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
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
Language Evolution: Their original language was Sanskrit
Language Development: The combination of Gomantaki, Marathi, and Sanskrit resulted in what is referred to as Prakrit
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.
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