Friday, July 31, 2026

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.

Thursday, July 30, 2026

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?]

Tuesday, July 28, 2026

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

Shri Sudhindra Mahime | Mission Badrinath

Published on Facebook, 8th June 2018, on the eve of Badri Yatra arranged by GSB SEVA MANDAL.
Narration by Shri. Kaup Kamalaksha Shenoy, Mumbai
Written down by Shri. Vilas Shenoy, Mumbai

Where there is will there is the way for mortals but for self-realized like our beloved Srimad Sudhindra Tirtha Swamiji, where there is Divine Will, nature will move heaven and earth to bring it to pass. This was witnessed by very few punyavaan shishya vargas, who accompanied HHS, on his maiden yatra in the year 1968 - now fondly remembered as 'Mission Badrinath'.

Courtesy - Shri Kamalaksha Hari Shenoy, Mumbai

HHS was nurturing a long-standing yearning to visit Badrinath, which may have been due to the following:
  • Badrikashram is an abode of Chiranjeevi Veda Vyasa. At the behest of the creator of the universe, Grandsire Brahma, Vyasa sought the help of Mahaganapati to write down stanzas recited by Vyasa from memory - thus the epic script of Mahabharata was inscribed at Badrikashram. This great epic has stood the test of time of five thousand years and is still the guiding force with the Bhagwat Gita at its core. Veda Vyasa is also the presiding Deity of Kashi Math Samsthan and thus, highly revered by our HHS.
  • Madhvacharya, the chief proponent of Dwaith philosophy of which Kashimath Samsthan is an ardent follower. He often visited Badrinath to meet his Guru, Veda Vyasa and received directions from him to write commentaries on Bramhasutras and Mahabharata epic. It is believed that Madhvacharya was the third reincarnation of Vayu, son of Lord Vishnu. While Madhvacharya disappeared from human sight in 1317, it is believed among his followers that he is also a Chiranjeevi and is still present even today in Northern Himalayas (Greater Badri) continuing his spiritual pursuit with Sri Veda Vyasa but beyond ordinary vision.
  • Near Bhim pul, a makeshift rock boulder bridge built by Bhima, the Saraswati River merges into Alaknanda (one of the two headstreams of Holy Ganga). We, Gaud Saraswats, have a close link to Saraswati river.
Mission Badrinath was a great test for the retinue of shishya vargas, because of the very tough terrain of an uneven muddy road and regular landslides that were taking place during those days.
Nothing deterred our beloved Swamiji. Many of the staff members of Samsthan quietly dropped out because of the precarious condition of the pilgrimage, but our smiling God was looking forward to the sojourn with enthusiasm. An army major in charge of that area was contacted and he assured of all-out cooperation to make the yatra comfortable for our Swamiji and the accompanying yatris.

Yet things were not so easy - after combating the uphill task of reaching atop, the news came that the army officer was transferred on an emergency on the borders - worry was writ large on the face of shishya varga. Looking at the crowd gathered there, someone suggested that we should wake up in the early hours of the morning and stand in the queue and escort Swamiji, but practically even at that hours, the rush was tremendous. So, they had to satisfy themselves with just a parikrama of the temple, our Param Pujya Swamiji was totally at ease and smiling as if he was assuring shishya vargas that everything will be alright

On the second day, as the retinue were doing parikrama, Swamiji asked Sant Bhadragiri Achyutdasa, a famous GSB Kirtankar to sing bhajan and with tear full pleading eyes, Bhadragiri Achyutdasa began to sing hymns in praise of Vyasa, HHS was also involved intently with Bhadragiri Achyutdasa and lo and behold, the miracle just happened.

This morning was reserved for a customary once in a year pooja by Govt. of India and the temple was kept empty for an exclusive visit of the Secretary and his wife, who was representing Indian Govt. As the retinue escorting Pujya Swamiji was doing parikrama, halfway at the back entrance of the Badrinath temple, a serene-looking sage in the normal outfit, appeared and opened the back door and escorted Swamiji right inside the sanctum sanctorum (garba graha) of the temple and just disappeared, not to be seen again! The security outside was annoyed but could do nothing to stop our Swamiji
Once inside, Swamiji joined the Raval,(Head Pujari) in the recitation of Veda mantras more proficiently, more competently and aptly than the Raval, that the Secretary who was irked at first was awe inspired and Raval was found gaping at this divine intrusion when the consciousness level and bliss increased tremendously. After this, the arthi was shown to the deity and as a custom, the arti should be taken to a Swamiji first, but as Pujari unknowingly touched the flame with the palm of his hand first, HHS just directed him very politely to the minister couple, who were chief sevedar of that day seva.

The Raval( pujari, the sole conductor of all the important rituals performed in the temple, a highly qualified authority appointed by Sankaracharya ashram) hailed from Kerala and Swamiji had a lengthy dialogue in fluent Malayalam with him and a rapport was established. In the evening, the same Pujari inspired by our HHS, came with full paraphernalia, flowers and fruits to receive Swamiji with full honour at Joshi mutt Birla house and had a lengthy discussion on spirituality and was very much impressed and the next day morning the temple was booked for our Swamiji’s exclusive visit and our Pujya Swamiji personally performed a very grand Seva, witnessed by the punyavaan shishya vargas.

So the mission Badrinath turned into pilgrimage Badrinath. The unanswered question that remains is, who was that great sage who escorted Swamiji inside the temple? Was it Veda Vyasa himself?
Vyasaya Vishnu Rupaya,
Vyasa Rupaya Vishnave;
Namo Vai Brahmanidhaya,
Vaasishtaya namo namah
Translation - I, pray to Vyasa, who is himself Vishnu form and Vishnu, who is Vyasa form and who is the descendant of Vasishta, and who is the treasure of Brahmanic knowledge

Friday, July 24, 2026

Central Health Home | A faded Saraswat Legacy

Walk through the lanes of Girgaon today and you'll find little trace of the modest eateries that once sustained thousands of migrants arriving in Bombay. The grand Irani cafés are remembered. The famous Udipi restaurants have entered popular history. But tucked away in the memories of one Gaud Saraswat Brahmin family is another establishment that deserves to be remembered—Central Health Home.

