Sheth Lalji Naranji: The Bombay Merchant, Industrialist and Philanthropist

Sheth Lalji Naranji was one of the prominent Indian merchant-industrialists of early twentieth-century Bombay. A figure whose name appears in commercial, political, philanthropic and Gandhian records, he belonged to the generation of Indian entrepreneurs who helped build Bombay's indigenous commercial and industrial institutions.

Today, his name is considerably less familiar than those of contemporaries such as Jamsetji Tata or Sir Purshottamdas Thakurdas. Yet the surviving record reveals a remarkably substantial career: Lalji Naranji was associated with the Bombay textile trade, the firm of Mulji Jetha & Co., cotton mills, the Indian Merchants' Chamber, the Bombay Legislative Council, Gandhi's political and fundraising activities, and several major commercial enterprises.

He is also of particular historical interest because a later account of the pioneering aviator Shivkar Bapuji Talpade identifies a Lalji Narayanji, described as a prominent merchant of Mumbai, as one of the witnesses to Talpade's alleged 1895 aviation experiment at Chowpatty.

The identification appears highly plausible, but the 1895 connection remains a historical question requiring further documentary confirmation.

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A Bombay commercial magnate

The historical record describes Lalji Naranji as a Bombay merchant and commercial magnate.

One account of the development of Indian capitalism describes him as the proprietor of Mulji Jetha & Co., a major Bombay commercial concern. The firm was associated with Mulji Jetha Market, one of the great centres of the city's piece-goods trade.

Mulji Jetha Market occupied an important place in Bombay's textile economy. The Maharashtra Gazetteer records the importance of the market to the city's wholesale cloth trade, while historical accounts of Indian capitalism place Lalji Naranji among the Indian merchants who combined textile commerce with industrial investment.

This is significant because it places Lalji Naranji within Bombay's established indigenous mercantile community well before his later prominence as a mill-owner and public figure.

His career therefore appears to have followed the characteristic trajectory of several successful Bombay merchants of the period:

textile commerce → property and trading interests → industrial investment → public and institutional leadership.

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Lalji Naranji and the textile industry

Lalji Naranji subsequently became associated with the Bombay mill industry.

The records of the Bombay Millowners' Association identify him as a prominent member of the industry. A 1923 report records Lalji Naranji in connection with:

Jam Shri Ranjitsinghji Spinning & Weaving Co. Ltd.

and

The Khandeish Spinning & Weaving Mills Co. Ltd.

The same industrial record identifies him as an M.L.C., or Member of the Legislative Council.

The Jam Shri Ranjitsinghji Spinning and Weaving Mills were established in 1907, with Lalji Naranji among the principal promoters. Modern corporate histories of Jamshri likewise identify Lalji Narayanji, described as an entrepreneur from Jamnagar, as the founder of the enterprise.

The differing forms of his name—Naranji, Narayanji and Narayanjee—occur in different historical sources and appear to represent the same individual.

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The name: Naranji, Narayanji and Narayanjee

One difficulty in researching Lalji is the variation in the spelling of his name.

The most consistently documented form in Bombay commercial and Gandhian sources is:

Lalji Naranji

Other sources give:

• Lalji Narayanji

• Lalji Narayanjee

• Laljee Naranji

• Laljee Narayanjee

The form Lalji Narayanjee is particularly useful when searching Anglo-Indian records, while Lalji Naranji is the form found in Gandhi-related and Bombay commercial records.

The Talpade literature generally uses Lalji Narayanji.

Given the remarkably similar descriptions of the man as a prominent Bombay merchant, and the independent documentary record surrounding Lalji Naranji, there is strong reason to investigate these forms as variants of the same historical personality rather than immediately treating them as different individuals.

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A donor to the Bombay Presidency Famine Relief Fund

One of the earliest independent documentary traces located so far comes from the Final Report of the Subcommittee of the Bombay Presidency Famine Relief Fund, covering the period from October 1899 to June 30, 1908.

In its list of subscribers appears:

Lalji Naranji — Rs. 12

The appearance of his name in this record is significant for two reasons.

First, it independently establishes the name in the Bombay Presidency's philanthropic world around the turn of the century.

Second, it provides evidence that Lalji Naranji was already participating in major public charitable efforts before his later prominence in Bombay's industrial and political institutions.

The entry occurs alongside other contributors in the official subscription list.

This record should not, however, be used to infer an exact address or occupation by itself. It establishes the donor, but the commercial and biographical details must be supplied from other sources.

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Lalji Naranji and Gandhi

Lalji Naranji later became an important supporter and associate of Mahatma Gandhi.

A historical account of Gandhi's fundraising activities describes:

“Lalji Naranji, a commercial magnate from Bombay whose help Gandhi received from time to time for augmenting the funds.”

This description is consistent with the wider documentary record of Lalji's wealth and standing in Bombay.

Gandhi's own correspondence provides particularly valuable evidence.

A 1926 correspondence record identifies:

Sheth Lalji Naranji

Ewart House

Tamarind Lane

Fort, Bombay

Gandhi's correspondence also records direct communication from Lalji Naranji.

This gives us something especially valuable in reconstructing his biography: not merely a later description of him, but a contemporary record giving his title, name and Bombay address.

The evidence establishes that Lalji Naranji was personally known to Gandhi and was sufficiently wealthy and prominent to participate in Gandhi's fundraising and political activities.

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Lalji Naranji and the Indian Merchants' Chamber

Perhaps the clearest indication of Lalji Naranji's position within Bombay's Indian commercial community is his association with the Indian Merchants' Chamber.

The Chamber's historical list of presidents records:

Lalji Naranji — 1920–21

and again:

Lalji Naranji — 1926–27

The presidency of the Indian Merchants' Chamber was not a minor distinction. The institution represented the interests of Bombay's Indian business community at a time when commercial organizations were becoming increasingly important in public and political affairs.

Lalji Naranji's repeated election to its presidency therefore provides strong evidence of his standing among Bombay's Indian merchants and industrialists.

His later prominence also explains why contemporary and retrospective sources describe him as a commercial magnate or prominent merchant of Bombay.

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Lalji Naranji in Bombay public life

Lalji Naranji's activities eventually extended beyond commerce.

The Bombay Millowners' Association records identify him as an M.L.C., while the Maharashtra Gazetteer places him among the prominent representatives of Bombay's Indian business and industrial community who entered public life.

He appears in the same broader circle as figures such as:

• Sir Purshottamdas Thakurdas

• Homi Mody

• Pheroze Sethna

• Jehangir Petit

• other leading Bombay merchants and industrialists

His participation in public affairs illustrates the increasing political role played by Bombay's Indian commercial elite during the first decades of the twentieth century.

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Lalji Naranji and the Bardoli movement

His association with Gandhi continued during the nationalist movement.

The Maharashtra Gazetteer records that Sir Purshottamdas Thakurdas and Lalji Naranji of Bombay went to Ahmedabad to meet Gandhi in connection with the Bardoli movement.

This provides another independent confirmation of the relationship described in Gandhi's fundraising records.

Lalji was therefore not merely a passive financial contributor. He belonged to the circle of influential Bombay businessmen who interacted directly with Gandhi during important phases of the nationalist movement.

