Sri Shankaracharya | M. Ganapathi Rao Aigal

M. Ganapathi Rao Aigal was a school teacher in Bantwal. He was a historian and has a couple of books to his credit. His "Ancient History of Dakshina Kannada District" is a famous reference book for history students.

Below is translation of his essay on Sri Shankaracharya. It has a brief description of Sri Shankaracharya's life, as well as his influence in Udupi. Some points are very interesting.

Although Sri Shankaracharya was not born in Dakshina Kannada district, the majority of the Dravidian Brahmins in this district—excluding the Buntars, Nadavars, and Holeyas—belong to the disciple lineage of Shankaracharya and are connected to the Sringeri Math's disciple tradition. Therefore, writing about them became necessary.

Many Brahmin religious teachers began preaching a new Hindu religion between 700 AD and 1200 AD. They thoroughly studied religious scripture books written in Sanskrit and became great scholars. By writing numerous texts teaching philosophy and religious doctrine, and by establishing a separate math for teaching their new philosophies, they brought many people into their fold. They created the Smartha, Sri Vaishnava, and Madhva religions. They spread the worship of Shiva, Vishnu, and Krishna to all parts of Hindustan. Consequently, many people abandoned Buddhism and Jainism and embraced the new Hindu religion. Sri Shankaracharya is one of these religious teachers.

Sri Shankaracharya is the most renowned ascetic among all Hindu ascetics. Compared to all other Hindu religious teachers, he made a greater effort to uplift the Hindu religion and they are his people. Western scholars also view Shankaracharya with great respect. He was born in 788 AD at Kaladi, a village located about 6 miles east of the Alwaye railway station south of Kochi state. According to the author of Anandagiri, it must be said that he was born in Chidambaram. However, since the priest of the Narayana temple established by Shankaracharya in Badarinath must still be a Namboodiri Brahmin, there is no doubt that he was born in Kaladi itself.

It appears that this agraharam named Kaladi was established by a king named Rajashekhara there. In this agraharam, a Brahmin named Vidyadhiraja gave birth to Shivaguru. Sri Shankaracharya was born to this Shivaguru. Shankaracharya's education began at a very early age. He was extremely proficient in school.

When his upanayana (sacred thread ceremony) was decided at the age of eight, his father Shivaguru passed away. However, his mother completed all the upanayana tasks. By the time he finished studying the Vedas, Vedangas, and scriptures, Shankaracharya was 16 years old. His mother had a strong desire for Shankaracharya to get married immediately. However, Shankaracharya had the intention of becoming a ascetic. Refusing to get married, he took his mother's permission, told her that he would come immediately if she fell into trouble, left her at her relatives' house, and went to the ashram of Sri Govinda Bhagavatpada, the disciple of Gaudapadacharya, located on the banks of the Narmada River, which had attained great fame.

There, he embraced asceticism according to scriptural rules, became proficient in the scriptures, obtained his gurus' permission, and went to Kashi. Here, he made a Brahmin from Chidambaram in Thanjavur district his disciple, gave him the ashram name Padmapada, wrote commentaries on the Isavasya Upanishad, Bhagavad Gita, and Brahma Sutras, spent some time in Kashi and some time in Badarinath making many disciples, went to many royal assemblies, received titles, and left Kashi at the age of 25 years.

While he was in Prayag, hearing that Kumarila Bhatta, who had been a propagator of Purva Mimamsa and had minimized Buddhism as much as possible in Northern Hindustan and revived the Hindu religion, was about to enter fire, he went there, learned some facts from him, and went to Mahishmati city to meet the scholar Mandana Mishra. Mandana Mishra had a wife named Bharati. She was as highly educated as her husband.

A debate on scriptural matters took place between Mandana Mishra and Sri Shankaracharya, and both husband and wife became ascetics and left along with Shankaracharya. The king of Mahishmati also embraced Shankaracharya's religion.

Later, while traveling in Maharashtra, an accident befell Shankaracharya. There was a Brahmin in Maharashtra who worshipped Lord Shiva under the name Mallari. He refused to accept Shankaracharya's Advaita religion.

There, another sect called Kapalikas worshipped Bhairava and well-nourished educated Brahmins and ascetics before sacrificing them to Bhairava. These were the Kongad Brahmins. While they had caught Sri Shankaracharya and were about to sever his head, Padmapada arrived, pulled out that sword, and killed that Brahmin.

After that, leaving that place, he came to Sringeri and built a temple for Saraswati on the banks of the Tunga Bhadra River. Virasena, among the Kadamba kings, helped in building it. Establishing a math right there, he conferred the pontificate on Mandana Mishra, who was named Sureshwaracharya, one of his disciples. Sending the disciples away from the Sringeri math, he began preaching his religion in the Kannada district. At that time, all the Hindus in these regions embraced this religion.

In Udupi, at this time, there were many Jains. The present Ananteshwara temple was an Ananthatha basadi, and the Chandramouleshwara temple was a Chandranatha basadi. Chittupadi, located about 1.5 miles from Udupi, was a big marketplace for Jains, containing many basadis including Halara basadi, and even a Jain ruler was present here.

Sri Shankaracharya came to this Tulu country, preached his religion, made all Tulu people followers of his religion, and besides, took possession of Ananthaatha and Chandranatha basadis, converting them into Ananteshwara and Chandramouleshwara temples. The manasthambha situated in front of the Ananteshwara temple stands as witness to this even today.

