Rebuilding the Sanctuary: The 1613 CE Saraswat Endowments at Udupi Sri Krishna Matha

Carved into the western stone wall of the Sri Krishna Matha in Udupi is an epigraph from 1613 CE: Inscription No. 302 (South Indian Inscriptions, Vol. VII, page 154). Documenting a milestone during one of the most consequential architectural renovations of the temple complex, this record captures the intersection of regional history, community migration, and spiritual patronage in early 17th-century coastal Karnataka.

The Historical Setting: Shaka 1535

By the turn of the 17th century, Sri Krishna’s original wooden sanctum in Udupi had aged significantly. During his biennial paryaya turn, Sri Vedavedya Tirtha—the direct disciple and successor of Sri Vadiraja Tirtha of the Sode Matha—undertook a complete restoration (jirnoddhara) of the shrine.

Sri Vedavedya Tirtha temporarily relocated the deity to an outer pavilion, dismantled the deteriorating woodwork, rebuilt the garbhagriha and the matha structure in stone, covered it with a two-tiered copper roof, and consecrated the golden pinnacle (kalasha). The formal re-consecration (punah-pratishtha) took place on April 21, 1613 CE (Shaka 1535/1536 Pramadi, Vaishakha Shukla 12/13).

The Donors: Saraswats of Mathagrama (Margao)

Against the backdrop of this grand reconstruction, Inscription 302 records two significant endowments executed by brothers belonging to the Saraswat Brahmin community: Damarsa Prabhu and Govinda Prabhu.

Inscription Text from Source

The inscription explicitly records their lineage and geographic origins:

• Ancestral Home: Mathagrama (modern-day Margao, Goa), identified in the epigraph as the principal town among the Ashta Grama (Eight Villages) of Sasashti (Salcete).

• Lineage: Sons of Dama Prabhu (Damodara Prabhu), belonging to the Kaushika Gotra and the Rigveda Shakha. 

• One of their ancestors, also named Dama Prabhu had received stupendous honors from the king of Vijayanagara, 160 years before this grant, as documented in this blogpost.

• This means that the family continued to be prosperous for a long period of time. They were possibly settled in Bhatkal during this time.

Having migrated south to coastal Kanara amidst 16th-century Portuguese religious pressures in Salcete, the family maintained their ancestral identity while emerging as prominent patrons in the Vijayanagara–Keladi administrative sphere.

The Endowments

The inscription is divided into two distinct grants executed on the same day:

1. The Grant of Damarasa Prabhu (160 Varahas)

• Purpose: Dedicated to securing eternal heavenly merit (akshaya-punyaloka-prapti) for his uncle (Ranga Prabhu) and his (Ranga Prabhu's) son (Malayya / Mallya).

• Daily & Festive Offerings:
  • Daily Platter Offering (Nitya-harivana Naivedya): 2 1/2 hanes of rice per day (14 mudes per year).
  • Festival Rations: 2 mudes for special feasts.
  • Ascetic Alms (Yati-bhiksha): 1/2 mude per instance on Ekadashi/Dashami days (12 mudes per year).
  • Total Grain Volume: 32 mudes and 55 hanes of rice annually.

• Capital Sum: A permanent cash endowment of 160 large Varahas (Gadyanas) deposited as hiriya rokkha on the revenue of the Aruvara estate, sealed with the traditional libation of gold and water (sahiranyodaka-dharapūrvaka).

2. The Grant of Govinda Prabhu (55 Varahas)

• Purpose: Undertaken to earn eternal merit for his parents and to ensure the growth and continuity (putra-pautrabhivriddhi) of his lineage.

• Direct Contribution to the Renovation: Govinda Prabhu provided direct funds for the structural masonry of the garbhagriha, including:
  • Foundation stones and base slabs (gundottara talagallu)
  • The pedestal seat (panipitha)
  • Square perimeter facades (chaukada bhatti)
  • Door frames (dvarabandha), cross-beams (tole), and stone ceiling slabs.

