He recounted the details of where and how the Saraswats who set out from Bhatkal settled, in accordance with the wishes of the enthroned kings of the south.
1. As their families expanded, space proved insufficient for those who had settled in Kochi. They spread out in all four cardinal directions. In this manner, they established new temples and consecrated pratimas (deity icons) in the remaining towns such as Vypeen (Byape), Turavoor (Tarulaala), Pallipuram (Palle), and others. From that point forward, they prospered increasingly. ||1||
2. The majority took up mercantile commerce (vanijya vritti) and grew affluent. They constructed grand residences and lived in abundance. They performed deity worship (devataradhana), service to guests (atithi seva), and sumptuous feeding of Brahmins (vipra bhojana) with utmost piety. ||2||
3. The Dvijas who had settled there won the favor of the sovereign ruling that country. Through various services rendered to him, they gained his trust. They built temples, consecrated their deities within them, and celebrated grand festivals. ||3||
4. Knowing no other profession, commerce became their main sustenance. They obtained wealth, grain, textiles, ornaments, cattle, and land, living in tranquility. Among them, a person named Virupaksha was erudite in mantra chanting, spiritual observances (anushthana), and the six priestly rites (shat-karmas). ||4||
5. Having heard of the celebrated southern pilgrim centers of Udupi and Subramanya, he set out on a pilgrimage. He had darshana of Sri Krishna at Udupi and stayed there for a few days. Then he proceeded towards Subramanya. Making a solemn vow (sankalpa), he bathed in the Kumaradhara river. ||5||
6. Upon having darshana of the deity at Subramanya and coming outside, he attempted to converse with the local Brahmins residing at the sacred center (kshetra), but he knew neither Tulu nor Kannada. None of them understood the languages known to him—Sanskrit, Urdu, or Gomantaki Konkani. Consequently, suspicion arose among them as to what kind of a Brahmin he was. ||6||
7. There was a reason for this: the customary practice of clearing the leftover food (enjalu) after the Brahmins' grand feast and purifying the place with cow dung (gomaya) had vanished; instead, by throwing it into the river, it accumulated right there, on account of which they admitted no one inside other than members of their own caste. ||7||
8. Because reciprocal conversation and exchange of thoughts were impossible, they did not permit the new Haruva (Brahmin) inside. Pained and provoked by this humiliation, he departed from there, traveling westward until he arrived at Manjeshwar. Captivated by the natural beauty of the region, he realized it must be a holy punya-sthala. ||8||
9. Shesha Tirtha, Rama Chakra Tirtha, Matsya Tirtha, Vasu Tirtha, and Kanva Tirtha were the five sacred water bodies (tirthas) there, considered equal to the holy Ganga. Furthermore, realizing that this region endowed with the divine presence (sannidhya) of Ananteshwara was supremely sacred, he observed fasting and devoutly recited sacred mantras. ||9||
10. Pleased by his rigorous penance (tapas), deep meditative absorption (dhyana-nishtha), and austere vows (vrata), Lord Ananteshwara manifested before him accompanied by the eight Naga maidens (ashta-naga kannikeyaru). In accordance with his prayer, the Lord took up His permanent abode there. The presence of His divine grace brought auspiciousness to the entire world. ||10||
11. For the worship of the gracious deities, he summoned priests belonging to his own caste and Bharadwaja gotra from his hometown of Bhatkal. Those Brahmins conducted the three-fold daily worship (trikala archane), temple administration (parupatya), and grand festivities (mahotsavas) with immense splendor. ||11||
12. Sometime later, when the spiritual preceptor (Guru) of the Saraswat Dvijas visited, to fulfill their devotional enthusiasm, he consecrated the merciful Lord Narasimha. Filled with diverse temple chariots/vehicles (vahanas), jewels, gold, diamonds, and cat's-eye gems (vaidurya), that holy place overflowed with splendor. Seeing their devout prosperity, the local Haruvas harbor envy. ||12||
13. Yet, they were powerless to do anything directly; hence, they whispered into the ears of the town's chieftain, Dombegada, and fabricated malicious slander. Enraged, he arrived at the temple and carted away all the sacred treasures to his palace. At that time, the region had come under British governance. ||13||