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Lalji Naranji & Co.

Another important component of his commercial career was Lalji Naranji & Co., Bombay.

Industrial and labour records identify the firm and its partners. Later legal records also refer to Lalji Naranji & Co. in connection with major commercial enterprises.

A Bombay High Court case records Lalji Naranji's association with the Jupiter General Insurance Company, describing Lalji Naranji as, or as having been, chairman of its board and referring to Lalji Naranji & Co. as managing agents.

Thus his commercial interests extended well beyond textile trading and cotton mills.

His career encompassed the increasingly diversified business world of interwar Bombay:

textiles • mills • property • insurance • commercial organizations • public institutions.

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The Lalji Naranji Memorial

The importance attached to Lalji Naranji by Bombay's commercial community is also reflected in the Lalji Naranji Memorial.

The Indian Merchants' Chamber building at Back Bay Reclamation, Fort, Bombay, became associated with his name:

Lalji Naranji Memorial

Indian Merchants' Chamber Building

Back Bay Reclamation, Fort, Bombay

The Western India Automobile Association records that its headquarters were subsequently located at the Lalji Naranji Memorial Building, Indian Merchants' Chamber, Churchgate, Bombay.

A memorial of this nature is a useful indication of the esteem in which Lalji was held by Bombay's commercial institutions.

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Lalji Naranji and Shivkar Bapuji Talpade

The most intriguing episode associated with Lalji Naranji is also the one for which the evidence is least secure.

The later literature concerning Shivkar Bapuji Talpade states that Talpade's aircraft, Marutsakha, made an alleged flight over Chowpatty in 1895.

According to this account, the demonstration was witnessed by:

• Sayajirao Gaekwad III, Maharaja of Baroda

• Justice Mahadev Govind Ranade

• Lalji Narayanji, described as a prominent merchant of Mumbai

The identification of this Lalji Narayanji with Sheth Lalji Naranji is striking.

The descriptions are almost identical:

Talpade account:

“a prominent merchant of Mumbai”

Gandhian account:

“a commercial magnate from Bombay”

Independent records show that Lalji Naranji was indeed a major Bombay merchant and industrialist.

This makes it highly plausible that the Lalji Narayanji mentioned in the Talpade tradition was the same person.

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But did Lalji Naranji actually witness the 1895 flight?

This question must remain open.

At present, the evidence establishes the identity and prominence of Lalji Naranji, but it does not yet establish from a contemporary 1895 source that he witnessed Talpade's alleged flight.

The surviving Talpade account naming Lalji appears in much later literature, rather than in a newspaper report from 1895.

Therefore the evidence should presently be stated in this form:

A later account of Talpade's 1895 demonstration names a prominent Bombay merchant, Lalji Narayanji, among the witnesses. Independent records establish the existence of a prominent Bombay merchant and industrialist named Sheth Lalji Naranji, making the identification highly plausible. However, a contemporary 1895 document directly placing Lalji Naranji at the Chowpatty demonstration has not yet been located.

This distinction is important.

The existence of Lalji Naranji is not in doubt.

His prominence in Bombay is not in doubt.

His association with Gandhi is not in doubt.

The unresolved question is specifically whether this Lalji Naranji was the witness named in the later Talpade account.

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Why Lalji Naranji matters

Lalji Naranji represents an important but under-researched strand of Bombay's history.

He belonged to the Indian merchant class that transformed itself during the late nineteenth and early twentieth centuries from trading houses into diversified industrial and institutional enterprises.

His career crossed several worlds:

Commerce

He was associated with major Bombay textile trading interests and Mulji Jetha & Co.

Industry

He became associated with cotton spinning and weaving enterprises, including Jam Shri Ranjitsinghji Mills.

Finance

His name is associated with Lalji Naranji & Co. and insurance interests.

Philanthropy

He contributed to the Bombay Presidency Famine Relief Fund.

Public life

He served as a member of the Bombay Legislative Council and participated in public affairs.

Commercial institutions

He twice served as president of the Indian Merchants' Chamber.

National movement

He maintained a personal and financial relationship with Gandhi and participated in discussions surrounding the nationalist movement.

Bombay's commercial memory

His name was preserved in the Lalji Naranji Memorial Building.

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A preliminary chronology

Period	Event / evidence
Late 19th century	Associated with Bombay's established mercantile community; later sources identify him with Mulji Jetha & Co.
1895	Later Talpade tradition names a “Lalji Narayanji,” prominent Bombay merchant, as a witness to Talpade's alleged Chowpatty flight. Contemporary confirmation not yet found.
1899–1908	“Lalji Naranji” appears as a contributor to the Bombay Presidency Famine Relief Fund.
1907	Associated with the establishment of Jam Shri Ranjitsinghji Spinning & Weaving Mills.
1920–21	President of the Indian Merchants' Chamber.
1920s	Prominent Bombay industrialist and member of Bombay's public institutions.
1923	Bombay Millowners' Association records his connection with Jam Shri and Khandeish Spinning & Weaving Mills and identifies him as an M.L.C.
1926	Gandhi correspondence gives his address as Ewart House, Tamarind Lane, Fort, Bombay.
1926–27	President of the Indian Merchants' Chamber again.
1928	Recorded with Sir Purshottamdas Thakurdas in connection with a visit to Gandhi concerning the Bardoli movement.
1930s	His commercial interests include Lalji Naranji & Co. and insurance-related enterprises.
Posthumously	His name is commemorated in the Lalji Naranji Memorial / Indian Merchants' Chamber building.

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Sources and archival leads

The following sources are particularly valuable for reconstructing Lalji Naranji's life:

Bombay Presidency Famine Relief Fund, Final Report, 1899–1908

Contains his name in the official subscription list.

Gandhi correspondence, 1926 onward

Provides his title, Bombay address and direct relationship with Gandhi.

Bombay Millowners' Association records

Document his participation in Bombay's textile industry and his association with Jam Shri and Khandeish mills.

Indian Merchants' Chamber records

Record his two terms as president.

Maharashtra Gazetteer

Provides information on his commercial and political activities in Bombay.

Commercial and legal records concerning Lalji Naranji & Co.

Document the firm's activities and his involvement in insurance and other enterprises.

Jamshri historical records

Provide the connection between Lalji Naranji and the Jam Shri Ranjitsinghji Mills established in 1907.

Later Talpade literature

Provides the alleged 1895 connection with Lalji Narayanji, Sayajirao Gaekwad and M. G. Ranade, but this claim requires further primary-source investigation.

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Conclusion

Sheth Lalji Naranji deserves to be remembered as one of the important Indian merchant-industrialists of early twentieth-century Bombay.

His career demonstrates the rise of an indigenous commercial elite that moved from textile trading into manufacturing, finance, institutional leadership and public life.

He was a Bombay merchant, industrialist, philanthropist, legislator and leader of the Indian commercial community. His association with Gandhi places him within the political history of India's nationalist movement, while the Lalji Naranji Memorial preserves his institutional legacy in Bombay.

There is also a fascinating possibility that he has an earlier place in the history of Indian aviation.

The later account of Shivkar Bapuji Talpade's alleged 1895 Marutsakha demonstration names “Lalji Narayanji”, a prominent merchant of Bombay, as one of the witnesses. The independent documentary record of Sheth Lalji Naranji fits that description remarkably closely.

