The Myth of “Angola Doongar”: Re-examining the Origins of Mumbai’s Raj Bhavan Land

There are numerous posts on Instagram and social media about this legend on how the land for Raj Bhawan, Mumbai was donated by a Parsi. This does not even find reference on the official Raj Bhavan website (Lok Bhavan Mumbai | Lok Bhavan Maharashtra | India), but people are in the habit of passing off anything as genuine history, which agrees with their version.

This matters to me because the location of Raj Bhawan was the original spot of Walkeshwar Temple, a Shilahara period place of pilgrimage for my ancestors and ancestors for the original inhabitants of Mumbai. This post was created with the help of Chat GPT, after doing manual research as well as taking its assistance in corroborating my findings.

Introduction: When Repetition Masquerades as History

Over the past few years, several online articles have confidently claimed that the land on which Mumbai’s Raj Bhavan stands was gifted to the colonial government by a Parsi individual, often named Sorabji Cawasji, and that this land was known as “Angola Doongar.”

These accounts are usually presented as settled fact. However, they are uniformly unsourced, late, and internally inconsistent. Having examined 18th– and 19th-century printed records and maps, this post argues that the donation narrative — and the very place-name on which it depends — lacks archival support and should be treated with caution.

This is not an argument against tradition; it is an argument for evidence.

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1. The Central Claim — and Its Evidentiary Problem

The core assertions made by these articles are:

1. A tract of land at Malabar Point was privately owned

2. This land was called Angola Doongar

3. It was donated or gifted to the Bombay Government by Sorabji Cawasji (or a similarly named individual)

4. This donation enabled the establishment of Government House (later Raj Bhavan)

Each of these claims would normally leave a substantial paper trail.

None has been demonstrated.

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2. The Silence of the Bombay Gazetteers

The Bombay Presidency Gazetteers (late 19th and early 20th century) remain among the most detailed administrative and historical records of colonial Bombay. They meticulously document:

• Land ownership

• Public buildings

• Government acquisitions

• Charitable gifts and donors

Yet:

• No Gazetteer records a donation of Malabar Point land

• No Gazetteer mentions Sorabji Cawasji in connection with Government House

• No Gazetteer lists any place called Angola Doongar

This silence is not incidental. When land was gifted to the colonial state, it was usually acknowledged explicitly.

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3. Revenue, Survey, and PWD Records: What They Actually Say

Revenue and Land Alienation Records

A genuine land gift would require documentation under:

• Alienation of land

• Transfer without consideration

• Crown grants or resumptions

Such records are highly formulaic and precise. To date, no identified revenue proceeding records a private donation of the Raj Bhavan site.

Public Works Department Files

PWD documents related to the construction and improvement of the Governor’s residence consistently refer to the site as:

“land already in possession of Government”
or
“Crown land at Malabar Point”

Notably absent is any reference to a recent gift or benefactor — an omission that would be unusual, given its financial and administrative implications.

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4. The Problem of “Angola Doongar”

Perhaps the most revealing weakness in the narrative is the place-name itself.

“Doongar / Dongar”

In Marathi and related regional usage, dongar simply means hill. British records use the term descriptively, not proprietarily.

“Angola”

“Angola” does not appear as:

• A Marathi, Gujarati, Portuguese, or English toponym for Malabar Hill

• A named hill, estate, or survey unit in colonial records

• A label on any known 18th– or 19th-century map of Bombay

No authoritative source anchors “Angola Doongar” to a fixed, legally recognised parcel of land.

A land donation cannot occur without a legally identifiable land unit. In this case, the land unit itself is unattested.

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5. Parsi Archival Records — Another Absence

Parsi community documentation from the 19th century — including trust deeds, wills, Panchayat records, and commemorative texts — is unusually well preserved.

If a Parsi individual had donated a prime coastal hill to the government for its highest official residence, one would reasonably expect:

• Community acknowledgement

• Family records

• Memorial references

No such corroboration has surfaced.

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6. How Such Narratives Likely Form

A more plausible explanation is gradual narrative construction:

1. Private individuals occupied or leased bungalows on Malabar Hill

2. Surrounding land was resumed or consolidated by the colonial government

3. A personal name survived in oral memory

4. Descriptive terrain (“dongar”) became a supposed estate

5. Later writers retrofitted a philanthropic “gift” narrative

Through repetition, conjecture hardened into “fact.”

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7. A Historically Defensible Conclusion

Based on currently available evidence, the most responsible conclusion is this:

There is no contemporaneous documentary evidence that the land housing Mumbai’s Raj Bhavan was gifted by Sorabji Cawasji or any private individual, nor that it was historically known as “Angola Doongar.” The land appears in 19th-century records as Crown or Company-controlled property, and the donation narrative emerges only in late, unsourced secondary accounts.

This does not preclude future discoveries — but history cannot be written on absence plus repetition.

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Closing Note: Why This Matters

Urban history is especially vulnerable to myth-making, particularly when prestige sites are involved. Challenging such narratives is not iconoclasm; it is maintenance of historical standards.

If the claim is true, the archive will eventually prove it.
Until then, the story remains — at best — unverified.

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Walkeshwar's Trimurti | From Archives

While exploring details for original remnants from the Walkeshwar Temple ruins located at Malabar point, i came across a foot note in the Bombay City Gazeteer. The text is as below;

Moore, the author of the Hindu Pantheon, (1800-1810) speaks of the remains of a rather elegant temple near the Shrigundi or Lucky Rock at Malabar Point. Fragments of well-hewn stone were still to be seen over and around its site, having a variety of images sculptured on their surface. Many of the most useful stones had been taken to help the erection in the neighbouring Brahman villages of a fine tank and temples. Moore had the site cleared. Some feet under ground he found in a state of mutilation the same triform head which forms the central sculpture in Elephanta. This sculpture, which is pictured at plate 81 of Moore's Pantheon, was carried to the India House Museum and is now believed to be in the South Kensington Museum.

I looked up the book on archive.org and discovered plate 81 from the book. The illustration of the Trimurti found is given below;

Pl. 81. Trimûrti, the Hindu Triad. From a bust in granite, about two feet high, dug from the ruins of a temple in the island of Bombay, and deposited by Major Moor in the Museum of the India House.

