1. Having heard and understood in detail about the settlements, professions, and heritage of the Saraswats, the noble Dvija prayed: "O Gurudeva, by your grace, I have comprehended the history of the Saraswats in detail. Kindly enlighten me as to which regions on earth they reside in, and what languages and religious faiths (matas) they observe." ||1||
2. "O foremost among the wise (Budha-varenya), the Saraswats originally dwelt in the region of the Five Rivers (Panchanada / Punjab). Thereafter, dispersing outward, they arrived at Tirhut in the Gauda country where three rivers flow. Subsequently, they reached the banks of the Saraswati River flowing invisibly in Rajasthan. In this manner, they spread across all directions. ||2||
3. If one observes, from Kashi to Kanyakumari, and along the eastern and western sea coasts in every settlement (grama) and prosperous town, they dwell while constructing temples, organizing worship (aradhana), ritual services (archana), and grand festivals, remaining steadfastly devoted to dharma. ||3||
4. Their original language was Sanskrit itself. In Punjab, Urdu (Persian) merged into it; in Trihotra-pura (Tirhut), Hindustani blended with it; in Konkan, they spoke Gomantaki (Konkani); and when they moved northward, it became Marathi. ||4||
5. Thus, through the amalgamation of Gomantaki, Marathi, and Sanskrit, this tongue is designated as Prakrit. Moreover, having incorporated numerous regional words from their respective localities, three distinct branches/dialects have emerged in this language. ||5||
6. Originally, they were Vaishnavas. After the advent of Sankaracharya, they embraced Advaita and came to be known as Smartas. The Dvijas who migrated southwards from Goa followed the Dvaita philosophy of Madhvacharya and became Vaishnavas once again. Those residing in the north remain both Smartas and Vaishnavas. ||6||
7. 'O venerable Muni, what authoritative proof (pramana) exists to confirm that these people alone are the Gauda Saraswats? Kindly explain in a manner that convinces the mind'—when asked thus, the sage spoke to dispel his doubts: ||7||
8. 'Listen, I have recounted what is found in the shastras. However, for the questions arising today, that answer alone may not suffice. But there exist several royal copper-plate and stone inscriptions (dana-shasanas); within them lies the definitive answer to your inquiry. ||8||
9. The King of Kashi constructed a matha on the Brahma Ghat along the banks of the Ganga and gifted it to our ancestors by executing a copper-plate inscription (tamra-shasana). The text explicitly addresses the Guru of the esteemed community of Gauda Saraswat Dvijas. ||9||
Note: This shasana should either be with Gokarna or Kashi Math. This has been referenced in many talks but never published.
10. From the Kumbakonam Matha as well, our ancestor Yadavendrarya was presented with pontifical honors and insignias (birudavali) on Magha Shukla Panchami of the Plava samvatsara, designated for the Adi Guru of the Gauda Saraswat Dvijas. Behold and calculate how many centuries beyond three hundred years have elapsed since this inscription! ||10||
11. King Ramachandra of Devagiri, who ruled the territory extending from Goa to North Konkan, executed a tamra-shasana on Tuesday, Vaishakha Purnima of Shalivahana Shaka 1212 (Virodhi samvatsara), gifting the village of Anjore in his domain to twenty-four Brahmins of different lineages belonging to the Gauda Saraswat Dvija community who were engaged in the six scriptural duties (shat-karmas). Madhavaraya Kochar, Prime Minister of Vijayanagara, made grants to twenty-four Dvijas on Wednesday, Vaishakha Amavasya of Shalivahana Shaka 1313 (Prajotpatti samvatsara). ||11||
12. He granted an entire agrahara to Damodara, son of Ananta of the Bharadwaja gotra, and others, on Phalguna Shukla Panchami in Shalivahana Shaka 1324. ||12||
13. King Bhujabalaraja of Vijayanagara, of Kshatriya descent, executed a royal charter in favor of Dama Prabhu, son of the celebrated Saraswat Vitthala Prabhu; having examined the Bhargava Vijaya and established that he was a pure Dvija, the charter granted him the hereditary privilege—enduring as long as the sun and moon shine (aa-chandrarka)—of being honored with royal whisks (chamara), vehicles (vahana), palanquin processions right up to the royal court, and receiving royal honors. There is an inscription of Rani Chennammaji of Bilgi dated Friday, Ashwija Shukla Dashami of Shalivahana Shaka 1638 (Durmukhi samvatsara), granting four villages to Mala Pai and others of the Ashtagrama of Sasashti (Salcete). ||13||