For now, however, the responsible historical position is to regard the identification as highly plausible but not conclusively proven.

The discovery of a contemporary 1894–1896 Bombay directory entry, newspaper report, commercial record, or Talpade exhibition catalogue naming Lalji Naranji would be the crucial piece of evidence needed to close that gap.

Until then, Lalji Naranji's own documented career is substantial enough to merit recognition in its own right.

He was not merely a name attached to the Talpade story. He was a significant figure in the commercial history of Bombay.

Central Health Home | A faded Saraswat Legacy

Walk through the lanes of Girgaon today and you'll find little trace of the modest eateries that once sustained thousands of migrants arriving in Bombay. The grand Irani cafés are remembered. The famous Udipi restaurants have entered popular history. But tucked away in the memories of one Gaud Saraswat Brahmin family is another establishment that deserves to be remembered—Central Health Home.

Although only fragmentary records survive, they allow us to reconstruct the story of a hotel that was far more than a business. It was a livelihood, a community centre, a refuge for newcomers, and perhaps the birthplace of another successful enterprise.

The boy from Kaup

The story begins not in Bombay, but in the coastal village of Kaup (Kapu) in present-day Udupi district.

Hariappa Shenoy lost his father at a young age and grew up in difficult circumstances. Like countless young men from South Canara during the early twentieth century, he left home for Bombay while still in his teens in search of work. Family accounts suggest he first worked in a relative's hotel before gradually learning every aspect of the restaurant trade.

This was a familiar migration pattern. Long before "Udipi restaurants" became famous across India, Saraswat families from the Karnataka coast were quietly building Bombay's hospitality industry through hard work, thrift and family networks.

Bombay During the War

The next chapter unfolds during the uncertainty of the Second World War.

Family recollections place the founding of Central Health Home around 1942, when fears of Japanese air raids caused many residents to temporarily leave Bombay. Commercial premises became available, and Hariappa Shenoy is believed to have acquired a property in Gordhandas Building, adjacent to Central Cinema, Charni Road in Girgaon, establishing what family members remembered as New Central Health Home.

Whether every detail of this story can be independently verified remains uncertain, but the timing fits the wider history of wartime Bombay, when blackouts, evacuation fears and economic disruption reshaped the city.

Why a "Health Home"?

To modern ears, the name sounds like a clinic.

In Bombay during the 1930s through the 1950s, however, the phrase "Health Home" had a very different meaning.

Restaurants frequently adopted names such as Health Home, Aarogya Bhavan or Vegetarian Health Home to emphasize:

• hygienic cooking,

• wholesome vegetarian food,

• clean surroundings, and

• nutritious meals.

Central Health Home was almost certainly one such establishment—a restaurant rather than a medical institution.

More Than Just a Restaurant

The exact menu has not survived, but family memories provide fascinating clues.

Every day, large quantities of fresh milk reportedly arrived at the hotel. Tea and coffee appear to have been major attractions. Cream was collected daily, with butter and ghee prepared at home. One can easily imagine customers beginning their mornings with steaming cups of coffee, fresh breakfasts, and hearty vegetarian lunches before catching trains at nearby Charni Road station.

The clientele probably reflected Girgaon's diversity:

• office workers,

• railway commuters,

• Gujarati traders,

• college students,

• theatre-goers,

• and newly arrived migrants from South Canara.

For many Saraswat families, hotels like these were never merely commercial establishments. They functioned as employment exchanges, informal hostels, meeting places and support networks for newcomers trying to establish themselves in Bombay.

It is likely that Central Health Home fulfilled exactly this role.

The Birth of Hurricane Products

One intriguing family tradition links the hotel to another entrepreneurial venture.

During the quieter afternoon hours after lunch service, Hariappa Shenoy reportedly experimented with confectionery in the restaurant kitchen. These small experiments eventually developed into Hurricane Products, a confectionery business that later operated from premises near J. J. Hospital.

Whether every detail can be documented or not, the progression is historically believable. Many successful Bombay food manufacturers began exactly this way—first mastering food preparation in restaurant kitchens before expanding into manufacturing.

A Family Tragedy

The happiest years of the hotel were interrupted by tragedy.

A commemorative publication of the GSB Sabha Mumbai records that Hariappa Shenoy travelled to Varanasi in 1958, to assist in renovation work connected with Kashi Math. During this period he died unexpectedly, leaving behind a large family.

His eldest son, Kamalaksha H. Shenoy, was only seventeen.

He abandoned his education and assumed responsibility for his widowed mother, seven younger siblings and the family business. According to the same publication, he took over management of Central Health Home, ensuring that the establishment continued despite the family's sudden loss.

The Hotel That Raised a Family

Family memories suggest that Central Health Home continued operating for decades after Hariappa's death.

For the Shenoy family, the hotel was more than a source of income. It educated children, supported relatives, welcomed guests from their native village, and became part of Bombay's larger Saraswat story.

Like hundreds of small family-run establishments, it quietly disappeared as the city changed. Larger restaurants emerged. Real estate values soared. The generation that built Bombay's modest eateries gradually passed away.

Central Health Home transformed into Central Surgicals in 1985 and eventually closed down in early 2000s.

Why It Matters

The history of Bombay has often celebrated industrialists, merchants and famous entrepreneurs.

Yet the city was equally built by small hotel owners who rose from poverty through determination and community support.

Central Health Home represents one such forgotten institution.

Its story reminds us that history is not preserved only in monuments or official archives. Sometimes it survives in family memories, community publications, faded photographs and stories passed from grandparents to grandchildren.

Perhaps somewhere in an old Bombay telephone directory, municipal licence register or forgotten newspaper advertisement, the next piece of this story still waits to be discovered.

Until then, Central Health Home remains an important fragment of Bombay's Saraswat heritage—a modest restaurant whose greatest legacy may have been the lives it nourished rather than the meals it served.

A Ghost comes to Bombay after Three Centuries

Note - This is available in the archives of Asiatic Society.

The Bombay Chronicle

BOMBAY: OCTOBER 26, 1941

A GHOST COMES TO TOWN

Antonio De Mello De Castro Revisits Bombay After Three Centuries!

By G. N. ACHARYA

Straight out of the pages of history he walked up to me.

Bridging the gulf of three centuries, the great Viceroy of King John IV of Portugal, who, in the face of the definite treaty between his king and his royal son-in-law, the British king, Charles II, had quibbled and hoaxed the British and postponed the cession of Bombay for nearly two and a half years, came and stood near me with imploring looks. The statesman who had so clearly foreseen that "India will be lost the same day on which the English nation is settled in Bombay" now stood before me with an humble request, writ large in his gleaming eyes.

"Do you know me?" he asked.

"I know you, Antonio de Mello de Castro", I said. "I have heard much of you."

"And do you know Bombay very well."

"I do."

"Please, will you take me round Bombay, and show it to me," he implored.