Looking at the illustration, one can see that it was in broken condition after the demolition done by the Portuguese. Reimagined it with the help of AI

Below is an article from the book Hindu Pantheon about Moore's discovery in his own words.

At the very extremity of a promontory on the island of Bombay, called Malabar Point, is a cleft rock, a fancied resemblance of the Yoni, to which numerous pilgrims and persons resort for the purpose of regeneration by the efficacy of a passage through this sacred type. This Yoni, or hole, is of considerable elevation, situated among rocks, of no easy access, and, in the stormy season, incessantly buffetted by the surf of the ocean. Near it are the ruins of a temple, that present appearances warrant us to conclude was formerly of rather an elegant description. It is said, with probability, to have been blown up by gunpowder, by the pious zeal of the idol-hating Portuguese, while Bombay was under their flag. Fragments of well-hewn stone are now seen scattered over and around its site, having a variety of images sculptured on their surface: many of those most useful in building have been carried away by the Hindus to help their erections in the neighbouring beautiful Brahman village, its fine tank, and temples.* With the view, neither pious nor sacrilegious, of discovering to whom this temple was dedicated, I have particularly examined its remains; and, with the help of my servants, succeeded in removing the stones and rubbish from the surface of the ground, and discovering what was buried beneath. The temple appears to have been sacred to the Hindu Trinity in Unity; for I found a stone, a good deal mutilated, some feet under ground and ruins, well carved into the triform head so stupendously sculptured in the cave at Ghari-puri, or Elephanta, of which Neibuhr gives a plate, and after him Maurice. And it appears also in the As. Res. but, in my humble estimation, ill executed in every instance; and I have examined the colossal bust with the copies in my hand. Of the stone that I thus found, a good representation is given in Plate 81. and it seems a fair model of its gigantic neighbour. The fragment is more than two feet high, nearly as broad, and about eighteen inches thick, and is of course very heavy. I brought this stone to England, and it is now deposited in the company’s museum at the India house. The front face is Brahma; on his right, Siva; to his left, Vishnu.

Footnote - The village here noticed (Banganga) is a pretty specimen of unsophisticated Hinduism; for, although situated on the populous island of Bombay, it enjoys a degree of tranquil repose that is rarely contemplated. It contains several temples, and is built round a fine tank, or piece of water, of considerable extent, with broad flights of steps down to the water at the north and south ends, having also steps at convenient situations at the sides. Brahmans are here found leading the life they love, although it would not, perhaps, be much relished by many Europeans: the ceremonies of religion comprise the business of their lives, and a literary and contemplative indolence form their negative pleasures: some of them, it is said, have lived here to an old age without once visiting the contiguous town of Bombay. Wealthy and devout persons pay occasional visits to these philosophers, and derive profit and consolation from their sage councils. At the distance of a mile to the northward from this village, and on the westernmost limit of the island, is situated. almost amidst the rocks, a pretty temple of Maha Lakshmi, much resorted to, especially at the annual Jatra, or fair, by pilgrims and pious persons, who have the additional benefit of the optional regeneration offered them in the passage through the venerated type under our notice, on the neighbouring promontory. The tombs of the Parsis, of which a particular description is given in my Narrative, contribute farther to the quiet and retirement of this most interesting part of the delightful island of Bombay.

Note - The highlighted text is a reference to the Dakhmas or the aerial burial grounds of the Parsis, known as Towers of Silence.

Valukeshwar's Temple | K Raghunathji | Temples of Bombay

This is an article from Krishnanath Raghunathji's book named The Hindu Temples of Bombay (1894)

This temple of Valukeshwar or the Ishwar or Lord of Valuka or sand, or the Lord God of sand, is situated at the extremity of the Malabar Hill. It was rebuilt, it is said, about a hundred and fifty years ago by one Ramji Kamat, Shenvi by caste, as the original temple had been demolished by the Mlenchas, but who these Mlenchas were, whether Mahomedans or Portuguese, is not known. It is built of cut stone masonry, and has a tall dome with a patak or flag attached at the top. It is divided into a sanctuary and a Sabhamandap. The former is of square shape, being twenty-four feet by twenty-four feet, and has its floor paved with marble slabs; the latter is about fifty feet in length and about twenty-feet in width. Silver plates are fixed all over the shutters of the entrance door of the sanctuary. The door, as well as the marble flooring, is the gift of one Vasanji Devji Bhatya. The circumference of the space reserved for walking round, measures about seventy-five feet.

The Pindi or the Emblem of Mahadev is self-existing. It is the same which Lakshuman brought from Benares at the bidding of his brother Rama, the hero of the Ramayana. Valukeshwar is also called Lakshumaneshwar. The height of the Pindi is about three-fourths of a foot. Near it there is an image of Ganpati made of marble, and before it there is a square-shaped marble makhar in which an image of Parvati is set up. This image is four-handed, and is represented holding in one hand a lotus, and in another a conch shell or shankh, the remaining two hands being left hanging downwards. On its head there is a crown or mugut and a white robe forms its garment. Its height is of about a foot and three inches. The image of Ganpati alluded to above is about a foot and a half and has a mugut on its head. It is four-handed; one hand is represented as holding a parashu or battle-axe, another an ankush or trident, the third a rosary or mala, and the fourth a cup or vatí, containing modaks or sweet balls.

A Gujarat Brahman and a Shenvi Brahman are employed to perform the worship of the above images, and the worship is performed thrice a day. Daily early in the morning the Kakad-arti is performed. Worship is also performed in the morning, noon and evening, when the nagara drum is beaten and the bells rung. At mid-day mahanaivedya or cooked food is offered. Besides the two Brahmans there is also a Gurav or Bhopi, whose business in the temple is to watch the Pindi before worship, to keep the temple clean, to look after its furniture and to make lights therein when necessary. He is allowed to receive the whole income of the temple on condition to pay the owner so much a year and to keep the rest for himself for his trouble. The expenses of the temple are defrayed from what its owner receives from the Bhopi. A nandadip or a lamp is kept constantly burning near the Pindi.

During the hot season of the year a pitcher or galti is suspended above the Pindi, having a hole at the bottom through which water falls down either in a continuous line or drops, drop by drop, over the Pindi. The Pindi has a brass Kavach or covering on it, and is set up on the coiling of a stone serpent. A brass serpent is made and put round the Pindi. There is a stone Nandi in the sabhamandap facing the sanctuary door and about twenty-seven bells hung up in the temple.