14. On Thursday, Bhadrapada Shukla Navami of Shalivahana Shaka 1657 (Rakshasa samvatsara), Chhatrapati Shahu Maharaj executed an inscription granting lands and villages in Sangamner under the Sakhedi Pargana in Nashik to the matha of the Guru of these Vipras. Balaji Baji Rao made land grants to Ramachandra Mallya of Kaushika gotra. In Shalivahana Shaka 1686 (Tarana samvatsara), the Prime Minister Madhavrao Ballal Pradhan granted lands to the Khanapur Matha. On Sunday, Pushya Saptami of Shalivahana Shaka 1682 (Vikrama samvatsara), the government of Sawantwadi gifted land to the Sonavade Matha. ||14||
15. There is a tamra-shasana from the principality of Herwad granting the village of Chandavade to the Khanapur Matha on Sunday, Ashadha Bahula Panchami of Shalivahana Shaka 1691 (Virodhi samvatsara). ||15||
16. There is a copper-plate inscription engraved in 1687 recording that the Gaekwad government would grant an annual annuity of 1,525 Rupees in Shahapur to Babu Yashawanta Bhatta of Purandawada. ||16||
17. Inscriptions granting funds and land along with cows (go-dana) to Saraswat Dvijas are found in the records of the Gaekwad government dated Vikrama Shaka 1923. In Shalivahana Shaka 1784 (Dundubhi samvatsara), on Margashira Shukla Trayodashi, scholars of both traditions assembled in the court of Kashi; the kings of Kochi and Travancore presented them with citations of honor (mana-patras). ||17||
18. There are thousands of mana-patras presented from time to time to the Yatis of the Kashi Matha. They bear titles denoting Brahminical supremacy, addressing them as the Guru of Gauda Saraswats, Paramahamsa, Master of Ashtanga Yoga, and other revered designations. ||18||
19. In Shalivahana Shaka 1522 (Pramoduta samvatsara), during Uttarayana, Vaishakha Shukla Paksha, in the capital city of Kashi Vishweshwara, before an assembly of Dravida Brahmins residing across the seven sacred cities (Sapta-puras) such as Ayodhya, Mathura, Maya, and Haridwar, Vitthala Sharma, who had gone on pilgrimage among a group of Saraswat Dvijas, embraced sannyasa. A comprehensive inquiry into his varna, gotra, dharma, and ritual observances was conducted. ||19||
20. Upon examining the scriptures addressing this, it was established that the Gauda Saraswats across the ten subdivisions (dasha-varga) scrupulously observe the Shrauta and Smarta rites, the sixteen sacraments (shodasha-samskaras), the five daily sacrifices (pancha-mahayajnas), the four stages of life (chatur-ashramas), upanayana conducted according to the eight categories with kusha grass, the maunji girdle, the staff (danda), the palasha cloth, ascetic robes (kashaya), Brahminical alms (bhikshe), and the study of the Vedas— ||20||
21. —all without any omission. The baseless allegation by those devoid of knowledge and unlettered in the shastras that they consume fish does not hold merit. Having been blessed with land through the grace of Bhargava (Parashurama), their conduct is entirely in accordance with the shastras. ||21||
22. Examining numerous Sanskrit treatises, seeing that this assembly of Dvijas across the ten classes was of virtuous character and steadfast in the shat-karmas, they conferred the yati-ashrama upon him. Having him initiated with upadesha by renowned ascetics, they named him Sacchidananda Saraswati. The document bearing the signatures of 34 world-renowned Yatis, including Bhavananda Saraswati, exists to this day. ||22||
23. In Mumbai, at the Walukeshwar (Walkeshwar) Temple, these people had been the priests from the very beginning. A complaint was brought before the court of the realm that they were ineligible (anarha). Thereupon, authentic historical records concerning them were requisitioned from the holy kshetra of Kashi. ||23||
24. In Shalivahana Shaka 1710 (Kilaka samvatsara), during Vaishakha Shukla Paksha, the scholars of Varanasi wrote to the Dravida Brahmins of Mumbai: 'You have written that the Dvijas of the village of Sasashti (Salcete) are mere trikarmis (entitled to only 3 duties) and lack authority for the shat-karmas. This is incorrect. Our reply to the complaint you submitted in the royal court is this: Among them, there are Agnihotris and great sannyasis. Scholars like Kamalakara have recognized the greatness of sannyasa among them. Among the Gauda Brahmins, they are highly revered. They do not touch food cooked by outsiders. The argument asserting their ineligibility is entirely motivated by malice.' ||24||