14. During those days, land surveys were being conducted to collect revenue. Collector Sir Thomas Munro arrived there on an official tour. Convening an assembly in the open hall where the temple's drum (damaru) and other paraphernalia were stored, he heard their grievances. ||14||
15. As he sat writing, serpents slithering out from unknown burrows came and lay all over the desk and across his record books. When he inquired of the Dvijas as to why this was happening, they explained the misdeed committed by Dombegada. The British officer was incensed. ||15||
16. Dispatching his sepoys (sipayi), he placed Dombegada under arrest, forced Dombegada's own attendants to carry the confiscated temple property upon their heads to deliver it back to the sacred presence (sannidhi), decreed that Dombegada construct a new temple Brahmaratha (grand wooden chariot) as penance for his transgression, imparted sound moral counsel, and released him. ||16||
17. As prescribed in the Pancharatragama, every year on the day of Hemanta Shukla Shashthi (Champa Shashthi), the Brahmarathotsava is celebrated with immense majesty. Devotees take darshana on this occasion and pray for their welfare. The Lord fulfills the cherished desires of all. ||17||
18. He removes all impediments, grants protection (abhaya), shows the path to the afflicted, and bestows sumptuous feasts (mrishtanna-bhojana) and priestly honorariums (dakshina) upon the Dvijas. Hence, this kshetra is renowned across near and distant towns as the prime institutional center (Varga-Sansthana) of the Saraswats. ||18||
19. Among the Brahmins brought by the Dvija Virupaksha, some consecrated the icon of Mahamaya they had brought along with them in Mangalore and settled there. Later, when differences arose among the rest, they constructed a new temple and consecrated Sri Venkateshwara along with Bhudevi. ||19||
20. At that time, Karkala was ruled by Bhairavarasa. Once, while visiting Bhatkal, he was deeply impressed by the skill of the Saraswat Dvijas; he brought several families with him and built houses for them to dwell in. Constructing a magnificent temple, they consecrated Sri Venkataramana along with Bhudevi within it. ||20||
21. They performed worship devoutly at the three junctures of the day (trikala). They celebrated sacred festivals during auspicious occasions (parvas). To the best of their capacity, they fed the Brahmins (santarpane). Relying on commerce, they flourished with abundant wealth, lands, cattle, garments, ornaments, pearls, gems, and all forms of prosperity. ||21||
22. In Mulki (Moolike), at Olalanke near Paduvanagiri, there was a chieftain named Samanta. Once, on a visit to Bhatkal, he was captivated by the cleverness of the Saraswats and brought five families with him. ||22||
23. On the journey back, they offered salutations to the Guru who appeared on their way. When they submitted the matter before him, the Guru blessed them with an icon of Lord Vitthala for daily worship. Receiving it with deep reverence, they arrived at Mulki. In the land granted free of cost by Samanta, they built dwellings and a temple. ||23||
24. Vedic priests by calling, belonging to the Vatsa gotra (Vachha-gotra), the Navelkar family, the Lotlikar family, a family from another place, and the Kilu Padikar family—thus five families consecrated Lord Vitthala at Olalanke. ||24||
25. Relying upon commerce, they acquired immense wealth, gold, jewels, cattle, lands, and grains. The commercial center where they flourished in grandeur is renowned to this day as Pancha Mahalu. Settling there, they remained devout worshippers of God and people of upright conduct (saccharitaru). ||25||
26. Under these circumstances, a venerable ascetic (yati-varenya) named Vidyanidhi of their lineage, while on a pilgrimage performing the holy bath (Setu-snana) at Rameswaram, found that the Yati of Kumbakonam was deeply immersed in the worship of Sri Rama, practicing ashtanga-yoga unceasingly. ||26||
27. As the sun was setting, a Dvija who had completed the study of Sudha-mangala arrived. He had loaded an entire camel with treatises of scriptural lore (shastra), accompanied by a retinue of scholars. He was known to defeat all disputants right at the opening discourse (prastavana). He had toured several kingdoms; scholars trembled merely upon seeing him. ||27||