Although only fragmentary records survive, they allow us to reconstruct the story of a hotel that was far more than a business. It was a livelihood, a community centre, a refuge for newcomers, and perhaps the birthplace of another successful enterprise.

The boy from Kaup

The story begins not in Bombay, but in the coastal village of Kaup (Kapu) in present-day Udupi district.

Hariappa Shenoy lost his father at a young age and grew up in difficult circumstances. Like countless young men from South Canara during the early twentieth century, he left home for Bombay while still in his teens in search of work. Family accounts suggest he first worked in a relative's hotel before gradually learning every aspect of the restaurant trade.

This was a familiar migration pattern. Long before "Udipi restaurants" became famous across India, Saraswat families from the Karnataka coast were quietly building Bombay's hospitality industry through hard work, thrift and family networks.

Bombay During the War

The next chapter unfolds during the uncertainty of the Second World War.

Family recollections place the founding of Central Health Home around 1942, when fears of Japanese air raids caused many residents to temporarily leave Bombay. Commercial premises became available, and Hariappa Shenoy is believed to have acquired a property in Gordhandas Building, adjacent to Central Cinema, Charni Road in Girgaon, establishing what family members remembered as New Central Health Home.

Whether every detail of this story can be independently verified remains uncertain, but the timing fits the wider history of wartime Bombay, when blackouts, evacuation fears and economic disruption reshaped the city.

Why a "Health Home"?

To modern ears, the name sounds like a clinic.

In Bombay during the 1930s through the 1950s, however, the phrase "Health Home" had a very different meaning.

Restaurants frequently adopted names such as Health Home, Aarogya Bhavan or Vegetarian Health Home to emphasize:

  • hygienic cooking,

  • wholesome vegetarian food,

  • clean surroundings, and

  • nutritious meals.

Central Health Home was almost certainly one such establishment—a restaurant rather than a medical institution.

More Than Just a Restaurant

The exact menu has not survived, but family memories provide fascinating clues.

Every day, large quantities of fresh milk reportedly arrived at the hotel. Tea and coffee appear to have been major attractions. Cream was collected daily, with butter and ghee prepared at home. One can easily imagine customers beginning their mornings with steaming cups of coffee, fresh breakfasts, and hearty vegetarian lunches before catching trains at nearby Charni Road station.

The clientele probably reflected Girgaon's diversity:

  • office workers,

  • railway commuters,

  • Gujarati traders,

  • college students,

  • theatre-goers,

  • and newly arrived migrants from South Canara.

For many Saraswat families, hotels like these were never merely commercial establishments. They functioned as employment exchanges, informal hostels, meeting places and support networks for newcomers trying to establish themselves in Bombay.

It is likely that Central Health Home fulfilled exactly this role.

The Birth of Hurricane Products

One intriguing family tradition links the hotel to another entrepreneurial venture.

During the quieter afternoon hours after lunch service, Hariappa Shenoy reportedly experimented with confectionery in the restaurant kitchen. These small experiments eventually developed into Hurricane Products, a confectionery business that later operated from premises near J. J. Hospital.

Whether every detail can be documented or not, the progression is historically believable. Many successful Bombay food manufacturers began exactly this way—first mastering food preparation in restaurant kitchens before expanding into manufacturing.

A Family Tragedy

The happiest years of the hotel were interrupted by tragedy.

A commemorative publication of the GSB Sabha Mumbai records that Hariappa Shenoy travelled to Varanasi in 1958, to assist in renovation work connected with Kashi Math. During this period he died unexpectedly, leaving behind a large family.

His eldest son, Kamalaksha H. Shenoy, was only seventeen.

He abandoned his education and assumed responsibility for his widowed mother, seven younger siblings and the family business. According to the same publication, he took over management of Central Health Home, ensuring that the establishment continued despite the family's sudden loss.

The Hotel That Raised a Family

Family memories suggest that Central Health Home continued operating for decades after Hariappa's death.

For the Shenoy family, the hotel was more than a source of income. It educated children, supported relatives, welcomed guests from their native village, and became part of Bombay's larger Saraswat story.

Like hundreds of small family-run establishments, it quietly disappeared as the city changed. Larger restaurants emerged. Real estate values soared. The generation that built Bombay's modest eateries gradually passed away.

Central Health Home transformed into Central Surgicals in 1985 and eventually closed down in early 2000s.

Why It Matters

The history of Bombay has often celebrated industrialists, merchants and famous entrepreneurs.

Yet the city was equally built by small hotel owners who rose from poverty through determination and community support.

Central Health Home represents one such forgotten institution.

Its story reminds us that history is not preserved only in monuments or official archives. Sometimes it survives in family memories, community publications, faded photographs and stories passed from grandparents to grandchildren.

Perhaps somewhere in an old Bombay telephone directory, municipal licence register or forgotten newspaper advertisement, the next piece of this story still waits to be discovered.

Until then, Central Health Home remains an important fragment of Bombay's Saraswat heritage—a modest restaurant whose greatest legacy may have been the lives it nourished rather than the meals it served.

Sahasra Chandra Darshan ceremony | Shri Kaup Kamalaksha Shenoy

The original article appeared in Voice of GSB, April to June 2024 edition. Voice of GSB a periodic magazine published by the GSB Sabha Mumbai.


On the 11th of February 2024, the Sahasra Chandra Darshan ceremony of Shri Kaup Kamalaksha Shenoy was elegantly conducted at I. M. Pai Hall, Kreeda Mandir Ground, Matunga, marking his 84th Birthday. 

Sahasra Chandra Darshan signifies the celebration of a person’s 1000th Full Moon during their lifetime, making it a profoundly special occasion. Participating in this occasion was both a privilege and a unique opportunity. 

Shri K. H. Shenoy is the eldest son of Shri Hariappa & Smt. Narayani Shenoy. His Father, an eminent personality of his time, was a devout follower of Srimad Sudhindra Tirtha Swamiji, dedicating himself to serving our Saunsthan in every capacity. When the need arose, he journeyed to Kashi to aid in every possible way towards the renovation of the Kashi Mutt. However, his prolonged stay here and given the arduous circumstances eventually led to his untimely demise, leaving behind his Family... Kamalaksha Maam was only 17 at that time. 