• Perpetual Offerings & Eternal Lamp:

  • Daily naivedya to Sri Krishna and subsequent offering to the Acharya (7 mudes, 10 hanes of rice annually).
  • Daily coconut oil for the perpetual lamp (nitya tenginenne nandadipti) burning before the sanctum (4 mudes of rice equivalent).

• Capital Sum: 55 large Varahas, dedicated as a perpetual endowment (dharma-shasana) yielding interest for the temple's daily upkeep.

Significance

Inscription No. 302 provides essential chronological and cultural insights:

• Paryaya Chronology: It anchors the two-year paryaya system initiated by Sri Vadiraja Tirtha, placing Vedavedya Tirtha firmly in office during the 1612–1614 CE cycle.

• Cross-Regional Patronage: It highlights that while Saraswat Vaishnavas maintained their own institutional allegiances (such as the Kashi Matha and Gokarna Matha), they actively participated in major architectural and spiritual undertakings across coastal Karnataka.

• Linguistic & Social Integration: The use of hybrid titles—combining traditional Konkani names with Kannada administrative suffixes (e.g., Dama -> Damarsa)—demonstrates how seamlessly these merchant-administrators integrated into the broader socio-economic fabric of Tulunadu.

• Naming: The popular practice of naming the grandson with grandfather name explains why their father's name was also Dama Prabhu. Also, their Kuladevata is Lakshmi Damodara, in Jambavali.

Reference:

1. Itihaasada RashmigaLu - Shri H.L. Kamath

Gurus of Kashi Math | Guru Pravara manjiri

Source - Notes of Shri H.L. Kamath

Copied from a book written by Sri Udupi Raghavendra Acharya (son of Panduranga Acharya).

[Currently, the grandson of Sri Raghavendra Acharya, resides in the Acharya Math, Udupi]

The Gurus of Kashi Math are:

1. Sri Narayana Tirtha

Vrindavana: Bhatkal.
Punyatithi (death anniversary): Chaitra Bahula Amavasya.

2. Sri Raghuchandra [Tirtha]

3. Sri Samyamindra [Tirtha]

Note - As per a theory in Gokarna Math, Raghuchandra Tirtha had attempted to create 8 Maths like Srimad Madhavacharya. But it was stopped by divine guidance.

One of his shishyas, Srimad Samyamindra moved to Kashi Math and started the Cochin Math.

This is a non feasible theory as due to accepted dates, this happened into the future, compared to even the recorded history of our Matha.

The upper two names seem to be added due to this theory.

4. Sri Vidyanidhi Tirtha

His native place was Varkat/Varkata, Vipinapura.

He [is said to have] installed Sri Mulki Narasimha Deva on Shalivahana Shaka 1346, Krodhi year, Margashira Shukla 15.

[ This seems to be deduced from an inscription at Mulki Venkatramana Temple, inscribed on the mirror situated in the Vasanta Mantapa of the temple;

शालीवाहाख्य भूभृद्वरकर शरदामिदुमान क्रमेण ।
षट्चत्वारिंशदब्दे त्रिशते सहस्रेणाचिते मार्गशीर्षे ।।
विद्यारत्नाकराख्यं यतिकुलमणिभिः स्थापितोमोवमूर्तिः ।
पायाद्वो नारसिंहो त्रिभुवनविजयी मूलिकापदणस्थः ॥

]

He established a Matha at Rameshwar and installed Ramadeva there.

His Vrindavana is at Kashi.

[This makes Vidyanidhi Tirtha distinct from Srimad Vijayeendra Tirtha. The story of Vidyanidhi Tirtha is also given in the Gaud Saraswat Brahmanakhyana of Tellicherry Vasudeva Shanbhag.

The details of Math at Rameshwar and Vrindavana at Kashi are also interesting.]

5. Sri Yadavendra Tirtha

Vrindavana: Kashi.

[As per official records, the samadhi is in Bhatkal, and was moved to its current location by Srimad Sudhindra Tirtha as the original samadhi mandir near Gopi River [a rivulet flowing into Chowtani River] was getting flooded.]

6. Sri Keshavendra Tirtha

Vrindavana: Basrur.

(It appears that he was living in Shalivahana Shaka 1530.)

