Srimad Bhuvanendra Tirtha Swamiji had guided one Talacheri Vasudeva Shanbhag (the second hereditary Moktesar (trustee/manager) of the Sri Venkataramana Temple, Mulki.) in composing a great work in Kannada comprising 700 stanzas (vardhik shatpadi) in eleven chapters, entitled Goud Sarasvata Brahmanakhyana, which was completed in 1890 C.E and printed in the Sharada Press, Mangalore in 1907.
The work starts with a Brahmana named Muddana approaching Shrimath Bhuvanendra Thirtha Swamiji asking him various questions, and in answering, H.H Shri Swamiji describes the origin of Goud Sarasvata Brahmanas, their itirinary to distant lands from the banks of the sacred river Sarasvati, to Trihotrapura in Bihar, Gomantak, Bhatkal, Mangalore, Kochi etc., their rites and rituals and customs, their Gotras and Pravaras and Kuladevatas, their temples in Gomantak, etc.
1. O Consort of Lakshmi, Protector of the Universe (Jagatpalaka), Your eyes resemble the petals of a blooming lotus. O Father of Manmatha, sages and celestial deities tire not of praising Your lotus feet. O tutelary deity (Kula-devata), the primal cause of all existence, Lakshmi-Damodara, You who recline and sport in the Ocean of Milk (Ksheerasagara), I praise You first, and praise You continually—for among Your infinite divine attributes, I know that compassion (daya) is the foremost root. Dispeller of my ignorance, Sovereign Lord of Mulkipuram, Lord Narasimha, bestow wisdom upon me and graciously bless this composition to take shape with joyful delight. ||1||
2. O Mother Indira Devi, beloved consort of Mukunda, Empress of Universal Beauty, Your teeth resemble delicate buds of Kunda blossoms, and Your countenance shines like the radiant moon. The very spring of all virtues, the darling daughter of the Ocean of Milk, possessing the graceful gait of an intoxicated elephant (matta-gaja-gamane), when You speak, the cuckoo bird pales in shame. Your speech is enchanting, O Goddess resplendent in gem-studded ornaments! Though of modest intellect, I have ventured to compose this poem. Mother, shower Your grace upon this child of Yours so that, remaining free from defect (anavadhya) and untouched by the censure of worldly folk, it may captivate the hearts of all. ||2||
3. Darling son of Lord Shiva, trampling underfoot all sins and afflictions, You dispel the fears of those who embrace Your sanctifying lotus feet and ferry them safely across the ocean of worldly existence (bhava-sagara). O Sun that causes the lotus-hearts of devotees to blossom, brandishing the noose (pasha) to apprehend and punish demons, You bring joy unto the gods. O Ocean of Compassion (Dayambudhi), Lord Vighnesha, refine and polish this Kannada poem I have undertaken to compose, so that all may listen to it with joy and earnest enthusiasm. ||3||
4. Adorned with serpent-like braids, bearing the Veena in hand, resplendent in shimmering ornaments, Mother Sharada, bedecked with boundless virtues, revered by the celestial host, remover of the fear and afflictions of devotees—reside upon the tip of my tongue so that no errors in rhyme (prasa), metrical feet (gana), caesura (yati-krama), compound words (samasa), or morae (matra) may occur, and grant Your blessing so that discerning connoisseurs (sahrudayas) may appreciate and nod in admiration at my poem. ||4||
5. I am completely unlettered. O Gurudeva, be the wish-fulfilling tree (Kalpavriksha) on my behalf, bestow righteous discernment (sanmati), and protect me. Bowing at the lotus feet not only of supreme poets like Sri Vyasa and Valmiki, but of all poets dwelling on this earth, I pray that they generously correct any shortcomings in my composition, infuse it with aesthetic sweetness (rasamaya), and bless it to spread delightfully into the hearts of all sahrudayas. ||5||
6. Foremost among the venerable itinerant pontiffs (Parivrajakacharyas), Pontiff of the Kashi Matha (Kashi Mathadhipati), ever immersed in rigorous penance and contemplation, completely absorbed in the worship of the lotus feet of Sri Ramachandra and Veda Vyasa, born of the lotus-hands of Sri Sri Sumateendra Tirtha Swamiji, universal protector (Jagat-kutumbi), the eminent ascetic Sri Bhuvanendra Tirtha Swamiji, who established Kashi (Tirtharajapura) as the center of his spiritual pursuits—the Gauda Saraswata Brahmana Charita that he graciously expounded as a definitive answer to the foremost of devotees, the noble Vipra Muddana, I shall now recount here in the poetic form of Kannada verse. ||6||
