Punyatmo Rama Kamathi | Lessons from his Tragedy

Reading the sorrowful life of the virtuous Kamati brings many thoughts to mind and stirs the heart. It is baffling how a man of such deep business acumen and sharp vision could be brought to ruin in a single moment by wicked men. Why didn't he see the traps being set for him? How did his sharp intellect suddenly become dull? Even after being imprisoned, why did he not think of any way to escape the East India Company’s clutches other than through their own letters? Did he truly believe those letters would reach the right hands or that they would even help him? Why did he trust that the Company would give him justice and release him just because they received his letters?

He could have chosen the path of Shivaji Maharaj. Shivaji was a contemporary whom Kamati must have seen with his own eyes. Shivaji’s escape from Aurangzeb’s prison in Agra is considered a deed more important and praiseworthy than the founding of Swarajya itself. Shivaji showed the world how to defeat a treacherous and deceitful enemy like Aurangzeb in broad daylight; that is how he was able to build his kingdom. If Shivaji had stayed in that prison to rot, the word 'Swarajya' would never have been heard. Why did Kamati not show the same spark of justice and rebellion?

The Missed Opportunity with Kanhoji Angre

Kamati could have easily crossed over to the other side. To a Hindu like Kanhoji Angre, Kamati would have been far more valuable than the European Portuguese. Governor Boone had even tried to plant a suspicion in Kamati’s mind that Angre considered him a spy. Knowing this, why did Kamati not put his life on the line and free himself to join the Khanderi fort?

Because of his service to the English, Kamati had earned a bad reputation with Angre. Yet, due to his years of experience in the political and military affairs of the region, he knew the intricate details of the political 'weaving' and military strengths of the area. A clever, experienced, and capable man like him would have been welcomed with open arms by a shrewd strategist like Kanhoji. Kanhoji was already a sworn enemy of the Europeans. If the two had joined forces, the English might have been uprooted from the island of Mumbai. At that time, their roots were not deep in India. In 1685, Aurangzeb had ordered them to be driven out of India, and they survived only by falling at his feet and begging for mercy. They were constantly terrified and hounded by the threats of Shivaji, Angre, and the Siddi.

The Slave Mentality

Why did Kamati not strive in that direction? Perhaps he feared what would happen to his family in Mumbai if he escaped and the Governor took out his anger on them. But wasn't his family’s fate already sealed? On the day Boone threw him into the dungeon, a lightning bolt of terror had already struck his household.

Looking at Kamati’s life, it seems he felt he was born to serve the English and was destined to die for them. He possessed the intellect and strength, yet why did he never use it to help himself? He believed that without the English, he had no other refuge—that they were the ones who fed him, protected him, and would ultimately save him. He felt that even if he left them, or they left him, he would be completely lost. This feeling of bandepon (servitude or a slave mentality) had taken hold of him. He was a wise, smart, and courageous man, yet the "warmth of ownership" was missing from his body. In body and mind, he had become a complete servant to the English.

Because of this slave mentality, he never realized what the true purpose of his life should be. Had he realized it, he would not have suffered the injustice and humiliation of the English like a tied-up beast, rotting away in their prison. Like Shivaji, he would have broken free and made them pay for their deeds.

The Lesson for the Community

We may sing praises of Kamati’s intellect and capabilities, or weep for his misfortunes, but our work does not end there. This feeling of servitude still eats away at our own lives. We must reflect on why such a state has come to be.

During Kamati’s time and after him, there have been many wise, intelligent, and brave men among the Brahmins. If we look closely at their lives, there is no difference between their conduct and Kamati’s. They too lacked the warmth of ownership and were filled with the spirit of servitude. For this reason, their precious qualities were never fully utilized for themselves or their country. Instead, they and the country suffered losses. The ends of many such great men were just as sorrowful as Kamati’s, or they simply faded away like withered flowers. The lives of men like Ramchandrabab Sukhtankar, Sadashiv Malhar, Narayanbab Bakshi Kerkar, Lakhabadada Lad, and Baloba Pagnis all tell the same story.

Even today, the lineage of Kamati within us is not broken. We have intellect, we have knowledge, we have strength, and we have money; therefore, we have every right to feel pride. Yet, in religion, language, society, and politics, we have no "ownership" (mastery). We live in our own homes like foreigners who are only there for a few days. We labor in servitude. Our self-confidence has completely vanished. We use our intellectual light only to serve others' lamps. If that lamp is extinguished, our brilliant minds fall into darkness. Why is this so? Since when did we become like this? Were our ancestors truly like this? Did they labor in ownership or in servitude? What is the root cause of this slave mentality? Can we ever regain our sense of ownership? These questions must be examined deeply; they cannot be answered in just a few lines. Therefore, it is best to address them in a separate essay.