The idol of Brahma located on top of the pillar is the only thing that has been removed. The stone sanctum sanctorum of the deity is also in the shape of a basadi itself. Sri Shankaracharya removed the idol of Ananthatha Jina and consecrated the linga of Ananteshwara.

After that, for the people of the Tulu kingdom, he appointed one of his disciples as the mathadhipati (head of the math) in that same Ananteshwara temple and went to Sringeri.

Gradually, the rule of Chittupadi, Nidambooru, and Balaras fell under the control of Jains and then Brahmins. Both these Balaras were rendering good help to these gurus. This math existed until the time of Madhvacharya. The Madhwavijaya records that Madhvacharya received his education right under Achyutaprekshacharya, the head of this math.

Since Prekshacharya attained old age, thinking that he should give independence to his disciple, he gave the name Anandateertha to Madhvacharya, who was named Poornaprajna. Later, after the gurus passed away, Anandateerthoru began preaching his new religion, named it Madhva religion, and after he took the name Madhvacharya, this math slipped away from the hands of Shankaracharya's disciple lineage.

Then the fame of the Ananteshwara temple also declined. Not only did many people among the Brahmins abandon Shankaracharya's religion, but not even a single person among the Shudra caste abandoned Shankaracharya's religion to embrace the Madhva religion. Also, they started sending contributions that Udupi was giving to the Shankara math to the Sringeri math instead. Even today, people appointed to collect this contribution and send it to the math are found here and there in the Kannada district.

After Sri Shankaracharya established the math in Udupi, Karnataka, he had many texts written in Sringeri by his disciples Padmapada, Sureshwaracharya (Mandana Mishra), Anandagiri, and Hastamalakacharya.

When Sri Shankaracharya was in Sringeri, hearing that his mother was critically ill, he went to Kaladi alone. Seeing that his mother was unable to walk and was bedridden, when she asked him to narrate some events concerning God, he narrated them, and upon hearing them, his mother gave up her life. After becoming an ascetic, coming to where his mother was, offering salutations to her, and stating that according to scriptural rules, close relatives should not come for funeral rites, he cremated his mother right behind the house by throwing household items. That custom is in practice even today.

Then, going to the king of that country, preaching his religion to him, and receiving gifts, he established a rule that Namboodiri Brahmins must cremate their corpses right behind their houses. That custom is in practice even today.

After that, going to Sringeri, traveling with his disciples along the eastern coast, he brought the king of Pandya country into his fold, stopped the sacrifice of animals in the Meenakshi temple there, brought Shaktas (worshippers of Shakti) into his fold, and from there made the king of Chola country a follower of his religion. He stopped the practice of animal sacrifice in the Kamakshi temple in Kanchipuram, defeated the Shakta, Ganapatya (worshippers of Ganesha), and Kapalika sects in that kingdom, stopped their evil deeds, and from there went to Puri (Jagannath), established the Govardhana math, and invested Padmapada with the pontificate there.

From there, they went to Birar country, preached their religion, went to Ujjain city, stopped the sacrifice of animals there as well, made those people his disciples, and from there went to Gujarat country, established the Sharadapeetha in Dwarka, and appointed Hastamalakacharya as the mathadhipati.

Traveling from there in the Gangetic plains, he engaged in debates with scholars like Bhaskara, Dandina, Bana, Mayura, and others, won them, and from there went to Kashmir country and preached his religion there too.

Saraswat History | The Eki-Beki Episode | एकी-बेकीचा तंटा

This article is from Saraswat magazine, published in 1995, from an article titled युगमहर्षि श्रीइंदिराकान्त, on the life of Srimad Indirankant Teertha Sripaada Wader of Gokarna Partagali Math Samsthana. The topic under discussion is the Eki-Beki episode from the history of Saraswat Brahmanas, and contribution of Sripaada in defusing it. 

We begin with the original article followed by its English Translation.

पोर्तुगालमध्ये १९१० साली प्रजासत्ताकाचा उदय होतांच गोव्यांतील हिंदूंचे दबलेले आवाज व्यक्त होऊं लागले. अशा वेळीं सारस्वत समाजांतील विविध संप्रदायांमध्ये कोण श्रेष्ठ व कोण कनिष्ठ याबद्दल वाद माजले. भविष्यकाळाचा वेध घेण्याची दृष्टि असलेल्या कांहीं विचारवंतांनी सारस्वत एकतेच्या दृष्टीने हा वाद तत्काल मिटविण्याची आवश्यकता प्रतिपादून गोव्याबाहेर त्या दृष्टीने तोवर जे प्रयत्न झाले होते त्यांचे समर्थन करण्यास सुरुवात केली. 

विविध संप्रदाय

१९०७ सालीं मंगळूर शहरांत विविध संप्रदायांना एकत्र आणण्याच्या दृष्टीने एक परिषद झाली होती. तो एक अल्पारंभ ठरला. परंतु पुढच्या वर्षी मुंबईला दुसरी परिषद भरली व तिचे पडसाद संपूर्ण किनारपट्टीवर विखुरलेल्या सारस्वत समाजांत उमटले. समाजांतील भिन्नभिन्न संप्रदाय व पोटजातींचे एकीकरण होऊन त्यांच्यांत अनिर्बंध रोटी-बेटी व्यवहार व्हावा अशी शिफारस या परिषदेने केली. अर्थात या ठराववाला विरोध करणारे लोक होतेच.