7. Once, having completed his daily morning ablutions (nityahnikas), Muddana arrived at the sacred presence (sannidhi) of Sri Sri Bhuvanendra Swamiji; bowing down with eight-limbed prostrations (sashtanga-pranama) at his lotus feet, he beheld the master shining like the full moon amidst an august assembly of scholars (Brahma-sabha) deliberating on prosody (chandas), grammar (vyakarana), scriptures (shastras), and Puranas. ||7||
8. "O venerable Guru, on this earth the Bhoosuras (gods of the earth), as their very name proclaims, are the foremost among human beings. What was their primal origin? Where did they dwell originally? Today, several distinct groups are visible among them. When examining the Shrutis and shastras concerning them, numerous doubts arise. Graciously resolve all of them," he earnestly implored. ||8||
9. Pleased with the eager inquiry of the Vipra, the venerable Muni smiled gently and said: "Do not worry; I have understood your intention. Are you not well-versed in Vedanta and other shastras? Fearing that future generations might fall into ritual degeneration (karma-bhrashta) without knowing their inherent svadharma and duties, your desire is to lead them onto the righteous path through the authentic wisdom (samyak-jnana) gained from this chronicle." ||9||
10. Continuing, he spoke: "Listen: across our sacred lore, there are the Vedas, the Skanda Purana, the declarations of Hemadri-Skanda, the Shanti Parva of the Mahabharata, the twenty-second chapter of the Gada Parva, the Bharadwaja Samhita, the Kadali Mahatmya, the exalted Suta Samhita, the Brahma Vaivarta Purana, the Parashara Smriti, the Bhairava Purana, the Shankhavali Mahatmya— ||10||
11. —and for deeper critical examination, the thirteenth chapter of the Karma Samhita in the Brahmanda Purana, the Govapura Mahatmya, the forty-second chapter of the Matsya Purana, the Kurma Purana, the sixty-second chapter in the Adi Khanda of the Kaliyuga Mahatmya of the Garuda Purana, and foundational compendia like the Itihasa Samhita of the Yajnavalkya Smriti— ||11||
12. —the Parashurama Vijaya, the Shiva Purana, the concise Ramayana in the Padma Purana, the words of Brahma in Vishnu Bhatta's commentary and Vyasa's elucidations thereon, the Prabhasa Khanda of the Vishnu Purana, the Sahyadri Khanda of the Varaha Purana, the natural order of the world, the Sanatkumara Samhita, and numerous other Puranas. ||12||
13. Critically examining all these scriptures, evaluating them upon authoritative proofs (pramanas) accepted as flawless, and integrating the traditional regional customs (deshacharas), family traditions (kulacharas), the virtuous conduct of the wise (shishtacharas) found in monumental treatises of ancients, epigraphical inscriptions (shasanas), and liturgical hymns of praise, I shall expound this chronicle so that all your doubts are dispelled and the absolute truth is firmly established. ||13||
14. You certainly understand how all these aforementioned scriptures serve as guideposts for us. Yet, from young children to elderly adults, when people forsake their inherent svadharma, adopt alien faiths (anya-dharma), deviate from the righteous path, behave license-bound like beasts, commit reprehensible misdeeds, and besmear the honor of their lineage, they hasten headlong toward perdition (naraka). ||14||
15. In one who clings steadfastly to his svadharma, self-respect, mental fortitude, unwavering devotion (bhakti), joy, renown, and veneration flourish day by day, ultimately bestowing eligibility for liberation (moksha). He who abandons his primordial purpose—his svadharma—and depends on an alien faith sinks into an ocean of sorrow and meets with universal disdain everywhere, as Lord Sri Krishna proclaimed to Arjuna in the Bhagavad Gita. ||15||
16. You have posed this inquiry expressly to bring back those who, lacking knowledge of their own gotra, kula, pravara, tutelary deities, dharma, and ritual duties, have embraced alien faiths. If one enlightens these misguided souls with the noble thoughts of this treatise and reforms them, they will certainly become lovers of authentic dharma. ||16||
17. Whatever peril may strike in the practice of svadharma, even if death itself looms imminent, one must never abandon one's innate dharma—such is the sacred secret of the Gita spoken by Sri Krishna. The core tenets of this treatise must never be disclosed to the unprincipled (achara-heenas), to zealots of alien creeds, to apostates, slanderers, cynics, the envious, hypocrites, and instigators of mischief. ||17||
