnavas. ||6||

7. 'O venerable Muni, what authoritative proof (pramana) exists to confirm that these people alone are the Gauda Saraswats? Kindly explain in a manner that convinces the mind'—when asked thus, the sage spoke to dispel his doubts: ||7||

8. 'Listen, I have recounted what is found in the shastras. However, for the questions arising today, that answer alone may not suffice. But there exist several royal copper-plate and stone inscriptions (dana-shasanas); within them lies the definitive answer to your inquiry. ||8||

9. The King of Kashi constructed a matha on the Brahma Ghat along the banks of the Ganga and gifted it to our ancestors by executing a copper-plate inscription (tamra-shasana). The text explicitly addresses the Guru of the esteemed community of Gauda Saraswat Dvijas. ||9||

Note: This shasana should either be with Gokarna or Kashi Math. This has been referenced in many talks but never published.

10. From the Kumbakonam Matha as well, our ancestor Yadavendrarya was presented with pontifical honors and insignias (birudavali) on Magha Shukla Panchami of the Plava samvatsara, designated for the Adi Guru of the Gauda Saraswat Dvijas. Behold and calculate how many centuries beyond three hundred years have elapsed since this inscription! ||10||

11. King Ramachandra of Devagiri, who ruled the territory extending from Goa to North Konkan, executed a tamra-shasana on Tuesday, Vaishakha Purnima of Shalivahana Shaka 1212 (Virodhi samvatsara), gifting the village of Anjore in his domain to twenty-four Brahmins of different lineages belonging to the Gauda Saraswat Dvija community who were engaged in the six scriptural duties (shat-karmas). Madhavaraya Kochar, Prime Minister of Vijayanagara, made grants to twenty-four Dvijas on Wednesday, Vaishakha Amavasya of Shalivahana Shaka 1313 (Prajotpatti samvatsara). ||11||

12. He granted an entire agrahara to Damodara, son of Ananta of the Bharadwaja gotra, and others, on Phalguna Shukla Panchami in Shalivahana Shaka 1324. ||12||

13. King Bhujabalaraja of Vijayanagara, of Kshatriya descent, executed a royal charter in favor of Dama Prabhu, son of the celebrated Saraswat Vitthala Prabhu; having examined the Bhargava Vijaya and established that he was a pure Dvija, the charter granted him the hereditary privilege—enduring as long as the sun and moon shine (aa-chandrarka)—of being honored with royal whisks (chamara), vehicles (vahana), palanquin processions right up to the royal court, and receiving royal honors. There is an inscription of Rani Chennammaji of Bilgi dated Friday, Ashwija Shukla Dashami of Shalivahana Shaka 1638 (Durmukhi samvatsara), granting four villages to Mala Pai and others of the Ashtagrama of Sasashti (Salcete). ||13||

14. On Thursday, Bhadrapada Shukla Navami of Shalivahana Shaka 1657 (Rakshasa samvatsara), Chhatrapati Shahu Maharaj executed an inscription granting lands and villages in Sangamner under the Sakhedi Pargana in Nashik to the matha of the Guru of these Vipras. Balaji Baji Rao made land grants to Ramachandra Mallya of Kaushika gotra. In Shalivahana Shaka 1686 (Tarana samvatsara), the Prime Minister Madhavrao Ballal Pradhan granted lands to the Khanapur Matha. On Sunday, Pushya Saptami of Shalivahana Shaka 1682 (Vikrama samvatsara), the government of Sawantwadi gifted land to the Sonavade Matha. ||14||

15. There is a tamra-shasana from the principality of Herwad granting the village of Chandavade to the Khanapur Matha on Sunday, Ashadha Bahula Panchami of Shalivahana Shaka 1691 (Virodhi samvatsara). ||15||

16. There is a copper-plate inscription engraved in 1687 recording that the Gaekwad government would grant an annual annuity of 1,525 Rupees in Shahapur to Babu Yashawanta Bhatta of Purandawada. ||16||

17. Inscriptions granting funds and land along with cows (go-dana) to Saraswat Dvijas are found in the records of the Gaekwad government dated Vikrama Shaka 1923. In Shalivahana Shaka 1784 (Dundubhi samvatsara), on Margashira Shukla Trayodashi, scholars of both traditions assembled in the court of Kashi; the kings of Kochi and Travancore presented them with citations of honor (mana-patras). ||17||

18. There are thousands of mana-patras presented from time to time to the Yatis of the Kashi Matha. They bear titles denoting Brahminical supremacy, addressing them as the Guru of Gauda Saraswats, Paramahamsa, Master of Ashtanga Yoga, and other revered designations. ||18||

19. In Shalivahana Shaka 1522 (Pramoduta samvatsara), during Uttarayana, Vaishakha Shukla Paksha, in the capital city of Kashi Vishweshwara, before an assembly of Dravida Brahmins residing across the seven sacred cities (Sapta-puras) such as Ayodhya, Mathura, Maya, and Haridwar, Vitthala Sharma, who had gone on pilgrimage among a group of Saraswat Dvijas, embraced sannyasa. A comprehensive inquiry into his varna, gotra, dharma, and ritual observances was conducted. ||19||

20. Upon examining the scriptures addressing this, it was established that the Gauda Saraswats across the ten subdivisions (dasha-varga) scrupulously observe the Shrauta and Smarta rites, the sixteen sacraments (shodasha-samskaras), the five daily sacrifices (pancha-mahayajnas), the four stages of life (chatur-ashramas), upanayana conducted according to the eight categories with kusha grass, the maunji girdle, the staff (danda), the palasha cloth, ascetic robes (kashaya), Brahminical alms (bhikshe), and the study of the Vedas— ||20||

21. —all without any omission. The baseless allegation by those devoid of knowledge and unlettered in the shastras that they consume fish does not hold merit. Having been blessed with land through the grace of Bhargava (Parashurama), their conduct is entirely in accordance with the shastras. ||21||

22. Examining numerous Sanskrit treatises, seeing that this assembly of Dvijas across the ten classes was of virtuous character and steadfast in the shat-karmas, they conferred the yati-ashrama upon him. Having him initiated with upadesha by renowned ascetics, they named him Sacchidananda Saraswati. The document bearing the signatures of 34 world-renowned Yatis, including Bhavananda Saraswati, exists to this day. ||22||

23. In Mumbai, at the Walukeshwar (Walkeshwar) Temple, these people had been the priests from the very beginning. A complaint was brought before the court of the realm that they were ineligible (anarha). Thereupon, authentic historical records concerning them were requisitioned from the holy kshetra of Kashi. ||23||

24. In Shalivahana Shaka 1710 (Kilaka samvatsara), during Vaishakha Shukla Paksha, the scholars of Varanasi wrote to the Dravida Brahmins of Mumbai: 'You have written that the Dvijas of the village of Sasashti (Salcete) are mere trikarmis (entitled to only 3 duties) and lack authority for the shat-karmas. This is incorrect. Our reply to the complaint you submitted in the royal court is this: Among them, there are Agnihotris and great sannyasis. Scholars like Kamalakara have recognized the greatness of sannyasa among them. Among the Gauda Brahmins, they are highly revered. They do not touch food cooked by outsiders. The argument asserting their ineligibility is entirely motivated by malice.' ||24||

25. Upon reading this letter, the dispute fell apart. Later, when an attempt was made in Shalivahana Shaka 1772 (Sadharana samvatsara), on Chaitra Krishna Trayodashi, to disrupt the worship conducted by the Saraswats at the Bhuleshwar Temple in Mumbai, the verdict of celebrated scholars from the holy city of Pune arrived as follows: 'The Saraswat Dvijas are pure and learned. Those who bear false witness claiming that they are not Dvijas must, as declared by Yajnavalkya and Apastamba, be fed meals without salt for three nights. Those who argue thus without substance are base wretches'—an edict bearing the signatures of 21 scholars, including Gopinatha, confirms this. ||25||

26. In Shalivahana Shaka 1772 (Sadharana samvatsara), on Jyeshtha Krishna Paksha Dvitiya, the Saraswat scholars of Trimbak kshetra resolved together: 'One must be steadfast in Shrauta, Smarta, and allied rites; to maintain such traditional discipline, one must seek refuge in a Guru and pursue scriptural study. What has been learned must be practiced in conduct without vanity'—a decision safeguarding the threefold path. ||26||