The whole month of Shrawan is the Utchav month in this temple, when daily the Raghurudra abhishek is performed over the Pindi. The number of visitors then is abnormally large.

A Jatra or fair is held at Valukeshwar on the full moon of Kartik (October-November). It is also held on the Mahishivratra day. Shops of toys and sweetmeats are opened. Full light is made in the temple on this occasion, as also on that of the other Jatra day. On these occasions the Pálkhi procession takes place attended by all kinds of native music. The Pindi is decked with ornaments. These fairs are of long standing; no one is able to say who commenced them and when.

The number of visitors on each week-day, except Monday, is about a hundred. On Mondays it is larger. On the Shivratra, Vaikunth Chaturdashi and Kartiki Purnima days, it is between a thousand and a thousand and a half; and on the Jatra or fair days it is upwards of five thousand.

The legend regarding this sand-made god is as follows:—When Rama was on his way to Lanka by the sea-coast in quest of his wife Sita who had been carried away by Rawan with diabolical intentions, he halted at Bombay just on the spot where the temple now stands. The Brahmans who had been sitting there on the seashore for a long time making tapasc-harya happened to hear of Rama's arrival. Among them there was Gaotam Rishi. They therefore went to Rama to take his darshan. They, however, found him sitting in a disconsolate condition. The Rishis inquired of the cause of his distress. Rama told him the same, and asked him what he should do to regain his wife from such a powerful giant as Rawan. The Rishis advised him to perform the worship of Shri Shankar who alone would make his attempts successful. Rama begged to know how to perform that worship. Upon this the Rishis told him to get out from Benares the best sort of Shiva Ling and to perform its full or panchamriti puja. He then desired his brother Lakshuman to go to Benares to get a Lingam of the sort required, and he forthwith left for the place. Gaotam Rishi asked permission of Rama to depart, when Rama entreated him to stay until the Lingam was brought, for there was no one so qualified to assist him in the worship as himself. The Rishi replied that as Lakshuman might take a long time before he returned you had better make with your own hands a Lingam of good sand there. Rama accordingly did so and the Rishi and other Brahmans helped him in performing the pranpratista or the life-creating ceremony over the same sand-made Lingam. Upon this Shri Shankar actually appeared before Rama and pronounced upon him a benediction to the effect that he would soon gain the object he was in quest of. Not long after Lakshuman returned from Benares with the Lingam he was commissioned to bring from there. This Lingam is the one now seen and worshipped in the temple, whereas that made of sand by Rama jumped into the sea on the advent of the Portuguese into Bombay, lest it might be polluted by them. The place from where it left is not far from the Government House at Malabar Point. Certain fishermen know the exact spot. On the Máhishivratra day they go there and perform its worship according to their own way of doing it.

Before this temple there is a large deep tank built of cut stone with a flight of steps called Banganga from ban an arrow and ganga a sacred stream, produced by means of an arrow. The legend regarding this tank is as follows:—During his sojourn at Valukeshwar, while on his way to Lanka to recover his lost wife, Rama felt thirsty but could find no water to drink. He therefore darted an arrow. It went down deep into Patál the region underneath the earth. Through the hole created by the arrow the river Bhogavati running in Patal flew upwards. Hence Banganga is also called Patalganga. Rama drank of the water, and felt greatly refreshed. The tank is considered holy, and purifying rights and atonements—particularly the ceremony attendant on the shaving of the heads of women after their husband's death—are therefore performed by the side of it. Bathing in it is considered as bathing in the Bhagirthi itself. Hence both men and women resort to it for the purpose on the Somavati Amavasya day, Mahishivratra day, Eclipse days, Kartiki, and Ashadhi Ekadashi days and Pithori Amavasya day.

In support of this the Purans declare that bathing in the Banganga procures sanctification and regeneration of the souls. They cite an instance which is that there lived a man about this place who spent his whole life in wickedness. He had at one time an occasion to pass through a wilderness and while so passing he was killed by a tiger. Some portion of his flesh was picked up by a Kapot which flew into the air with it. A kite seeing this pursued the Kapot who, for the safety of its own life, dropped the flesh accidentally, which fell into the Banganga. Shri Shankar upon this directed his duts or messengers to send a vimán down on earth to fetch therein the soul of the man into Shiva's heaven or Kailas forthwith, lest the duts of Yama might carry him to the region of hell, for he added as the man’s flesh has been washed by the waters of the Banganga he must live in the Shivalok. He was accordingly carried in the vaman into Kailas.

Another account of the origin of this Banganga Tank is this:—Parashuram, the sixth incarnation of Vishnu, had at one time an occasion to shoot fourteen arrows from the top of the Sahyadri mountains, one of which fell on the spot where the tank stands and produced the sacred water there.

To the north-west of the Valukeshwar Temple there is another sacred tirtha or water called the Savitri tirtha, but as yet no one seems to have attempted to trace the same. That it is there the Purans assert with a degree of certainty.

Towards the seashore there is a rock with a cleft therein. Hindus look upon that cleft with a religious eye. They believe that if they pass through it they save their souls from perdition. Shivaji Maharaj is said to have passed through it.

Temple ruins worshipped as Shri Gundi today

Near this temple there is another, in which the images of Lakshumi and Narayan are set up. Lakshumi is about a foot and a quarter high and Narayan about a foot and a half high. Both these images are made of marble, and their consecration ceremony was performed by the Shenvi community. This temple is about seven feet in height and about twenty feet in width, and the space reserved for circumambulation purposes is about ten feet in circumference.

Jagannath Shankarsheth Murkute | Mumbai no Bahar

 Below is a translation of an article from Mumbai no Bahar (1874) by 

I consider him as the continued incarnation of Rama Kamath, in terms of the glory he achieved in his lifetime and the situations he also faced.

The Ancestors and Heirs of The Honorable Jagannath Shankarseth

The original surname of this illustrious family of the Sonar (goldsmith) community is Murkute. Their ancestral residence was in Ghodbunder, located at the end of the Bassein (Vasai) creek. From there, Babulseth first arrived in Mumbai in Samvat 1760 (Shaka 1655). Although these gentlemen belong to the Sonar community, their occupation was not limited to it. Bringing a small capital saved from agricultural earnings in their native land, they began money-changing and banking (Shroff) business here. By the grace of God, as their business flourished, Lakshmi (wealth) graced their home. As time passed, they expanded their banking activities and became renowned as prominent bankers in this port city.