28. That scholar bowed to the sovereign ascetic (yatindra) and conversed in Sanskrit. Setting the condition that the philosophical debate could continue for seven days and that the defeated party must become subordinate to the victor, the debate commenced; on the sixth day, the Kumbakonam Yati was defeated. ||28||
29. Lamenting, 'Alas, has the seat of the Jagadguru of the Madhva tradition collapsed?', the Yati lay down upon the bare ground. That night, he had a dream: at sunrise, an ascetic would arrive, and fielding him in the debate would ensure victory. ||29||
30. Relieved of anxiety by the auspicious dream, as the Yati watched the path, he welcomed Vidyanidhi who arrived just then. Escorting him to the matha, he explained the circumstances, conveyed the assurance (abhaya) granted by Sri Rama in the dream, and received assurance in return. ||30||
31. Rejoicing, Vidyanidhi took rest. In the morning, concluding his ashtanga-yoga observances and deity worship, and receiving ritual alms (bhikshe), he proceeded to the assembly that had gathered like an ocean. At that moment, the Shastri did not rise to stand, nor did he offer salutations. As time passed with him sitting dumb like a mute, the scholars questioned the Yati. ||31||
32. 'What is the reason for observing silence in an assembly convened expressly for philosophical debate? Can one who is master of all Vedas and shastras behave improperly? How must a householder (grihastha) conduct himself upon seeing a Yati?' Smiling gently, the Yati replied, 'He ought to perform sashtanga-namaskara (prostration with eight limbs).' ||32||
33. Thereupon, as the assembled scholars pondered in debate: 'This man is well-versed in shastras; why then did he behave thus? When such is the case, is logical debate (tarka) appropriate with one who acts contrary to scriptural etiquette (shastra-achara bahira)? How can one debate such a person?', the Shastri too inwardly conceded defeat and fell at the feet of the Yati. ||33||
34. Highly pleased and nodding in admiration at Vidyanidhi's keen intellect, learning, and wisdom, the Yati of Kumbakonam presented him with the sacred icons of Vyasa and Raghupati, salagramas, a palanquin (pallaki), white umbrellas (belgode), whisk-fans (chamara), an elevated seat (asana), ||34||
35. two torch-bearers (deevatige), a white conch (shanka), ceremonial drums (nagari), flags (patake), a makara-torana (ornate arch), and a retinue of reciters (pathaka-gana). He conferred upon him the authority to administer tapta-mudradharana and spiritual initiation (upadesha), and to adjudicate community matters (jati-vichara), granting divine assurance to overcome any hurdles that might arise therein. ||35||
36. Conferring the title of Indra, they bid a fond farewell to Yati Vidyanidhi with lavish honors. While he stayed at Varahapattana, he had a dream indicating that Lord Narasimha would accompany him. Reaching Manjeshwar safely along with the Lord, ||36||
37. the noble Brahmin inquired, 'When and in which town did this Narasimha dwell?' The Yati replied: 'In the Kritha Yuga, Prahlada was born as the son of Hiranyakashipu. The father subjected the son to immense torment. Manifesting from a pillar as Narasimha, the Lord tore the demon (danuja) apart. ||37||
38. When Prahlada, out of deep devotion, pleaded with Nruhari not to depart and prayed that He remain close at hand, the Lord bestowed His icon, instructed him to worship it in the manner prescribed by the Agamas, and said: "Child, I reside within this icon. In accordance with your devotion, I shall abide in it." Saying this, Lord Hari vanished. ||38||
39. From that day, Prahlada worshipped Him as Sri Hari Himself. Later, when his grandson Bali performed a yajna, Sri Hari arrived as Vamana asking for three paces of land. Constructing a mansion for Bali in Patala, the Lord stood guarding its entrance. ||39||
40. Bali descended to Patala to live with Prahlada. Rejoicing that Lord Sheshashayi Himself guarded their threshold, Prahlada thought: "Earlier, when Vasudeva was unmanifest to my eyes, I worshipped the icon. Now, worshipping the icon directly before His manifest presence in Bali's abode is inappropriate." ||40||
41. Deciding thus in his mind, he consecrated that icon of Narahari at Varahapattana, made arrangements for its worship there, and descended to Patala. There, the icon was worshipped with diverse ritual services. However, as days passed, the prosperity of the local inhabitants dwindled. ||41||
