The Gauda Saraswats arrived in the south from Madhya Konkana. Why did they then disperse and establish their settlements across different places?
1. "O Gurudeva, where I reside, my mind was deeply pained and troubled by various doubts arising from the manner in which the Dravida Brahmins speak among themselves. I feel blessed by your gracious, nectar-like upadesha (precepts). Hearing the virtuous history (sucharita) of the Saraswats, the restlessness of my mind has been dispelled. ||1||
2. When people see the virtuous (saccharita), baseless jealousy arises in them. Blighted by envy, they become blind to good virtues and invent false accusations. Thus, they subject good people to vain censure (vritha ninde). I do not know what future the Lord has ordained for such human beings who derive joy from imposing false slander (apavada). ||2||
3. Furthermore, for what reason did these Gauda Saraswats abandon Goa and depart to other towns? What divisions (bhedas) exist among them?" Pleased by this question, the venerable Muni explained in detail so that all doubts in the mind were dispelled. ||3||
4. "O Viprottama (best among Brahmins), listen: In Madhya Konkana, the Saraswats lived for a long time without abandoning dharma, sustaining themselves through trade. As families grew, there was no commensurate increase in revenue, leading to growing debts. They also took agricultural lands on lease (geni) and engaged in farming. ||4||
5. Some people of Bardez (Baradesha) acquired farmlands on the opposite bank of the river and engaged in agriculture. They found no opportunity to return home for their midday meal. Carrying packed food (butti) with them, they ate it there and stayed the whole day in the fields. This predicament befell them solely for the sake of livelihood (udara-nimitta). ||5||
6. Lacking proper discernment, the mahajanas (elders/assembly) of the town placed an excommunication (bahishkara) upon them. Consequently, all physical kinship and dining in the same row (pankti-bhojana) ceased with them. Thus separated in social transactions, they spread across different towns and lived amicably among themselves. ||6||
7. Once, a wedding was held in Pedne (Pendane). During the ritual of Saptapadi, when the bride was instructed to place her right foot on the grinding/sandalwood stone, she remarked, 'All right, I know this.' Although she spoke merely from what she had observed of weddings in her childhood, a suspicion arose that she must have been married once before, and a bahishkara was imposed on her. ||7||
8. Thus, they departed along with their family, severing contact with the grama. Even after being excommunicated, they diligently maintained their achara (traditional customs). In this manner, twelve families were forced to undertake paurohitya (priestly duties) among other castes solely for sustenance (udara-poshana). Setting them apart, people called them the Kiravantas. ||8||
9. Another incident: A Brahmin's daughter in Kudala-desha was a young maiden. At night, a vile wretch barged inside and dragged her away. The villagers gathered and beat him to death, and the young maiden too met her death. Slandering that the daughter had been given to a lowborn person, the entire family was placed under bahishkara. ||9||
10. From that day forth, they settled in regions agreeable to them and sustained themselves through agriculture. They became ineligible for marital relations with this community. Furthermore, some from Rajapura, having developed an interest in the worship of Shakti, were rendered pankti-bahira (excluded from commensal dining); placing faith in lesser spirits (kshudra-daivas), they became cultivators. ||10||
11. Likewise, the Nivaskaras were separated. Once, when relatives visited their house, after their meal, they had the leftover food (enjalu) cleared by a Kulabhi. From that day, commensality (pankti) and marital relations with them were severed. Renowned as Bhalavalakaras, they became hardworking laborers. ||11||
12. Some were excommunicated because they depended on outsiders to carry corpses; others were excommunicated for having consumed wine (madhupana) given by a Haruva (Brahmin); thus they set up separate encampments. In this manner, Brahmins adhering to strict customs organized their religious rites separately. ||12||
13. Even though the young and the old performed devatarchana (deity worship) and dhyana (meditation) at all three times of the day (trikala) without abandoning dharma, by divine will (daivechhe), they faced dire perils such as strife. Gangs of robbers, moving in boats on the sea by day, harassed the settlements by raiding homes at night. ||13||