Stepping into his Father’s shoes, Kamalaksha Maam gave up his Education to dutifully provide for his Family, comprising of his Mother, 7 younger Siblings and his Uncle’s Family. He had to also manage his Father’s Hotel Central Health Home at Charni Road, Mumbai. During these testing times, Kamalaksha Maam was guided and blessed by Srimad Sudhindra Tirtha Swamiji and it was only Guru’s Grace which helped him overcome all the challenges and take care of his Family in the best possible manner.

An active Volunteer of Kashi Mutt, Kamalaksha Maam had the privilege of driving Swamiji’s car whenever he was summoned. With Swamiji’s blessings, Kamalaksha Maam played a pivotal role in establishing the GSB Seva Mandal Ganesh Utsav at Kreeda Mandir. 

Additionally, his dedication to societal welfare led him to volunteer outside our Samaj, especially with organisations such as Vishva Hindu Parishad (VHP) and Rashtriya Swayamsevak Sangh (RSS), giving him opportunity to have close interaction with Golwalkar Guruji, the esteemed founder of VHP. 

Blessed with such profound values under the influence of divine personalities, Kamalaksha Maam has led a life of purpose and service, offering himself wholly (Tanu - Mana - Dhana) to the Saunsthan and Society at large. 

Married to Smt. Laxmidevi Shenoy, Kamalaksha Maam and Mai are proud parents to 3 Daughters and a Son, all happily settled with their own families. Their legacy continues with 5 beloved Grandchildren. 


Despite his numerous responsibilities, Kamalaksha Maam finds immense joy and fulfillment in selfless service, which he continues even today, believing it to be the inherent duty of every individual. 


May the Grace of HariGuru prevail on Kamalaksha Maam and all his Loved Ones.  


Wednesday, July 22, 2026

Elliot Page vis a vis Shikhandi

Yesterday i realised that the cute Ellen Page has finally transformed into a male boxer and actor named Elliot Page. While i have my reservations about people changing their genders, i believe that people have their freedom to exercise what is possible. But i could not help but remember the one shloka which we know from Mahabharata. 

धर्मे चार्थे च कामे च मोक्षे च भरतर्षभ |
यदिहास्ति तदन्यत्र यन्नेहास्ति न तत् क्वचित् || 
(Source: Adi Parva, Chapter 62, Verse 53)

Translation - "O best of the Bharatas [Janamejaya], in matters regarding Dharma (righteousness/duty), Artha (wealth/purpose), Kama (pleasure/desire), and Moksha (liberation), whatever is found here may be found elsewhere; but whatever is not found here is nowhere else.

Shikhandi and Elliot Page

Now why is that? In Mahabharata we have a character named Shikhandi, who is also a transgender. Born as the daughter of King Drupada of Panchala, she undergoes a gender transformation and becomes an instrument in the defeat of Pitamaha Bhishma. Her story is as follows;


The need for a son as an instrument of revenge


Kind Drupada is burning with the rage of humiliation inflicted upon him by Bhaaradwaaja Dronaacharya. Dronaacharya did this as a revenge for a past humiliation he had faced in the court of King Drupada. Both were thick friends in their Gurukula and had made some promises, which, according to Dronacharya, was not fulfilled by King Drupada, making the revenge necessary.

To avenge the humiliation Drupada needs a son to defeat Dronacharya in the battle field. But he only has his daughter named Shikhandi. The daughter wants to help her father and is not happy with her father lamenting about her being a daughter, so after a lot of search and attempts she finally approaches a Yaksha named Sthunakarna and achieves a gender transformation, after a long and a very painful procedure. She transforms into a man completely.

Drupada achieves his objective by performing a Putra Kameshti sacrifice, which give him Dristadyumna, and Draupadi. Draupadi becomes the catalyst for the Bharata war and Dristadyumna beheads Dronacharya on the battle field.


The seed of Shikhandi's transformation - The fire of revenge which burned across births


Amba, the princess of Kashi, was abducted along with her sisters Ambika and Ambalika, by Devavrata Bhishma, the prince of Hastinapura, from their Swayamvara, after defeating all the princes assembled there. He had done so to avenge the humiliation of the Kuru Rajya by the Raja of Kashi, as he had not invited its King Vichitraveerya to the swayamvara.

Amba was deeply in love with King Shalva the ruler of the Saubha kingdom. She pleaded with Bhishma to let her go and he did so. But Shalva would not accept her after being defeated by Bhishma in the Kashi Sabha. So Amba was hanging in the middle with no where to go. She wanted Bhishma to accept her, but he would not, due to his vow of lifelong celibacy. Fuming with rage, as a last resort, she approached Bhishma's teacher, the formidable Parashurama, to help her achieve her desire. Parashurama called upon his student and battled with him, which ended in a draw. 

Sage Narada and the Gods stop Bhishma's battle with Parashurama

Parashurama advised her to make peace with her situation, however hopeless it was. Amba being the wounded tigress, entered the fire, wanting to become the reason for Bhishma's death in her upcoming birth.

This Amba was born as Shikhandi, King Drupada's daughter. Her life situations were such that she had to take the path of transformation and eventually achieved her revenge from the previous lifetime.


Some thoughts


Elliot (Ellen) Page is in news after her appearance in Odyssey which is a re-telling of Homer's classic. This is an epic of the Western civilization. Though there is no transgender in the epic as far as i know, a quick comparison with Mahabharata tells that there is no comparison between the two epics.

Monday, July 20, 2026

Raise your vibration

Heart is the connection center. Need to connect with people as well as deities from here. All energetic condition happens from heart. भाव तो ची देव...

Rise early and drink warm water and stretch. Clean yourself and bathe. Perform Pranayama for half an hour.

Always pray for guidance and try to act from the center of the guided one. Not from your own estimation of yourself i.e. your ego and relationship to others.

A person living in a slum is concerned about when he will get the money for drinking and enjoying. He will not think of improving his life.

The life of a middle class worker is better, because his vibration is higher than the slum dweller. But his vibration is lower than that of industrialist which does not let him see things which can make him wealthier.