Then And Now

"Are you mad, De Castro" said I, "show you the whole of Bombay; it is impossible. Do you think that Bombay is still a series of swamps and mud flats, with paddy fields and palm groves and a few villages and fishermen's settlements dotting its coast, as it was in your days. No, no. It is a great city now. From Mahim where in your days may still have lain the ruins of Mahikavati, the ancient town built by the Rastrakuta king Bhimadeva, right away and inclusive of the two southern islets which in your day were peopled by deep sea-fishers; from the western promontory of the wooded hill of Malabar where stood the cleft rock known to the pilgrims of your days as 'Srigundi', to the flourishing docks in the East whose foundations were laid in later years by Lowji Nassarwanji Wadia, there stands now a solid phalanx of no less than 65,000 buildings. In the place of the bare 10,000 people who were spread over the seven villages and a few smaller settlements of your day, there now live in this city as many as a million and a half human souls."

"I know," interrupted De Castro. "I have heard that through a series of geographical, political and social transformations, the poor island which I knew has grown up to be a splendid and populous city. That is why I want to see it, the whole of it. Not only do I want to see this city from outside, but I want to go into the homes and hearths of its denizens and watch their lives, their sorrows and sufferings, their pain and travail, their pleasures and joys, their hopes and aspirations; I want to see them in the exultation of their desires fulfilled, their tasks achieved, I want to see them in their despair and despondency of frustrated wishes. I want to watch them at labour, I want to watch them in the monotony of their leisure and employment, I want to see the whole of the human drama, which every day is enacted in the thousands of homes and other resorts of the people of this city."

Rock of Regeneration

It was a tall order. But there was no resisting De Castro. Somehow I was carried away by his request and agreed to survey the city as a whole.

And so, in order first to give him a bird's eye-view of the whole city, I took him up the Malabar Hill. Going along the well kept roads, lined by the houses of the leisured rich, De Castro told me how the whole area was in his day a thickly wooded hill. As late as 1842 there were but four bungalows on Malabar Hill. But near the southern tip of the hill, about the place where now stands the Government House, were the ruins of the temple of Walkeswaram or the Sand God which had been put up by the Silahara Kings of Chaul between the eighth and twelfth century A.D. The present temple of Walkeshwar was yet to be built by Rama Kamati early in the 18th century. To this temple and to the cleft rock, known as 'Srigundi' or the rock of regeneration, a long line of pilgrims wended its way up the hill along a narrow flight of steps whose memory is retained to us in the Siri (Sidi or steps) Road. It was reputed that even the great Shivaji who was a contemporary of De Castro, had come secretly and crawled through the rock-cleft, as it was considered to be very meritorious to do so.

And may be in the near future, the jungle path up the hill, once trod by devoted pilgrims' feet, will be spanned by a rattling, electric trolley-bus.

From the commanding position of the Malabar Hill, we looked down on the endless forest of buildings, packed close to each other and spreading far and away to the harbour and northward in a bend beyond our view. There stretched at our feet the heart of stirring and living commerce, the noise and bustle of a city in which beat the quick pulse of gain, and watching it we exchanged notes on what it was on that first day of February in 1665, when the British took possession of it and what it had grown up to be.

"Giri-Gaum"

The most important point of the island, then, De Castro told me, was a pretty, well-seated, but ill-fortified house, situated behind the present site of the Town Hall. About the house was a delicate garden, supposed to be the pleasantest in the land. To the south-west of this house and garden, was a certain area of open ground, and somewhere about the present site of the Elphinstone High School was a Franciscan Church. From here right away up to the foot of the Malabar Hill and the limits of the modern section of Mahalaxmi, was an almost unbroken line of cocoanut plantations, interspersed with paddy fields. Scattered among the palms were small villages, composed for the most part of rude, palm-roofed huts. Here and there might be seen a few better class dwellings, tiled and glazed with oyster cells, the property of the white men, across the sea, the Portuguese, who had acquired ownership of these lands.

To the south of the house, already mentioned, was the parish of Polo (the present Apollo Bunder) which contained a few huts and looked across an arm of the sea to the island of Colaba. To the north was a congeries of rude dwellings and a 'Mandovim' (a corruption of Mandvi) or Custom House. The modern Mandvi which to-day echoes the rumble of the bullock-carts and the shrill creaking of lorries, was lost in the voice of the waves which claimed the neighbourhood as the ocean's portion. Across a creek which separated it from the island of Bombay was the hill of Dongri and next to it the great fishing village of Mazagaon or Mazgaon. There was here a manor house and a Franciscan Church and a fairly prosperous township of Bhandaris and Kolis.

Still farther north was the village of Parel with yet another Franciscan Church. This Church was later converted to the use of the British Governors and still later came to be used as a plague hospital. Due west of Parel was the island of Vadali or Worli containing a small fort and hut settlement of the fisher folk. And farthest of all was Mahim where the Church of St. Michael, the first church to be built by the Portuguese, was the centre of Christian life.

But in three centuries the whole scene has been changed beyond recognition. "Let us go down and see things more closely" said De Castro. "Take me first to where the mountain village of Giri-Gaum stood."

Girgaum to-day is neither a mountain nor a village and the scenes and sounds of Girgaum made De Castro sick and dizzy. The 'hoot hoot' of the fast moving automobiles startled him; the rattle of trams and the roar of the trains distressed him. He was positively afraid of the huge double decker buses of which the B.E.S.T. is so proud. Those red-breasted monsters, hurtling along the highways, like temple cars in flight, struck terror into him.

(The article is incomplete. I had kept it for the notes on Walkeshwar and Shrigundi)

Jagannath Shankarsheth Murkute | Mumbai no Bahar

Below is a translation of an article from Mumbai no Bahar (1874) by Ratanji Framjee Vacha.

I consider him as the continued incarnation of Rama Kamath, in terms of the glory he achieved in his lifetime and the situations he also faced.

The Ancestors and Heirs of The Honorable Jagannath Shankarseth

The original surname of this illustrious family of the Sonar (goldsmith) community is Murkute. Their ancestral residence was in Ghodbunder, located at the end of the Bassein (Vasai) creek. From there, Babulseth first arrived in Mumbai in Samvat 1760 (Shaka 1655). Although these gentlemen belonged to the Sonar caste, their business was not originally related to it; they brought a small amount of capital saved from the produce of farming in their native land and began investing it in money lending (interest) here. As their business dealings progressed well, by the grace of God, wealth (Lakshmi) increased in a proper manner, and as time passed, they further expanded in the banking/finance sector and rose to prominence as financiers on this island. The exact year in which this gentleman passed away has not been found on record, but it is known that among those who bore his name, he left behind only two sons: the elder, Shankarseth, and the younger, Gambhasheth. As the latter boy had no heir, he adopted the elder son of Shankarseth, Ramchandra; however, he too passed away later without leaving any children, which is why the lineage of Gambhasheth could not proceed further.

It is said that Shankarseth was born in Mumbai in Samvat 1867, Shaka 1732. After his father's death, this gentleman expanded the business of finance (money lending) so much that he was counted among the first-class Shethias (merchants/business leaders) in the banking community. According to Hindu customs, in Samvat 1856, Shaka 1724, this Sheth, along with a large group of pilgrims, went for the pilgrimage of Shri Nasik Trimbak.