It is said that Nana's father, Shankarseth was born in Mumbai in Samvat 1760 (Shaka 1662). After his father’s death, he expanded the banking business to such an extent that he was considered a first-class merchant among the banking community. According to Hindu customs, in Samvat 1859 (Shaka 1724), he took a large group (Sangh) on a pilgrimage to Shri Nashik Trimbak.

The Honorable Jagannath Shankarseth

This hardworking and multi-talented Sheth, popularly known by his nickname Nana, was born in Samvat 1850 (Shaka 1725) on the auspicious day of Magh Vad 13, a Thursday, on this island of Mumbai. During his childhood, while others spent time in play, he was deeply engrossed in his studies. As he reached youth, seeing no difficulty in handling the family banking business, he began to sit among the prominent bankers as a leader. Not only that, but due to his humble and grave nature, he earned great respect among merchants of all communities.

Education and Social Reform

Though he received a primary education in his native Marathi language, he also possessed a good knowledge of Sanskrit. Furthermore, he had such an affinity for English education that despite his worldly commitments, he took time to invite renowned tutors like Mr. Murphy and Mainwaring to his home to study privately. Through daily interactions with eminent English friends, he gained great proficiency in the English language.

After acquiring this knowledge, he decided to utilize it for the public good. At the age of about 18, he stepped into public life. For 51 years since then, he maintained a connection with various institutions. One of his most useful works, which shall never be forgotten, is the establishment of the "Elphinstone High School," originally started as the "Native Education Society" in Samvat 1881 (Shaka 1744). In this task, Jagannath Sheth was a leader alongside the late Sheth Framji Cowasji Banaji.

Legal and Civic Contributions

He was also a respected member of the "School Book Society" established in Samvat 1880. His brilliance was such that when the Supreme Court began appointing "Petty Juries" for criminal cases in Samvat 1884, the government included Nana among the prominent citizens chosen for this role.

He was also a staunch supporter of the reforms brought by Governor Mountstuart Elphinstone.

(Translation of the section regarding Sir John Malcolm and the Judiciary): When a conflict arose between Governor Sir John Malcolm and the Chief Justice Sir John Peter Grant regarding the powers of the Supreme Court, Nana played a pivotal role. To show support for the independence of the judiciary, a grand meeting was called in Samvat 1886. Nana took the lead in presenting a "Manpatra" (Address of Honor) to the Judge, showing great courage despite potential government displeasure.

Public Infrastructure and Travel

In Samvat 1890, he was appointed to the Grand Jury. By 1834, under the reign of King William IV, he was formally recognized as a "Justice of the Peace" (JP).

Travel and Religious Contributions

In his lifetime, Nana traveled outside Mumbai only twice. His first journey was in Samvat 1883 (Shaka 1748) to Pandharpur and other holy sites to study ancient customs and temples. Twelve years later, in Samvat 1895, he traveled to Pune, the ancient capital of the Peshwas. There, he met government officials and local merchants, receiving great honor. Beyond these, he did not undertake any other major travels.

The Theater

In the Fort area, an English theater known as the "Playhouse" had been built. Later, the building became dilapidated and the English community lost interest. Seeing this, Nana used his own vacant land to build a beautiful new theater under the supervision of Captain Frobisher in 1848. This not only filled a cultural void but also became a source of income for the owner.

The Royal Asiatic Society and Public Health

He was instrumental in ensuring that Indians were admitted as members of the Royal Asiatic Society (Bombay Branch). In Samvat 1901, he was formally inducted.

The Bombay Association

He was the "founding father" of the "Bombay Association," established in Samvat 1908 to keep a watch on government proceedings and represent the people’s interests. He remained its leader until his death.

Education and Healthcare

He founded the "Jagannath Shankarseth Charities School" in Girgaon in Samvat 1909. For higher education, he donated 40,000 Rupees to Mumbai University to establish Sanskrit scholarships in his name. In memory of his father, he established the "Shankarseth Charitable Dispensary" near Tardeo in Samvat 1914 to provide free medicine to the poor.

Political Leadership and Social Justice

When the East India Company's rule ended and the Crown took over, Legislative Councils were formed. The government appointed Nana as the first Indian member from the Hindu community to the Legislative Council in Samvat 1918 (1862). He was re-elected for a second term in Samvat 1820 (Shaka 1785), a position he held with great dignity until his death.

Support for the Sonar Community in Goa

He also intervened when the Portuguese government in Goa harassed the local Sonar community (prohibiting them from using palanquins). He wrote a petition to the King of Portugal, which led to the restoration of their rights.

The Cemetery Dispute

One of his greatest achievements was resolving the "Cemetery Dispute." Some English officers wanted to move the Hindu crematoriums and Muslim/Parsi burial grounds away from the city, claiming they were a health hazard to the growing population. Nana argued forcefully in the Council that these sacred spots had been there since the island was nearly empty and that they posed no threat to life. His firm stance saved the ancestral cremation grounds of the native communities.

The Statue of Nana

To honor his immense service, a public meeting was called by prominent citizens (including Dr. Bhau Daji) at the Town Hall in Samvat 1920. It was presided over by Sir Jamsetjee Jeejeebhoy. Despite some opposition from certain quarters, it was unanimously decided to commission a marble statue of Jagannath Shankarseth to be placed in a public building in the city. A sum of 25,000 Rupees was raised on the spot for this purpose.

Family Tree

1. Narayanseth (Head of the family)

2. Gambaseth

3. Babulseth

4. (From Babulseth): Shankarseth and Gambaseth

5. (From Shankarseth): Ramchandra, Karshanseth, and Jagannath (Nana)

6. (From Jagannath): Vinayakrao

7. (From Vinayakrao): Dinkarrao, Balmukund, Babarao, and Bhawanishankar

Punyatmo Rama Kamathi | Lessons from his Tragedy

Reading the sorrowful life of the virtuous Kamati brings many thoughts to mind and stirs the heart. It is baffling how a man of such deep business acumen and sharp vision could be brought to ruin in a single moment by wicked men. Why didn't he see the traps being set for him? How did his sharp intellect suddenly become dull? Even after being imprisoned, why did he not think of any way to escape the East India Company’s clutches other than through their own letters? Did he truly believe those letters would reach the right hands or that they would even help him? Why did he trust that the Company would give him justice and release him just because they received his letters?