If we have aspiration of greatness, we need to work hard as well as have better thoughts. The thought process itself has a relationship with the vibration we are at. This is influenced by the content we consume and the ideas we entertain. All needs to improve.

"I cannot do it" is just a limited reality. Internally change it as though its part of play. Do it more often and things will start to align as you want them to. Along with this, work harder on actions which can change your reality. The big stone in front of you will slowly start moving, and vanish one fine day. You will say, it was possible all the while, but the reality is, there is always a time for everything. The fact that you are reading this and feeling the need to change means, the time is now.

Friday, July 10, 2026

Rama Kamat | From गतकालीन गोमंतकीय मुत्सद्दी

गतकालीन गोमंतकीय मुत्सद्दी (Historical Goan Diplomats) is a 1962 book written by Narayan Bhaskar Nayak, Rivon, Goa. It has short essays on 85 such personalities, belonging to the GSB community. This article on Rama Kamat has some interesting insights, hence sharing a translation of the same for posterity.

Rama Kamat

His birthplace is Kundai. Around the year 1662, when the King of Portugal gave Mumbai to the English, its rights naturally came to the East India Company. After this, for business purposes, some people from Gomantak (Goa) went there and settled down due to trade and business reasons. In the year 1685, at the age of 35, Ram Kamath also went to Mumbai and stayed there permanently. He used to trade in tobacco. Clever intellect, and favorable times helped him earn a lot of money in business.

Later, he obtained the brokerage of the East India Company. Just like tobacco, he also traded in lead, iron, tin, sugar, and opium, reaching as far as Madras, Calcutta, and the port of Abbas in the Persian Gulf. Due to the perceived need for expanded trade, he kept four independent ships and employed both Indian sailors and English sailors on them. The base for these ships was in the Bada Bazaar (Big Bazaar) area within the Fort in Mumbai.

In the year 1687, the East India Company appointed him as the chief officer at their mint. Entrusting his daily business affairs to his brother, Lala Kamath, he began overseeing the work at the mint as well.

Later, in 1697, he became the commander of the company's local forces. Just as he was clever in trade, he was also very skilled in wielding the sword and in diplomacy. When Siddi Yaqub Khan invaded Mumbai with twenty-five thousand soldiers, Ram Kamath fought with extreme bravery and permanently drove the Siddi out of Mumbai on June 22, 1690.

On June 23, 1694, the Company Government appointed him to the position of 'Master General of the Black Army'. Soon after this, he became the Collector of Mumbai. In the year 1718, Ram Kamath was the commander of the British local forces. He had a major battle against Kanhoji Angre at Vijaydurg. The Governor honored him with a sword and a medal for the bravery and diplomacy he displayed in this battle.

The Chalukyan-era Walkeshwar temple in Mumbai had been destroyed during foreign rule. Kamath rebuilt it in the year 1703. Malabar Hill was under his control. The said temple, the area near the dharmashala (rest house), and the open space near Banganga are still under the control of the Saraswat Trustees today.

Near his residence in the Fort, Ram Kamath had built two temples—Venkatesh and Samliyalal—and adjacent to them, a small monastery (math) for the residence of the heads of the Shri Gokarna Math during their travels. After Kamath's time, the condition of the temples, the dharmashala (rest house), and other structures did not remain good. Eventually, a dispute arose, and the matter went to court; the High Court ruled that the temples were built by Ram Kamath and belonged to the Gaud Saraswat community and were public property [in the 1950s]. Currently, this area is under the control of the trustees.

Overall, Ram Kamath was a prominent figure of that time, highly renowned as an honorable gentleman, a great merchant, a valiant swordsman, and a skilled diplomat.

However, due to a misunderstanding, he suffered terrible losses at the hands of the British in his final days! 

Original Marathi Content

यांची जन्मभुमि कुंडई. सन १६६२ च्या सुमारास पोर्तुगालच्या राजानें मुंबई इंग्रजांना दिल्याने तिचे अधिकार साहजिकच ईस्ट इंडिया कंपनीकडे आले. यानंतर व्यवसायाच्या निमित्ताने कांही गोमंतकीय गृहस्थ तिकडे गेले व उद्योग-व्यवसायाच्या कारणाने तेथे स्थायिक झाले. सन १६८५ साली आपल्या वयाच्या ३५ व्या वर्षी राम कामतहि मुंबईस जाऊन तेथेच वास्तव्य करून राहिले. ते तंबाखूचा व्यापार करीत.चलाख बुद्धि, अनुकूल काल यांमुळे व्यापारांत त्यांनी बराच पैसा मिळविला.

पुढे त्यांनी ईस्ट इंडिया कंपनीची दलाली मिळविली. तंबाखूप्रमाणेच शिसें, लोखंड, कथील, साखर, अफू यांचाही व्यापार ते मद्रास, कलकत्ता, इराणी आखातांतील आब्बास बंदरापर्यंत करीत. वाढल्या व्यापारास जरूरी भासल्याने त्यांनी चार स्वतंत्र जहाजे बाळगून त्यांच्यावर हिंदी खलाशांप्रमाणेच इंग्रज खलाशीही नोकरीस ठेवले. मुंबईत कोटांतील बडाबाजारमध्ये या जहाजांचे निवासस्थान होते.

सन १६८७ साली ईस्ट इंडिया कंपनीने त्यांना आपल्या टाकसाळीवर मुख्याधिकारी नेमले. आपला कामचलाऊ व्यवहार लाला कामत या आपल्या बंधूकडे सोपवून त्यांनी टाकसाळीवरचेही काम पाहण्यास सुरुवात केली.

पुढे सन १६९७ त कंपनीच्या एतद्देशीय फौजेचे ते सेनापती झाले. ते व्यापारात जसे हुशार तसेच तलवार गाजवण्यात व मुत्सद्देगिरीतही फार कुशल होते. शिद्दी याकुबखानाने पंचवीस हजार सैन्यानिशी मुंबईवर स्वारी केली त्यावेळी राम कामत अत्यंत शौर्याने लढले व त्यांनी शिद्दी यास २२ जून १६९० रोजी मुंबईतून कायमचा घालवून दिला.