१९१० सालीं तिसरी परिषद बेळगाव येथे भरली आणि एकीचा ठराव त्या परिषदेने संमत करून सर्व पोटजातींच्या प्रतिनिधींच्या सहभोजनाचा कार्यक्रमहि घडवून आणला.

या पार्श्वभूमीवर गोव्यांत एकता परिषद आयोजित करण्यांत आली असतां तिला विरोध करणारे स्थानीय लोक निघाले. परिणाम असा झाला कीं २९ ते ३१ डिसेंबर १९१० असे तीन दिवस एकता समर्थकांनी म्हापशांत तर बेकीवाल्यांनी कवळेें येथें समांतर परिषदा घेतल्या. या परिषदांमुळे एकता दूरच राहिली, कटुता मात्र उदंड निर्माण झाली. प्रतिस्पर्धी लोकांच्या विरुद्ध अपप्रचार व बहिष्कार यांचें सत्र सुरू झालं. इतकेंच नव्हे तर बेळगांव येथें सहभोजनात सामील झालेल्यांना जातीतून बहिष्कृत करावे असें समाजांतील मातब्बर मंडळीकडूर्न श्रीइंदिराकांततीर्थावर दडपण येऊूं लागलें.

बेकी समर्थकांना शांत करण्याचा श्री स्वामीजींनी प्रयत्न केला असतां एकी समर्थक रुष्ट झाले आणि त्यांनीं पर्तगाळी मठांत जाऊन आपली बाजू त्यांच्या समोर मांडली. श्रीमद् इंदिराकांततीर्थांनी दोन्ही बाजू शांतपणे ऐकून घेतल्या व म्हटलें, “जुन्या परंपरेला चिकटून राहणारे त्यांच्या पुरते जसे प्रामाणिक आहेत, त्याचप्रमाणे व्यापक समाजहिताचा विचार करून समन्वयाचा पुरस्कार करणारे देखील समाजहिताची तळमळ बाळगणारे आहेत. हा प्रश्न एकाच पीठाच्या कक्षेतील नसल्याने या प्रश्नावर सारस्वत समाजाच्या इतर पीठांना विश्वासात घेऊन समन्वय घडवून आणला पाहिजे.” त्या दृष्टीने स्वामीजी कार्यरत झाले. या प्रयत्नामुळेच दहा वीस वर्षाच्या कालावधींत समाजांत अभूतपूर्व एकात्मता घडवून येऊं शकली.

भिन्न पीठांमध्ये सख्य

सारस्वत समाजामध्ये भिन्न भिन्न गुरुपीठे असलीं तरी सर्व पीठांचा हेतु समाजातील धार्मिकता व आध्यात्मिकता वृद्धिंगत करून समाज नीतिमान, पुरुषार्थी, कर्तव्यदक्ष व समृद्ध बनविणें हाच आहे. परंतु जोपर्यंत भिन्न भिन्न पीठांचे स्वामी एकत्र येऊन आपसांत स्नेहसलोखा वृद्धिंगत करणार नाहींत, तोपर्यंत भेदभावाची काटेरी कुंपणे अधून मधून कलहास कारणीभूत ठरतील याची कल्पना श्रीमद् इंदिराकांततीर्थांच्या दिव्य दृष्टीला आली नसती तरच नवल ठरले असते. विविध मठांमध्ये स्नेह-सलोखा राहिला तर समाजांतील विविध संप्रदाय व समाजांतील पोटजातींमध्ये सख्य व एकता घडवून येईल असें ते मानीत. त्याकाळीं सारस्वतांमध्ये किमान नऊ ठळक पोटजाती होत्या. कांहीं पोटजाति गौड सारस्वत समाजाशीं आपले कोणतेच संबंध नाहींत असा दावा करीत होत्या. प्रथम कैवल्य, काशी व गोकर्णमठ मध्ये एकता घडवून आली तर हळूहळू इतर मठांशीं सख्य प्रस्थापित करणें अवघड जाणार नाहीं अशा निष्कर्षापर्यंत स्वामीजी पोचले. कारण एकूण दक्षिणत्य सारस्वत लोकांच्या लोकसंख्येमध्यें या तीन मठांच्या अनुयायांची संख्या फार मोठी होती. या तीन मठांमध्ये वैचारिक एकवाक्यता घडवून आणण्याच्या दृष्टीने प्रथम श्रीइंदिराकांत तीर्थांनी काशी मथाधीश श्रीसुकुतिंद्रतीर्थ स्वामीजींशी संवाद सुरू केला. शके १८४० मध्यें मंगळूर येथें उभय मठांच्या आचार्यांची पौष अमावास्येच्या दिवशीं उत्कट भेट झाली. पहिल्या भेटीतच एकतेवर शिक्कामोर्तब होऊन या प्रयत्नांत कैवल्य मठाधीशांनाहि सहभागी करण्याबाबत उभयतांचें मतैक्य झालें.

मंगळूर मुक्कामांत उभय मठांच्या स्वामींनी एकमेकांच्या मठांना औपचारिक भेटी दिल्या आणि दोन्ही मठांच्या अनुयायांनी उभय स्वामींचे भव्य सत्कारहि घडवून आणले. दुसऱ्याच वर्षीं श्रीसुकुतिंद्रतीर्थांनी रामनवमीच्या उत्सवानिमित्त पर्तगाळी मठांत मुक्काम केला आणि त्या भेटींत उभय वैष्णव संप्रदायिक मठांमधील किल्मिषें दूर होऊन एक स्नेहकरारहि संमत झाला.