He could have chosen the path of Shivaji Maharaj. Shivaji was a contemporary whom Kamati must have seen with his own eyes. Shivaji’s escape from Aurangzeb’s prison in Agra is considered a deed more important and praiseworthy than the founding of Swarajya itself. Shivaji showed the world how to defeat a treacherous and deceitful enemy like Aurangzeb in broad daylight; that is how he was able to build his kingdom. If Shivaji had stayed in that prison to rot, the word 'Swarajya' would never have been heard. Why did Kamati not show the same spark of justice and rebellion?

The Missed Opportunity with Kanhoji Angre

Kamati could have easily crossed over to the other side. To a Hindu like Kanhoji Angre, Kamati would have been far more valuable than the European Portuguese. Governor Boone had even tried to plant a suspicion in Kamati’s mind that Angre considered him a spy. Knowing this, why did Kamati not put his life on the line and free himself to join the Khanderi fort?

Because of his service to the English, Kamati had earned a bad reputation with Angre. Yet, due to his years of experience in the political and military affairs of the region, he knew the intricate details of the political 'weaving' and military strengths of the area. A clever, experienced, and capable man like him would have been welcomed with open arms by a shrewd strategist like Kanhoji. Kanhoji was already a sworn enemy of the Europeans. If the two had joined forces, the English might have been uprooted from the island of Mumbai. At that time, their roots were not deep in India. In 1685, Aurangzeb had ordered them to be driven out of India, and they survived only by falling at his feet and begging for mercy. They were constantly terrified and hounded by the threats of Shivaji, Angre, and the Siddi.

The Slave Mentality

Why did Kamati not strive in that direction? Perhaps he feared what would happen to his family in Mumbai if he escaped and the Governor took out his anger on them. But wasn't his family’s fate already sealed? On the day Boone threw him into the dungeon, a lightning bolt of terror had already struck his household.

Looking at Kamati’s life, it seems he felt he was born to serve the English and was destined to die for them. He possessed the intellect and strength, yet why did he never use it to help himself? He believed that without the English, he had no other refuge—that they were the ones who fed him, protected him, and would ultimately save him. He felt that even if he left them, or they left him, he would be completely lost. This feeling of bandepon (servitude or a slave mentality) had taken hold of him. He was a wise, smart, and courageous man, yet the "warmth of ownership" was missing from his body. In body and mind, he had become a complete servant to the English.

Because of this slave mentality, he never realized what the true purpose of his life should be. Had he realized it, he would not have suffered the injustice and humiliation of the English like a tied-up beast, rotting away in their prison. Like Shivaji, he would have broken free and made them pay for their deeds.

The Lesson for the Community

We may sing praises of Kamati’s intellect and capabilities, or weep for his misfortunes, but our work does not end there. This feeling of servitude still eats away at our own lives. We must reflect on why such a state has come to be.

During Kamati’s time and after him, there have been many wise, intelligent, and brave men among the Brahmins. If we look closely at their lives, there is no difference between their conduct and Kamati’s. They too lacked the warmth of ownership and were filled with the spirit of servitude. For this reason, their precious qualities were never fully utilized for themselves or their country. Instead, they and the country suffered losses. The ends of many such great men were just as sorrowful as Kamati’s, or they simply faded away like withered flowers. The lives of men like Ramchandrabab Sukhtankar, Sadashiv Malhar, Narayanbab Bakshi Kerkar, Lakhabadada Lad, and Baloba Pagnis all tell the same story.

Even today, the lineage of Kamati within us is not broken. We have intellect, we have knowledge, we have strength, and we have money; therefore, we have every right to feel pride. Yet, in religion, language, society, and politics, we have no "ownership" (mastery). We live in our own homes like foreigners who are only there for a few days. We labor in servitude. Our self-confidence has completely vanished. We use our intellectual light only to serve others' lamps. If that lamp is extinguished, our brilliant minds fall into darkness. Why is this so? Since when did we become like this? Were our ancestors truly like this? Did they labor in ownership or in servitude? What is the root cause of this slave mentality? Can we ever regain our sense of ownership? These questions must be examined deeply; they cannot be answered in just a few lines. Therefore, it is best to address them in a separate essay.

Punyatmo Rama Kamathi | Walkeshwar Temple

In 1703 (Vikram Samvat 1759, Kartik Shukla 15), Kamati cleared the ruins of the Walkeshwar palace-temple of the "Old Mahadev," which had been destroyed and fallen due to Portuguese religious persecution, and built a magnificent temple and started the worship. The dome (ghud) of this temple is round, like the domes of Goan temples. Since this Mahadev is historical, its story is worth understanding. It sheds much light on the ancient history of the Brahmins. The Walkeshwar temple is an important institution that carries forward the continuous lineage of the Goan Brahmins—both ancient and modern—who reached North Konkan.

History of the Walkeshwar Temple

A small Sanskrit Purana named 'Shrivalukeshwar Mahatmya' is found printed. In it, the story of the Linga of Walkeshwar is told. While Rama and Lakshmana were wandering along the seashore searching for Sita, they reached Mumbai. There, on a mountain, Rama sat on a rock, worrying about Sita. Sage Gautama reached there and, to find Sita quickly, [Sage Gautama] told Rama to perform a puja for Mahadev. Rama sent Lakshmana to bring a stone Linga for the puja. However, seeing that it was taking too long, Gautama had Rama fashion a Linga out of sand. Rama did so, named it Valukeshwar (meaning 'Mahadev of sand'), and sat down to perform the worship.

By then, Lakshmana arrived with a stone Linga. Seeing that Rama had already begun the puja of the sand Linga without waiting for him, he became angry. He asked what should be done with the stone Linga he had brought. Rama then told him to install that one there as well. Lakshmana installed it and performed its puja, giving it the name Lakshmaneshwar. If one sifts through the husk of this mythological story, a few "pearls" are found: both Valukeshwar and Lakshmaneshwar are worthy of examination. According to local oral tradition, the original Linga at Walkeshwar was actually the Lakshmaneshwar one.