ता. २३ जून १६९४ रोजी कंपनी सरकारने त्यांची ‘मास्टर जनरल ऑफ दि ब्लॅक आर्मी’ या हुद्द्यावर नेमणूक केली. यानंतर लवकरच ते मुंबईचे कलेक्टर झाले. सन १७१८ साली राम कामत ब्रिटिश एतद्देशीय सैन्याचे कमांडर होते. विजयदुर्ग येथे कान्होजी आंग्रे यांच्यांशी त्यांची मोठी लढाई झाली होती. या लढाईत त्यांनी जे शौर्य व मुत्सद्दीपणा दाखविला त्याबद्दल गव्हर्नरने तरवार व मेडल देऊन त्यांचा गौरव केला.

मुंबईचे चालुक्यकालीन वाळुकेश्वर देवालय परकी अंमलांत उध्वस्त झाले होते. ते कामत यांनी स. १७०३ साली पुनः बांधले. मलबार हिल त्यांच्याच ताब्यात होती. सदर देवालय, धर्मशाळेजवकची वाडी, बाणगंगेजवळील खुली जागा आजहि सारस्वत ट्रस्टीच्या ताब्यात आहे.

राम कामत यांनी कोटांत आपल्या निवासस्थानाजवळ व्यंकटेश व सामलियालाल ही दोन देवालये व त्यांना लागूनच संचारार्थ गेल्यास श्रीगोकर्णमठाधीशांच्या वास्तव्यासाठी एक छोटा मठ बांधला होता. कामतांच्या मागे देवालयांची व धर्मशाळा वगैरेची स्थिती ठीक राहिली नाही. शेवटी तंटा लागून प्रकरण कोर्टात गेले आणि देवलें राम कामत यांनी बांधली असून ती गौड सारस्वत जातीची व सार्वजनिक असल्याचा हायकोर्टाने निकाल दिला. सांप्रत हा भाग ट्रस्टींच्या ताब्यात आहे.

एकंदरीत राम कामत हे त्या काळातील बडे प्रस्थ असून सन्माननीय सद्गृहस्थ, बडे व्यापारी, तरवारबहाद्दर आणि कुशल मुत्सद्दी म्हणून फार नांवाजले.

गैरसमजामुळे अखेरच्या कालांत मात्र इंग्रजांकडून त्यांची भयंकर नुकसानी झाली!

Thursday, July 9, 2026

Old Marathi Recipe | Vishwamitri Khichdi

This recipe was re-discovered by our famous chef from Nagpur, Shri Vishnu Manohar ji, on his channel - Masteer Recipes


 He has been kind enough to share the screenshot from his reference book. The screenshot is below.

Analyzing it, it is clear that he has presented a very simplified version of this recipe. The original recipe is pretty elaborate and slightly different.

Marathi Version - विश्वामित्री खिचडी 

(Source - Gruhini Mitra by Smt. Lakshmibai Dhurandhar(1910))

पावशेर कांदे बारीक चिरून, मोठा चमचा तुपात बदामी रंगावर तळून काढून ठेवावे. नंतर त्याच तुपात लसणीच्या दोन कांड्यांच्या चिरलेल्या पाकळ्या, चहाचा अर्धा चमचा मेथ्या, कढीनिंबाच्या चार लहान डहाळ्या, बारा हिरव्या व सुक्या मिरच्यांचे तुकडे फोडणीस टाकून सपाट टिपरी धुतलेले तांदूळ व निम्मे ओले वाटन असे तुपात परतून एक तोळा आल्याचा रस, बेताचे मीठ व पाणी घालून शिजवावे. भात बोटचेपा झाला की अर्ध्या कवडीची सोय व एक-दीड (लिं)बाचा रस घालून झांकण द्यावे व झांकणावर थोडे निखारे ठेवून थोडा वेळ विस्तवावर ठेवावी. वाढतेवेळेस कढीनिंबाच्या डहाळ्या काढून टाकाव्या व तळलेला कांदा मिसळून वाढावी. वाटाणे नसल्यास बटाटे सोलून पाव इंचाचे चौकोनी तुकडे घालावे किंवा फ्रेंच बीन्सचे तुकडे, मोठ्या जांभळ्या गवार्या, कॉलीफ्लॉवरचे तुकडे, परवरे दोडके वगैरे घालावे.

I have created the recipe shared by Vishnu ji and really loved the output. I am eager to try out the original elaborate recipe. Sharing the English version below.

Vishwamitri Khichdi 

Finely chop 250g (pav-sher) of onions and fry them in a tablespoon of ghee until golden brown; set aside. In the same ghee, add the chopped cloves of two bulbs of garlic, half a teaspoon of fenugreek seeds (methi), four small sprigs of curry leaves, and 12 pieces of green and dry chilies for tempering.

[My Note - Add the vegetables at this point and stir fry.]

Add rice (1kg) (washed in a flat cup/vessel) and half a cup of fresh ground coconut paste [note: ole watan usually implies fresh coconut masala], and sauté in the ghee. Then, add 10g of ginger juice, salt to taste, and (twice the volume of rice) water, and cook until the rice is tender (soft enough to be mashed by finger).

Once the rice is cooked, add half a cup of coconut milk (or coconut extract) and juice of 1–1.5 lemons cover the lid, and place some hot embers on the lid for a few minutes on low heat. Before serving, remove the curry leaf sprigs, mix in the fried onions, and serve. 

Vegetables - If peas are unavailable, you can peel and dice potatoes into 1/4-inch cubes, or use French beans, large purple cluster beans (gawar), cauliflower florets, pointed gourd (parwal), or ridge gourd (dodka).

Modern Measurement Notes:

  • Pav-sher (पावशेर): Traditionally 1/4 of a "sher." In modern metric terms, this is approximately 250 grams.

  • Ek Tola (एक तोळा): Historically, a tola is equivalent to 10 grams.

  • Sapat Tipari (सपाट टिपरी): A traditional measuring vessel/cup. You can use a standard kitchen measuring cup.

  • Ole Watan (ओले वाटन): This refers to a wet paste, typically made from fresh grated coconut, green chilies, and coriander.

  • Embers (निखारे): The instruction to put embers on the lid is a traditional technique known as dum cooking, which provides heat from the top. You can replicate this by using a heavy-bottomed pan and turning the heat to the lowest setting.