27. On Friday, Phalguna Shukla Pratipada of Shalivahana Shaka 1787 (Vikrama samvatsara), 26 scholars of Varanasi issued a written decree affirming their authentic Brahminhood in conformity with dharma. ||27||

28. There is a decree written in Shalivahana Shaka 1923 by Rajarama Shastri of Kashi. On Friday, Vaishakha Shukla Dvadashi of 1981 (Siddharthi samvatsara), Vidyaranya Bharati Swamiji of the Sringeri Samsthana issued an order (niroopa) stating that whether Dravidas or Saraswats lodge in the same house, if anyone among them passes away, each person must cooperate amicably with one another. ||28||

29. A case regarding widow remarriage arose among the Chitpavan Brahmins of Mumbai. The entire Brahmin community convened an assembly to deliberate on the matter. Prominent Gauda Saraswat Brahmins attended the meeting. The Chitpavans and Karhadas said, 'You are trikarmis, not of our status; you are ineligible to sit here, please leave.' When they refused to get up, the opponents carried the dispute arrogantly to the Magistrate's Court. ||29||

30. When the Chitpavans and Karhadas strove frantically to assist their litigant in that matter, realizing that humiliation (mookige masi) was inevitable, they themselves fabricated a spurious new text titled Shataprashna Kalpalatika attributed to Madhava and created a fabricated record. ||30||

31. In the year 1866 CE, a thorough investigation was initiated. Upon examining numerous classical texts, this contention was shown to be hollow; this baseless dispute rooted in malice was dismissed. Exonerating them of all allegations, the court declared that they are entitled to the shat-karmas, and imposed a fine upon the accusers. ||31||

32. In Baroda, the village of Vadivadi was dedicated as an endowment (uttara) for Lord Ganapati. The priest, Gadevara, was a Saraswat. When the committee exerted pressure that a person named Narayana Ramachandra Pedne must pay tax on that land, he contested it. ||32||

33. When he argued that there was no practice of Vipras paying taxes on such endowments, other Brahmins retorted as if these people were not Vipras at all. After due proceedings, the Gaekwad government, having deliberated and examined all evidence, recognized: 'These people are Brahmins worthy of receiving gifts (pratigraha-patra); cows (go-dana) have been gifted to them by our own royal household.' Thus, the malicious contention was rejected. On December 7, 1883 CE, the judgment was pronounced confirming that they are entitled to all Vedic rites (karmas) on earth. ||33||

34. Thus was the dispute resolved by the Gaekwad State. Bitterness grew among opponents, and they created various obstructions; nevertheless, the Saraswats remained steadfast in their duties without wavering from the path of the shastras. ||34||

35. In Shahapur, the rent-free lands (umbli) granted to the Saraswat Dvijas, Vedamurti Lakshmana Bhatta and Yashawanta Bhatta, are spread across twenty-three villages. The British government has acknowledged and validated this grant. ||35||

36. In Mumbai, the Walkeshwar, Bhuleshwar, and Venkateshwar temples were under the supervision of Ramaji Kamat prior to Shalivahana Shaka 1637. Having renovated the temples, they have continued conducting the worship in accordance with traditional Gauda Saraswat rituals to this day. ||36||

37. Under Muslim rule, these people held administrative offices such as Sabnis, Phadnis, Chitnis, Poknis, Khasnis, Bhandari, Dandanayaka, Dalalu, and Gadanavis. Under British rule, they proved their competence in various positions as Mamlatdar, Judge, District Collector, Tahsildar, Magistrate, Munsiff, Inspector, Doctor, Registrar, Engineer, Postmaster, Khamasta, Patel, Shanbhog, Deputy, Head Constable, and Supervisor. ||37||

38. They served as ministers to the royal Chhatrapatis. They were chief administrators in the Gaekwad realm. King Sindhuvarma (Scindia) used to address the Saraswat dignitary Govinda Panta as 'Uncle' (Mama). ||38||

39. In the Mughal Empire, these Dvijas distinguished themselves as high-ranking officials; their estates (jahagirus) exist in various places. A copper-plate inscription dated Shalivahana Shaka 1109 in the Paraditya temple of the Konkan Emperor proclaims that Ananta Prabhu was the Chief Minister of War and Peace (Sandhi-Vigraha Pradhana). ||39||

40. In the Royal Society's records (Volume 11, page 334), it is noted that when the ruler of Daulatabad in Ahmednagar was young, it was Ananta Prabhu who fortified the state and prevented the Delhi ruler's greedy conquest. By conferring a ministerial position upon Shivaji's father, he contributed to the rise of the Marathas. ||40||

41. During the era of Baji Rao Ballal Peshwa and Nana Saheb, Ramachandra Malhar was the foremost leader among the Saraswats. Owing to his brilliance and vigor (ojas), they called him 'Peshwa Baba' and treated him with the reverence due to a father. He consolidated the kingdom to everyone's acclaim. ||41||

42. Nana Saheb was discerning. He trained Sadashiv Rao Bhau in statecraft (rajaniti). He developed the Scindia capital admirably. Dividing his earnings into two shares, he offered one part to the Peshwa and retained only one part for his son. ||42||

43. In Ujjain, he renovated the Mahakaleshwar Temple. At Ram Ghat, he constructed the Raghuvara Bhavana and erected 110 temples within the radius of five kroshas (pancha-krosha). He built numerous feeding halls (chhatras), lakes, pastures for cattle (go-charas), pilgrim rest-houses (dharmashalas), and temples that stand to this day. ||43||

44. This is cited in the historical accounts of Shivaji and the rise of the Marathas. When he passed away, the king observed mourning (sutaka) for ten days, regarding him as a father figure. A brilliant Saraswat named Ananta Jivabadada Kerkar served with distinction as Commander-in-Chief (Senadhipati) in the Scindia government. ||44||

45. Through his valor, the territory of the Scindia ruler expanded. At that time, Shah Alam was the Badshah in Delhi. When his servant Ghulam Qadir rebelled and plundered the palace, he imprisoned the Emperor, murdered his children, and gouged out the Emperor's eyes. ||45||

46. Pursuing this brutal tyrant, Jivabadada captured him, severed his limbs, gouged out his eyes, hanged him, and presented his head to the blind Badshah, thereby assuaging the monarch's grief. ||46||

47. Later, he fought in the Battle of Kharda on behalf of the Peshwa. He defeated the army of the Nizam of Hyderabad. Distinguishing himself with valor across Rajputana, he who never tasted defeat was hailed as Arjuna himself. ||47||

48. This episode is recorded in the aforementioned work. Other distinguished figures such as Lakhba Dada, Jivba Dada, Baloba Tatya, Yashwantrao, the Bhau Divans, and Raghurama attained immortality through heroic service in state affairs. ||48||

49. Appaji Ram was the Divan to Hyder Ali, ruler of Karnataka. He administered the realm to universal satisfaction. Tipu dismissed him and appointed Mir Sadiq in his place. ||49||

50. Thus the kingdom was lost, and Appaji Ram departed for the heavenly abode (paramadhama). Later, Ramaji Kamat served as a British military commander and earned great renown. A hero named Sakharam Bapu served as Commander-in-Chief during the reign of Ganapatirao Gaekwad. ||50||

51. At that time, Dwaraka was being plundered, and none could stop it. The valiant Sakharam Bapu halted the plunder through his heroism. For the valor demonstrated by the brave Shivaram Pandurang Kerkar in the British police administration, he was honored with a ceremonial sword in an open assembly. ||51||

52. Narayana Vasudeva served as a member of the Legislative Council. The foremost among men, Bala Mangesh Wagle, was the first Indian Barrister. Learned Babu Ramachandra Parab, the virtuous Shantaram Narayana, Ghanashyama Neelakantha, and many others attained fame as distinguished legal advocates. ||52||

53. Hear now of the authors and poets: Bhattoji Dikshita, proficient in grammar (vyakarana) and Mimamsa, authored the Shabda-kaustubha, Dharmashastra, Siddhanta Kaumudi, and Praudha Manorama. Maheshwara Bhatta wrote commentaries on the Bhagavata, treatises on astrology (jyotishya), and esoteric rituals (mantrika-prayoga); his commentary on the Amarakosha and the Dvirupakosha are renowned worldwide. ||53||