Translation

With the rise of the republic in Portugal in 1910, the suppressed voices of the Hindus in Goa began to be expressed. At such a time, disputes flared up among various sects in the Saraswat community regarding who was superior and who was inferior. Some intellectuals with the vision to foresee the future asserted the immediate necessity of settling this dispute in the interest of Saraswat unity and began supporting the efforts that had been made outside Goa in that direction until then.

Various Sects

In 1907, a conference was held in the city of Mangalore with the view of bringing various sects together. That proved to be a modest beginning. However, the next year a second conference was held in Mumbai, and its ripples were felt across the Saraswat community scattered along the entire coastline. This conference recommended that different sects and sub-castes within the community should integrate and have unrestricted inter-dining and inter-marriage relations. Naturally, there were people who opposed this resolution.

In 1910, the third conference was held at Belgaum, and that conference passed a resolution for unity and also organized a community dining (sahabhojana) program for representatives of all sub-castes.

Against this background, when a unity conference was organized in Goa, local people emerged to oppose it. The result was that for three days, from 29 to 31 December 1910, the proponents of unity held parallel conferences at Mapusa while the opponents of unity (bekiwalas) held theirs at Kavale. Because of these conferences, unity remained far away, but an immense amount of bitterness was created. A campaign of malicious propaganda and boycotting against rival people began. Not only that, but pressure began to be exerted on Srimad Indirakant Teerth by influential members of the community that those who participated in the community dining at Belgaum should be excommunicated from the caste.

When the Swamiji tried to pacify the opponents of unity, the proponents of unity became offended and went to the Partagali Math to present their side before him. Srimad Indirakant Teerth listened to both sides calmly and said, "Just as those who stick to old traditions are sincere in their own right, similarly those who advocate harmonization by considering the broader welfare of society are also driven by a deep concern for societal welfare. Since this issue does not fall within the purview of a single peeth (monastery), other peethas of the Saraswat community must be taken into confidence to bring about coordination." The Swamiji became active in that direction. It was precisely due to these efforts that unprecedented integration could be brought about in the community within a span of ten to twenty years.

Amity Among Different Peethas

Although there are different guru-peethas in the Saraswat community, the objective of all peethas is solely to enhance religiousness and spirituality in society to make society moral, industrious, dutiful, and prosperous. However, if the Swamijis of the different peethas do not come together and foster mutual cordiality and affection, the thorny fences of discrimination would occasionally cause conflict—it would have been a wonder if this realization had not dawned upon the divine vision of Srimad Indirakant Teerth. He believed that if cordiality remained among the various maths, amity and unity would be achieved among the various sects and sub-castes within the community. At that time, there were at least nine prominent sub-castes among the Saraswats. Some sub-castes claimed that they had no relations whatsoever with the Gaud Saraswat community. The Swamiji reached the conclusion that if unity was first brought about among Kaivalya, Kashi, and Gokarna maths, establishing amity with other maths would not prove difficult afterwards. This was because the population of the followers of these three maths was very large among the total southern Saraswat population. With a view to bringing about ideological consensus among these three maths, Sri Indirakant Teerth first initiated a dialogue with Kashi Mathadheesh Sri Sukateendrateerth Swamiji. In Shake 1840, a heartfelt meeting of the Acharyas of both maths took place at Mangalore on the day of Pausha Amavasya. In the very first meeting, unity was sealed, and there was a consensus between both parties regarding involving the Kaivalya Mathadheesh in these efforts as well.

During their stay in Mangalore, the Swamijis of both maths paid formal visits to each other's maths, and the followers of both maths also organized grand felicitations for both Swamijis. The very next year, Sri Sukateendrateerth stayed at the Partagali Math on the occasion of the Ramnavami festival, and during that visit, the animosities between the two Vaishnava sectarian maths were removed, and a treaty of friendship was also approved.

Old Article | GSB History | Antiquity of Vaishnavism and birth of Kavale Math

Note - From the notes of Shri H. L. Kamath

Summary of an article written by "Venkateśa Vishnu Vaidya" published in the weekly newspaper 'Prabhāt', dated Sunday, 19-2-1939 (Volume 5, Issue 4), which was printed at the Mangalore Press, with M. Baburaya Prabhu as publisher and K. V. Shenoy as editor:

Part 1: The Misconception of Ancient Traditions

The article begins with the heading "The Ancient Tradition Title of the Saraswats" and discusses the claim that when the Goud Saraswats settled in Goa, they were Lingaradhakas (lingam worshippers), meaning Shaivites or Smārtas, and that some of them became Vaishnavites later following Madhvacharya. (It is not specified who wrote this article, when, or where).

The author of that article bases his premise on the argument that the family deities (kuladevatas) of the Saraswats of Goa include deities with lingas such as:

• Sri Mangesh

• Sri Ramanath

• Sri Nagesh

• Sri Damodar

He argues that based on this evidence alone, it cannot be concluded that they were exclusively Smārtas. This is because family deities also include Shakti deities such as:

• Sri Mahalaksa (Mahalasa)

• Shantadurga

• Sri Navadurga

• Sri Vijayadurga

• Sri Kamakshi

Thus, based on these Shākta deities, they could equally be considered Shāktas. Similarly, based on family deities like Sri Laxminarayan, Sri Narasimhas, Sri Bindumadhav, and Sri Devakikrishna, there is equal room to consider them Vaishnavites. Furthermore, deities like Vetal and Ravalnath are the family deities of some, which suggests they could be classified accordingly. The author points out that this entire line of reasoning is deluded.