42. Knowing that if He remained there, His daily worship would suffer impairment (lopa), the Lord followed behind the Yati. When astrological divination (prashne) was consulted to see if He could settle in Manjeshwar, the Lord did not consent. When prashne was consulted once again in Mangalore, ||42||
43. He declined permission to stay there. Whatever the Yati offered to God, Narahari consumed directly. Thinking that he would leap into the ocean along with the icon, the Yati grew despondent. At that moment, the Yati received a dream: ||43||
44. "Do not worry. I shall remain immovably established at Olalanke. Place me in that divine sanctuary (divya sannidhi)." The Yati acted exactly as revealed in the dream. As he drew near the residence of Chieftain Samanta, night fell. He sent word to the chieftain requesting lamps to provide light. ||44||
45. Being a miser, the chieftain did not provide light. Lord Narahari was angered. A blaze engulfed the palace, and light spread in all four directions. In the dead of night, they reached Olalanke. ||45||
46. The brilliance was visible all the way to Mulki. On the auspicious day of Margashira Shukla Poornima, the Yati consecrated Lord Narahari with his own hands. From that day forth, immense divine grace (kala) shone there. People from outside towns flocked to Mulki, worshipped Narahari, became freed of their distresses, and had their desires fulfilled. ||46||
47. When Samanta felled timber to build a house, all the wood turned to cinder and soot. When prashne was consulted, it was revealed to be the wrath of Narahari. Coming to the temple, Samanta made a vow (harake) granting rent-free land (umbli) whose yield was sufficient for the Lord's daily food offerings (nitya naivedya), promising to remit annual tributes (pogadi kanike). ||47||
48. On another occasion, when the daughter of the king of Karkala washed her bodice (ravake) and spread it to dry in the sun, the shape of her bosom was outlined upon it. Struck by lust, the king convened an assembly of his people and asked: 'May one eat the fruit of the tree one has planted?' ||48||
49. Not discerning the wicked intention (durbuddhi) of his mind, they answered: 'Whoever plants a tree does so only to partake of its fruit.' Obtaining such an answer from the people, he placed his waist-thread (ududara) inside a golden vessel (kalasha) and, closing its lid, spoke thus: ||49||
50. 'The word of ten people is equal to a pearl. To test whether this holds true, tell me: what is inside this vessel nearby?' They replied: 'There might be a venomous cobra (ghatasarpa), as if in an anthill.' When the lid was removed, a serpent came slithering out. ||50||
51. Thinking that he had found tangible proof that the word of ten people becomes absolute truth, the depraved king went to the upper floor and attempted to violate his daughter. Consenting under no circumstances, she leaped down from there and perished. Beholding this, the subjects refused to look upon the king's face ever again and abandoned him. ||51||
52. Consumed by this grief, the king died within a few days. The kingdom was left without a ruler (anāyaka). Enemies besieged and overran it repeatedly. Due to insecurity, the subjects set out with their deities, cattle, and belongings, and arrived at Mulki to dwell there. ||52||
53. Arriving at Olalanke, they immersed and kept the deity in the temple pond (kere). Sometime later, when the enemy menace subsided and they prepared to return to their town, the deity could not be found in the well/pond. They wept in profound anguish. ||53||
54. They received a dream: 'You abandoned your home and came away. I shall abide right here. You may depart now. In a few days, a troupe of pilgrims will arrive there; you shall acquire an icon from them and consecrate it; through it, I shall fulfill your prayers.' ||54||
55. Such was the divine command. With grief, they returned to their town. Purchasing an icon from the traveling fair/troupe (parishe) that arrived accordingly, they installed it. Meanwhile, at Olalanke, a dream revealed that the deity was resting in the pond. Retrieving it, on an auspicious day, they consecrated Sri Venkataramana along with Bhudevi amidst grand celebrations. ||55||
56. From that day, the name of that deity—Venkataramana—became the customary designation for this temple. Wealth, grandeur, and festive feasts (santarpanotsaha) overflowed in abundance. Knowing that those who had migrated to this town were living happily, Saraswats from Bhatkal spread into the surrounding regions in all four directions. ||56||