54. Ananta Kavi composed the Nava Mahabharata, Sohiroba composed Vedantic poetic works, Vitthala Rao Kaikini wrote a concise Mahatmya of Gokarna, Nayaka Swami authored commentaries on the Shiva Gita, and in Mumbai, the scholarly Shankara Panduranga translated the meaning of the Rigveda and the Upanishads into English. ||54||

55. Ramacharya of Sagara village authored numerous treatises: the Neeti Ramayana, the auspicious Bhagavata, the Bharata, and profound commentaries on the Suktas and Vedanta. ||55||

56. Ramacharya of Ghatikashata composed the Konkanabhyudaya. Ananta Narayanacharya of Tirtharajapura was renowned across the earth as the crest-jewel of scholars in the Kumbakonam Matha; he received land endowments (jahagirus) from the Maharaja of Mysore. ||56||

57. In Bhatkal, Ananta Puranika, the celebrated Timmarasa Puranika, and Baburama Krishna Puranika were renowned as Agnihotris and Somayajis. If examined rightly, the supreme master Swami Chaitanya enlightened the noble Divan Chandu Lal in Hyderabad, accepting him as his disciple. ||57||

58. Prior to this, eminent poets like Kalidasa flourished. Fearing excessive length, I have summarized these accounts; I shall elaborate on them in the second half (Uttarardha). Many composed poetical works in Sanskrit and Prakrit. Likewise, there are dancers, musicians, physicians, astrologers, reciters of Puranas (puranikas), and spiritual teachers (acharyas). ||58||

59. There are numerous Bhagavata reciters, Shastris, ritualists (mantravadis), eminent merchants, entrepreneurs, administrators (karbharis), skilled accountants, varikaras, Haridasas, and wealthy financiers (sahukars). Damarsa Pai of Sagara constructed temples across several towns and granted rent-free endowments (umbli). An official named (Ramachandra) Mallya, employed across towns, cities, and capitals, built innumerable temples, lakes, charitable rest houses (dharma-chhatras), grazing pastures, and free water-sheds (aravattiges). ||59||

60. In renowned Karnataka, the master poets Venkanna, Sheshagiri Vasu, Deva Prabhu, the refined poet Ramakrishna Shenoy, and Shesha Prabhu composed captivating historical episodes and poetic garlands in Kannada that enthralled the hearts of the people. ||60||

61. I have recounted all that transpired up to this point. For your sake, based on scriptural and written records, whatever remains to be said shall be told in the Uttarardha. One must not pay heed to the malicious speech of envious people (saasooyaru). If one comprehends history properly, peace of mind will surely be attained. ||61||

62. Recently, certain pseudo-scholars (vidvanmanyaru) styling themselves as men of wisdom have written and published several books. These are not works critically examined and composed by eminent Dvijas based on scriptures; they merely contain baseless accusations invented by malicious individuals who hate without reason. ||62||

63. Envious individuals do not keep their malice to themselves; they conceal the truth and peddle untruths to people from other lands. Without taking the trouble to investigate the truth, through indolence and failing to discern errors, foreign writers believe these falsehoods and incorporate them into their books. Thus, discrepancies appear across various texts. ||63||

64. I shall provide an example: It is true that history books record that Afonso de Albuquerque captured Goa from Nawab Yusuf Adil Shah in 1510 CE; however, great upheavals had occurred for many years prior to that. ||64||

65. Thieves and raiders belonging to other communities barged into households and caused unbearable distress. At that time, some migrated southwards. One may generally infer that, overcome by distress, they departed around Shalivahana Shaka 1391. ||65||

66. Therefore, discrepancies of a few years become apparent. One must investigate comprehensively; only then can certainty be attained. If a matter is stated without thorough critical examination, the truth will remain elusive. The wise observe with discernment and uncover the truth. ||66||

67. For this reason, I have narrated this history to you so that it may come to light in the world in the prescribed manner. Listening to this with single-minded devotion removes wicked tendencies and fosters upright conduct. Through this, one becomes dedicated to virtuous deeds and worthy of heavenly bliss (paraloka-sukha). ||67||

68. Do not recount this history to those who are envious; to those who abandon their svadharma and indulge in depraved conduct in the company of others; to those who consider the customs of other faiths to be superior; to those who, being ignorant themselves, find faults in the good words of others; to those who revile the Vedas; to those who look upon evil and speak ill; to gamblers, traitors, and skeptics. ||68||

69. This should be narrated to the steadfast practitioner (karmatha), the virtuous, the observer of good conduct (sadachari), the humble seeker who acknowledges his ignorance, the one who discerns between wholesome and unwholesome, the lover of unblemished svadharma, the saintly, the seeker of noble company (sat-sangi), the virtuous, the one who maintains humble faith in scriptural injunctions (shastra-vidhis), the un-envious, the steadfast devotee, the righteous, and the meritorious souls (punyatmas). ||69||

70. To those righteous souls who listen, read, write, and practice the virtuous deeds contained in this sacred history with devotion, the happiness of this world and the next (iha-para saukhya) shall be attained. Bhargava Rama has granted the boon that prosperity, longevity, health, flawless conduct, wealth, grain, progeny, and righteous virtues shall be bestowed upon them unsought. ||70||

71. He who observes svadharma and lives with undaunted courage through all seasons and across every trial and impediment shall, at the end of his life, pierce the holy solar orb (surya-mandala) and attain moksha. All success attends the one who understands and walks this path. ||71||

72. The author is a native of Thalassery (Talacheri), a devotee of Sri Lakshmi Damodara at Mulkipuram (Moolikapura), a student of the Shakala Shakha of the Rigveda, a Vipra of the Ashwalayana Sutra, of the Vatsa gotra with the fivefold pravara of Bhargava, Chyavana, Apnavana, Aurva, and Jamadagni—Vasudeva, son of the virtuous Narayana. Through him, Lord Narahari caused this work to be written. ||72||

73. Though unable to weave rhyme (prasa), metrical feet (gana), morae (matra), caesura (yati), life-breath (prana), tone (svara), and letters (varna) in perfect poetic order, I have written this out of a deep longing to make this noble chronicle known to all in simple Kannada. I pray that whatever defects may be present be forgiven, corrected, and received with joy so that good may prevail in the world. ||73||

74. This is a history written by an unlettered man. Without harboring the thought that it is improper for the learned to examine it, just as good people accept honey gathered by humble bees and discerning people relish food prepared by a cook, one should relish this work without deliberating on the literary prowess of the author. ||74||

75. I have composed this with great effort; when the fruit ripens, the labor borne yields nothing but bliss. Casting aside envy, deceit, hatred, shortcoming, pride, indignity, ignorance, and anger, and embracing the noble discernment that matters of dharma may be learned from anyone to the best of one's ability, this should be accepted with compassion. ||75||

76. To Him who reclines upon the serpent (Bhujanga-shayana), the father of Kamadeva (Angajana-pita), who mounts the celestial bird (Vihangama-turanga), whose complexion resembles rainclouds (Megha-nibhanga), the bestower of boons to Matanga (Matanga-varada), the companion of cowherds (Gopa-sanga), the crusher of Kalinga's pride (Kalinga-darpa-vidara), who embraces the bosom of Lakshmi (Sri-kucha-alingika), the auspiciousness of the mental arena (Manoranga-mangala), the sun to the lotus-heart of Yati Bhuvanendra (Yati-Bhuvanendra-hrit-saroja-patanga), the Lord of Mulkipuram, Lord Narasimha—prostrating with eight limbs, I offer my praises: may auspiciousness prevail! ||76||

77. On Wednesday, Magha Shukla Dashami in the Uttarayana of Shalivahana Shaka 1812 (1890 A.D., Vikriti samvatsara), Sri Vasudeva Narahari, the Beloved of Ramaa at Mulkipuram, granted this complete chronicle in simple Kannada Vardhaka Shatpadi so that both the young and the old might understand it.