18. However wicked, diseased, dull-witted, or devoid of virtues a biological father might be, a son has no right to renounce him as his father. Similarly, no one holds the right to discard and live apart from the sacred dharma bestowed upon him by the Creator alongside his very birth for the spiritual fulfillment of his life. ||18||
19. A ruling sovereign enacts strict laws that must be obeyed, punishing violators in proportion to their transgressions. The Supreme Lord Sri Hari has likewise ordained the codes of svadharma for the spiritual and material welfare (iha-para) of all living beings. Those who disregard this and act contrary to it are doomed to languish in hell as long as creation endures—are not those who forget this merely sheep in human form? ||19||
20. When their comfortable life is disturbed, humans make every possible effort to remove that distress. But svadharma is far loftier than mere comfort—even if death arrives, it matters not! When scriptures proclaim in a trumpet voice that svadharma must be protected at all costs, why do people fail to comprehend it? ||20||
21. When analyzed with discernment, it becomes evident: among human beings, barring the Brahmin, everyone attracts others into their inherited ancestral faith and assimilates them without adopting alien creeds, rejoicing in the ascendancy of their own dharma. Should one not learn at least by observing this? ||21||
22. In ancient times, all dwellers upon earth observed their svadharma with devout dedication. Consequently, they enjoyed timely seasonal rains, bountiful harvests, robust health, and longevity in full measure. In recent times, because Brahmins abandon their svadharma and turn to alien faiths merely for their livelihood (hottepadu), unseasonal droughts, severe famine, and diverse pestilences manifest across the world. ||22||
23. In ancient days, the Vipra named Madhava neglected his svadharma, became infatuated with a low-born woman through lust, and suffered a succession of agonizing afflictions. Chandra, Ravana, Devendra, the Kauravas, and other celestial beings, as well as Dharmakeerti, Sudarshana, and Ajamila, suffered unbearable tribulations on account of abandoning their svadharma. ||23||
24. A famished man labors immensely for a satisfying meal. Having obtained a meal, he expends tremendous effort pursuing other sensory pleasures. Failing to realize that adherence to dharma is the indispensable foundation for all of these, and neglecting its practice, he falls victim merely to exhaustion, sorrow, disease, and moral ruin. ||24||
25. Thus, associating with and imitating those who have abandoned their svadharma for the sake of bread, and accepting sinful conduct as lucrative, people incur the displeasure of Sri Hari; languishing in injustice, famine, disease, and the constant fear of death, they live despised lives without even understanding the true cause behind their plight. ||25||
26. Agonizing under diverse afflictions, with their very intellect having lost its discernment, they are incapable of understanding that the abandonment of svadharma is the root cause of all these woes. To dispel this illusion, secure divine grace, and attain health, fortune, renown, and prosperity, this sacred text serves as an infallible instrument. ||26||
27. Just as darkness arises where there is no light, weakness where there is no strength, ignorance where there is no wisdom, sin where there is no merit (punya), hatred where there is no goodwill, and poverty where there is no wealth—similarly, he who fails to treasure the brilliantly shining gem of svadharma and casts it away is deemed in this world as degraded (bhrashta), contemptible, wicked, un-Aryan (anarya), and indolent. ||27||
28. Comprehending this truth and recognizing that this work has been composed expressly to eliminate their misfortune, those who read it and conduct themselves as instructed shall abide in peace, attain joy, renown, wisdom, merit, health, and prosperity, becoming recipients of Lord Sri Hari's divine grace. ||28||
29. Just as Parikshit found peace through hearing the Bhagavata, Janamejaya through the Mahabharata, Janaka through the Puranas, and Yudhishthira through sacred vows (vratas)—when this poem, compiled from noble authorities and composed in simple verse, is made available without requiring immense toil, sacrifice, and physical exertion, will not discerning people read it and become wise? ||29||
30. By understanding one's own gotra, pravara, kula, traditional customs (achara), and dharma, one can earn the love of the righteous without depending on the favor of others. This text, composed through earnest efforts to bring to light neglected truths, is like a fully prepared meal; he who fails to appreciate and utilize it is no better than a beast. ||30||