7. Sri Upendra Tirtha

Vrindavana: Kashi.

He was living in Shalivahana Shaka 1590 [the final digit is unclear in the source].

Punyatithi: Phalguna Bahula 3.

8. Sri Devendra Tirtha

Vrindavana: Bantwal.

He was living in Shalivahana Shaka 1597.

9. Sri Raghavendra Tirtha

Vrindavana: Kashi.

He was living in Shalivahana Shaka 1603.

Native place - Tripunithura 

Punyatithi: Phalguna Shukla 14.

10. Sri Jnanendra Tirtha

Vrindavana: Nashik.

11. Sri Madhavendra Tirtha

Vrindavana: Bombay.

Native place: Alapalli [Allepy]

Punyatithi: Shravana Shukla 5.

[Installed the Varadaraya Venkatramana idol at Gurupura. The idol was brought by him from an old temple in Basrur, which was built by the GSB community there.

Entered Sajeeva Samadhi at a Vrindavan he built at Walkeshwar, Mumbai. This place was donated to him by Shri Rama Kamath in early 1700s, when he was returning from a Kashi yatra.]

12. Sri Yadavendra Tirtha

Vrindavana: Hemapura, Honavar.

13. Sri Rajendra Tirtha

Vrindavana: Turavur.

Punyatithi: Vaishakha Bahula [date missing/unclear].

14. Sri Upendra Tirtha

Vrindavana: Kashi.

Punyatithi: Phalguna Bahula 2.

[The source then appears to mention Prayag, perhaps as the Vrindavana/place, but the line is unclear.]

15. Sri Vishnu Tirtha

Vrindavana: Prayag.

16. Sri Sureendra Tirtha

Vrindavana: Alapalli [Aleppy]

Native Place -  Kalongol.

Regarding him, there is a judgement/order concerning a birudavali (grant/title document) given by Mr. Thomas Munro Sahib on 20-6-1800.

Punyatithi: Jyeshtha Shukla 7.

In the year 1778, he had lent Rs. 12,533/- to the East India Company and obtained a promissory note for it.

17. Sri Vibhudhendra Tirtha

Vrindavana: Manjeshwar.

Native place: Muttath/Cherthala

Punyatithi: Magha Bahula 5, Tuesday.

---

18. Sri Sumateendra Tirtha

Vrindavana: Aleppy.

Native place: Bayde [reading uncertain].

He belonged to a Vaidika Bhatta family.
Gotra: Bharadvaja.

His name in his purvashrama was Venkatesha Bhatta.

Father's name: Nagendra Bhatta.
Mother's name: Dhatri.
His younger sister: Gauri.

His nephew was Sri Bhuvanendra Tirtha, son of Gauri.

The date on which he attained Vrindavana was Pushya Bahula 30 — 1-2-1851, at daytime ghati 22.19 [the exact traditional time notation should be checked against the original].

His elder brother's name was Krishna Bhatta and younger brother's name was Janardhana Bhatta.

In Hevilambi year, Phalguna Bahula 2, he installed a deity at Panemangalore.

In Hevilambi, Ashvija Shukla 5, there was a matter concerning the rights of Vasudhendra Swami, in connection with which the people of the 68 pette were instructed/requested to come to Manjeshwar.

He accepted, by formal deed, the Venkataramana temple at Panambur, which had been built by Sagara Damarsa Pai, on Shalivahana Shaka 1748, Vyaya year, Jyeshtha Bahula 10.

He appointed the same Bhatta to conduct the worship and granted 14 mudis of rice for the purpose.

The record is said to be with that Bhatta.

He established the Kundapura Acharya Matha and brought the image of Lord Venkataramana from Basrur, installing it there.

---

19. Sri Bhuvanendra Tirtha

Vrindavana: Basrur.

Native place: Palliparatte/Pallipuram

The name given for his family/parents is Narasimha Kamath [the Kannada phrase is difficult and may mean his father's/family name].

He was born in Shalivahana Shaka 1759, at Manjeshwar, under the Shravana nakshatra.

He entered Vrindavana in Shalivahana Shaka 1808, Vyaya year, Margashira Shukla 9.