  • Methi - Vishnuji mentions adding methi leaves at the end. However original recipe does not mention this. But its an amazing twist.

Note on why this is called Vishwamitri Khichdi

As discussed already, the recipe is from "Gruhini Mitra" (गृहिणी-मित्र). In this book, the author uses imaginative and culturally resonant names for various dishes to make them more engaging. From the article on this book in Loksatta dated April 22, 2017


Translation

The author is also adept at providing many recipes for the same dish and giving them innovative names. One can particularly look at the names of recipes for cakes and puddings. Indira, Gulab, Ganga, Sudha, Kamala, Leela, Lakshmi, Shevanti, Ketaki, Madhu, Vaman, Digvijay, Vaman, Ishwar, Kshiprasadhan are some of the names for cakes, while Manorama, Durga, and Snehlata are some of the names for biscuits. Shevanta, Indrayani, Champa, and Brijbihari are names for puddings, while names like Ujjwala Pie, Saryu Papad, Rasbihari Congress Pudding, Thackersey Halwa, Kashmiri Nehru Mutton, Nehru-pasand Hyderabadi Shikar, and Vishwamitri Khichdi are so imaginative and meaningful! On the Shevanti cake, chrysanthemum flowers have been created using icing, while the Gulab (Rose) cake has pink icing, and there are ruby-like red drops on the white icing of the Manik (Ruby) cake! In this book, 'Chivda' has been introduced under the name 'Chhabina', and there are two types—Vilasi and Kunjvihari. We find the National Maratha Army's Chhabina, as well as potato and sago (sabudana) Chhabina, with detailed recipes.

Notable Links around Gruhini Mitra

Monday, July 6, 2026

Gaud Saraswat Brahmanakhyana | Chapter 11

 Habitat, Occupations, Religion, Language, Great Personalities, and Inscriptions of the Saraswats

Inquiry about Saraswat Life: The devotee asks the Guru to provide detailed information about the Saraswats' habitats, occupations, the languages they speak, and the religion they follow.

Historical Migration: The Guru explains that the Saraswats originally resided in the Pancha-nada (Punjab) region. They later expanded to the Gauda region (the land of three rivers) and subsequently moved to the banks of the Saraswati river, which flowed hidden in the Rajasthan region.

  • Spread and Religious Life: They spread across the land and, from Kashi to Kanyakumari, resided in every village and high-revenue town along the eastern and western coasts. They have been deeply religious, building temples and performing worship, rituals, and festivals.

  • Language Evolution: Their original language was Sanskrit. In Punjab, Urdu became mixed with it. In Trihotrapura, Hindustani blended in, and in Konkan, they spoke Gomantaki (Konkani), which reverted to Marathi when they traveled further north.

  • Language Development: The combination of Gomantaki, Marathi, and Sanskrit resulted in what is referred to as Prakrit. Because this language incorporated various words from different regions, it branched into three forms.

  • Religious Evolution:

    • Originally, they were Vaishnavas.

    • After Shankaracharya, they became Advaitins and were known as Smartas.

    • Those who traveled south from Goa adopted Madhvacharya’s Dvaita philosophy and returned to being Vaishnavas, while those in the north remained Smartas who are also Vaishnavas.

  • Evidence and Documentation:

    • When asked for proof that they are "Gaud Saraswats," the Guru stated that he shared what was found in the scriptures.

    • To further satisfy the inquiry, the Guru pointed to various royal donation inscriptions (daana shasana).

    • Specifically, the King of Kashi built a matha (monastery) on the banks of the Ganges at Brahma Ghata and granted a copper-plate inscription to their ancestors, which serves as testimony for the Gaud Saraswat Brahmin community and their leaders.

    • The text notes that from the Kumbhakona Matha, the ancestors bestowed upon Yadavendra Tirtha the title of "Adi Guru" (first/original guru) of the Gaud Saraswat Brahmins, along with special titles.

    • This was granted on the day of Magha Shuddha Panchami during the Plava-nama samvatsara (a year in the Hindu calendar).

    • The text advises the reader to calculate that this inscription is over 300 years old.

    • Grant by Devagiri: A copper-plate inscription records that the ruler of the lands from Goa to Northern Konkan, Devagiri, gifted the village of Anajore to twenty-four families of Gaud Saraswat Brahmins who were engaged in the six daily rituals (Shatkarma). This occurred on the day of Vaishakha Purnima, a Tuesday, in the Virodhi year of the Shalivahana Shaka era.

    • Grant by Madhava Raya Kocharu: The Pradhana (minister) of Vidyanagara, Madhava Raya Kocharu, gifted [land/resources] to twenty-four Brahmins on Wednesday, the day of Vaishakha Amavasya, in the Prajotpatti year of the Shalivahana Shaka era.

    • Grant to Damodara: An agrahara (a village granted to Brahmins) was gifted to Damodara, son of Ananta of the Bharadvaja Gotra, on the day of Phalguna Shuddha Panchami in the Shalivahana Shaka year 1219.

    • Royal Honors for Dama Prabhu: Bhojabala Raja of the Kshatriya lineage in Vidyanagara issued an inscription honoring Dama Prabhu, son of the famous Saraswat Vitthal Prabhu. This inscription granted him the right to be carried in a palanquin with a chamara (fly-whisk) procession, recognizing his status and authority within the royal court.

    • Grant by Queen Chennammaji: In the Shalivahana Shaka year 1529, on Friday, the day of Ashwija Shuddha Dashami during the Durmukhi year, Queen Chennammaji of Belagavi issued an inscription granting four villages to Mallappa and others of the Sasashti Ashtagrama.

    • Grants by Rulers and Officials:

      • In the Shalivahana Shaka year 1642 (Rakshasa year), on Thursday, Bhadrapada Shuddha Navami, Maharaja Chhatrapati Shahu issued an inscription granting land and villages in Nasik for the Pipra Guru Matha.

      • Balaji Bajirao gifted land to Ramachandra, son of a person of Kaushika Gotra.

      • In the Shalivahana Shaka year 1654 (Tarana year), Pradhana Madhavarao Ballal made a land grant to the Khanapura Matha.