Historical Accounts of the Site

The ancient temple was located at the tip of Malabar Hill. In English, this area is called 'Malabar Point', and locally it is known as 'Walkeshwarachi Dandi'. According to Dr. John Fryer’s records from 1674, there were ruins of a magnificent temple near a freshwater pond in that area; Malabari people frequently came there for pilgrimage. That hill was rocky and forested with tall grass. "Malabari" here refers to people from the Konkan. Because the English saw them visiting for pilgrimage, they named the hill 'Malabar Hill'.

The true and ancient name of the hill is Walkeshwar. In 1668, the English recorded the name of that hamlet as 'Vaulquessen'. The freshwater pond mentioned by Fryer near the temple ruins is Banganga, also known as Banatirth or Patalganga. Legend says Rama was thirsty and shot an arrow into the ground to bring forth water; hence the name Banganga.

The ruins Fryer saw fifty to sixty years ago were near the current Walkeshwar temple. They included beautifully carved stones, column capitals, and figurines. This construction likely dates back to the 10th century. In 1810, Edward Moor also observed these ruins. According to him, the architecture of the ancient temple was quite beautiful, with various carved idols scattered around. The temple was reportedly destroyed due to Portuguese religious bigotry.

The Artifacts and Chronology

A broken idol was taken from there to England by Moor. Near Mumbai, in the caves of Gharapuri (Elephanta), there is a massive three-faced Trimurti, and similar three-faced idols were found here too. One such idol was about 2 feet tall, equally wide, and 1.5 feet thick. It was kept for some years in the East India Company's museum in London. Moor eventually took it to his home in Suffolk and placed it on a pedestal. It weighed over a ton. He took another similar three-faced idol from the Walkeshwar ruins to his home as well; it was not broken, stood 2 feet high, and was about 1 foot thick.

According to historian Dr. Hiranand Shastri, the large three-faced idol at Gharapuri is Maheshmurti Shiva. Therefore, the smaller idols taken from Walkeshwar can also be considered Shiva idols. It is estimated that the Walkeshwar and Gharapuri idols were carved around the same period.

An inscription found on a copper vessel in a well at Gharapuri mentions 'Samvat 1143'. This date corresponds to April 15, 1086 AD. Based on this, the name of Gharapuri was 'Shripuri', and its construction likely belongs to the 11th century. By this logic, the construction of the original Walkeshwar temple also dates to approximately the same period—between the 11th and 12th centuries.

The Role of Goan Brahmins

The 'Valukeshwar-Mahatmya' and oral tradition claim Lakshman installed the stone Linga and gave it his name. Even if people view this Lakshman as the brother of Rama from Ayodhya, from a historical perspective, we must look to the era of the aforementioned construction—the 11th and 12th centuries. During this time, Goan Brahmins were prominent in the courts of the Shilaharas in North Konkan. They migrated there in the 9th and 10th centuries and established a 'new' Sashti (Salsette) just like the one in Goa.

Among these Brahmins, three prominent figures named Lakshmana appear in history:

• In a 1127 AD decree, Lakshman Nayak was the Prime Minister (Patampradhan) of Aparajita II.

• Lakshmanaiya Prabhu was a high official and great minister involved in diplomacy and treasury.

• In an 1150 AD stone inscription, Lakshman Prabhu is mentioned as the minister of Haripaladeva. This might be the same Lakshmanaiya Prabhu from Aparajita's time.

• In an 1187 AD stone inscription, Lakshman Nayak appears as the Prime Minister of the Konkan Emperor Aparadityadeva.

The Three Ministers and the Temple’s Origin

During the 12th century, three Prime Ministers named Lakshmana served in the Shilahara courts. It is likely that one of them, with the help of other Goan Brahmins, built the original Mahadev temple at Walkeshwar. Because it was built by a person of such high status, the deity was named after him. This evidence strongly suggests the temple was built in the 12th century rather than the 10th, as no such prominent person named Lakshmana appears in the records of earlier centuries.

The story in the Mahatmya—that Rama made a Linga of sand and called it 'Valukeshwar'—is likely a poet’s imagination. Historically, Lakshmaneshwar was the true name. After the Shilahara minister established it, the name 'Walkeshwar' likely became popular much later. The temple site, now called 'Walkeshwarachi Dandi', is surrounded by sea and sand on three sides. If one looks closely at the geography, the tip of the land looks like a Mahadev Linga. Therefore, a Mahadev made of sand (Valuka) being called Walkeshwar is not surprising. Over time, the name Lakshmaneshwar faded, and Walkeshwar remained on the people’s tongues. Truly, the Ayodhya Rama never made a sand Linga there, nor did he name it Walkeshwar or shoot an arrow to create the Ganges. These stories were created by poets to link the temple to the legendary Rama and Lakshmana.

The Miracle of 'Shrigundi' (Rebirth)

Near the Walkeshwar temple, Brahmins established a unique ritual for atonement (Prayashchit). This practice was well-known by the end of the previous century. Instead of the various difficult penances—like sacrifices, chanting, or charity—prescribed by ancient sages like Manu or Yajnavalkya, the Goan Brahmins who reached North Konkan devised a clever and simpler method to burn away sins and achieve a 'rebirth'.

This method involved a large hollowed-out rock with a narrow opening. A person would enter through the top and squeeze out through the bottom hole, symbolizing a new birth from the womb. Around 1757, the traveler Grose noted that Hindus went through this to be purified of sins, though he remarked that the hole seemed too narrow for a person of average size. However, many large-bodied people successfully passed through it. This rock gained great fame in nearby villages.

• Kanhoji Angre reportedly passed through this hole once at night.

• Edward Moor (1810) wrote that many pilgrims used it for rebirth.

• Raghoba Peshwa stayed at Walkeshwar for some time and frequently passed through this rock.

• It is even said Shivaji Maharaj passed through it.

This rock is called Shrigundi or Sirgundi. This is a Konkani word, and its original form is likely 'Shrigundo'.

Note - There is a temple dedicated to Shri Gundi Devi, restored in 2015 by the Governor.

Destruction and Restoration

The ancient Walkeshwar temple was destroyed between the 14th and 16th centuries, mostly likely by the Portuguese. Between 1534 and 1552, a Franciscan priest named António do Porto, a known religious zealot, destroyed about 200 temples and converted 10,000 people to Christianity. He converted the caves at Kanheri into a church of St. Michael and placed an image of Our Lady of Immaculate Conception in the caves of Mandapeshwar. He also defaced the idols at Gharapuri (Elephanta). There is no doubt the Portuguese destroyed the original Walkeshwar temple.