Sri Lakshmi Damodararpanamastu

(May this be an offering unto Sri Lakshmi Damodara)

Sri Ugranarasimhah Preeto Varadascha Bhavatu

(May Sri Ugra Narasimha be pleased and bestow His divine boons)

Gauḍa Sārasvata Brāhmaṇākhyāna - Chapter Ten: Settlement in Manjeshwar, Mangalore, Karkala and Mulki

He recounted the details of where and how the Saraswats who set out from Bhatkal settled, in accordance with the wishes of the enthroned kings of the south.

1. As their families expanded, space proved insufficient for those who had settled in Kochi. They spread out in all four cardinal directions. In this manner, they established new temples and consecrated pratimas (deity icons) in the remaining towns such as Vypeen (Byape), Turavoor (Tarulaala), Pallipuram (Palle), and others. From that point forward, they prospered increasingly. ||1||

2. The majority took up mercantile commerce (vanijya vritti) and grew affluent. They constructed grand residences and lived in abundance. They performed deity worship (devataradhana), service to guests (atithi seva), and sumptuous feeding of Brahmins (vipra bhojana) with utmost piety. ||2||

3. The Dvijas who had settled there won the favor of the sovereign ruling that country. Through various services rendered to him, they gained his trust. They built temples, consecrated their deities within them, and celebrated grand festivals. ||3||

4. Knowing no other profession, commerce became their main sustenance. They obtained wealth, grain, textiles, ornaments, cattle, and land, living in tranquility. Among them, a person named Virupaksha was erudite in mantra chanting, spiritual observances (anushthana), and the six priestly rites (shat-karmas). ||4||

5. Having heard of the celebrated southern pilgrim centers of Udupi and Subramanya, he set out on a pilgrimage. He had darshana of Sri Krishna at Udupi and stayed there for a few days. Then he proceeded towards Subramanya. Making a solemn vow (sankalpa), he bathed in the Kumaradhara river. ||5||

6. Upon having darshana of the deity at Subramanya and coming outside, he attempted to converse with the local Brahmins residing at the sacred center (kshetra), but he knew neither Tulu nor Kannada. None of them understood the languages known to him—Sanskrit, Urdu, or Gomantaki Konkani. Consequently, suspicion arose among them as to what kind of a Brahmin he was. ||6||

7. There was a reason for this: the customary practice of clearing the leftover food (enjalu) after the Brahmins' grand feast and purifying the place with cow dung (gomaya) had vanished; instead, by throwing it into the river, it accumulated right there, on account of which they admitted no one inside other than members of their own caste. ||7||

8. Because reciprocal conversation and exchange of thoughts were impossible, they did not permit the new Haruva (Brahmin) inside. Pained and provoked by this humiliation, he departed from there, traveling westward until he arrived at Manjeshwar. Captivated by the natural beauty of the region, he realized it must be a holy punya-sthala. ||8||

9. Shesha Tirtha, Rama Chakra Tirtha, Matsya Tirtha, Vasu Tirtha, and Kanva Tirtha were the five sacred water bodies (tirthas) there, considered equal to the holy Ganga. Furthermore, realizing that this region endowed with the divine presence (sannidhya) of Ananteshwara was supremely sacred, he observed fasting and devoutly recited sacred mantras. ||9||

10. Pleased by his rigorous penance (tapas), deep meditative absorption (dhyana-nishtha), and austere vows (vrata), Lord Ananteshwara manifested before him accompanied by the eight Naga maidens (ashta-naga kannikeyaru). In accordance with his prayer, the Lord took up His permanent abode there. The presence of His divine grace brought auspiciousness to the entire world. ||10||

11. For the worship of the gracious deities, he summoned priests belonging to his own caste and Bharadwaja gotra from his hometown of Bhatkal. Those Brahmins conducted the three-fold daily worship (trikala archane), temple administration (parupatya), and grand festivities (mahotsavas) with immense splendor. ||11||

12. Sometime later, when the spiritual preceptor (Guru) of the Saraswat Dvijas visited, to fulfill their devotional enthusiasm, he consecrated the merciful Lord Narasimha. Filled with diverse temple chariots/vehicles (vahanas), jewels, gold, diamonds, and cat's-eye gems (vaidurya), that holy place overflowed with splendor. Seeing their devout prosperity, the local Haruvas harbor envy. ||12||

13. Yet, they were powerless to do anything directly; hence, they whispered into the ears of the town's chieftain, Dombegada, and fabricated malicious slander. Enraged, he arrived at the temple and carted away all the sacred treasures to his palace. At that time, the region had come under British governance. ||13||

14. During those days, land surveys were being conducted to collect revenue. Collector Sir Thomas Munro arrived there on an official tour. Convening an assembly in the open hall where the temple's drum (damaru) and other paraphernalia were stored, he heard their grievances. ||14||

15. As he sat writing, serpents slithering out from unknown burrows came and lay all over the desk and across his record books. When he inquired of the Dvijas as to why this was happening, they explained the misdeed committed by Dombegada. The British officer was incensed. ||15||

16. Dispatching his sepoys (sipayi), he placed Dombegada under arrest, forced Dombegada's own attendants to carry the confiscated temple property upon their heads to deliver it back to the sacred presence (sannidhi), decreed that Dombegada construct a new temple Brahmaratha (grand wooden chariot) as penance for his transgression, imparted sound moral counsel, and released him. ||16||

17. As prescribed in the Pancharatragama, every year on the day of Hemanta Shukla Shashthi (Champa Shashthi), the Brahmarathotsava is celebrated with immense majesty. Devotees take darshana on this occasion and pray for their welfare. The Lord fulfills the cherished desires of all. ||17||

18. He removes all impediments, grants protection (abhaya), shows the path to the afflicted, and bestows sumptuous feasts (mrishtanna-bhojana) and priestly honorariums (dakshina) upon the Dvijas. Hence, this kshetra is renowned across near and distant towns as the prime institutional center (Varga-Sansthana) of the Saraswats. ||18||

19. Among the Brahmins brought by the Dvija Virupaksha, some consecrated the icon of Mahamaya they had brought along with them in Mangalore and settled there. Later, when differences arose among the rest, they constructed a new temple and consecrated Sri Venkateshwara along with Bhudevi. ||19||

20. At that time, Karkala was ruled by Bhairavarasa. Once, while visiting Bhatkal, he was deeply impressed by the skill of the Saraswat Dvijas; he brought several families with him and built houses for them to dwell in. Constructing a magnificent temple, they consecrated Sri Venkataramana along with Bhudevi within it. ||20||

21. They performed worship devoutly at the three junctures of the day (trikala). They celebrated sacred festivals during auspicious occasions (parvas). To the best of their capacity, they fed the Brahmins (santarpane). Relying on commerce, they flourished with abundant wealth, lands, cattle, garments, ornaments, pearls, gems, and all forms of prosperity. ||21||

22. In Mulki (Moolike), at Olalanke near Paduvanagiri, there was a chieftain named Samanta. Once, on a visit to Bhatkal, he was captivated by the cleverness of the Saraswats and brought five families with him. ||22||

23. On the journey back, they offered salutations to the Guru who appeared on their way. When they submitted the matter before him, the Guru blessed them with an icon of Lord Vitthala for daily worship. Receiving it with deep reverence, they arrived at Mulki. In the land granted free of cost by Samanta, they built dwellings and a temple. ||23||

24. Vedic priests by calling, belonging to the Vatsa gotra (Vachha-gotra), the Navelkar family, the Lotlikar family, a family from another place, and the Kilu Padikar family—thus five families consecrated Lord Vitthala at Olalanke. ||24||

25. Relying upon commerce, they acquired immense wealth, gold, jewels, cattle, lands, and grains. The commercial center where they flourished in grandeur is renowned to this day as Pancha Mahalu. Settling there, they remained devout worshippers of God and people of upright conduct (saccharitaru). ||25||

26. Under these circumstances, a venerable ascetic (yati-varenya) named Vidyanidhi of their lineage, while on a pilgrimage performing the holy bath (Setu-snana) at Rameswaram, found that the Yati of Kumbakonam was deeply immersed in the worship of Sri Rama, practicing ashtanga-yoga unceasingly. ||26||

27. As the sun was setting, a Dvija who had completed the study of Sudha-mangala arrived. He had loaded an entire camel with treatises of scriptural lore (shastra), accompanied by a retinue of scholars. He was known to defeat all disputants right at the opening discourse (prastavana). He had toured several kingdoms; scholars trembled merely upon seeing him. ||27||