57. Once, a Dvija named Venkatanayaka climbed the hill of Tirupati along with his companions and was worshipping Kalabhairava. Feeling a heavy spiritual trance descending upon his body (mai-bhara), he ran towards Sri Venkateshwara. Shivering and calling out to everyone, he trembled. The Mahant arrived and spoke thus: ||57||
58. 'Abiding at Olalanke, celebrated as Padalagiri, receive royal tributes and offerings (kappa-kanike), remove the hardships and distress of the people, and attain great renown. Fulfill my words. To ensure your words come true, I shall uplift you—thus I convey to you the command of the Master.' ||58||
59. Thus the Mahant explained what Lord Hari had revealed to him. Touching each seal (mudre) with a sacred staff to the hands of the Lord of Padmavati, he handed it over and bid him farewell. Arriving at Mulki, holding immense spiritual weight in the temple, he proclaimed himself to be Kalabhairava who had visited Sri Hari from Kashi. ||59||
60. Hearing this, the townspeople received him with great honor. Every Saturday and on special festive days (parva-dinas), he would manifest through the oracle/medium (patri), dispelling the tribulations of those who arrived from various towns for darshana. ||60||
61. 'I had no desire to return from the sacred hill to Kashi. The Lord of Lakshmi retained me there until today. Now, to dispel the difficulties of all devout people at Olalanke, to bestow happiness and peace, and to protect them, He has sent me here with His divine seal, and hence I have arrived.' ||61||
62. Once, when the Guru went for a holy bath in the river Ganga, the icon of Bindu Madhava found in the Ganga was consecrated here according to scriptural tenets (shastra). All festivals are conducted for Him. Foremost among them for Lord Vitthala are three festivals: the garden feast (vana-bhojana), the festival of lights (deepotsava), and the concluding ceremonial bath (avabhritha). ||62||
63. Under these circumstances, once a member of the Navelkar family passed away. A summons was sent to the priest to conduct the cremation rites (shava-dahana). Because there were numerous customers in his shop at that hour, he said: 'I have no time now; carry the dead body forward, and I shall join from this side'—yet he did not turn up until evening. ||63||
64. With astonishment and grief, the relatives completed the cremation rites (agni-samskara). Resolving to bring a suitable family priest to perform the post-funeral rites (kriya), they traveled to Kochi. They submitted the entire incident before the Guru. The Guru dispatched an upright Dvija belonging to the Atri gotra. ||64||
65. The Guru gave the injunction: 'Have all priestly duties (paurohitya) conducted by him.' The learned family was settled at Mulki, and they performed the final rites (oordhva-kriya) of the deceased. Furthermore, he was granted an equal share in the worship of the sanctum sanctorum (deva-bhavana): twelve years of worship was allotted to the descendants of the Vatsa gotra, ||65||
66. and twelve years of worship was allotted to the descendants of the Atri gotra. During the period when one gotra held the right of sanctum worship (puja), the other gotra would hold the role of ritual preceptor (tantrikatva). It was also resolved that the town's general paurohitya belonged to the Vatsa gotra, while the paurohitya of the Navelkar family belonged to the Atri gotra. ||66||
67. Two equal shares were established between the Navelkar family and the townspeople; among four administrative duties, two belonged to those affiliated with Navelkar, and the remaining two belonged to the trustees (moktesaras). Equal honor (maryade) has continued uninterrupted for both Vedic gotras. ||67||
68. In this manner, the rotational worship (paryaya) between the two gotras commenced. In the future, should ritual impurity (sutaka) befall them, a gotra from Panambur would step in. If sutaka befell all three gotras, a gotra from Udupi would perform the rites. ||68||
69. If sutaka occurs during the paryaya of the Vatsa gotra, the members of the Atri gotra shall conduct the worship; if sutaka befalls the Atri gotra as well, the priests from Panambur shall do so; if sutaka befalls them too, the priests from Udupi shall perform it; no others hold the right to conduct the worship. ||69||