[The following passage is somewhat corrupted:] At the time of entering the ashrama he was 13 years old; seven days after he entered the ashrama, his guru attained samadhi.

At Alapale in 1865, in Rakshasa year, Phalguna, Sri Bhuvanendra Tirtha met Purnaprajna Tirtha of Gokarna Matha at Manjeshwar.

In 1884, Tarana year, at Bilagi, there was a meeting involving Padmanabha Tirtha, Sri Bhuvanendra Tirtha and Sri Varadendra Tirtha.

Sri Bhuvanendra Tirtha and Sri Varadendra Tirtha also met the Swami of Kavale Matha at Khanapur.

At Kashi, he constructed/raised a Vidyamantapa.

He arranged for scholars and Vaidikas of his own community to perform the Shodasha-karmas according to the appropriate ritual procedure.

He established a yantra at Manjeshwar.

---

20. Sri Varadendra Tirtha

Father's name: Ananta Mhāle.
Mother's name: Gangabai.
Purvashrama name: Giri Mhāle.

Born in Shalivahana Shaka 1787, Krodhana year, Ashvija Bahula 4, Sunday night, ghati 9, under Rohini nakshatra, at Cochin.

He entered the ashrama at Manjeshwar, in Dhatu year, Jyeshtha Shukla 10 (6-6-1876).

He attained samadhi in Shalivahana Shaka 1836, Ananda year, Ashadha Shukla 2, Thursday (24-6-1914), at the Abhijit Muhurta, at the Bombay Walkeshwar Matha.

At Udupi, in Shalivahana Shaka 1818, Durmukhi year, Vaishakha Bahula 2, Wednesday, in Mithuna Lagna, he installed Sri Venkataramana Deva.

In Sharvari year, Jyeshtha Shukla Paksha, he installed Sri Krishna Deva in the temple built by Krishna Baliga of Punjalakatte.

---

21. Sri Sukritindra Tirtha

Grandfather: Vitthala Prabhu.
Father: Subba Prabhu.
Mother: Kaveramma.

Purvashrama name: Srinivasa Prabhu.

Born in Shalivahana Shaka 1818, Durmukhi year, on Chaitra Bahula 8, Sunday, under Purvashadha nakshatra, in Dhanus Rashi, corresponding to 5-4-1896.

At the age of approximately 16 years, 3 months and 27 days, he accepted sannyasa/ashrama in Paridhavi year, Shravana Bahula 4, Saturday, at Tiruchirappalli, on the banks of the Kaveri River, on 31-8-1912.

Udyavara installation/renovation installation:
The renovated installation was performed on 29-3-1936, in Dhatu year, Chaitra Shukla 7, Sunday, at daytime ghati 11-36.

At Vile Parle, Bombay, he installed Ramadeva in 1935.

At Kashi, he performed the re-installation (punah-pratishtha) of Lakshmi Venkatesha Deva on 27-4-1936, Dhatu year, Vaishakha Shukla 6, Monday.

He attained samadhi on 10-7-1949, in Virodhi year, Ashadha Shukla 15, Sunday, at 11:30 p.m., at Cochin.

---

22. Sri Sudhindra Tirtha

Purvashrama name: Sadashiva.

Father: Ramadas Shenayi.
Gotra: Vatsa.

He was born and entered the ashrama in Shalivahana Shaka 1896, Tarana year, Vrishabha month, Jyeshtha Shukla 2, corresponding to 24-5-1944, Wednesday, at daytime ghati 11, standard time 11:30, in Karkataka Lagna, at the Sri Venkataramana Temple, Mulki.

At that time he received the name Sudhindra Tirtha.

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Final note in the manuscript

The above-mentioned guru-parampara, as recorded in the book written by Udupi Raghavendra Acharya, extends up to Sri Sukritindra Tirtha. I have copied it here.

However, it appears that he prepared this succession on the basis of a work called Gurupravaramanjari.

According to the records available in the Matha, the first four Gurus mentioned in that work did not actually exist [in this succession]. It is also apparent from the documents preserved in the Matha that the subsequent succession is not as recorded here either.