28. That scholar bowed to the sovereign ascetic (yatindra) and conversed in Sanskrit. Setting the condition that the philosophical debate could continue for seven days and that the defeated party must become subordinate to the victor, the debate commenced; on the sixth day, the Kumbakonam Yati was defeated. ||28||

29. Lamenting, 'Alas, has the seat of the Jagadguru of the Madhva tradition collapsed?', the Yati lay down upon the bare ground. That night, he had a dream: at sunrise, an ascetic would arrive, and fielding him in the debate would ensure victory. ||29||

30. Relieved of anxiety by the auspicious dream, as the Yati watched the path, he welcomed Vidyanidhi who arrived just then. Escorting him to the matha, he explained the circumstances, conveyed the assurance (abhaya) granted by Sri Rama in the dream, and received assurance in return. ||30||

31. Rejoicing, Vidyanidhi took rest. In the morning, concluding his ashtanga-yoga observances and deity worship, and receiving ritual alms (bhikshe), he proceeded to the assembly that had gathered like an ocean. At that moment, the Shastri did not rise to stand, nor did he offer salutations. As time passed with him sitting dumb like a mute, the scholars questioned the Yati. ||31||

32. 'What is the reason for observing silence in an assembly convened expressly for philosophical debate? Can one who is master of all Vedas and shastras behave improperly? How must a householder (grihastha) conduct himself upon seeing a Yati?' Smiling gently, the Yati replied, 'He ought to perform sashtanga-namaskara (prostration with eight limbs).' ||32||

33. Thereupon, as the assembled scholars pondered in debate: 'This man is well-versed in shastras; why then did he behave thus? When such is the case, is logical debate (tarka) appropriate with one who acts contrary to scriptural etiquette (shastra-achara bahira)? How can one debate such a person?', the Shastri too inwardly conceded defeat and fell at the feet of the Yati. ||33||

34. Highly pleased and nodding in admiration at Vidyanidhi's keen intellect, learning, and wisdom, the Yati of Kumbakonam presented him with the sacred icons of Vyasa and Raghupati, salagramas, a palanquin (pallaki), white umbrellas (belgode), whisk-fans (chamara), an elevated seat (asana), ||34||

35. two torch-bearers (deevatige), a white conch (shanka), ceremonial drums (nagari), flags (patake), a makara-torana (ornate arch), and a retinue of reciters (pathaka-gana). He conferred upon him the authority to administer tapta-mudradharana and spiritual initiation (upadesha), and to adjudicate community matters (jati-vichara), granting divine assurance to overcome any hurdles that might arise therein. ||35||

36. Conferring the title of Indra, they bid a fond farewell to Yati Vidyanidhi with lavish honors. While he stayed at Varahapattana, he had a dream indicating that Lord Narasimha would accompany him. Reaching Manjeshwar safely along with the Lord, ||36||

37. the noble Brahmin inquired, 'When and in which town did this Narasimha dwell?' The Yati replied: 'In the Kritha Yuga, Prahlada was born as the son of Hiranyakashipu. The father subjected the son to immense torment. Manifesting from a pillar as Narasimha, the Lord tore the demon (danuja) apart. ||37||

38. When Prahlada, out of deep devotion, pleaded with Nruhari not to depart and prayed that He remain close at hand, the Lord bestowed His icon, instructed him to worship it in the manner prescribed by the Agamas, and said: "Child, I reside within this icon. In accordance with your devotion, I shall abide in it." Saying this, Lord Hari vanished. ||38||

39. From that day, Prahlada worshipped Him as Sri Hari Himself. Later, when his grandson Bali performed a yajna, Sri Hari arrived as Vamana asking for three paces of land. Constructing a mansion for Bali in Patala, the Lord stood guarding its entrance. ||39||

40. Bali descended to Patala to live with Prahlada. Rejoicing that Lord Sheshashayi Himself guarded their threshold, Prahlada thought: "Earlier, when Vasudeva was unmanifest to my eyes, I worshipped the icon. Now, worshipping the icon directly before His manifest presence in Bali's abode is inappropriate." ||40||

41. Deciding thus in his mind, he consecrated that icon of Narahari at Varahapattana, made arrangements for its worship there, and descended to Patala. There, the icon was worshipped with diverse ritual services. However, as days passed, the prosperity of the local inhabitants dwindled. ||41||

42. Knowing that if He remained there, His daily worship would suffer impairment (lopa), the Lord followed behind the Yati. When astrological divination (prashne) was consulted to see if He could settle in Manjeshwar, the Lord did not consent. When prashne was consulted once again in Mangalore, ||42||

43. He declined permission to stay there. Whatever the Yati offered to God, Narahari consumed directly. Thinking that he would leap into the ocean along with the icon, the Yati grew despondent. At that moment, the Yati received a dream: ||43||

44. "Do not worry. I shall remain immovably established at Olalanke. Place me in that divine sanctuary (divya sannidhi)." The Yati acted exactly as revealed in the dream. As he drew near the residence of Chieftain Samanta, night fell. He sent word to the chieftain requesting lamps to provide light. ||44||

45. Being a miser, the chieftain did not provide light. Lord Narahari was angered. A blaze engulfed the palace, and light spread in all four directions. In the dead of night, they reached Olalanke. ||45||

46. The brilliance was visible all the way to Mulki. On the auspicious day of Margashira Shukla Poornima, the Yati consecrated Lord Narahari with his own hands. From that day forth, immense divine grace (kala) shone there. People from outside towns flocked to Mulki, worshipped Narahari, became freed of their distresses, and had their desires fulfilled. ||46||

47. When Samanta felled timber to build a house, all the wood turned to cinder and soot. When prashne was consulted, it was revealed to be the wrath of Narahari. Coming to the temple, Samanta made a vow (harake) granting rent-free land (umbli) whose yield was sufficient for the Lord's daily food offerings (nitya naivedya), promising to remit annual tributes (pogadi kanike). ||47||

48. On another occasion, when the daughter of the king of Karkala washed her bodice (ravake) and spread it to dry in the sun, the shape of her bosom was outlined upon it. Struck by lust, the king convened an assembly of his people and asked: 'May one eat the fruit of the tree one has planted?' ||48||

49. Not discerning the wicked intention (durbuddhi) of his mind, they answered: 'Whoever plants a tree does so only to partake of its fruit.' Obtaining such an answer from the people, he placed his waist-thread (ududara) inside a golden vessel (kalasha) and, closing its lid, spoke thus: ||49||

50. 'The word of ten people is equal to a pearl. To test whether this holds true, tell me: what is inside this vessel nearby?' They replied: 'There might be a venomous cobra (ghatasarpa), as if in an anthill.' When the lid was removed, a serpent came slithering out. ||50||

51. Thinking that he had found tangible proof that the word of ten people becomes absolute truth, the depraved king went to the upper floor and attempted to violate his daughter. Consenting under no circumstances, she leaped down from there and perished. Beholding this, the subjects refused to look upon the king's face ever again and abandoned him. ||51||

52. Consumed by this grief, the king died within a few days. The kingdom was left without a ruler (anāyaka). Enemies besieged and overran it repeatedly. Due to insecurity, the subjects set out with their deities, cattle, and belongings, and arrived at Mulki to dwell there. ||52||

53. Arriving at Olalanke, they immersed and kept the deity in the temple pond (kere). Sometime later, when the enemy menace subsided and they prepared to return to their town, the deity could not be found in the well/pond. They wept in profound anguish. ||53||

54. They received a dream: 'You abandoned your home and came away. I shall abide right here. You may depart now. In a few days, a troupe of pilgrims will arrive there; you shall acquire an icon from them and consecrate it; through it, I shall fulfill your prayers.' ||54||

55. Such was the divine command. With grief, they returned to their town. Purchasing an icon from the traveling fair/troupe (parishe) that arrived accordingly, they installed it. Meanwhile, at Olalanke, a dream revealed that the deity was resting in the pond. Retrieving it, on an auspicious day, they consecrated Sri Venkataramana along with Bhudevi amidst grand celebrations. ||55||