Part 2: Migration and Origin Theories

"To claim that the Saraswat Brahmins brought all these family deities directly from their homeland of Gauda Desha into the Gomantaka province lacks clear proof."

• The name Sri Mangirish is compared with Managiri or Munger in the Bihar province.

• However, there is a divergence of opinion regarding whether the Saraswats originally came to Gomantaka in ancient times from the Gauda region of Bengal, from the hill regions of Punjab, or from Munger in Bihar due to Vidyaranya's influence.

• Legends claim that family deities like Sri Mahalasa and Narasimha were established several centuries after the Saraswats arrived in Gomantaka.

Part 3: Antiquity of Vaishnavism

An article titled "Gomantaka Monthly of 1935" claimed that in earlier times all Brahmins followed the Smārta tradition, and the Vaishnava tradition emerged as a separate system only in the last 4 to 5 centuries. However, the author argues:

• If the deity Rudra was not even common in the Vedic period, how could the worshippers have followed a Smārta tradition then?

• The Smārta tradition was formed during the revival of religion, alongside Vaishnava, Shākta, Gānapatya, and Saura traditions.

• There is no adequate basis to claim that the Smārta tradition existed before all other traditions. Examples contradicting this can be found in the histories written by philosophers like Prof. Radhakrishnan and Prof. Max Müller.

The claim that another sect of the Vaishnava tradition arose only in the past four to five centuries is laughable.

• During the period of the Mahabharata, the Vishnu-worshipping Vaishnava tradition existed.

• It is known from the accounts written by the Greek traveler Megasthenes, who toured India before the Common Era, that he made references to Vishnu temples.

• There are accounts in Chachnama of Vishnu temples being destroyed.

• Jataka tales of the Buddha contain accounts of Vaishnavas accepting Buddhism.

• There is historical evidence that Ajatashatru, the king of Magadha, had a Vishnu temple in his capital.

• Puranas record that Udayana, the king of the country of Kausambi, went to a Vishnu temple to meet Vasavadatta and waited for her path.

• Puranas mention that the Vaishnava lineage was passed down through sages like Narada, Sanaka, Sanandana, and others.

• Srimad Bhagavatam extensively describes the greatness of the Vaishnava tradition.

Therefore, it is incorrect to assert that the Vaishnava tradition was formed as a distinct sect only 4–5 centuries ago. Even among the Dashagotra Brahmins brought by Parashurama from Trihotrapura to Gomantaka, some were undoubtedly Vaishnavites.

Part 4: Shankaracharya and Sectarian History

Since Parashurama was an incarnation of Vishnu, how did the expansion of his devotees and followers unfold? Commentators of the Bhagavata such as Vijayadhvaja and Shridhara have mentioned the Saraswats in their commentaries, stating that Vishnu-worshipping Brahmins lived on the banks of the Saraswati River during the Bhagavata period.

Most people seem to hold the mistaken belief that the Vaishnava tradition was established solely by Madhvacharya:

• Shankaracharya propagated the Smārta tradition in the 9th century AD.

• The second [tradition/teacher] propagated the Vaishnava religion, but they were not the creators of the traditions themselves. Vaishnavism is purely Vaishnava.

• Traditions such as Sri Vaishnava, Bhagavata, Smārta, Shaiva, and Vīrahaiva, along with philosophical schools like Suddhadvaita, Dwaitadvaita, Advaita, and Vishishtadvaita, existed from ancient times. They were merely propagated by the Acharyas.

• Since Shankaracharya's biography records that he defeated Vaishnavas in debate, it implies that a Vaishnava tradition existed prior to that.

• If so, what is the basis for claiming that such Vaishnavas did not exist among the Goud Saraswats?

Part 5: The Mathas of Goa and Historical Realities

There is a legend that there was a religious seat (dharma pīṭha) of the Saraswat Smārta tradition in Kushasthali and Madgaon of Gomantaka, and that it was destroyed by the Portuguese.

• Some writers have linked this to the Kavalapur Goudapadacharya Matha.

• However, the historian of the Kavalapur Matha could not specify whether that matha was originally in Kushasthali or Madgaon.

• Even if one argues that a matha existed in Madgaon based on the name Mathagrama, since people have resided there continuously since the Vaishnava period, it is likely that a matha of the Vaishnava tradition existed there.

• The history of the Portuguese records the destruction of small shrines, but there is no mention of the destruction of any large matha. If a matha had been destroyed, it would have been recorded.

• The establishment of the Goudapadacharya Matha of Kavalapur must have taken place in more recent times.

Part 6: Establishment of the Kavalapur Matha

When the Smārta Saraswats of Gomantaka began accepting the Vaishnava tradition, a large assembly of Smārta adherents gathered at the Sri Mangesh Temple.

• To halt the decline of their tradition, a decision was made to establish a new religious seat.

• Accordingly, in the holy city of Kashi (Varanasi), a brahmachari belonging to their tradition was given sannyasa initiation, and a matha was established in Kavalapur.