31. Can it be the sun without rays? Would anyone call it the moon without cool moonlight? Is that a diamond which lacks hardness? Can it be called a lotus without fragrance? Is it gold if it does not glitter? The earth exists because of forbearance; what is Manmatha without youth? Is it water if it has no coolness? Can it be called honey if it lacks sweetness? Even so, when human beings—especially Dvijas—abandon their svadharma, they become unworthy of reverence, depraved in character, and unholy. ||31||
32. Seeing all people abandon their sacred conduct, filled with vices like deceit and falsehood, wandering astray as spiritual renegades, I have taken compassion upon them; compiling authentic, substantial evidence, I shall narrate the history of the Gauda Saraswat Brahmins in this text. ||32||
33. He who fails to ponder the essence of this poetic work and does not practice what is ordained herein, acting foolishly like one who disowns his father to take shelter under strangers, shall enter perdition. He who comprehends what is taught here and practices it scrupulously shall become esteemed, meritorious, wise, and endowed with righteous knowledge. ||33||
34. Listen now to how the people dwelling in various provinces of North India spread out while pursuing occupations for their livelihood. ||34||
35. Praying that tribulations may depart from all people in creation, that inauspicious evils may be eradicated, that cherished desires may be fulfilled, that clouds may shower timely rain so that flora yields grains and fruits in abundance, that righteous souls filled with noble intellect and virtues may abide happily everywhere, and wishing auspiciousness for all living beings, the Brahmins— ||35||
36. —diligently performed ablutions (snana), Sandhyavandana, japa, fire sacrifices (yajna), austerities (tapas), contemplation (dhyana), scriptural study (adhyayana), sacrificing for oneself (yajana) and for others (yaajana), giving gifts (dana) and receiving gifts (pratigraha), steadfast devotion in the four stages of life (chatur-ashramas), imparting knowledge (jnana-dana), observing the sixteen sacraments (shodasha-samskaras), and fulfilling daily and occasional rites without any omission; carrying out these noble vocations themselves, they established residential seats of learning (agraharas). ||36||
37. Hunting down vicious wild beasts that obstructed the sacrificial rites of these Brahmins, waging war against evil demons, preventing the people of the world from straying from the path of righteousness, punishing offenders appropriately so that no individual suffered injustice, and remaining vigilant to ensure no obstacle hindered the observance of dharma—such became the duty of the Kshatriyas. ||37||
38. Laboring to cultivate grains, medicinal herbs, jaggery (guda), oil, and other essential commodities required for sustenance, health, and nourishment of worldly life, selling them at fair profit commensurate with labor, accumulating wealth, gold, goods, and ornaments, responding fittingly to societal needs, and performing charitable deeds (dana-dharma)—this was the vocation of the Vaishya. ||38||
39. Constantly engaged in physical labor, regarding the Brahmins who commanded reverence through their sattvic virtues and righteous conduct as veritable gods on earth, rendering fitting service to the other varnas, and recognizing the organic order of the social hierarchy while toiling with the sweat of their brow—such were the workers (Shudras). ||39||
40. Thus, people of these four varnas, taking up their respective ordained callings, spread across the northern frontier. Time marched on, and the population multiplied. Among them, the most degraded strata crossed the renowned Himalayas, journeyed southward, and spread all the way to the island of Lanka. ||40||
41. O wise one, listen: Having no guiding direction, no one to counsel them, devoid of contemplation, filled with boundless cruelty, wickedness, and superstition, they wandered about slaughtering cattle daily; intoxicated by beef, they even tasted human flesh and turned into man-eating monsters (nara-rakshasas). ||41||
42. Renowned as wild forest-dwellers, ruthlessly slaying and devouring wild beasts that fled in terror, they came to be called Bhils. As demons multiplied unchecked in the forests of Bharatavarsha, civilized and cultured folk developed in the north. Thus arose the distinction between the Aryans (Aryas) and non-Aryans (Anaryas). ||42||