56. From that day, the name of that deity—Venkataramana—became the customary designation for this temple. Wealth, grandeur, and festive feasts (santarpanotsaha) overflowed in abundance. Knowing that those who had migrated to this town were living happily, Saraswats from Bhatkal spread into the surrounding regions in all four directions. ||56||

57. Once, a Dvija named Venkatanayaka climbed the hill of Tirupati along with his companions and was worshipping Kalabhairava. Feeling a heavy spiritual trance descending upon his body (mai-bhara), he ran towards Sri Venkateshwara. Shivering and calling out to everyone, he trembled. The Mahant arrived and spoke thus: ||57||

58. 'Abiding at Olalanke, celebrated as Padalagiri, receive royal tributes and offerings (kappa-kanike), remove the hardships and distress of the people, and attain great renown. Fulfill my words. To ensure your words come true, I shall uplift you—thus I convey to you the command of the Master.' ||58||

59. Thus the Mahant explained what Lord Hari had revealed to him. Touching each seal (mudre) with a sacred staff to the hands of the Lord of Padmavati, he handed it over and bid him farewell. Arriving at Mulki, holding immense spiritual weight in the temple, he proclaimed himself to be Kalabhairava who had visited Sri Hari from Kashi. ||59||

60. Hearing this, the townspeople received him with great honor. Every Saturday and on special festive days (parva-dinas), he would manifest through the oracle/medium (patri), dispelling the tribulations of those who arrived from various towns for darshana. ||60||

61. 'I had no desire to return from the sacred hill to Kashi. The Lord of Lakshmi retained me there until today. Now, to dispel the difficulties of all devout people at Olalanke, to bestow happiness and peace, and to protect them, He has sent me here with His divine seal, and hence I have arrived.' ||61||

62. Once, when the Guru went for a holy bath in the river Ganga, the icon of Bindu Madhava found in the Ganga was consecrated here according to scriptural tenets (shastra). All festivals are conducted for Him. Foremost among them for Lord Vitthala are three festivals: the garden feast (vana-bhojana), the festival of lights (deepotsava), and the concluding ceremonial bath (avabhritha). ||62||

63. Under these circumstances, once a member of the Navelkar family passed away. A summons was sent to the priest to conduct the cremation rites (shava-dahana). Because there were numerous customers in his shop at that hour, he said: 'I have no time now; carry the dead body forward, and I shall join from this side'—yet he did not turn up until evening. ||63||

64. With astonishment and grief, the relatives completed the cremation rites (agni-samskara). Resolving to bring a suitable family priest to perform the post-funeral rites (kriya), they traveled to Kochi. They submitted the entire incident before the Guru. The Guru dispatched an upright Dvija belonging to the Atri gotra. ||64||

65. The Guru gave the injunction: 'Have all priestly duties (paurohitya) conducted by him.' The learned family was settled at Mulki, and they performed the final rites (oordhva-kriya) of the deceased. Furthermore, he was granted an equal share in the worship of the sanctum sanctorum (deva-bhavana): twelve years of worship was allotted to the descendants of the Vatsa gotra, ||65||

66. and twelve years of worship was allotted to the descendants of the Atri gotra. During the period when one gotra held the right of sanctum worship (puja), the other gotra would hold the role of ritual preceptor (tantrikatva). It was also resolved that the town's general paurohitya belonged to the Vatsa gotra, while the paurohitya of the Navelkar family belonged to the Atri gotra. ||66||

67. Two equal shares were established between the Navelkar family and the townspeople; among four administrative duties, two belonged to those affiliated with Navelkar, and the remaining two belonged to the trustees (moktesaras). Equal honor (maryade) has continued uninterrupted for both Vedic gotras. ||67||

68. In this manner, the rotational worship (paryaya) between the two gotras commenced. In the future, should ritual impurity (sutaka) befall them, a gotra from Panambur would step in. If sutaka befell all three gotras, a gotra from Udupi would perform the rites. ||68||

69. If sutaka occurs during the paryaya of the Vatsa gotra, the members of the Atri gotra shall conduct the worship; if sutaka befalls the Atri gotra as well, the priests from Panambur shall do so; if sutaka befalls them too, the priests from Udupi shall perform it; no others hold the right to conduct the worship. ||69||

70. In Shalivahana Shaka 1699, the Hevilambi Samvatsara, a Brahmaratha was constructed on the day of Chaitra Shuddha Navami. Holding court (darbaru) and listening to the prayers of people arriving from various provinces, showing that the day of Rama Navami is supremely sacred, the Beloved of Lakshmi ascends the chariot. ||70||

71. From that day forth, the Rathotsava is celebrated every Rama Navami, and the grand anniversary of the consecration (pratishtha vardhanti) is held on Margashira Purnima. Additionally, numerous festivals and community feasts (samaradhanas) take place. They are not elaborated here; those details are presented in the latter half (Uttarardha) of the text. ||71||

72. Hearing reports that devotees bring and submit offerings meant for Tirupati and Dharmasthala at this kshetra, the Dravida Brahmins of Dharmasthala grew envious and made various complaints to the then hereditary administrator, Kumara Heggade. Provoked to anger, Kumara Heggade arrived at Olalanke. ||72||

73. Arriving there, Heggade convened an assembly of the town's Saraswats, arranged for the divine oracle (darshana) to manifest, and questioned Kalabhairava: 'Is there any authoritative basis to receive offerings intended for Dharmasthala here? Has any such divine command been issued in the past? Kindly explain.' When commanded, 'Look within!', he peered inside the sanctum. ||73||

74. Amidst a host of celestial spirits (daivas), Lord Manjunatha Himself appeared! And the Lord proclaimed: 'It is by My command that local offerings (sthala-kanike) are collected here. It is improper to question it. This is not a sanctuary to display the arrogance of spirit-power at the slander of Dravidas. Your pretensions of greatness hold no merit here! ||74||

75. Worship Lord Sri Narahari with devotion. The daivas will not return to you. Your transgressions have multiplied; seek forgiveness from Sri-Pati. You do not realize that I myself am the valorous Kalabhairava. Do not debate further!' Wishing benevolence, Lord Durjati (Shiva) vanished. ||75||

76. Hearing this divine declaration (niroopa), Heggade was terrified. Without these daivas, Dharmasthala would be plunged into spiritual darkness. When he pleaded, 'O Treasure of Honor (Mananidhi), graciously send back the daivas,' the Lord consented and sent them back. ||76||

77. Annappa alone obstinately insisted: 'Master, I cannot bear separation from You!', and prayed to be permitted to stay right in front of the sanctum. Kalabhairava agreed, providing him a shrine to abide there as well. ||77||

78. In accordance with the command of Kalabhairava, Sri Heggade devoutly offered boundless treasures and offerings (dravya kanike) and returned to Dharmasthala. That immensely potent daiva has obeyed the command of the Master from that day to this. ||78||

79. Sometime later, Ranga Pai, an affluent merchant of Mangalore, was implicated in a false charge of treason (raja-droha). He had taken a vow that as soon as the charge was cleared, he would not partake of food until he had completed darshana of Sri Venkateshwara at Tirupati and returned. On the day of the Rathotsava, he arrived at Olalanke seeking permission to depart for Tirupati. ||79||

80. When advised, 'No matter, you may undertake it later,' he refused to consent. Thereupon, revealing Tirupati right there and enabling him to complete the entire holy pilgrimage on that very spot, the Lord sent him back to his town. To this day, that Supreme Lord joyfully accepts worship, ceremonial services (upacharas), and festivals for the delight of His devotees. ||80||

81. This sacred center is equal to Sheshagiri Tirupati. The Lord has demonstrated the infinite glories of His divine presence (sannidhya). He receives the vows (harakes) of devotees across the earth, eliminates their sins and afflictions (rujes), and nurtures them like His own children. This Lord of Mulki—His renown has spread beyond the four oceans. ||81||

82. His glory is difficult to praise adequately; His divine plays (leelas) evoke boundless wonder. Pardoning the faults of people, He dispels all their distress and bestows peerless supreme bliss (paramananda). Just as one might make a tiny gnat (nusi) lift a mighty mountain, He has caused this sacred history to be recorded through a humble soul like me—He, that compassionate Vasudeva, Narahari, the Lord of Ramaa. ||82||

Gauḍa Sārasvata Brāhmaṇākhyāna - Chapter Nine: Arrival at Bhatkal, History of Kochi

The Gauda Saraswats arrived in the south from Madhya Konkana. Why did they then disperse and establish their settlements across different places?