Ruins of Temple in Shri Gundi Temple (courtesy: theworldofshan insta)

Ruins of Temple in Shri Gundi Temple (courtesy: theworldofshan insta)

Ruins of Temple in Shri Gundi Temple (courtesy: theworldofshan insta)

Seems the ruins are worshipped as Shri Gundi Devi

About 150 years after António do Porto's time, Rama Kamati rebuilt the temple. It is a miraculous cycle of fate that a temple built by a Goan Brahmin named Lakshman in the 12th century was rebuilt 500–550 years later by another Goan Brahmin named Rama. Despite various rulers—Yadavas, Muslims, Portuguese, and English—the ownership of the site effectively remained in the hands of Goan Brahmins. This happened because the descendants of the Brahmins who arrived during the Shilahara era continued to reside there throughout all these regimes.

Legal Ownership of the Land

Some say the land of Walkeshwar was given to Rama Kamati as an Inam (gift) by the government. But this is not true. If it were an Inam, it would be recorded in the Mumbai government archives, but no such record exists. Furthermore, in April 1720, when Governor Charles Boone ordered the seizure of all of Kamati’s properties, the name of Walkeshwar did not appear in the list. Also, while Rama Kamati's will mentions the Samaliyalal and Venkatesh temples, it does not mention the Walkeshwar Mahadev.

This shows that although Kamati rebuilt the temple at his own expense, he did not claim sole ownership. The land belonged to the entire community of Goan Brahmins. In the 19th century, when the Mumbai government tried to claim rights over the Walkeshwar land, all Goan Brahmins united to prove their collective right, which had continued for 800 years since the 12th century. Rama Kamati’s greatest merit was not just building the temple, but preserving this ancient history for the community.

The Plight of Walkeshwar

The Walkeshwar temple bad fate due to the negligence of the Brahmin community. For 200 years, the Brahmins were the masters of the entire hill, but today only a small portion remains with them.

• Between 1812 and 1819, Governor Sir Evan Nepean built a small room on the Walkeshwar cliff.

• His successor, Mountstuart Elphinstone (1819–1827), built a bungalow on the very ruins of the ancient temple.

• In 1885, the government made this bungalow their permanent seasonal residence.

The Brahmins failed to assert their legal rights during the early years of British rule. They allowed the government and others to build on the hill without formalizing land-lease agreements or written titles. By the time they realized the value of the "golden rocks" of Walkeshwar, the High Court ruled that the community had no solid evidence of ownership.

The "Invasion" of Outsiders

The text notes that in the late 18th century, "outsiders" and "Karhadi" people began arriving at the temple. They initially served as helpers but eventually tried to claim the priesthood for themselves, leading to a legal fight. Around 1788, the Goan Brahmins had to perform a "purification" of the temple. Fortunately, in this specific instance, the government ruled in favor of the Brahmins, confirming that the 800-year legacy of the Mahadev temple belonged to them.

Punyatmo Rama Kamathi | Venkatesh & Samaliyalal Temple

The following is translation of selected sections from Punyatmo Rama Kamathi, by Shenoy Goembab.

Rama Kamati was not entirely absorbed in worldly affairs. He had an attraction toward the supreme truth (Paramaartha). He was a god-fearing and virtuous person, and he had a great passion for building temples. Around 1689, near his house, on a crossroad named Manoradas to the east of Bora Bazar, near Holi Chakla, he built the temple of Samaliyalal. This is also called the Thakur's Temple.

'Samaliyalal' means the dark-complexioned Krishna, the flute-player (Murlidhar). There is an idol made of shiny black stone about one and a quarter 'veet' (hand-span) tall, and to its left is an idol of Rukmini of the same stone, about a 'dhika' (span) tall. Because of the word 'Thakur,' the path there is known as Thakurdwar, and it is still called that today. It might seem strange in today’s times that a Konkani Brahmin like Kamati would give his god a Gujarati-style name like 'Samaliyalal.' But there is no doubt that this practice existed in the 18th century. In those days, Brahmins used to give their own children Gujarati names. In 1720, there was a Subhedar in the service of the Mumbai East India Company named Lakshmidas Kamati. From 1701 to 1707, Ransod (Ranchhod) Krishna Shenvi Sanzgiri was the lawyer (Vakil) for the Peshwas in the English court of Mumbai. Therefore, it is no surprise if they gave their gods Gujarati names.

The installation of Samaliyalal seems to have taken place on Shravan Vadya Ekadashi. On this date, every year, the Gujaratis celebrate the festival of 'Gowali Agiaras'. In this, some five or six hundred Gujarati children take the form of Gopals, wear gold ornaments and flower garlands on their heads, gather in the Samaliyalal temple, and then go home dancing and singing.

About three months after the installation of Samaliyalal—meaning on Kartik Vadya Panchami —Kamati installed an idol of Venkatesh in his own house for worship and, like the temple idol, celebrated its festivals with great pomp. On that date every year, a great Chariot Festival (Ratha Utsav) used to take place. This chariot was called the 'Ranchhodacho Rath' (Ranchhod's Chariot).

Moola Vigraha of Ramaji Kamath's Lakshmi Venkatesh
Courtesy Ved. Krishna Bhatmaam

Venkatesh is also called Venkateshwar and Lakshmi-Venkatesh. This idol is about a 'dhika' (span) tall, made of brass, and on its head is a brass cobra hood. To the left of Venkatesh is a brass idol of Lakshmi, about 8 fingers tall. These idols were placed for worship in a black ebony shrine (Devara). In the shrine, there are about fifteen other small and large idols of brass and copper. These belong to Rama Kamati's time.

In the Gujarati book 'Mumbaino Bahar', it is said that the installation of these two gods took place in Vikram Samvat 1746, meaning 1689–90 AD. Similarly, Dr. Gerson da Cunha says the Venkatesh temple was built in 1689. However, this does not seem true. In those years, due to the war with the Siddi, Kamati had no leisure for any other important work. Therefore, it is likely these ceremonies took place between 1688 and 1690.