70. In Shalivahana Shaka 1699, the Hevilambi Samvatsara, a Brahmaratha was constructed on the day of Chaitra Shuddha Navami. Holding court (darbaru) and listening to the prayers of people arriving from various provinces, showing that the day of Rama Navami is supremely sacred, the Beloved of Lakshmi ascends the chariot. ||70||
71. From that day forth, the Rathotsava is celebrated every Rama Navami, and the grand anniversary of the consecration (pratishtha vardhanti) is held on Margashira Purnima. Additionally, numerous festivals and community feasts (samaradhanas) take place. They are not elaborated here; those details are presented in the latter half (Uttarardha) of the text. ||71||
72. Hearing reports that devotees bring and submit offerings meant for Tirupati and Dharmasthala at this kshetra, the Dravida Brahmins of Dharmasthala grew envious and made various complaints to the then hereditary administrator, Kumara Heggade. Provoked to anger, Kumara Heggade arrived at Olalanke. ||72||
73. Arriving there, Heggade convened an assembly of the town's Saraswats, arranged for the divine oracle (darshana) to manifest, and questioned Kalabhairava: 'Is there any authoritative basis to receive offerings intended for Dharmasthala here? Has any such divine command been issued in the past? Kindly explain.' When commanded, 'Look within!', he peered inside the sanctum. ||73||
74. Amidst a host of celestial spirits (daivas), Lord Manjunatha Himself appeared! And the Lord proclaimed: 'It is by My command that local offerings (sthala-kanike) are collected here. It is improper to question it. This is not a sanctuary to display the arrogance of spirit-power at the slander of Dravidas. Your pretensions of greatness hold no merit here! ||74||
75. Worship Lord Sri Narahari with devotion. The daivas will not return to you. Your transgressions have multiplied; seek forgiveness from Sri-Pati. You do not realize that I myself am the valorous Kalabhairava. Do not debate further!' Wishing benevolence, Lord Durjati (Shiva) vanished. ||75||
76. Hearing this divine declaration (niroopa), Heggade was terrified. Without these daivas, Dharmasthala would be plunged into spiritual darkness. When he pleaded, 'O Treasure of Honor (Mananidhi), graciously send back the daivas,' the Lord consented and sent them back. ||76||
77. Annappa alone obstinately insisted: 'Master, I cannot bear separation from You!', and prayed to be permitted to stay right in front of the sanctum. Kalabhairava agreed, providing him a shrine to abide there as well. ||77||
78. In accordance with the command of Kalabhairava, Sri Heggade devoutly offered boundless treasures and offerings (dravya kanike) and returned to Dharmasthala. That immensely potent daiva has obeyed the command of the Master from that day to this. ||78||
79. Sometime later, Ranga Pai, an affluent merchant of Mangalore, was implicated in a false charge of treason (raja-droha). He had taken a vow that as soon as the charge was cleared, he would not partake of food until he had completed darshana of Sri Venkateshwara at Tirupati and returned. On the day of the Rathotsava, he arrived at Olalanke seeking permission to depart for Tirupati. ||79||
80. When advised, 'No matter, you may undertake it later,' he refused to consent. Thereupon, revealing Tirupati right there and enabling him to complete the entire holy pilgrimage on that very spot, the Lord sent him back to his town. To this day, that Supreme Lord joyfully accepts worship, ceremonial services (upacharas), and festivals for the delight of His devotees. ||80||
81. This sacred center is equal to Sheshagiri Tirupati. The Lord has demonstrated the infinite glories of His divine presence (sannidhya). He receives the vows (harakes) of devotees across the earth, eliminates their sins and afflictions (rujes), and nurtures them like His own children. This Lord of Mulki—His renown has spread beyond the four oceans. ||81||
82. His glory is difficult to praise adequately; His divine plays (leelas) evoke boundless wonder. Pardoning the faults of people, He dispels all their distress and bestows peerless supreme bliss (paramananda). Just as one might make a tiny gnat (nusi) lift a mighty mountain, He has caused this sacred history to be recorded through a humble soul like me—He, that compassionate Vasudeva, Narahari, the Lord of Ramaa. ||82||
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