1. "O Gurudeva, where I reside, my mind was deeply pained and troubled by various doubts arising from the manner in which the Dravida Brahmins speak among themselves. I feel blessed by your gracious, nectar-like upadesha (precepts). Hearing the virtuous history (sucharita) of the Saraswats, the restlessness of my mind has been dispelled. ||1||

2. When people see the virtuous (saccharita), baseless jealousy arises in them. Blighted by envy, they become blind to good virtues and invent false accusations. Thus, they subject good people to vain censure (vritha ninde). I do not know what future the Lord has ordained for such human beings who derive joy from imposing false slander (apavada). ||2||

3. Furthermore, for what reason did these Gauda Saraswats abandon Goa and depart to other towns? What divisions (bhedas) exist among them?" Pleased by this question, the venerable Muni explained in detail so that all doubts in the mind were dispelled. ||3||

4. "O Viprottama (best among Brahmins), listen: In Madhya Konkana, the Saraswats lived for a long time without abandoning dharma, sustaining themselves through trade. As families grew, there was no commensurate increase in revenue, leading to growing debts. They also took agricultural lands on lease (geni) and engaged in farming. ||4||

5. Some people of Bardez (Baradesha) acquired farmlands on the opposite bank of the river and engaged in agriculture. They found no opportunity to return home for their midday meal. Carrying packed food (butti) with them, they ate it there and stayed the whole day in the fields. This predicament befell them solely for the sake of livelihood (udara-nimitta). ||5||

6. Lacking proper discernment, the mahajanas (elders/assembly) of the town placed an excommunication (bahishkara) upon them. Consequently, all physical kinship and dining in the same row (pankti-bhojana) ceased with them. Thus separated in social transactions, they spread across different towns and lived amicably among themselves. ||6||

7. Once, a wedding was held in Pedne (Pendane). During the ritual of Saptapadi, when the bride was instructed to place her right foot on the grinding/sandalwood stone, she remarked, 'All right, I know this.' Although she spoke merely from what she had observed of weddings in her childhood, a suspicion arose that she must have been married once before, and a bahishkara was imposed on her. ||7||

8. Thus, they departed along with their family, severing contact with the grama. Even after being excommunicated, they diligently maintained their achara (traditional customs). In this manner, twelve families were forced to undertake paurohitya (priestly duties) among other castes solely for sustenance (udara-poshana). Setting them apart, people called them the Kiravantas. ||8||

9. Another incident: A Brahmin's daughter in Kudala-desha was a young maiden. At night, a vile wretch barged inside and dragged her away. The villagers gathered and beat him to death, and the young maiden too met her death. Slandering that the daughter had been given to a lowborn person, the entire family was placed under bahishkara. ||9||

10. From that day forth, they settled in regions agreeable to them and sustained themselves through agriculture. They became ineligible for marital relations with this community. Furthermore, some from Rajapura, having developed an interest in the worship of Shakti, were rendered pankti-bahira (excluded from commensal dining); placing faith in lesser spirits (kshudra-daivas), they became cultivators. ||10||

11. Likewise, the Nivaskaras were separated. Once, when relatives visited their house, after their meal, they had the leftover food (enjalu) cleared by a Kulabhi. From that day, commensality (pankti) and marital relations with them were severed. Renowned as Bhalavalakaras, they became hardworking laborers. ||11||

12. Some were excommunicated because they depended on outsiders to carry corpses; others were excommunicated for having consumed wine (madhupana) given by a Haruva (Brahmin); thus they set up separate encampments. In this manner, Brahmins adhering to strict customs organized their religious rites separately. ||12||

13. Even though the young and the old performed devatarchana (deity worship) and dhyana (meditation) at all three times of the day (trikala) without abandoning dharma, by divine will (daivechhe), they faced dire perils such as strife. Gangs of robbers, moving in boats on the sea by day, harassed the settlements by raiding homes at night. ||13||

14. They tormented the people in numerous ways. Sending ferocious dogs inside, they drove out the householders, and barging in, looted utensils, wealth, grain, and whatever fell into their hands. What was the use of complaining to a king who lacked the might to control them? ||14||

15. Finding no other recourse, these Saraswats boarded two or three new ships and sailed southwards. One of the ships cast anchor at Bhatkal, while the remaining two anchored at Kochi. Thus, they established their settlements in these two towns. ||15||

16. The robbers continued their plundering for a long time. The people united and lodged complaints with the king repeatedly. The Subedar of the Sultan of Bijapur prepared himself to crush them and pursued them. ||16||

17. Panicked, they deliberated. Their leader was Thimoji (Timoji). Touring various places, he sought refuge with the gathered Gavindas (Portuguese/foreign rulers), brought them into Madhya Konkana, and waged war. Ultimately he lost the war; they (the Portuguese) captured the territory and established their authority. ||17||

18. In Shalivahana Shaka 1432, the Pramoduta Samvatsara, they conquered Madhya Konkana through great daring. The enemies were defeated, and the city fell into their hands. The Gavindas exercised rule over the inhabitants of that land through their own men. ||18||

19. Many years passed after this event. To maintain governance, the sovereign—who resided in a distant overseas land—appointed his representative (pratinidhi) here. At that time, their religious head (Guru) issued an order (niroopa) declaring that governing would be easier if all subjects belonged to a single faith, hence everyone must be converted to their religion, believing that uniform faith would foster loyalty to the ruler. ||19||

20. 'In the past, the Muslims likewise brought the local Hindus into their fold. This is a righteous endeavor. Carry it out without hesitation'—such was the decree of the Guru received by the representative, mandating that the local populace be brought into their religion, even if it required force. ||20||

21. The niroopa arrived. Being somewhat noble-hearted, the representative deemed this unjust and kept it secret. He resolved to convert only those who consented willingly. Thereupon, to observe firsthand how strictly his command was being enforced, the Guru himself arrived. ||21||

22. Enraged at the representative who acted as though the command had never reached him, the Guru instructed the sovereign to issue the directive anew. Constrained by duty, the representative gave the subjects a grace period of three days to reflect, proclaiming that thereafter they must decisively embrace the faith. ||22||

23. Terrified by this, the subjects were plunged into immense grief. Unable to abandon their ancestral soil, they wept bitterly and cursed those who had reduced them to such a miserable state. ||23||

24. In this calamity, observing those living in houses under the control of neighboring rulers, they secretly sought the protection of their Kula-devatas (tutelary deities), hid in their upper attics (malige), and agonized over what path or refuge lay ahead. ||24||

25. Mothers leaving their children, youngsters leaving their fathers, wives their husbands, brothers their siblings, and mothers their infants—all fled in various directions out of the sheer desire to protect their caste (jati). They spent many days in such distress. When no means remained to continue the worship of the deities they revered, they entrusted them to whoever could perform it. ||25||

26. Some departed the town and settled far away; some crossed into adjacent kingdoms. Some, unable either to carry their valuables or abandon them, kept shuttling back and forth. Those devoid of spiritual strength joined hands with the fanatic and persecuted the pious (dharma-bhiru). This became an everyday reality. ||26||

27. Consequently, the town became desolate. Who remained to pay taxes? Where would salaries for officials come from? A report of this state of affairs reached the king. It seemed to the monarch that the injustice had exceeded all bounds. Upon reviewing the representative's report, a newly amended niroopa arrived from the ruler. ||27||

28. Ordering that this state of affairs must not be allowed to continue, he commanded that the people be summoned back with solemn assurances without fretting over what was lost, and that salaries be disbursed by requisitioning funds from higher authorities. ||28||

29. Welcoming back with magnanimity those who had dispersed to various towns, assuring them that no such peril would recur, and viewing their hardships with deep sympathy, the authorities witnessed people returning from various directions. ||29||

30. The Dvijas (twice-born Brahmins) never abandoned their svadharma, but they remained submerged in the grief of separation from their kin. They had lost their possessions, and disputes arose among the fallen (patita). Their goods and ornaments had all been stolen, yet attachment to hearth and ancestral soil kept them tied down. ||30||