25. Upon reading this letter, the dispute fell apart. Later, when an attempt was made in Shalivahana Shaka 1772 (Sadharana samvatsara), on Chaitra Krishna Trayodashi, to disrupt the worship conducted by the Saraswats at the Bhuleshwar Temple in Mumbai, the verdict of celebrated scholars from the holy city of Pune arrived as follows: 'The Saraswat Dvijas are pure and learned. Those who bear false witness claiming that they are not Dvijas must, as declared by Yajnavalkya and Apastamba, be fed meals without salt for three nights. Those who argue thus without substance are base wretches'—an edict bearing the signatures of 21 scholars, including Gopinatha, confirms this. ||25||
26. In Shalivahana Shaka 1772 (Sadharana samvatsara), on Jyeshtha Krishna Paksha Dvitiya, the Saraswat scholars of Trimbak kshetra resolved together: 'One must be steadfast in Shrauta, Smarta, and allied rites; to maintain such traditional discipline, one must seek refuge in a Guru and pursue scriptural study. What has been learned must be practiced in conduct without vanity'—a decision safeguarding the threefold path. ||26||
27. On Friday, Phalguna Shukla Pratipada of Shalivahana Shaka 1787 (Vikrama samvatsara), 26 scholars of Varanasi issued a written decree affirming their authentic Brahminhood in conformity with dharma. ||27||
28. There is a decree written in Shalivahana Shaka 1923 by Rajarama Shastri of Kashi. On Friday, Vaishakha Shukla Dvadashi of 1981 (Siddharthi samvatsara), Vidyaranya Bharati Swamiji of the Sringeri Samsthana issued an order (niroopa) stating that whether Dravidas or Saraswats lodge in the same house, if anyone among them passes away, each person must cooperate amicably with one another. ||28||
29. A case regarding widow remarriage arose among the Chitpavan Brahmins of Mumbai. The entire Brahmin community convened an assembly to deliberate on the matter. Prominent Gauda Saraswat Brahmins attended the meeting. The Chitpavans and Karhadas said, 'You are trikarmis, not of our status; you are ineligible to sit here, please leave.' When they refused to get up, the opponents carried the dispute arrogantly to the Magistrate's Court. ||29||
30. When the Chitpavans and Karhadas strove frantically to assist their litigant in that matter, realizing that humiliation (mookige masi) was inevitable, they themselves fabricated a spurious new text titled Shataprashna Kalpalatika attributed to Madhava and created a fabricated record. ||30||
31. In the year 1866 CE, a thorough investigation was initiated. Upon examining numerous classical texts, this contention was shown to be hollow; this baseless dispute rooted in malice was dismissed. Exonerating them of all allegations, the court declared that they are entitled to the shat-karmas, and imposed a fine upon the accusers. ||31||
32. In Baroda, the village of Vadivadi was dedicated as an endowment (uttara) for Lord Ganapati. The priest, Gadevara, was a Saraswat. When the committee exerted pressure that a person named Narayana Ramachandra Pedne must pay tax on that land, he contested it. ||32||
33. When he argued that there was no practice of Vipras paying taxes on such endowments, other Brahmins retorted as if these people were not Vipras at all. After due proceedings, the Gaekwad government, having deliberated and examined all evidence, recognized: 'These people are Brahmins worthy of receiving gifts (pratigraha-patra); cows (go-dana) have been gifted to them by our own royal household.' Thus, the malicious contention was rejected. On December 7, 1883 CE, the judgment was pronounced confirming that they are entitled to all Vedic rites (karmas) on earth. ||33||
34. Thus was the dispute resolved by the Gaekwad State. Bitterness grew among opponents, and they created various obstructions; nevertheless, the Saraswats remained steadfast in their duties without wavering from the path of the shastras. ||34||
35. In Shahapur, the rent-free lands (umbli) granted to the Saraswat Dvijas, Vedamurti Lakshmana Bhatta and Yashawanta Bhatta, are spread across twenty-three villages. The British government has acknowledged and validated this grant. ||35||
36. In Mumbai, the Walkeshwar, Bhuleshwar, and Venkateshwar temples were under the supervision of Ramaji Kamat prior to Shalivahana Shaka 1637. Having renovated the temples, they have continued conducting the worship in accordance with traditional Gauda Saraswat rituals to this day. ||36||