• He was Sri Bhavananda Saraswati, the 1st Goudapadacharya.

• It is surmised that, unable to endure the religious persecution of the Portuguese, the Goudapadacharya went and settled in Kashi, and after several generations, their original seat in Gomantaka fell into oblivion.

Evidence for this is found within the history of the Kavalapur Matha itself:

• Scholars in the holy city of Kashi rendered a decision that fish-eating Brahmins possess the eligibility to take up sannyasa.

• The record that Sri Bhavananda Saraswati received sannyasa initiation based on this decision is found in that very history.

• If a religious seat and sannyasins of the Smārta tradition had already existed in Gomantaka previously, what was the necessity of obtaining permission once again from the scholars of Kashi?

• This proves that it had become necessary at that time to establish a new religious seat and lineage for the Smārta tradition.

Part 7: The Resolution at Mangesh Temple

The perspective behind the decision made by the Smārta adherents assembled at the Sri Mangesh Temple was as follows:

"Currently, some householders within the Smārta tradition are betraying their own tradition and family deities by accepting the Vaishnava tradition. If this trend continues unchecked, the society itself will be destroyed in the future. Therefore, a religious seat is necessary for the preservation of society."

This resolution bears the signatures of members such as Suryarao Sardesai, Prakashrao Sardesai, Sabnis, and others.

Shri Sudhindra Mahime | Involvement in Ayodhya Rama Mandira

Article written and shared by Shri Kamalaksha Hari Shenoy, Mumbai, in January 2024, on the historic occasion of the inauguration of the Shri Rama Temple in Ayodhya 

The First trip to Ayodhya

After HH Srimad Sudhindra Tirtha took over the baton as Mathadipathi of Kashi Math Samsthan and daily Pooja to the presiding deity Shri Ram, HHS expressed desire to Visit Ram Janma Bhoomi. 

HHS was very much aware about the dispute of Ram Janma Bhoomi and Babri masjid yet HH was nurturing this divine thought for quite a sometime and in 1960's under the leadership of B N Bhandarkar and his wife Meenakshi Mai and three others, the trip to Ayodhya was planned. This was Swamiji's first yatra to the North, from Mumbai Sri Walkeshwar Sri Kashi Math. 3 cars started for Ayodhya, by very bad muddy road  as train connectivity was very poor at this time. 

In the retinue of 3 cars, first car was Shri B N Bhandarkar, second Swamiji and third was occupied by shishya Vargas of Cochin.

As it was a long journey the retinue took the first halt at Nasik, next to Indore-Ujjain and finally to Ayodhya the birth place of Avatar Purush of Mahavishnu, Sri Ram. Swamiji was very keen on visiting Ayodhya since Ram is the presiding deity of Kashi Muth and reverred by all Bharatvarshis.

Looking at the pathetic condition of the temple housing the lord of Brahmaand, HHS was shocked and on the verge of tears and was pondering very deeply to the solution of this problem existed through out Moghul and British rule and even after the independence. Swamiji felt strongly that our daily prayer is incomplete until this problem of Ram Janma Bhoomi is solved

After reaching Prayag Math, Swamiji summoned Shri Kamalaksha Hari Shenoy from Mumbai, who immediately reached Prayag. Swamiji wanted to discuss  with Shri K. H. Shenoy, (who was closely associated with R.S.S. and VHP) as to why V.H.P or R.S.S are not taking any action over this  matter and why restoration of the Temple is not being undertaken?

HHS wanted to discuss this matter in person with the leaders of R.S.S and V. H.P on an urgent basis and HH's next halt was in Delhi's greater Kailash, Kavale Math and accordingly Shri K.H. Shenoy was asked to arrange the meeting with the top VHP leader of that time Dr. Madhav Pandurang alias Rajabhau Degvekar and after 2 days the meeting took place for 2 hours and HH had to cancel all the engagement of the day with Delhi Samaj

Dr. Madhav Degvekar was a Sanskrit scholar and the discussion took place in Sanskrit and it was a divine experience but Dr. Degvekar said HHS must also discuss this sensitive issue with Shri Moropant Pingale who was in-charge of the Rama Janma Bhoomi issue.

Swamiji's meeting with Shri Moropant Pingale in Walkeswar Mutt

Swamiji reached Bombay and summoned for Kamalaksha Hari Shenoy to initiate discussion with Sri Moropant Pingale at the earliest so they could get an update on the current situation of Ayodhya Sri Ram Mandir 

Shri Moropant Pingale, one of the stalwarts of RSS of the time, had a busy schedule, organising many events in Bharat Varsh and abroad in building RSS from its roots.

KHS approached Shri Pingale and he humbly accepted Swamiji's summons to discuss on the sensitive issue of Ayodhya Ram Mandir only after 2 days and said he can spare 2 hrs for the discussion between 5 to 7 in evening from his tight schedule. 

Swamiji cancelled all their engagements for that evening and asked Madde maam to call everyone after 7:30 pm 

He was right on the dot and sat at the feet of Swamiji, declining chair. He was very humble and was open to accept any suggestions. Shri Pingale asked Swami as to why HH showed no inclination to guide and bless VHP whenever their community leader requested.

Swamiji humbly replied that being Mathadipathi of Kashi Math samsthan, our Guru has laid down some norms, wherein they had to restrict themselves to work for the welfare of the Samaj only. The entire conversation took place in Marathi and English 

Finally the discussion turned to the main topic and Swamiji asked why nothing is being done about Ram janma Bhoomi?  