31. Once, the mahajanas assembled together and reflected upon their sorrow. They resolved that, should such times arrive again in the future, their Kula-devatas should not remain there, but must be consecrated in fear-free regions where divine worship would face no impediment. ||31||

32. In Shalivahana Shaka 1486, the Raktakshi Samvatsara, they departed from that village. 'Listen, as I describe in detail the places those deities favored for their abode,' said the venerable Muni to the Brahmin. ||32||

33. Damodara of Madgaon (Madagavu) took up abode in Zambolim (Jambole), known as Vivarana, out of love for his devotees. The deities of Kudatari (Curtorim) settled in the two villages of Chandrawadi and Shelvona (Shelavana). Mangesha of Kudatali (Cortalim) made his abode in Priol (Prayoli). ||33||

34. Mahalasadevi of Verem (Verana) took up abode in Mardol (Myadu). For the deities of Sancoale (Sankavali), temples were readied in the villages of Nerul (Neradooru) and Velim-Keri (Velangakeri). From Velim, Narasimha and Shanteri, along with Vijayadurga of charming glory, resided in Keri. From Keloshi (Quelossim), Shanteri moved to Kavale (Kavalem). ||34||

35. Shanteri of Lotli (Loutolim) moved to Ramanatha-Kavale, Kamakshi of Rayaturi (Raia) to Raya-Shiroda, Katyayani of Banauli (Benaulim) to Ramkola near Baneshwar, and Shanteri of Nagave to Yankola (Ankola). ||35||

36. The deities of Girdoli settled in the Khedar-Bali village circle. After all the deities such as Mahalakshmi settled in different temples across other villages in the Chikhali-vadi Maha-khajana, some lesser spirits left behind remained in the earth and waters. From Tiswadi, Saptakoteshwara settled in Narve of Bhatagrama (Bicholim). ||36||

37. The deities of Bardez were in Pedne of Bhatagrama. Durga from Tiswadi was accommodated in Redi. For the sake of devotees who worship without ever forgetting, I have detailed this based on the original chronicle. ||37||

38. Later, when dissensions arose, some crafted alternate pratimas (icons) of the deities and worshipped them, establishing them away from their earlier abodes. Thus, today there are devotees in the southern towns of Bhatkal, Kumta, Ankola, Shirali (Shravale), Mangalore, and Basrur. ||38||

39. The Dvijas who arrived at Kochi won the goodwill of the local king. Receiving land from him, they built houses. They engaged in the mercantile trade they knew well and attained great expertise in it. Earning handsome profits and acquiring movable and immovable assets, they lived prosperous lives. ||39||

40. Near Tirupati, the ruler of Vijayanagara frequently had darshana of Sri Venkateshwara. He yearned to worship Sri Venkatesha within his own residence. Finding no way forward, he was consumed by longing. One night, he had a dream. ||40||

41. 'At sunrise, an artisan/sculptor (chitrakara) will arrive. Instruct him to fashion an icon of Venkatesha. He will craft it. Consecrate it; I shall manifest within it, resplendent with all auspicious marks (sarva-lakshanayukta).' Rejoicing, the king saw the artisan the next day and conveyed to him what the Lord had ordained. ||41||

42. 'Craft an icon of Venkatesha endowed with all auspicious attributes and divine presence (sannidhya), such that the whole world wonders at it,' said the king, providing him all necessary materials and erecting an enclosure with a cloth screen for his privacy. While he sat within fashioning the icon, when the king approached, the artisan vanished. An icon endowed with all auspicious attributes appeared in his place. ||42||

43. Beholding that miraculous (karanika) icon, the delighted king consecrated (pratishtha) it with great fanfare and worshipped it with deep devotion. Goddess Lakshmi took up abode across Vijayanagara, and wealth grew beyond bounds. In the house of a Brahmin, a yajna had concluded, and on that very day, a woman attained her menses (rasajvale). ||43||

44. At night, feeling the urge to urinate and finding no one awake upon calling, she urinated into the yajna-kunda (sacrificial pit). The next day, the one who went to clear the ash from the kunda found a golden orb in it. They realized this was the outcome of the menstruating woman urinating there. ||44||

45. Thenceforth, all households began performing yajnas and having menstruating women urinate into the pits to obtain gold orbs. The city shone like Indra's celestial palace (Indra-bhavana); yet, the accumulated sin (papa-rashi) of defiling the sanctity of sacred rites (kratus) grew equally immense. ||45||

46. The priest (archaka) had a dream: 'Tomorrow, fire will consume this city. Depart to another town along with your family, and cast me into the ruined well by the mountain side.' The Brahmin acted accordingly. Fire engulfed the city, and the Vijayanagara empire fell. ||46||

47. The royal family retreated to Chandragiri. Some years passed without worship. The Mathadheesha of Kumbakonam set forth with his pontifical insignias (birudavali) and arrived in Tirupati. The Lord appeared in his dream and instructed him to retrieve the icon from the well and resume worship. ||47||

48. The well was overgrown with thickets. As he prepared to leave in despair, finding no way to lift the icon, a huge serpent raised its hood and appeared before him. The venerable Yati then gave money to a Brahmin, retrieved the icon with his assistance, and worshipping it with devotion, proceeded to Rameswaram for the sacred Setu-snana. ||48||

49. All pilgrimage rites were completed in Rameswaram. When he arrived at Kochi in Kerala, the assembly of Gauda Saraswat Dvijas came forward, praying that the icon, replete with all auspicious attributes, be consecrated there. ||49||

50. Detaining the Yati there for some time and pleasing him with multifaceted hospitality, the devotees humbly pleaded for the icon. When the Yati declined and proceeded to Kozhikode (Kallikote), he was struck by a severe stomach ailment that no medicine could cure. That night, the Yati had a dream. ||50||

51. 'It was not proper of you to reject the prayer of the Gauda Saraswats of Gosripura (Kochi). I have shown you that I desire to abide there.' Left with no choice, the Muni wrote an account of the dream and dispatched a niroopa requesting them to come to Kozhikode. ||51||

52. Seeing the niroopa, the mahajanas of Kochi were overjoyed. Assembling together, they resolved to offer a golden idol placed upon a golden platter (harivana) in exchange for the sacred icon from the Yati. ||52||

53. Distinguished leaders of the community, Mala Pai and Baba Prabhu, contributed all their gold for this noble cause. When that still fell short, the mahajanas contributed offerings beyond their capacity, enabling them to fulfill their resolution. ||53||

54. Offering the golden platter and idol, they received the icon of Sri-Vara (Venkatesha). At an auspicious moment (su-lagna), amidst the joyous cheers and ecstatic celebrations of the community, the pratishtha was performed. The auspicious omens observed during the installation were magnificent. ||54||

55. The signs indicated that wherever this icon abides, poverty, famine, disease, and distress shall never manifest; instead, all forms of prosperity—elephants, chariots, ornaments, gold, silver, precious metals, and abundant good fortune—shall be bestowed upon the residents. ||55||

56. Hearing of these auspicious qualities, the kings of Kochi, Travancore (Tiruvankuru), and neighboring realms arrived with royal tributes (kappa-kanike) for the Lord's darshana. Free of deceit, they offered gems, jewels, and land-grants (jahagirus) in fervent devotion. ||56||

57. Eight administrative officers (adhikaris) oversaw the welfare of the archaka-gana (priests), puranika-gana (reciters of Puranas), and tantris (ritualists). They looked after the pattegaras, attendants, and musical ensembles (valaga). The temple grew world-renowned. Affluent devotees, kings, and governors filled the temple treasury with extensive land donations (bhu-dana), gems, ornaments, and wealth. ||57||

58. His grandeur was beyond description: thousands of majestic elephants, sumptuous feasts (mrishtanna-bhojana) served daily to thousands of Brahmins, two lakh units of annual revenue, with agricultural yields, silver, and gold beyond measure. ||58||

59. Gracing the Sapta Konkana with precious treasures, complete wealth of diverse crafts and trades, the Vedic chants of the Brahmins, devotional songs, dances, and panegyrics, blessing the entire community, receiving worship conducted strictly according to the precepts of Tantrasara (Tantrasarokta), Sri Vasudeva Ramesha, the Dweller of Sheshadri, Sri Venkatapati, continuously fulfills every cherished desire of His devotees. ||59||