14. They tormented the people in numerous ways. Sending ferocious dogs inside, they drove out the householders, and barging in, looted utensils, wealth, grain, and whatever fell into their hands. What was the use of complaining to a king who lacked the might to control them? ||14||
15. Finding no other recourse, these Saraswats boarded two or three new ships and sailed southwards. One of the ships cast anchor at Bhatkal, while the remaining two anchored at Kochi. Thus, they established their settlements in these two towns. ||15||
16. The robbers continued their plundering for a long time. The people united and lodged complaints with the king repeatedly. The Subedar of the Sultan of Bijapur prepared himself to crush them and pursued them. ||16||
17. Panicked, they deliberated. Their leader was Thimoji (Timoji). Touring various places, he sought refuge with the gathered Gavindas (Portuguese/foreign rulers), brought them into Madhya Konkana, and waged war. Ultimately he lost the war; they (the Portuguese) captured the territory and established their authority. ||17||
18. In Shalivahana Shaka 1432, the Pramoduta Samvatsara, they conquered Madhya Konkana through great daring. The enemies were defeated, and the city fell into their hands. The Gavindas exercised rule over the inhabitants of that land through their own men. ||18||
19. Many years passed after this event. To maintain governance, the sovereign—who resided in a distant overseas land—appointed his representative (pratinidhi) here. At that time, their religious head (Guru) issued an order (niroopa) declaring that governing would be easier if all subjects belonged to a single faith, hence everyone must be converted to their religion, believing that uniform faith would foster loyalty to the ruler. ||19||
20. 'In the past, the Muslims likewise brought the local Hindus into their fold. This is a righteous endeavor. Carry it out without hesitation'—such was the decree of the Guru received by the representative, mandating that the local populace be brought into their religion, even if it required force. ||20||
21. The niroopa arrived. Being somewhat noble-hearted, the representative deemed this unjust and kept it secret. He resolved to convert only those who consented willingly. Thereupon, to observe firsthand how strictly his command was being enforced, the Guru himself arrived. ||21||
22. Enraged at the representative who acted as though the command had never reached him, the Guru instructed the sovereign to issue the directive anew. Constrained by duty, the representative gave the subjects a grace period of three days to reflect, proclaiming that thereafter they must decisively embrace the faith. ||22||
23. Terrified by this, the subjects were plunged into immense grief. Unable to abandon their ancestral soil, they wept bitterly and cursed those who had reduced them to such a miserable state. ||23||
24. In this calamity, observing those living in houses under the control of neighboring rulers, they secretly sought the protection of their Kula-devatas (tutelary deities), hid in their upper attics (malige), and agonized over what path or refuge lay ahead. ||24||
25. Mothers leaving their children, youngsters leaving their fathers, wives their husbands, brothers their siblings, and mothers their infants—all fled in various directions out of the sheer desire to protect their caste (jati). They spent many days in such distress. When no means remained to continue the worship of the deities they revered, they entrusted them to whoever could perform it. ||25||
26. Some departed the town and settled far away; some crossed into adjacent kingdoms. Some, unable either to carry their valuables or abandon them, kept shuttling back and forth. Those devoid of spiritual strength joined hands with the fanatic and persecuted the pious (dharma-bhiru). This became an everyday reality. ||26||
27. Consequently, the town became desolate. Who remained to pay taxes? Where would salaries for officials come from? A report of this state of affairs reached the king. It seemed to the monarch that the injustice had exceeded all bounds. Upon reviewing the representative's report, a newly amended niroopa arrived from the ruler. ||27||
28. Ordering that this state of affairs must not be allowed to continue, he commanded that the people be summoned back with solemn assurances without fretting over what was lost, and that salaries be disbursed by requisitioning funds from higher authorities. ||28||