The road there was known to be so rugged and filled with obstacles that it could not be traversed safely without spending thousands of rupees, and for that reason, this Sathi (partner/merchant) Sheth had to spend a large amount from his own wealth. After successfully completing his intended desire, he arrived in Mumbai and built a beautiful temple named "Bhavanishankar" in the courtyard of his wadi (garden/property) near Govabia pond. He consecrated it with rituals on Friday, the 15th day of Magasar (Margashirsha) Sud in Samvat 1962, Shaka 1727. That temple, to this day, stands safely as a testament to the memory of Shankarseth and his wife Bhavani Bai, gathering thousands of people from this settlement in its presence. Through this illustrious Shankarseth, many righteous deeds have been accomplished, all of which are known to be part of his own calculations; however, not wanting to associate his name with any public utility works, he lived as a renowned financier on our island, and after passing his life in happiness for 82 years, he passed away on Wednesday, the 5th day of Posh Vadi, Samvat 1969, Shaka 1734, leaving his thirteen sons safe. There is no record found of the works and deaths of the sons who passed away before the lady; however, we have noted below with respect the account of the life of the youngest son, which has passed in our presence with fame.

The Honorable Jagannath Shankarseth

This hardworking and multi-talented Sheth, popularly known by his nickname Nana, was born in Samvat 1850 (Shaka 1725) on the auspicious day of Magh Vad 13, a Thursday, on this island of Mumbai. During his childhood, while others spent time in play, he was deeply engrossed in his studies. As he reached youth, seeing no difficulty in handling the family banking business, he began to sit among the prominent bankers as a leader. Not only that, but due to his humble and grave nature, he earned great respect among merchants of all communities.

Young Jagannath Shankarsheth Murkute

Education and Social Reform

Though he received a primary education in his native Marathi language, he also possessed a good knowledge of Sanskrit. Furthermore, he had such an affinity for English education that despite his worldly commitments, he took time to invite renowned tutors like Mr. Murphy and Mainwaring to his home to study privately. Through daily interactions with eminent English friends, he gained great proficiency in the English language.

After acquiring this knowledge, he decided to utilize it for the public good. At the age of about 18, he stepped into public life. For 51 years since then, he maintained a connection with various institutions. One of his most useful works, which shall never be forgotten, is the establishment of the "Elphinstone High School," originally started as the "Native Education Society" in Samvat 1881 (Shaka 1744). In this task, Jagannath Sheth was a leader alongside the late Sheth Framji Cowasji Banaji.

Legal and Civic Contributions

He was also a respected member of the "School Book Society" established in Samvat 1880. His brilliance was such that when the Supreme Court began appointing "Petty Juries" for criminal cases in Samvat 1884, the government included Nana among the prominent citizens chosen for this role.

He was also a staunch supporter of the reforms brought by Governor Mountstuart Elphinstone.

(Translation of the section regarding Sir John Malcolm and the Judiciary): When a conflict arose between Governor Sir John Malcolm and the Chief Justice Sir John Peter Grant regarding the powers of the Supreme Court, Nana played a pivotal role. To show support for the independence of the judiciary, a grand meeting was called in Samvat 1886. Nana took the lead in presenting a "Manpatra" (Address of Honor) to the Judge, showing great courage despite potential government displeasure.

Public Infrastructure and Travel

In Samvat 1890, he was appointed to the Grand Jury. By 1834, under the reign of King William IV, he was formally recognized as a "Justice of the Peace" (JP).

Travel and Religious Contributions

In his lifetime, Nana traveled outside Mumbai only twice. His first journey was in Samvat 1883 (Shaka 1748) to Pandharpur and other holy sites to study ancient customs and temples. Twelve years later, in Samvat 1895, he traveled to Pune, the ancient capital of the Peshwas. There, he met government officials and local merchants, receiving great honor. Beyond these, he did not undertake any other major travels.

The Theater

In the Fort area, an English theater known as the "Playhouse" had been built. Later, the building became dilapidated and the English community lost interest. Seeing this, Nana used his own vacant land to build a beautiful new theater under the supervision of Captain Frobisher in 1848. This not only filled a cultural void but also became a source of income for the owner.

The Royal Asiatic Society and Public Health

He was instrumental in ensuring that Indians were admitted as members of the Royal Asiatic Society (Bombay Branch). In Samvat 1901, he was formally inducted.

The Bombay Association

He was the "founding father" of the "Bombay Association," established in Samvat 1908 to keep a watch on government proceedings and represent the people’s interests. He remained its leader until his death.

Education and Healthcare

He founded the "Jagannath Shankarseth Charities School" in Girgaon in Samvat 1909. For higher education, he donated 40,000 Rupees to Mumbai University to establish Sanskrit scholarships in his name. In memory of his father, he established the "Shankarseth Charitable Dispensary" near Tardeo in Samvat 1914 to provide free medicine to the poor.

Political Leadership and Social Justice

When the East India Company's rule ended and the Crown took over, Legislative Councils were formed. The government appointed Nana as the first Indian member from the Hindu community to the Legislative Council in Samvat 1918 (1862). He was re-elected for a second term in Samvat 1820 (Shaka 1785), a position he held with great dignity until his death.

Support for the Sonar Community in Goa

He also intervened when the Portuguese government in Goa harassed the local Sonar community (prohibiting them from using palanquins). He wrote a petition to the King of Portugal, which led to the restoration of their rights.

AI Reconstruction of a photo of Nana with his son and grandsons, take by Hurrichand Chintamon in 1867. The original b/w photo is with is with the Archaeological Survey of India Collections, and was shown at the Paris Exhibition of 1867

The Cemetery Dispute

One of his greatest achievements was resolving the "Cemetery Dispute." Some English officers wanted to move the Hindu crematoriums and Muslim/Parsi burial grounds away from the city, claiming they were a health hazard to the growing population. Nana argued forcefully in the Council that these sacred spots had been there since the island was nearly empty and that they posed no threat to life. His firm stance saved the ancestral cremation grounds of the native communities.

The Statue of Nana

To honor his immense service, a public meeting was called by prominent citizens (including Dr. Bhau Daji) at the Town Hall in Samvat 1920. It was presided over by Sir Jamsetjee Jeejeebhoy. Despite some opposition from certain quarters, it was unanimously decided to commission a marble statue of Jagannath Shankarseth to be placed in a public building in the city. A sum of 25,000 Rupees was raised on the spot for this purpose.

The Family Tree

Complete Family Tree

Book - Shrimant Namdar Nana Shankersheth by Vinayakrao Madhavrao Pitale (1916)

Punyatmo Rama Kamathi | Walkeshwar Temple

In 1703 (Vikram Samvat 1759, Kartik Shukla 15), Kamati cleared the ruins of the Walkeshwar palace-temple of the "Old Mahadev," which had been destroyed and fallen due to Portuguese religious persecution, and built a magnificent temple and started the worship. The dome (ghud) of this temple is round, like the domes of Goan temples. Since this Mahadev is historical, its story is worth understanding. It sheds much light on the ancient history of the Brahmins. The Walkeshwar temple is an important institution that carries forward the continuous lineage of the Goan Brahmins—both ancient and modern—who reached North Konkan.