      • In the Shalivahana Shaka year 1673 (Vikrama year), on Sunday, Pushya Shuddha Saptami, a grant was made to the Wadi Sarkar Sonewada Matha.

      • A copper-plate inscription records that in the Virodhi year, on Ashadha Bahula Panchami, the Sansthana granted the village of Chandawada to the Khanapura Matha.

      • In the year 1823, a copper-plate inscription was created recording that the Gaikwad government granted 150 rupees annually in Shahapur to Bayavantabhatta of Purandawada.

    • Other Documentation and Honors:

      • There are gift deeds for Saraswat Brahmins involving gold and monetary donations recorded in the Gaikwad government's 1812 Vikrama era accounts.

      • In the Shalivahana Shaka year 1694 (Dumukhi year), on Margashira Shuddha Trayodashi, scholars of both eras gathered in Kashi, and the Kings of Travancore presented them with letters of honor (mana patra).

      • There are thousands of such letters of honor that were presented to the Yatis (ascetics) of the Kashi Matha, recognizing them as the gurus of the Gaud Saraswat community.

    • Recognition: The Saraswats were bestowed with titles such as "Paramahamsa" and others indicating their high status as Brahmins and masters of Ashtanga Yoga.

    • Historical Initiation: In the Shalivahana Shaka year 1511 (Pramoduta year), during the Vishakha Shukla Paksha, a person named Vitthal Sharma, who was part of a group of Saraswat Brahmins visiting holy cities like Kashi, Ayodhya, Madhura, Maya (Haridwar), and other cities of the Saptapuri, accepted Sannyasa. His lineage, Gotra, religion, and duties were verified at that time.

    • Observance of Rituals: When scriptures are consulted, it is evident that the ten groups of Gaud Saraswats strictly observe all rituals, including Shrauta and Smarta ceremonies, Shodashakarma, Panchayajna, and the duties of the four Ashramas. They meticulously follow traditions such as Upanayana and the use of sacred items like the Kusa grass, Mauji, Danda, Palash garments, and saffron robes, and they are proficient in the Vedas.

    • Refutation of Misconceptions: Accusations made by those who are ignorant of the scriptures—specifically that Saraswats consume meat—are incorrect. Due to the grace of Bhargava (Parashurama), their conduct is entirely in accordance with the scriptures.

    • Establishment of the Matha: Upon examination of Sanskrit scriptures, it was determined that because these Brahmins were righteous and performed the six required rituals (Shatkarma), they were eligible for the Sannyasa Ashrama. An ascetic was instructed to name their guru "Sachidananda Saraswati". Subsequently, this document was signed by twenty-nine world-renowned ascetics, including Bhavananda Saraswati, and that record still exists today.

    • Dispute at Walukeshwar Temple: The Saraswats had been the priests at the Walukeshwar temple in Mumbai since the beginning. When accusations of their "ineligibility" reached the royal court, an investigation was conducted by scholars from Kashi.

    • Vindication from Kashi: In the Shalivahana Shaka year 1710 (Keelaka year), during the Vaishakha Shukla Paksha, scholars from Varanasi wrote to the Dravidians in Mumbai, refuting the claim that the Saraswat Brahmins of Sasashti were unqualified to perform the six rituals (Shatkarma). They noted that the community included Agnihotris (those who maintain sacred fires) and great ascetics, and that scholars like Kamalakar recognized their importance and purity. The claims against them were labeled as malicious and hateful.

    • Resolution in Pune: This dispute was put to rest. In the Shalivahana Shaka year 1722, on the day of Chaitra Krishna Trayodashi, renowned scholars in Pune issued a verdict stating that the Saraswat Brahmins are pure and learned. They declared that those who provide false witness against them should be served a salt-free meal for three nights, as prescribed by the sages Yajnavalkya and Apastamba. This verdict, declaring those who argue without merit to be base, was signed by 19 scholars, including Gopinatha.

    • In the year 1229 (Shalivahana Shaka), during the Jyeshtha Krishna Paksha Dvitiya, it was decided that for the Saraswat scholars (Vibudharu) at Trimbak Kshetra, the practice of Shrauta and Smarta rituals must be performed, and to lead an orderly life, one must seek guidance from a Guru for study. It was decided that what is learned must be practiced in one's conduct without ostentation; this is the secure path of the three-fold (path). ||15||

    • In the year 1252 (Shalivahana Shaka), Vikrama Phalguna Shukla Pratipada, on a Friday, this is the decision written by 19 scholars of Varanasi, following the religious consensus regarding Brahminhood. ||16||

    • There is an inscription written by Rajarama Shastri of Kashi in the year 1812 (Shalivahana Shaka). In the year Siddharthi, Vaishakha Shukla Dwadashi, on a Friday, as per the order of Vidyaranya Bharati of the Shringeri Samsthana, it is stated that whether it is the Dravidas or Saraswats staying in the same house, if any misfortune befalls them, everyone must cooperate for the sake of convenience. ||17||

    • A case regarding remarriage arose for the Chitpavans in Mumbai. The entire Brahmin community gathered for a meeting regarding this. Every Goud Saraswat Brahmin went to the meeting. The Chitpavan Brahmins said, "You are Trikarmikas (performers of three rituals), not of our status. Those who are unworthy to be here, please leave." They did not move. Out of arrogance, they took the matter to the Magistrate's court. ||18||

    • In that matter, the Chitpavan Brahmins, who wanted to help the petitioner, created a new book called Madhavakrita Shataprashna Kalpalatika to demonstrate that it was wrong for them to ascend the pedestal (or seat of authority) despite their persistent efforts. ||19||

    • In the year 1888 (Shalivahana Shaka), an investigation began. Upon examining many texts, this dispute was resolved—the baseless, malice-driven argument was defeated. They were acquitted of the accusations, and the accusers were fined. ||20||

    • In Vadodara, a dispute regarding a village was presented before the Ganapati temple authorities. The priests (Archakas) were Saraswats. One Narayana Ramachandra Padage was coerced by the committee to pay taxes on that land, and he complied. ||21||

    • When it was said that the Brahmins do not have the custom of paying land tax, other Brahmins countered by questioning whether they were Brahmins at all. After the dispute was established, the Gaekwad Samsthana consulted with the learned government authorities and, upon reviewing everything, determined that they were indeed Brahmins and deserving of receiving Pratigraha (charitable gifts). It was decided that Godana (donation of a cow) should not be given to them from his house, and the malicious claim was rejected.