The Decline of Venkatesh and Samaliyalal 

After Rama Kamati’s passing, the condition of the gods and temples he built became pitiable. It is said that when a man becomes weak, even his strong gods begin to look frail. About fifteen years ago, the Venkatesh temple was still flourishing. It was essentially a "house-temple". After Babu Kamati (Rama's grand-nephew) sold parts of the original ancestral house, about 942 square yards remained. Following the instructions in his will, a new house was built where the Venkatesh shrine (Devaro) was re-established.

However, tragedy struck on February 17, 1803, when a massive fire broke out in the Fort area. It raged for three days and destroyed nearly 471 houses. In this fire, the ancient wooden chariot (Rath) of Venkatesh was burnt to ashes, and a new one had to be commissioned. By 1930, most of the property surrounding the temple was rented out to others, bringing in a monthly income of about 400 rupees. Today, that same site houses a Gujarati chawl named 'Sudama Niwas'. The Venkatesh idol has since been moved to the Samaliyalal temple on Manoradas Street.

The Conflict Over Samaliyalal

Though Samaliyalal gave space to Venkatesh in his temple, the condition there is also cramped. The temple exterior looks like an ordinary house. Today, the site is occupied by three other deities as well: Bhimeshwar (Mahadev), Maruti, and Girdharilal.

A major conflict arose involving the Gujarati priest, Amrutlal Gopalji. While Rama Kamati is known worldwide as the true owner and founder of the temple, this priest began claiming himself as the owner. He asserted rights based on three generations of his family serving there. Around 1926, he even went as far as changing the locks and keeping the keys, effectively imprisoning the deity Samaliyalal behind his own doors.

Legal Battles and "Sudama Niwas"

The management of the temples passed through various hands: from Babu Kamati to the court dubhash (interpreter) Jagannath Gopal Pai, and eventually to the Bhende family. The Bhende brothers' internal disputes and mismanagement led to the Venkatesh temple falling into the hands of a government 'Receiver' in December 1928.

By a High Court order on November 19, 1929, most of the temple land was sold to the 'Porbandar Famine Relief Fund' for 49,000 rupees. The historic temple was demolished, and the 'Sudama Niwas' chawl was built in its place. Only a tiny sliver of land—about 360 square feet ($30' \times 12'$)—was kept to house the deity and the priest. Because the income from this small space was insufficient to cover rituals and lighting, Venkatesh was "squeezed" into the corner of the Samaliyalal temple.

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Addendum - From Mumbaino Bahaar (1874) - by Ratanji Framjee Vacha, 

Page 203: Temples and Shrines of Mumbai

Venkatesh Temple: Also known as the chariot-shrine of Jernu-ghoda. It was first built by Ramaji Kamat, a Shenvi, in Samvat 1749. On the 5th day of the dark half of Kartik, he started the tradition of taking it around the Fort with great pomp. This same tradition is still observed today. In Samvat 1896, a devastating fire broke out in the Fort, and it is said this chariot (being wooden) was burnt to ashes. To keep the name alive, the heirs of the aforementioned gentleman built a new one in Samvat 1890 and restarted the procession, which has now been going on for 68 years.

Thakurdwar at Fort: The original founder is known to be Ramaji Kamat. Inside this building, there are a total of 4 shrines established at different times. They are:

Samliya-lal: Established by the aforementioned gentleman in Samvat 1746 on the 11th of Shravan Shuddha. His heirs managed it until Samvat 1841.

The last manager of that lineage, Bapu Narayan Kamat, died without an heir. Before his death, through a will made in the same year, his trusted clerk Keshav Bhandari (who was a head clerk at the company of Messrs. Remington Crawford) continued the management until his death. After him, it was handed over to Jaganath Gopal Panch[Pai] (who was a translator at the Supreme Court). When he died, the management of Samliya-lal went to Mr. Keshavba Narayan Bhende. Every year, Gokulashtami and Agiaryas are celebrated there, and on that day, the fair of Bhimeshwar is held.

Second Temple: Built by the Gujarati Hindu community for Girdharilal. No exact record of the year is available. However, a document from Samvat 1817 (Friday, 11th Ashad Vadi) mentions collecting expenses from the community for the livelihood of the priest, so it must have been built shortly before then.

Third Shrine: Dedicated to Mahadev, built by Sha. Bahidas Sakhibhai. The year is not precisely recorded. This gentleman also renovated the building, added stone paving and railings to the veranda, and dug a well inside.

Fourth Mahadevji Jaladhari: Installed by Sha. Prabhudas Pranjiwandas in Samvat 1907.

Owner: Although there are four temples inside this Thakurdwar, the original owner of the building is said to be Ramaji Kamat.

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Addendum - My original article

The temple was brought back into control of GSB community by Late Shri. Kaup Hariappa Madhav Shenoy in the 50s and used to be the center of many activities of the GSB community in Fort area, until a few decades back. One more personality who is attributed with managing the temple is Shri. A.M. Kamath (Macsonmam)

During a litigation, Hariappa Shenoy came in contact with Mr. Bijoor, who informed him about an old Balaji Temple in Fort, which belonged to the GSB Samaj, but was appropriated by other community members. He worked hard at restoring its ownership to the community, with the blessings of Srimad Sukratindra Tirtha Swamiji of the Kashi Math Sansthan.

Panchaloha vigrahas, originally belonging to Rama Kamath's Venkatesha Temple, which were part of his home, were brought later to this temple when the original property was sold in the 1930s. The original temple of Venkatesha was where Sudama Niwas stands today.

Panchaloha vigrahas in elevated positions in the temple today

1. Shri. Venkatesha Balaji, with His Consorts

2. Shri. Lakshmi Narayana

3. Shri Vithoba and Rakhumai

The stone vigraha of Shamalia Lal is no longer present as there was a division of the temple property between the GSB and Gujarati Community and it seems the vigraha was taken away during that episode.

The temple was originally bigger and had some rental properties which are still present, but no longer in the control of the temple trust. There used to be palkhi utsava decades back, which was stopped and the palkhi donated to the Fanaswadi Venkatesha Temple.

The Pratishtha of the black granite idol of about 4ft height of Bhagawan Venkatraman, gifted by the Tirupati Balaji Temple was done by H.H. Srimad Sudhindra Tirtha Swamiji of Kashi Math Samsthan on Thursday, 31st May, 2001.

The current archaka/bhatjee of the temple is Ved. Krishna Bhatmaam, who hails from the coastal town of Honnavara in North Kanara.