History of the Walkeshwar Temple

A small Sanskrit Purana named 'Shrivalukeshwar Mahatmya' is found printed. In it, the story of the Linga of Walkeshwar is told. While Rama and Lakshmana were wandering along the seashore searching for Sita, they reached Mumbai. There, on a mountain, Rama sat on a rock, worrying about Sita. Sage Gautama reached there and, to find Sita quickly, [Sage Gautama] told Rama to perform a puja for Mahadev. Rama sent Lakshmana to bring a stone Linga for the puja. However, seeing that it was taking too long, Gautama had Rama fashion a Linga out of sand. Rama did so, named it Valukeshwar (meaning 'Mahadev of sand'), and sat down to perform the worship.

By then, Lakshmana arrived with a stone Linga. Seeing that Rama had already begun the puja of the sand Linga without waiting for him, he became angry. He asked what should be done with the stone Linga he had brought. Rama then told him to install that one there as well. Lakshmana installed it and performed its puja, giving it the name Lakshmaneshwar. If one sifts through the husk of this mythological story, a few "pearls" are found: both Valukeshwar and Lakshmaneshwar are worthy of examination. According to local oral tradition, the original Linga at Walkeshwar was actually the Lakshmaneshwar one.

Historical Accounts of the Site

The ancient temple was located at the tip of Malabar Hill. In English, this area is called 'Malabar Point', and locally it is known as 'Walkeshwarachi Dandi'. According to Dr. John Fryer’s records from 1674, there were ruins of a magnificent temple near a freshwater pond in that area; Malabari people frequently came there for pilgrimage. That hill was rocky and forested with tall grass. "Malabari" here refers to people from the Konkan. Because the English saw them visiting for pilgrimage, they named the hill 'Malabar Hill'.

The true and ancient name of the hill is Walkeshwar. In 1668, the English recorded the name of that hamlet as 'Vaulquessen'. The freshwater pond mentioned by Fryer near the temple ruins is Banganga, also known as Banatirth or Patalganga. Legend says Rama was thirsty and shot an arrow into the ground to bring forth water; hence the name Banganga.

The ruins Fryer saw fifty to sixty years ago were near the current Walkeshwar temple. They included beautifully carved stones, column capitals, and figurines. This construction likely dates back to the 10th century. In 1810, Edward Moor also observed these ruins. According to him, the architecture of the ancient temple was quite beautiful, with various carved idols scattered around. The temple was reportedly destroyed due to Portuguese religious bigotry.

The Artifacts and Chronology

A broken idol was taken from there to England by Moor. Near Mumbai, in the caves of Gharapuri (Elephanta), there is a massive three-faced Trimurti, and similar three-faced idols were found here too. One such idol was about 2 feet tall, equally wide, and 1.5 feet thick. It was kept for some years in the East India Company's museum in London. Moor eventually took it to his home in Suffolk and placed it on a pedestal. It weighed over a ton. He took another similar three-faced idol from the Walkeshwar ruins to his home as well; it was not broken, stood 2 feet high, and was about 1 foot thick.

According to historian Dr. Hiranand Shastri, the large three-faced idol at Gharapuri is Maheshmurti Shiva. Therefore, the smaller idols taken from Walkeshwar can also be considered Shiva idols. It is estimated that the Walkeshwar and Gharapuri idols were carved around the same period.

An inscription found on a copper vessel in a well at Gharapuri mentions 'Samvat 1143'. This date corresponds to April 15, 1086 AD. Based on this, the name of Gharapuri was 'Shripuri', and its construction likely belongs to the 11th century. By this logic, the construction of the original Walkeshwar temple also dates to approximately the same period—between the 11th and 12th centuries.

The Role of Goan Brahmins

The 'Valukeshwar-Mahatmya' and oral tradition claim Lakshman installed the stone Linga and gave it his name. Even if people view this Lakshman as the brother of Rama from Ayodhya, from a historical perspective, we must look to the era of the aforementioned construction—the 11th and 12th centuries. During this time, Goan Brahmins were prominent in the courts of the Shilaharas in North Konkan. They migrated there in the 9th and 10th centuries and established a 'new' Sashti (Salsette) just like the one in Goa.

Among these Brahmins, three prominent figures named Lakshmana appear in history:

• In a 1127 AD decree, Lakshman Nayak was the Prime Minister (Patampradhan) of Aparajita II.

• Lakshmanaiya Prabhu was a high official and great minister involved in diplomacy and treasury.

• In an 1150 AD stone inscription, Lakshman Prabhu is mentioned as the minister of Haripaladeva. This might be the same Lakshmanaiya Prabhu from Aparajita's time.

• In an 1187 AD stone inscription, Lakshman Nayak appears as the Prime Minister of the Konkan Emperor Aparadityadeva.

The Three Ministers and the Temple’s Origin

During the 12th century, three Prime Ministers named Lakshmana served in the Shilahara courts. It is likely that one of them, with the help of other Goan Brahmins, built the original Mahadev temple at Walkeshwar. Because it was built by a person of such high status, the deity was named after him. This evidence strongly suggests the temple was built in the 12th century rather than the 10th, as no such prominent person named Lakshmana appears in the records of earlier centuries.

The story in the Mahatmya—that Rama made a Linga of sand and called it 'Valukeshwar'—is likely a poet’s imagination. Historically, Lakshmaneshwar was the true name. After the Shilahara minister established it, the name 'Walkeshwar' likely became popular much later. The temple site, now called 'Walkeshwarachi Dandi', is surrounded by sea and sand on three sides. If one looks closely at the geography, the tip of the land looks like a Mahadev Linga. Therefore, a Mahadev made of sand (Valuka) being called Walkeshwar is not surprising. Over time, the name Lakshmaneshwar faded, and Walkeshwar remained on the people’s tongues. Truly, the Ayodhya Rama never made a sand Linga there, nor did he name it Walkeshwar or shoot an arrow to create the Ganges. These stories were created by poets to link the temple to the legendary Rama and Lakshmana.

The Miracle of 'Shrigundi' (Rebirth)

Near the Walkeshwar temple, Brahmins established a unique ritual for atonement (Prayashchit). This practice was well-known by the end of the previous century. Instead of the various difficult penances—like sacrifices, chanting, or charity—prescribed by ancient sages like Manu or Yajnavalkya, the Goan Brahmins who reached North Konkan devised a clever and simpler method to burn away sins and achieve a 'rebirth'.

This method involved a large hollowed-out rock with a narrow opening. A person would enter through the top and squeeze out through the bottom hole, symbolizing a new birth from the womb. Around 1757, the traveler Grose noted that Hindus went through this to be purified of sins, though he remarked that the hole seemed too narrow for a person of average size. However, many large-bodied people successfully passed through it. This rock gained great fame in nearby villages.

• Kanhoji Angre reportedly passed through this hole once at night.

• Edward Moor (1810) wrote that many pilgrims used it for rebirth.

• Raghoba Peshwa stayed at Walkeshwar for some time and frequently passed through this rock.

• It is even said Shivaji Maharaj passed through it.

This rock is called Shrigundi or Sirgundi. This is a Konkani word, and its original form is likely 'Shrigundo'.

Note - There is a temple dedicated to Shri Gundi Devi, restored in 2015 by the Governor.