29. Welcoming back with magnanimity those who had dispersed to various towns, assuring them that no such peril would recur, and viewing their hardships with deep sympathy, the authorities witnessed people returning from various directions. ||29||
30. The Dvijas (twice-born Brahmins) never abandoned their svadharma, but they remained submerged in the grief of separation from their kin. They had lost their possessions, and disputes arose among the fallen (patita). Their goods and ornaments had all been stolen, yet attachment to hearth and ancestral soil kept them tied down. ||30||
31. Once, the mahajanas assembled together and reflected upon their sorrow. They resolved that, should such times arrive again in the future, their Kula-devatas should not remain there, but must be consecrated in fear-free regions where divine worship would face no impediment. ||31||
32. In Shalivahana Shaka 1486, the Raktakshi Samvatsara, they departed from that village. 'Listen, as I describe in detail the places those deities favored for their abode,' said the venerable Muni to the Brahmin. ||32||
33. Damodara of Madgaon (Madagavu) took up abode in Zambolim (Jambole), known as Vivarana, out of love for his devotees. The deities of Kudatari (Curtorim) settled in the two villages of Chandrawadi and Shelvona (Shelavana). Mangesha of Kudatali (Cortalim) made his abode in Priol (Prayoli). ||33||
34. Mahalasadevi of Verem (Verana) took up abode in Mardol (Myadu). For the deities of Sancoale (Sankavali), temples were readied in the villages of Nerul (Neradooru) and Velim-Keri (Velangakeri). From Velim, Narasimha and Shanteri, along with Vijayadurga of charming glory, resided in Keri. From Keloshi (Quelossim), Shanteri moved to Kavale (Kavalem). ||34||
35. Shanteri of Lotli (Loutolim) moved to Ramanatha-Kavale, Kamakshi of Rayaturi (Raia) to Raya-Shiroda, Katyayani of Banauli (Benaulim) to Ramkola near Baneshwar, and Shanteri of Nagave to Yankola (Ankola). ||35||
36. The deities of Girdoli settled in the Khedar-Bali village circle. After all the deities such as Mahalakshmi settled in different temples across other villages in the Chikhali-vadi Maha-khajana, some lesser spirits left behind remained in the earth and waters. From Tiswadi, Saptakoteshwara settled in Narve of Bhatagrama (Bicholim). ||36||
37. The deities of Bardez were in Pedne of Bhatagrama. Durga from Tiswadi was accommodated in Redi. For the sake of devotees who worship without ever forgetting, I have detailed this based on the original chronicle. ||37||
38. Later, when dissensions arose, some crafted alternate pratimas (icons) of the deities and worshipped them, establishing them away from their earlier abodes. Thus, today there are devotees in the southern towns of Bhatkal, Kumta, Ankola, Shirali (Shravale), Mangalore, and Basrur. ||38||
39. The Dvijas who arrived at Kochi won the goodwill of the local king. Receiving land from him, they built houses. They engaged in the mercantile trade they knew well and attained great expertise in it. Earning handsome profits and acquiring movable and immovable assets, they lived prosperous lives. ||39||
40. Near Tirupati, the ruler of Vijayanagara frequently had darshana of Sri Venkateshwara. He yearned to worship Sri Venkatesha within his own residence. Finding no way forward, he was consumed by longing. One night, he had a dream. ||40||
41. 'At sunrise, an artisan/sculptor (chitrakara) will arrive. Instruct him to fashion an icon of Venkatesha. He will craft it. Consecrate it; I shall manifest within it, resplendent with all auspicious marks (sarva-lakshanayukta).' Rejoicing, the king saw the artisan the next day and conveyed to him what the Lord had ordained. ||41||
42. 'Craft an icon of Venkatesha endowed with all auspicious attributes and divine presence (sannidhya), such that the whole world wonders at it,' said the king, providing him all necessary materials and erecting an enclosure with a cloth screen for his privacy. While he sat within fashioning the icon, when the king approached, the artisan vanished. An icon endowed with all auspicious attributes appeared in his place. ||42||
43. Beholding that miraculous (karanika) icon, the delighted king consecrated (pratishtha) it with great fanfare and worshipped it with deep devotion. Goddess Lakshmi took up abode across Vijayanagara, and wealth grew beyond bounds. In the house of a Brahmin, a yajna had concluded, and on that very day, a woman attained her menses (rasajvale). ||43||
44. At night, feeling the urge to urinate and finding no one awake upon calling, she urinated into the yajna-kunda (sacrificial pit). The next day, the one who went to clear the ash from the kunda found a golden orb in it. They realized this was the outcome of the menstruating woman urinating there. ||44||