43. The Aryas possessed tall stature, handsome features, valor, a host of noble virtues, upright conduct (sadachara), technical expertise, fear of sin, fair complexion, and mastery over the Sanskrit Shrutis, commanding universal reverence. The Anaryas were cruel, deformed, aimless, dark-complexioned, and uncultured. ||43||
44. Envying the Aryas for possessing sharper intellect and superior wisdom, while being called Anaryas themselves, they harbored hatred in their hearts toward the Aryas; unwilling to remain near them, they migrated southwards and dwelt there. The Aryas resided in the north for a long time before gradually advancing their steps toward the south. ||44||
45. Because the Aryas dwelt in the region between the Himalayas and the Vindhya Mountains, that territory came to be known as Aryavarta. Those dwelling elsewhere were customarily designated as Anaryas. Later, the Aryas moved collectively into the intermediate territory between the Saraswati and Drishadvati rivers. ||45||
46. That region was named the Gauda Desha. Those who arrived here as newcomers were called the Gauda Brahmanas. Those who did not dwell there were regarded as devoid of spiritual wisdom and labeled as Anaryas. Thereupon, the forest-dwellers began leaving the wilderness to settle in established townships. ||46||
47. In this manner, the Gauda Brahmins settled across the entire country. As they lived together, dissensions arose among them, and some departed in all four directions. Those who departed settled in the territories of Saraswata, Kanyakubja, Maithila, and Utkala. Some remained behind in the original Gauda Desha itself. ||47||
48. Because they settled across these five regions, the collective community acquired the name Pancha Gaudas. Conversing peacefully in Sanskrit, pure and tranquil of heart, performing their ordained scriptural rites, they adopted the names of the respective territories they inhabited. The Anaryas, having abandoned Sanskrit, spoke diverse regional tongues. ||48||
49. Sometime later, certain Brahmins and Kshatriyas journeyed towards the southern direction (Tenkana). They imparted learning, wisdom, and civilized conduct to the indigenous demons and inhabitants who had been there from the beginning. Thereupon, the Anaryas too became skilled and intelligent. Winning the favor of the Aryas, they contracted marriages with Aryan maidens. In this manner, excelling in learning and intellect, they too flourished with vigor and power. ||49||
50. Observe the historical examples for this circumstance: Sage Vishrava, son of Maharshi Pulastya, married the Rakshasa maiden Kaikasi. Bhima, prince of the Lunar Dynasty, married Hidimbi. The Kshatriya king Yayati married the Asura maiden Sharmishtha. Are these facts not well known to you? ||50||
51. There are numerous such examples; fearing excessive length of this treatise, they are not detailed here. Furthermore, they initiated many Anaryas into scriptural learning and traditional conduct, elevating them to the status of Brahmins. Along with them, numerous Dvijas crossed to the south of the Narmada River and settled there. ||51||
52. These people came to be known as the Dravidas. They settled in Sahyavarta, south of the Narmada. Though they performed scriptural rites and sacred conduct (dharmochara) without omission, making this region a holy land equal to Aryavarta, Sahyavarta customarily came to be labeled in traditional lore as a region of ritual demerit (papa-bhoomi). ||52||
53. Owing to philosophical divergences, five divisions arose among the Dravidas as well—Tailanga and others. Due to distinct doctrinal interpretations of the Vedic scriptures, five subdivisions branched out within the Gauda pentad (Gauda Panchaka) as well. ||53||
54. First, the five divisions manifested among the Dravidas, from which numerous customs and viewpoints emerged. Thus did the Brahmins flourish, renowned as the Pancha Gaudas and Pancha Dravidas. How various other mutual defects arose and grew among them subsequently, I shall expound in the following chapters to the full conviction of the learned." ||54||
55. "Thus have I narrated how the origin of the Brahmins took place, the divisions that existed among them, and the diverse regions where they settled, so as to satisfy the doubts of your mind. If any apparent contradictions remain regarding preceding or subsequent matters, reflect upon them with patience," ordained the venerable Muni, as he immersed himself deeply in the contemplation of the beloved Lord of Lakshmi (Sri Lakshmi-Ramana). ||55||
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