Destruction and Restoration

The ancient Walkeshwar temple was destroyed between the 14th and 16th centuries, mostly likely by the Portuguese. Between 1534 and 1552, a Franciscan priest named António do Porto, a known religious zealot, destroyed about 200 temples and converted 10,000 people to Christianity. He converted the caves at Kanheri into a church of St. Michael and placed an image of Our Lady of Immaculate Conception in the caves of Mandapeshwar. He also defaced the idols at Gharapuri (Elephanta). There is no doubt the Portuguese destroyed the original Walkeshwar temple.

Ruins of Temple in Shri Gundi Temple (courtesy: theworldofshan insta)

Ruins of Temple in Shri Gundi Temple (courtesy: theworldofshan insta)

Ruins of Temple in Shri Gundi Temple (courtesy: theworldofshan insta)

Seems the ruins are worshipped as Shri Gundi Devi

About 150 years after António do Porto's time, Rama Kamati rebuilt the temple. It is a miraculous cycle of fate that a temple built by a Goan Brahmin named Lakshman in the 12th century was rebuilt 500–550 years later by another Goan Brahmin named Rama. Despite various rulers—Yadavas, Muslims, Portuguese, and English—the ownership of the site effectively remained in the hands of Goan Brahmins. This happened because the descendants of the Brahmins who arrived during the Shilahara era continued to reside there throughout all these regimes.

Legal Ownership of the Land

Some say the land of Walkeshwar was given to Rama Kamati as an Inam (gift) by the government. But this is not true. If it were an Inam, it would be recorded in the Mumbai government archives, but no such record exists. Furthermore, in April 1720, when Governor Charles Boone ordered the seizure of all of Kamati’s properties, the name of Walkeshwar did not appear in the list. Also, while Rama Kamati's will mentions the Samaliyalal and Venkatesh temples, it does not mention the Walkeshwar Mahadev.

This shows that although Kamati rebuilt the temple at his own expense, he did not claim sole ownership. The land belonged to the entire community of Goan Brahmins. In the 19th century, when the Mumbai government tried to claim rights over the Walkeshwar land, all Goan Brahmins united to prove their collective right, which had continued for 800 years since the 12th century. Rama Kamati’s greatest merit was not just building the temple, but preserving this ancient history for the community.

The Plight of Walkeshwar

The Walkeshwar temple bad fate due to the negligence of the Brahmin community. For 200 years, the Brahmins were the masters of the entire hill, but today only a small portion remains with them.

• Between 1812 and 1819, Governor Sir Evan Nepean built a small room on the Walkeshwar cliff.

• His successor, Mountstuart Elphinstone (1819–1827), built a bungalow on the very ruins of the ancient temple.

• In 1885, the government made this bungalow their permanent seasonal residence.

The Brahmins failed to assert their legal rights during the early years of British rule. They allowed the government and others to build on the hill without formalizing land-lease agreements or written titles. By the time they realized the value of the "golden rocks" of Walkeshwar, the High Court ruled that the community had no solid evidence of ownership.

The "Invasion" of Outsiders

The text notes that in the late 18th century, "outsiders" and "Karhadi" people began arriving at the temple. They initially served as helpers but eventually tried to claim the priesthood for themselves, leading to a legal fight. Around 1788, the Goan Brahmins had to perform a "purification" of the temple. Fortunately, in this specific instance, the government ruled in favor of the Brahmins, confirming that the 800-year legacy of the Mahadev temple belonged to them.

Punyatmo Rama Kamathi | Venkatesh & Samaliyalal Temple

The following is translation of selected sections from Punyatmo Rama Kamathi, by Shenoy Goembab.

Rama Kamati was not entirely absorbed in worldly affairs. He had an attraction toward the supreme truth (Paramaartha). He was a god-fearing and virtuous person, and he had a great passion for building temples. Around 1689, near his house, on a crossroad named Manoradas to the east of Bora Bazar, near Holi Chakla, he built the temple of Samaliyalal. This is also called the Thakur's Temple.

'Samaliyalal' means the dark-complexioned Krishna, the flute-player (Murlidhar). There is an idol made of shiny black stone about one and a quarter 'veet' (hand-span) tall, and to its left is an idol of Rukmini of the same stone, about a 'dhika' (span) tall. Because of the word 'Thakur,' the path there is known as Thakurdwar, and it is still called that today. It might seem strange in today’s times that a Konkani Brahmin like Kamati would give his god a Gujarati-style name like 'Samaliyalal.' But there is no doubt that this practice existed in the 18th century. In those days, Brahmins used to give their own children Gujarati names. In 1720, there was a Subhedar in the service of the Mumbai East India Company named Lakshmidas Kamati. From 1701 to 1707, Ransod (Ranchhod) Krishna Shenvi Sanzgiri was the lawyer (Vakil) for the Peshwas in the English court of Mumbai. Therefore, it is no surprise if they gave their gods Gujarati names.

The installation of Samaliyalal seems to have taken place on Shravan Vadya Ekadashi. On this date, every year, the Gujaratis celebrate the festival of 'Gowali Agiaras'. In this, some five or six hundred Gujarati children take the form of Gopals, wear gold ornaments and flower garlands on their heads, gather in the Samaliyalal temple, and then go home dancing and singing.

About three months after the installation of Samaliyalal—meaning on Kartik Vadya Panchami —Kamati installed an idol of Venkatesh in his own house for worship and, like the temple idol, celebrated its festivals with great pomp. On that date every year, a great Chariot Festival (Ratha Utsav) used to take place. This chariot was called the 'Ranchhodacho Rath' (Ranchhod's Chariot).

Moola Vigraha of Ramaji Kamath's Lakshmi Venkatesh
Courtesy Ved. Krishna Bhatmaam

Venkatesh is also called Venkateshwar and Lakshmi-Venkatesh. This idol is about a 'dhika' (span) tall, made of brass, and on its head is a brass cobra hood. To the left of Venkatesh is a brass idol of Lakshmi, about 8 fingers tall. These idols were placed for worship in a black ebony shrine (Devara). In the shrine, there are about fifteen other small and large idols of brass and copper. These belong to Rama Kamati's time.

In the Gujarati book 'Mumbaino Bahar', it is said that the installation of these two gods took place in Vikram Samvat 1746, meaning 1689–90 AD. Similarly, Dr. Gerson da Cunha says the Venkatesh temple was built in 1689. However, this does not seem true. In those years, due to the war with the Siddi, Kamati had no leisure for any other important work. Therefore, it is likely these ceremonies took place between 1688 and 1690.

The Decline of Venkatesh and Samaliyalal 

After Rama Kamati’s passing, the condition of the gods and temples he built became pitiable. It is said that when a man becomes weak, even his strong gods begin to look frail. About fifteen years ago, the Venkatesh temple was still flourishing. It was essentially a "house-temple". After Babu Kamati (Rama's grand-nephew) sold parts of the original ancestral house, about 942 square yards remained. Following the instructions in his will, a new house was built where the Venkatesh shrine (Devaro) was re-established.

However, tragedy struck on February 17, 1803, when a massive fire broke out in the Fort area. It raged for three days and destroyed nearly 471 houses. In this fire, the ancient wooden chariot (Rath) of Venkatesh was burnt to ashes, and a new one had to be commissioned. By 1930, most of the property surrounding the temple was rented out to others, bringing in a monthly income of about 400 rupees. Today, that same site houses a Gujarati chawl named 'Sudama Niwas'. The Venkatesh idol has since been moved to the Samaliyalal temple on Manoradas Street.