    • It was decided on December 21, 1892, that they were eligible for all rituals.

    • The dispute was resolved by the Gaekwad Samsthana, although resentment grew and various types of obstacles were raised, the Saraswats remained dedicated to their duties without abandoning the path of the Shastras.

    • In Shahapur, the land granted to the Vedamurthi Lakshmanabhatta Yashovanta Bhatta, given to the Saraswat Brahmins, is spread across twenty villages, and the English government has accepted this.

    • In Mumbai, the Walkeshwar, Bhuleshwar, and Venkateshwara temples were under the supervision of Ramaji Kamat before 1812 (Shalivahana Shaka). The temples were renovated and have been managed according to the Goud Saraswat method of worship since then.

    • They were skilled in holding positions such as Sabnis, Phadnis, Chitnis, Potnis, Khasnis, Bhandari, Danayaka, Dalavay, and Gadanavis during Muslim rule, and as Mamlatdar, Judge, District Collector, Tehsildar, Magistrate, Munsiff, Inspector, Doctor, Registrar, Engineer, Postmaster, Insurance officer, Patil, Shanbhogue, Deputy, Head Constable, Supervisor, and other similar posts during British rule.

    • They served as ministers under the Maharaja Bhadrapati. They were chief officers in the Gaekwad state. King Sindhuvarma used to call Govinda Pant, a Saraswat, "Mama" (maternal uncle). ||28||

    • These Brahmins flourished as high-ranking officials during the Mughal Empire, where they held Jageers. In the year 1009 (Shalivahana Shaka), a copper inscription from the Konkan Chakravarthi period declares Anantaprabhu as the chief minister (Sandhi Vigraha). ||29||

    • In the Royal Society's 1134 (year), Ahmednagar and Daulatabad were under the rule of a young king. At that time, Anantaprabhu was the one who strengthened the defense against the Delhi ruler’s ambition to conquer. He held the position of minister to Shivaji’s father and became a cause for the rise of the Marathas. ||30||

    • During the time of Bajirao Ballal Peshwa and Nana Saheb Bajirao, Ramachandra Mallar was a prominent Saraswat. Because of his brilliance, the Peshwas called him "Peshwa Baba" and treated him with the same respect as a father. He strengthened the kingdom in a way that was admired by all. ||31||

    • Nana Saheb was a wise man. He trained Sadashiv Bhau Saheb in statecraft. He organized the Sindhu capital well. He divided the wealth earned into two parts, giving one to the Peshwa and only one share to his son. ||32||

    • This episode is in the book mentioned above. Those who appeared were [Lakshman]daji Gonabau, Baloba Tatyayashwantrao, Bapubhava Dipasaru, and the Rhaurawadi Mahapurushas (great men), who became immortal by showing courage in state affairs. ||33||

    • Appaji Ram was the Diwan of the Karnataka King Hyder Ali. He administered the kingdom in a way that was acceptable to all. Tipu removed him and established a new administration. ||34||

    • Thus the kingdom went away. He also passed away (Parandhama). Later, Ramaji Kamat became a British military officer and earned a good reputation. The hero Shivaram Bapu was the commander during the time of Ganapatirao of the Gaekwad government. ||35||

    • At that time, there was a siege of Dwarka, and no one was able to stop it. Then the hero Shivaram Bapu stopped it with his courage. For the brave act performed by the hero Shivaram Pandurang Kerkar for the English government police, he was awarded a Talwar (sword) in an assembly. ||36||

    • Narayan Vasudev was a member of the government council. He was the first barrister among the best, like Vala Mangesh. Many people, such as Bhasi Babu Ramachandra, Paru, Gunasthana Shantaram Narayan, and Ghanshyam Neelakantha, were famous as lawyers. ||37||

    • Regarding authors and poets: Bhattoji Dikshita, who was well-versed in Vyakarana (grammar) and Mimamsa (philosophy), wrote the Shabdakaustubha, Dharmashastra, and Siddhanta Kaumudi. Maheswara Bhatta wrote commentaries on the Bhagavata, astrological texts, and works on mystical practices (tantra). His commentary on the Amarakosha and the Dvirupakosha are famous throughout the world.

    • Ananta Kavi wrote the Nava Mahabharata; Sotrebe wrote the Vedanta poem (Padya Grantha); Vital Rao Kaykini wrote a concise biography of Gokarna (Gokarnada Sankshipta Mahatme); Nayaka Swami wrote the Shivagita commentary; and in Mumbai, the skilled Shankara Panduranga wrote the meanings of the Rigveda and Upanishads in English.

    • Ramacharya of Sagara village wrote a vast number of texts, including the Niti Ramayana, the fruitful Bhagavata, the Bharata, and extensive commentaries on Vedanta.

    • Ramacharya of Ghatikashata wrote the Konkanabhyudaya text, and Ananta Narayancharya of Tirtharajapura is famous in this world as a crown jewel among scholars in the Kumbhakonam matha. He also received Jageers (land grants) from the Maharaja of Mysore.

    • In the field of Bhattas, Ananta Pauranika, the famous Timmarasa Pauranika, and Baburao Krishna Pauranika are noteworthy figures.

    • The descendants of the Bhatts who arrived later settled in various places. Some joined the service of the government, while others engaged in trade or agriculture.

    • Even during challenging times, they maintained their customs and religious practices. They supported each other and ensured that their traditions were preserved for future generations.

    • The social structure of the community remained resilient, with a strong emphasis on education, religious adherence, and community solidarity. They continued to hold positions of respect within the administration and society at large.

    • In the latter days, they have also contributed significantly to modern fields such as education, medicine, and legal services, continuing the legacy of their ancestors as scholars and administrators.

    • The history of the Saraswat community is a testament to their adaptability, intellectual prowess, and dedication to their faith and social duties, which have allowed them to thrive across different periods and regions.