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.