37. Under Muslim rule, these people held administrative offices such as Sabnis, Phadnis, Chitnis, Poknis, Khasnis, Bhandari, Dandanayaka, Dalalu, and Gadanavis. Under British rule, they proved their competence in various positions as Mamlatdar, Judge, District Collector, Tahsildar, Magistrate, Munsiff, Inspector, Doctor, Registrar, Engineer, Postmaster, Khamasta, Patel, Shanbhog, Deputy, Head Constable, and Supervisor. ||37||
38. They served as ministers to the royal Chhatrapatis. They were chief administrators in the Gaekwad realm. King Sindhuvarma (Scindia) used to address the Saraswat dignitary Govinda Panta as 'Uncle' (Mama). ||38||
39. In the Mughal Empire, these Dvijas distinguished themselves as high-ranking officials; their estates (jahagirus) exist in various places. A copper-plate inscription dated Shalivahana Shaka 1109 in the Paraditya temple of the Konkan Emperor proclaims that Ananta Prabhu was the Chief Minister of War and Peace (Sandhi-Vigraha Pradhana). ||39||
40. In the Royal Society's records (Volume 11, page 334), it is noted that when the ruler of Daulatabad in Ahmednagar was young, it was Ananta Prabhu who fortified the state and prevented the Delhi ruler's greedy conquest. By conferring a ministerial position upon Shivaji's father, he contributed to the rise of the Marathas. ||40||
41. During the era of Baji Rao Ballal Peshwa and Nana Saheb, Ramachandra Malhar was the foremost leader among the Saraswats. Owing to his brilliance and vigor (ojas), they called him 'Peshwa Baba' and treated him with the reverence due to a father. He consolidated the kingdom to everyone's acclaim. ||41||
42. Nana Saheb was discerning. He trained Sadashiv Rao Bhau in statecraft (rajaniti). He developed the Scindia capital admirably. Dividing his earnings into two shares, he offered one part to the Peshwa and retained only one part for his son. ||42||
43. In Ujjain, he renovated the Mahakaleshwar Temple. At Ram Ghat, he constructed the Raghuvara Bhavana and erected 110 temples within the radius of five kroshas (pancha-krosha). He built numerous feeding halls (chhatras), lakes, pastures for cattle (go-charas), pilgrim rest-houses (dharmashalas), and temples that stand to this day. ||43||
44. This is cited in the historical accounts of Shivaji and the rise of the Marathas. When he passed away, the king observed mourning (sutaka) for ten days, regarding him as a father figure. A brilliant Saraswat named Ananta Jivabadada Kerkar served with distinction as Commander-in-Chief (Senadhipati) in the Scindia government. ||44||
45. Through his valor, the territory of the Scindia ruler expanded. At that time, Shah Alam was the Badshah in Delhi. When his servant Ghulam Qadir rebelled and plundered the palace, he imprisoned the Emperor, murdered his children, and gouged out the Emperor's eyes. ||45||
46. Pursuing this brutal tyrant, Jivabadada captured him, severed his limbs, gouged out his eyes, hanged him, and presented his head to the blind Badshah, thereby assuaging the monarch's grief. ||46||
47. Later, he fought in the Battle of Kharda on behalf of the Peshwa. He defeated the army of the Nizam of Hyderabad. Distinguishing himself with valor across Rajputana, he who never tasted defeat was hailed as Arjuna himself. ||47||
48. This episode is recorded in the aforementioned work. Other distinguished figures such as Lakhba Dada, Jivba Dada, Baloba Tatya, Yashwantrao, the Bhau Divans, and Raghurama attained immortality through heroic service in state affairs. ||48||
49. Appaji Ram was the Divan to Hyder Ali, ruler of Karnataka. He administered the realm to universal satisfaction. Tipu dismissed him and appointed Mir Sadiq in his place. ||49||
50. Thus the kingdom was lost, and Appaji Ram departed for the heavenly abode (paramadhama). Later, Ramaji Kamat served as a British military commander and earned great renown. A hero named Sakharam Bapu served as Commander-in-Chief during the reign of Ganapatirao Gaekwad. ||50||
51. At that time, Dwaraka was being plundered, and none could stop it. The valiant Sakharam Bapu halted the plunder through his heroism. For the valor demonstrated by the brave Shivaram Pandurang Kerkar in the British police administration, he was honored with a ceremonial sword in an open assembly. ||51||
52. Narayana Vasudeva served as a member of the Legislative Council. The foremost among men, Bala Mangesh Wagle, was the first Indian Barrister. Learned Babu Ramachandra Parab, the virtuous Shantaram Narayana, Ghanashyama Neelakantha, and many others attained fame as distinguished legal advocates. ||52||