The Conflict Over Samaliyalal

Though Samaliyalal gave space to Venkatesh in his temple, the condition there is also cramped. The temple exterior looks like an ordinary house. Today, the site is occupied by three other deities as well: Bhimeshwar (Mahadev), Maruti, and Girdharilal.

A major conflict arose involving the Gujarati priest, Amrutlal Gopalji. While Rama Kamati is known worldwide as the true owner and founder of the temple, this priest began claiming himself as the owner. He asserted rights based on three generations of his family serving there. Around 1926, he even went as far as changing the locks and keeping the keys, effectively imprisoning the deity Samaliyalal behind his own doors.

Legal Battles and "Sudama Niwas"

The management of the temples passed through various hands: from Babu Kamati to the court dubhash (interpreter) Jagannath Gopal Pai, and eventually to the Bhende family. The Bhende brothers' internal disputes and mismanagement led to the Venkatesh temple falling into the hands of a government 'Receiver' in December 1928.

By a High Court order on November 19, 1929, most of the temple land was sold to the 'Porbandar Famine Relief Fund' for 49,000 rupees. The historic temple was demolished, and the 'Sudama Niwas' chawl was built in its place. Only a tiny sliver of land—about 360 square feet ($30' \times 12'$)—was kept to house the deity and the priest. Because the income from this small space was insufficient to cover rituals and lighting, Venkatesh was "squeezed" into the corner of the Samaliyalal temple.

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Addendum [Translated from Marathi]- Saraswat Bhushan (1950) - by Mathastha Ramachandra Sharma [This is a reference to the above article and an abridged summary]

Shri Samaliyalal and Shri Venkatesh

In the realms of social, religious, and political affairs, Rama Camati held deep reverence and respect. In the Fort area of Mumbai, adjacent to his residence near Bora Bazaar on the eastern side towards Manoradas on the crossroad near Holi Chakla, he built a temple in the years 1688–89. Inside, he installed a beautiful idol of Murlidhar Krishna, made of fine Kashmiri stone and measuring about a span and a quarter in height. An idol of Mother Rukmini stands nearby. 'Samaliyalal' is the name for this deity in the Gujarati language. This suggests that he maintained strong and affectionate ties with the local Gujarati community of that time.

About three months after building the Samalyalal temple, Rama Camati had a beautiful brass idol of Lakshmi Venkatesh crafted and installed it within his own home. For this, he commissioned an exquisite, intricately carved shrine (Devhara) and a chariot made of dark rosewood. Fifteen other small and large copper and brass idols were placed in this shrine for daily worship. The book contains illustrated accounts of how he personally performed the rituals and organized the annual chariot festival with great pomp and splendor.

At that time, there was a significant settlement of Saraswat Brahmins in the Fort area. References in the Bombay Gazette (Vol. 26, Part 2, Page 503) show that until the year 1803, that specific area was known as 'Mangesh Shene Line.'

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Addendum [Translated from Gujarati] - From Mumbaino Bahaar (1874) - by Ratanji Framjee Vacha, 

Page 203: Temples and Shrines of Mumbai

Venkatesh Temple: Also known as the chariot-shrine of Jernu-ghoda. It was first built by Ramaji Kamat, a Shenvi, in Samvat 1749. On the 5th day of the dark half of Kartik, he started the tradition of taking it around the Fort with great pomp. This same tradition is still observed today. In Samvat 1896, a devastating fire broke out in the Fort, and it is said this chariot (being wooden) was burnt to ashes. To keep the name alive, the heirs of the aforementioned gentleman built a new one in Samvat 1890 and restarted the procession, which has now been going on for 68 years.

Thakurdwar at Fort: The original founder is known to be Ramaji Kamat. Inside this building, there are a total of 4 shrines established at different times. They are:

Samliya-lal: Established by the aforementioned gentleman in Samvat 1746 on the 11th of Shravan Shuddha. His heirs managed it until Samvat 1841.

The last manager of that lineage, Bapu Narayan Kamat, died without an heir. Before his death, through a will made in the same year, his trusted clerk Keshav Bhandari (who was a head clerk at the company of Messrs. Remington Crawford) continued the management until his death. After him, it was handed over to Jaganath Gopal Panch[Pai] (who was a translator at the Supreme Court). When he died, the management of Samliya-lal went to Mr. Keshavba Narayan Bhende. Every year, Gokulashtami and Agiaryas are celebrated there, and on that day, the fair of Bhimeshwar is held.

Second Temple: Built by the Gujarati Hindu community for Girdharilal. No exact record of the year is available. However, a document from Samvat 1817 (Friday, 11th Ashad Vadi) mentions collecting expenses from the community for the livelihood of the priest, so it must have been built shortly before then.

Third Shrine: Dedicated to Mahadev, built by Sha. Bahidas Sakhibhai. The year is not precisely recorded. This gentleman also renovated the building, added stone paving and railings to the veranda, and dug a well inside.

Fourth Mahadevji Jaladhari: Installed by Sha. Prabhudas Pranjiwandas in Samvat 1907.

Owner: Although there are four temples inside this Thakurdwar, the original owner of the building is said to be Ramaji Kamat.

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Addendum - My original article

The temple was brought back into control of GSB community by Late Shri. Kaup Hariappa Madhav Shenoy in the 50s and used to be the center of many activities of the GSB community in Fort area, until a few decades back. One more personality who is attributed with managing the temple is Shri. A.M. Kamath (Macsonmam)

During a litigation, Hariappa Shenoy came in contact with Mr. Bijoor, who informed him about an old Balaji Temple in Fort, which belonged to the GSB Samaj, but was appropriated by other community members. He worked hard at restoring its ownership to the community, with the blessings of Srimad Sukratindra Tirtha Swamiji of the Kashi Math Sansthan.

Panchaloha vigrahas, originally belonging to Rama Kamath's Venkatesha Temple, which were part of his home, were brought later to this temple when the original property was sold in the 1930s. The original temple of Venkatesha was where Sudama Niwas stands today.

Panchaloha vigrahas in elevated positions in the temple today

1. Shri. Venkatesha Balaji, with His Consorts

2. Shri. Lakshmi Narayana

3. Shri Vithoba and Rakhumai

The stone vigraha of Shamalia Lal is no longer present as there was a division of the temple property between the GSB and Gujarati Community and it seems the vigraha was taken away during that episode.

The temple was originally bigger and had some rental properties which are still present, but no longer in the control of the temple trust. There used to be palkhi utsava decades back, which was stopped and the palkhi donated to the Fanaswadi Venkatesha Temple.

The Pratishtha of the black granite idol of about 4ft height of Bhagawan Venkatraman, gifted by the Tirupati Balaji Temple was done by H.H. Srimad Sudhindra Tirtha Swamiji of Kashi Math Samsthan on Thursday, 31st May, 2001.

The current archaka/bhatjee of the temple is Ved. Krishna Bhatmaam, who hails from the coastal town of Honnavara in North Kanara.