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.

Shenoy Goembab | Our Own Mumbai

Below is a AI translation from the works of Shenoy Goembab (वामन रघुनाथ राव वर्धे वालावलिकार), about the ancient relationship Konkanis had with the city of Mumbai. He had delivered this as a speech in April 1942, in Sir Cowasji Jahangir Hall, Mumbai, for a meeting of the Konkani Bhasha Parishad.

Shenoy Goembab

Brothers and sisters, this Mumbai is not foreign to us. This is not a foreign land. This is our own land. This is our very own Konkan. From Daman-Ganga to Malabar, our Konkan has spread for centuries.

Look to this side—the great, ancient Sahyadri mountains. It is said that when the Earth was born, he was born too. This mountain sits with its head touching the sky, and his beloved, small daughter—our Konkan—sits upon his lap! And look at this western ocean, how day and night he washes her feet and offers prayers! How fortunate and how wealthy is our Mother! And we are the children of such a Mother! How great is our fortune!

O fortunate Konkanis—brothers and sisters—today in this city of Mumbai, even if we are at the bottom of the social ladder, there was a time when we were at the top of everyone’s head. Today, the Parsis, Gujaratis, Khojas, Memons, Marwaris, Sindhis, and Marathas have moved ahead of us, and we Konkanis have fallen behind everyone. Misfortune has befallen us.

But such a situation did not exist centuries ago. From the 9th century to the 13th century, our own self-rule (Swarajya) flourished here and throughout North Konkan. The Shilaharas were our true Konkani kings. They were of the Chaddi (Chaturthi) Kshatriya caste. They originally hailed from Jambavali in Goa. Chandrawadi, Balli, Hemad, Ashtagrahar, and Kakode together comprise the five provinces known as 'Panchmahal' or Jambavali. This is the birthplace of the Shilaharas.

Here, and throughout South Konkan, the ancient Shilahara dynasty ruled from the 8th century to the 11th century. Their capital was in Valipattana, meaning Balli. The kings here called their birthplace 'Simhala,' meaning Lanka. In their copper-plate inscriptions, the title 'Simhala-Kshama-Bhritanvar' (meaning 'Greatest among the Kings of Lanka') is found applied to them. The Shilaharas of North Konkan also called themselves 'Lankeshwar' or 'Kings of Lanka.'

The Shilaharas of Kolhapur were of the same lineage as those of Jambavali. After the 11th century, the North Konkani Shilaharas began using the title 'Tagarpura-varadhishwar' (Supreme Lord of Tagar city), and the Kolhapur Shilaharas used 'Tagar-nagar-bhupalak' (Protector of Tagar city). This seems appropriate, as their ancient family records do not show them adopting this title in just any writing. The other ancient titles of all three branches match each other. From this, it is certain that they were of the same lineage and originally from Jambavali in South Konkan. At that time, in the courts of the Northern Shilaharas, the Prime Ministers, Royal Priests, and Treasurers were all learned and capable men from South Konkan. Among them, names like Sangalay Pai, Sihappaya, Tikappaya, Rudrapaya, Mahadevaya Prabhu, Lakshman Nayak, Lakshmanaya Prabhu, and Anant Pai Prabhu became famous. It was they who settled Sashti (Salsette) near Mumbai, naming it after Sashti in Goa. They established new villages giving them the names of Goan villages: Mulgaon, Rai, Shirgaon, Dongri, Ambeli, Juve, Salgaon, Pali, Agashi, Kandivli, Kolva, Sonavali, and others. All these names still exist and are well-known today.

Among these Konkanis, Lakshman Nayak (or Lakshman Prabhu) built the Walkeshwar Temple in Mumbai during the 12th century. It was later renovated around 1703 AD by a pious Konkani named Ram Kamat. This Konkani was from Kundaim in Antruz, Goa. He earned great fame in the English administration of Mumbai. The Walkeshwar Temple is the largest and most ancient of all, and even today, it remains under the authority of Konkanis from South Konkan. That their authority has lasted there for a thousand years is a massive proof and a living history. The Mahadev (deity) of this temple has witnessed both the self-rule (Swarajya) of the Konkanis and the foreign rule that followed. The essence of what I am saying is this: the Mumbai where this council is being held today is not foreign to us; it is our own Konkani land.