53. Hear now of the authors and poets: Bhattoji Dikshita, proficient in grammar (vyakarana) and Mimamsa, authored the Shabda-kaustubha, Dharmashastra, Siddhanta Kaumudi, and Praudha Manorama. Maheshwara Bhatta wrote commentaries on the Bhagavata, treatises on astrology (jyotishya), and esoteric rituals (mantrika-prayoga); his commentary on the Amarakosha and the Dvirupakosha are renowned worldwide. ||53||
54. Ananta Kavi composed the Nava Mahabharata, Sohiroba composed Vedantic poetic works, Vitthala Rao Kaikini wrote a concise Mahatmya of Gokarna, Nayaka Swami authored commentaries on the Shiva Gita, and in Mumbai, the scholarly Shankara Panduranga translated the meaning of the Rigveda and the Upanishads into English. ||54||
55. Ramacharya of Sagara village authored numerous treatises: the Neeti Ramayana, the auspicious Bhagavata, the Bharata, and profound commentaries on the Suktas and Vedanta. ||55||
56. Ramacharya of Ghatikashata composed the Konkanabhyudaya. Ananta Narayanacharya of Tirtharajapura was renowned across the earth as the crest-jewel of scholars in the Kumbakonam Matha; he received land endowments (jahagirus) from the Maharaja of Mysore. ||56||
57. In Bhatkal, Ananta Puranika, the celebrated Timmarasa Puranika, and Baburama Krishna Puranika were renowned as Agnihotris and Somayajis. If examined rightly, the supreme master Swami Chaitanya enlightened the noble Divan Chandu Lal in Hyderabad, accepting him as his disciple. ||57||
58. Prior to this, eminent poets like Kalidasa flourished. Fearing excessive length, I have summarized these accounts; I shall elaborate on them in the second half (Uttarardha). Many composed poetical works in Sanskrit and Prakrit. Likewise, there are dancers, musicians, physicians, astrologers, reciters of Puranas (puranikas), and spiritual teachers (acharyas). ||58||
59. There are numerous Bhagavata reciters, Shastris, ritualists (mantravadis), eminent merchants, entrepreneurs, administrators (karbharis), skilled accountants, varikaras, Haridasas, and wealthy financiers (sahukars). Damarsa Pai of Sagara constructed temples across several towns and granted rent-free endowments (umbli). An official named (Ramachandra) Mallya, employed across towns, cities, and capitals, built innumerable temples, lakes, charitable rest houses (dharma-chhatras), grazing pastures, and free water-sheds (aravattiges). ||59||
60. In renowned Karnataka, the master poets Venkanna, Sheshagiri Vasu, Deva Prabhu, the refined poet Ramakrishna Shenoy, and Shesha Prabhu composed captivating historical episodes and poetic garlands in Kannada that enthralled the hearts of the people. ||60||
61. I have recounted all that transpired up to this point. For your sake, based on scriptural and written records, whatever remains to be said shall be told in the Uttarardha. One must not pay heed to the malicious speech of envious people (saasooyaru). If one comprehends history properly, peace of mind will surely be attained. ||61||
62. Recently, certain pseudo-scholars (vidvanmanyaru) styling themselves as men of wisdom have written and published several books. These are not works critically examined and composed by eminent Dvijas based on scriptures; they merely contain baseless accusations invented by malicious individuals who hate without reason. ||62||
63. Envious individuals do not keep their malice to themselves; they conceal the truth and peddle untruths to people from other lands. Without taking the trouble to investigate the truth, through indolence and failing to discern errors, foreign writers believe these falsehoods and incorporate them into their books. Thus, discrepancies appear across various texts. ||63||
64. I shall provide an example: It is true that history books record that Afonso de Albuquerque captured Goa from Nawab Yusuf Adil Shah in 1510 CE; however, great upheavals had occurred for many years prior to that. ||64||
65. Thieves and raiders belonging to other communities barged into households and caused unbearable distress. At that time, some migrated southwards. One may generally infer that, overcome by distress, they departed around Shalivahana Shaka 1391. ||65||
66. Therefore, discrepancies of a few years become apparent. One must investigate comprehensively; only then can certainty be attained. If a matter is stated without thorough critical examination, the truth will remain elusive. The wise observe with discernment and uncover the truth. ||66||