Shri Pingale asserted that all possible things were being done but without the support from centre and state Governments things were not moving in positive direction. Shri Pingale seeked HHS blessings for the positive outcome.

Shri Moropant Pingale was blessed by Swamiji with a Shawl and Mantrakshata and was assured of every possible assistance from Swamiji and Mutt.

Today our Swamiji would have the most happiest Saint on earth to witness the inauguration of Ram janma Bhoomi after 500 years of Vanvaas.

Srimad Sukratindra and Srimad Indirakant | A rare confluence [Photos]

We have their collective pictures taken in Goa, Basrur and Udupi from around 1938-1939. These are given below, with some context as found online.

The timelines of their meetings are illustrated in the below screenshot

It was Srimad Indirakant Tirtha who convinced Srimad Sukratindra Tirtha to adopt a Shishya swamiji for continuing the legacy of Kashi Math, when Srimad Sukratindra had decided to put a full stop to the parampara. This was because of the severe challenges they had faced due to the changing times, which had caused a number of cases where educated people had challenged Srimad Sukratindra's ordinances in the court.

Kashi Math followers should always be grateful to the help of Srimad Indirakant Swamiji, which was in a way responsible for us getting Srimad Sudhindra Tirtha as a Sadguru.

Set 1 - Madgaon, Goa

Courtesy - https://www.goafamilia.com/

Gokarn Partagali Mathadhish Guru Swami Shreemad Indirakant Tirth Shreepad Wader, Shishya Swami Shreemad Kamalanath Tirth Shreepad Wader and Kashi Mathadhish Shreemad Sukratindra Tirth at Shree Damodar Vidya Bhavan, Madgao 

Year: 1939

Photo by: Ramnath Mauzo 

Mauzo Studio, Madgao 

Gokarn Math swamijis stayed at Vidya Bhavan and Kashi math Swamiji stayed at Late Shri Datta Govind Pai Raiturkar’s residence.

Set 2 - Basrur, Karnataka

During 1939 Swamijis of two important Maths - Sri Gokarna Math and Sri Kashi Math - had camped at same time in Basrur. They were Srimad Indirakanta Tirtha (Along with his Patta shishya Srimad Kamalanatha Tirtha) and Srimad Sukrtindra Tirtha. Sri. H.L. Kamath organized a public meeting attended by devotees from distant places in South and North Canara districts as well as Goa. It was held at Gokarna Math in Basrur and was addressed by the Swamijis of both Maths.

Set 3 - Udupi, Karnataka

Around the same time, there was a meeting with some of the Astha Matha Swamijis in Udupi.

Shenoy Goembab | Theories around Establishment of Kashi Math

From  - Goykaranchi Goyabhayali Vasnuk (The Settlement of Goans Outside Goa) — Shenai Goybab (Vaman Raghunath Varde Valaavaliikar)

Regarding the original establishment of Kashi Math, two kinds of theories (traditions/legends) are prevalent. One of them is that the eighth swami of the Gokarna-Partagal Math, Raghuchandratirth, having a vision/intention in Udupi to establish eight maths in the village of Partagali in Goa, went to Gokarna and selected eight brahmacharis. As soon as initiation (updesa) was given to four of those brahmacharis, one dropped out/left. Then initiation was given to the fifth. He also dropped out. In this manner, he made many disciples. However, out of them, only three managed to remain/survive while the rest dropped out. The names of the surviving disciples were Lakshminarayantirth, Vyastirth, and Sanyamidritirth. Now, Raghuchandratirth became worried about how to accomplish the planned task successfully. Then, he had a vision in a dream that just as Madhvacharya established eight maths in Udupi, it is difficult to establish them through the hands of others; therefore, one should not get involved in such work. Saying this, he gave up the pursuit of making further disciples. Later, his third disciple, Sanyamidritirth, went to Kashi and stayed after building a math. These very Sanyamidritirth are the first swamis of Kashi Math. 

The second theory is that around the year 1589 AD, the Dravid swamis of Kumbakonam (Vijayendra Tirtha) who went to Kochi and whose Venkatpati's murti (idol) was consecrated/bathed, the order of those swamis taken by the Goans there, that it should be respected by the Goans for generations, a written document of that was executed by the swami. On this very basis, of the swami of Kumbakonam Math, through initiation, they became the first swamis of Kashi Math, is the prevailing belief. 

However, it seems to me that the first theory has a bit more truth to it compared to the second theory. Even so, there is no doubt that there has been a lot of confusion in the inner content. In that context, the idea of establishing eight maths in Partagali on the lines of Udupi, which was applied to Raghuchandratirth, would rather apply to the third swami, Jivottamatirth. Because a slight glimpse into their life reveals that Jeevottama Tirtha were of great accomplishments and very hardworking. They held authority during the reign of the early Adil Shah of Bijapur (1557–79); and around that same time, history shows that many Goans went to Malabar due to the persecution by the Portuguese. 

Based on this, it would not be wrong to infer that Sanyamidratirth, being a disciple of Jivottamatirth, went and stayed in Kochi to exercise religious authority over the Goans who reached South Karnataka and Malabar. The tenure of the eighth swami, Raghuchandratirth, generally falls around the year 1660. It cannot be said that his disciple became the first swami of Kashi Math. Because it has come to light that around the year 1599, Vijayendratirth was exercising authority as the swami of Kashi Math.