45. Thenceforth, all households began performing yajnas and having menstruating women urinate into the pits to obtain gold orbs. The city shone like Indra's celestial palace (Indra-bhavana); yet, the accumulated sin (papa-rashi) of defiling the sanctity of sacred rites (kratus) grew equally immense. ||45||
46. The priest (archaka) had a dream: 'Tomorrow, fire will consume this city. Depart to another town along with your family, and cast me into the ruined well by the mountain side.' The Brahmin acted accordingly. Fire engulfed the city, and the Vijayanagara empire fell. ||46||
47. The royal family retreated to Chandragiri. Some years passed without worship. The Mathadheesha of Kumbakonam set forth with his pontifical insignias (birudavali) and arrived in Tirupati. The Lord appeared in his dream and instructed him to retrieve the icon from the well and resume worship. ||47||
48. The well was overgrown with thickets. As he prepared to leave in despair, finding no way to lift the icon, a huge serpent raised its hood and appeared before him. The venerable Yati then gave money to a Brahmin, retrieved the icon with his assistance, and worshipping it with devotion, proceeded to Rameswaram for the sacred Setu-snana. ||48||
49. All pilgrimage rites were completed in Rameswaram. When he arrived at Kochi in Kerala, the assembly of Gauda Saraswat Dvijas came forward, praying that the icon, replete with all auspicious attributes, be consecrated there. ||49||
50. Detaining the Yati there for some time and pleasing him with multifaceted hospitality, the devotees humbly pleaded for the icon. When the Yati declined and proceeded to Kozhikode (Kallikote), he was struck by a severe stomach ailment that no medicine could cure. That night, the Yati had a dream. ||50||
51. 'It was not proper of you to reject the prayer of the Gauda Saraswats of Gosripura (Kochi). I have shown you that I desire to abide there.' Left with no choice, the Muni wrote an account of the dream and dispatched a niroopa requesting them to come to Kozhikode. ||51||
52. Seeing the niroopa, the mahajanas of Kochi were overjoyed. Assembling together, they resolved to offer a golden idol placed upon a golden platter (harivana) in exchange for the sacred icon from the Yati. ||52||
53. Distinguished leaders of the community, Mala Pai and Baba Prabhu, contributed all their gold for this noble cause. When that still fell short, the mahajanas contributed offerings beyond their capacity, enabling them to fulfill their resolution. ||53||
54. Offering the golden platter and idol, they received the icon of Sri-Vara (Venkatesha). At an auspicious moment (su-lagna), amidst the joyous cheers and ecstatic celebrations of the community, the pratishtha was performed. The auspicious omens observed during the installation were magnificent. ||54||
55. The signs indicated that wherever this icon abides, poverty, famine, disease, and distress shall never manifest; instead, all forms of prosperity—elephants, chariots, ornaments, gold, silver, precious metals, and abundant good fortune—shall be bestowed upon the residents. ||55||
56. Hearing of these auspicious qualities, the kings of Kochi, Travancore (Tiruvankuru), and neighboring realms arrived with royal tributes (kappa-kanike) for the Lord's darshana. Free of deceit, they offered gems, jewels, and land-grants (jahagirus) in fervent devotion. ||56||
57. Eight administrative officers (adhikaris) oversaw the welfare of the archaka-gana (priests), puranika-gana (reciters of Puranas), and tantris (ritualists). They looked after the pattegaras, attendants, and musical ensembles (valaga). The temple grew world-renowned. Affluent devotees, kings, and governors filled the temple treasury with extensive land donations (bhu-dana), gems, ornaments, and wealth. ||57||
58. His grandeur was beyond description: thousands of majestic elephants, sumptuous feasts (mrishtanna-bhojana) served daily to thousands of Brahmins, two lakh units of annual revenue, with agricultural yields, silver, and gold beyond measure. ||58||
59. Gracing the Sapta Konkana with precious treasures, complete wealth of diverse crafts and trades, the Vedic chants of the Brahmins, devotional songs, dances, and panegyrics, blessing the entire community, receiving worship conducted strictly according to the precepts of Tantrasara (Tantrasarokta), Sri Vasudeva Ramesha, the Dweller of Sheshadri, Sri Venkatapati, continuously fulfills every cherished desire of His devotees. ||59||
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