67. For this reason, I have narrated this history to you so that it may come to light in the world in the prescribed manner. Listening to this with single-minded devotion removes wicked tendencies and fosters upright conduct. Through this, one becomes dedicated to virtuous deeds and worthy of heavenly bliss (paraloka-sukha). ||67||
68. Do not recount this history to those who are envious; to those who abandon their svadharma and indulge in depraved conduct in the company of others; to those who consider the customs of other faiths to be superior; to those who, being ignorant themselves, find faults in the good words of others; to those who revile the Vedas; to those who look upon evil and speak ill; to gamblers, traitors, and skeptics. ||68||
69. This should be narrated to the steadfast practitioner (karmatha), the virtuous, the observer of good conduct (sadachari), the humble seeker who acknowledges his ignorance, the one who discerns between wholesome and unwholesome, the lover of unblemished svadharma, the saintly, the seeker of noble company (sat-sangi), the virtuous, the one who maintains humble faith in scriptural injunctions (shastra-vidhis), the un-envious, the steadfast devotee, the righteous, and the meritorious souls (punyatmas). ||69||
70. To those righteous souls who listen, read, write, and practice the virtuous deeds contained in this sacred history with devotion, the happiness of this world and the next (iha-para saukhya) shall be attained. Bhargava Rama has granted the boon that prosperity, longevity, health, flawless conduct, wealth, grain, progeny, and righteous virtues shall be bestowed upon them unsought. ||70||
71. He who observes svadharma and lives with undaunted courage through all seasons and across every trial and impediment shall, at the end of his life, pierce the holy solar orb (surya-mandala) and attain moksha. All success attends the one who understands and walks this path. ||71||
72. The author is a native of Thalassery (Talacheri), a devotee of Sri Lakshmi Damodara at Mulkipuram (Moolikapura), a student of the Shakala Shakha of the Rigveda, a Vipra of the Ashwalayana Sutra, of the Vatsa gotra with the fivefold pravara of Bhargava, Chyavana, Apnavana, Aurva, and Jamadagni—Vasudeva, son of the virtuous Narayana. Through him, Lord Narahari caused this work to be written. ||72||
73. Though unable to weave rhyme (prasa), metrical feet (gana), morae (matra), caesura (yati), life-breath (prana), tone (svara), and letters (varna) in perfect poetic order, I have written this out of a deep longing to make this noble chronicle known to all in simple Kannada. I pray that whatever defects may be present be forgiven, corrected, and received with joy so that good may prevail in the world. ||73||
74. This is a history written by an unlettered man. Without harboring the thought that it is improper for the learned to examine it, just as good people accept honey gathered by humble bees and discerning people relish food prepared by a cook, one should relish this work without deliberating on the literary prowess of the author. ||74||
75. I have composed this with great effort; when the fruit ripens, the labor borne yields nothing but bliss. Casting aside envy, deceit, hatred, shortcoming, pride, indignity, ignorance, and anger, and embracing the noble discernment that matters of dharma may be learned from anyone to the best of one's ability, this should be accepted with compassion. ||75||
76. To Him who reclines upon the serpent (Bhujanga-shayana), the father of Kamadeva (Angajana-pita), who mounts the celestial bird (Vihangama-turanga), whose complexion resembles rainclouds (Megha-nibhanga), the bestower of boons to Matanga (Matanga-varada), the companion of cowherds (Gopa-sanga), the crusher of Kalinga's pride (Kalinga-darpa-vidara), who embraces the bosom of Lakshmi (Sri-kucha-alingika), the auspiciousness of the mental arena (Manoranga-mangala), the sun to the lotus-heart of Yati Bhuvanendra (Yati-Bhuvanendra-hrit-saroja-patanga), the Lord of Mulkipuram, Lord Narasimha—prostrating with eight limbs, I offer my praises: may auspiciousness prevail! ||76||
77. On Wednesday, Magha Shukla Dashami in the Uttarayana of Shalivahana Shaka 1812 (1890 A.D., Vikriti samvatsara), Sri Vasudeva Narahari, the Beloved of Ramaa at Mulkipuram, granted this complete chronicle in simple Kannada Vardhaka Shatpadi so that both the young and the old might understand it.
Sri Lakshmi Damodararpanamastu
(May this be an offering unto Sri Lakshmi Damodara)
Sri Ugranarasimhah Preeto Varadascha Bhavatu
(May Sri Ugra Narasimha be pleased and bestow His divine boons)
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