[This could be the reason why Srimad Sudhindra chose to name our current Swamiji with that name. Generally a name from the existing tradition is used. In the tradition in vogue, Samyamindra is not present, but it is present in this theory as well as the theory given by Srimad Vibhudendra Tirtha, the parama guru of Srimad Bhuvanendra Tirtha, in their work named Guru Pravara Manjari.]

[The theory of the dandaparivartana during Jeevottama Tirtha's time makes sense, considering the point in Gokarna math document where a meeting happened in 1590 AD in Cochin, in the presence of Srimad Vijayeendra Tirtha, where the point about dandaparivartana is mentioned. This also explains why we have a common legend of the sanyasi invoking Ganga mata to give back the bangles of the Kashi princess, and why both Gokarna Math and Kashi Math are located side by side in the Brahma ghat]

[The kadita does confirm that it was Jeevottama Tirtha who gave Yadavendra Tirtha to Vijayeendra Tirtha. The tithi in the kadita is in-line with the official aradhana tithi in Kashi Math, for Yadavendra Tirtha. This also brings out issues with timelines of Gokarna Math, since as per official records, Jeevottama Tirtha had passed away much before 1590 AD. On corroboration with Ali Adil Shah episode, we can get more insights.]

[Shenoy Goembab anchors on the fact that the majority settlement of GSBs in Kochi happened around the time of Portuguese inquisition of Goa, when majority from Sasasthi-Bardesh regions went down to Kerala via ships. This happens around 1560. Their demand for a new Sansthan, due to geographical distances is logical which would take fruit in 1590.[as per the dandaparivartana document]. So 1542 looks like not so correct for establishment of Kashi math sansthana]

[Also the purvashrama details of Yadavendra Tirtha are inaccurate. Official documentation says that it was Hanumanta Bhat, but in reality, Hanumanta Bhat was Yadavendra Tirtha 2, as evident from documents in Banaras Muslim Kings court, as present in kashi math org pages]

[The language of Jog Mallya's deed is also peculiar, where he has called upon the guru in a peculiar manner. It does not suggest that he follows the guru, but does indicate that he is a big man and has respect for him. He also uses the term Sripad Vader, which is a term used in Gokarna Math. Again present in kashi math org pages]

[The Sanad of Surendra Tirtha is not present in the Konkabhyudaya of Sagara Ramacharya. His father had represented GSBs in a parishad to prove our Brahmanatva and had all the evidences collected, including correspondences between various mathas, including Kashi Math, so the absence is concerning. This has been pointed by Dr. B.N.K. Sharma]

[The fact that we have Vitthala image worshipped in our Kashi Math deities, in Mulki etc does indicate an affinity]

[Our documentation says that Surendra Tirtha - Veerashaiva episode took place only in 1545. Later in 1545, a Veerashaiva Mathadhipati of Kumbakonam challenged Shrimath Surendra Thirtha to argue with him in Dharma Shastras if he dared. He further stipulated that whoever was defeated should be the servant of the winner. The Swamiji had to accept the challenge. By then Shrimath Vijayendra Thirtha had mastered many Shastras and got the titles like Vidyaratnakara, Vidyabdni (Ocean of Vidya), Vidyanidhi (treasure of Vidya). Which means they were studying till then, then how can they do Chaturmasya and take a vatu in 1540-1542?]

Shri Sudhindra Mahime | First Ganga Snaan in 1968

Narrated by Shri. Kamalaksha Hari Shenoy, Mumbai
Written by Shri. Vilas Shenoy, Mumbai

Published on Facebook on 12th June 2018

HHS Sudhindra Thirtha Swami's Novel Pavitra Ganga Snan at Haridwar in May 1968 before proceeding to Maiden Badrinath yatra.

It was Swamiji's Camp in Walkeshwar Sri Kashi Math, Mumbai, when HHS Long nurtured divine thought of a maiden yatra to Haridwar took a concrete shape and HHS set out with only 15 chosen devotees by car and van after prayer at the Holy Vrindavans of HHS Madhavendra Tirtha and HHS Varadendra Tirtha Swami.

Those were the tough days, when HHS had no alternative then to travel by rough tar and muddy roads, no highways, no direct train, no means of communication and this ordeal took many days to reach Haridwar after camping at various places on the way.

To make the yatra more comfortable and convenient 10 devotees under the able leadership of Shri Karnad V K Shenoy, set out directly with Shri Kamalaksha Hari Shenoy of Babulnath to Haridwar and Karnataka Dharmashala was chosen for the very first camp of HHS at Haridwar, in vicinity of Holy Ganga about 30 mins walk from Har ki Paudi.

The moments below was captured, with HHS having Maiden Ganga Snan at Haridwar with punyavan devotees of those time. No one even had a slightest clue that HHS Sudhindra Tirtha Swami would proceed to build a beautiful dream Vyas Mandir at Haridwar after 20 years and make HH'S permanent abode, where HHS Vrindavan stands witness.

Courtesy - Shri Kamalaksha Hari Shenoy, Mumbai

This is in devotion to param pujya HHS Sudhindra Swami's ashram sweekar day on 15/06/18, when HHS Samyamindra Swami will have Pavitra Ganga Snan at Haridwar before proceeding to Badrinath with thousands of devotees