Gaud Saraswat Brahmanakhyana | Chapter 11

 Habitat, Occupations, Religion, Language, Great Personalities, and Inscriptions of the Saraswats

Inquiry about Saraswat Life: The devotee asks the Guru to provide detailed information about the Saraswats' habitats, occupations, the languages they speak, and the religion they follow.

Historical Migration: The Guru explains that the Saraswats originally resided in the Pancha-nada (Punjab) region. They later expanded to the Gauda region (the land of three rivers) and subsequently moved to the banks of the Saraswati river, which flowed hidden in the Rajasthan region.

Spread and Religious Life: They spread across the land and, from Kashi to Kanyakumari, resided in every village and high-revenue town along the eastern and western coasts. They have been deeply religious, building temples and performing worship, rituals, and festivals.

Language Evolution: Their original language was Sanskrit. In Punjab, Urdu became mixed with it. In Trihotrapura, Hindustani blended in, and in Konkan, they spoke Gomantaki (Konkani), which reverted to Marathi when they traveled further north.

Language Development: The combination of Gomantaki, Marathi, and Sanskrit resulted in what is referred to as Prakrit. Because this language incorporated various words from different regions, it branched into three forms.

Religious Evolution:

• Originally, they were Vaishnavas.

• After Shankaracharya, they became Advaitins and were known as Smartas.

• Those who traveled south from Goa adopted Madhvacharya’s Dvaita philosophy and returned to being Vaishnavas, while those in the north remained Smartas who are also Vaishnavas.

Evidence and Documentation:

• When asked for proof that they are "Gaud Saraswats," the Guru stated that he shared what was found in the scriptures.

• To further satisfy the inquiry, the Guru pointed to various royal donation inscriptions (daana shasana).

• Specifically, the King of Kashi built a matha (monastery) on the banks of the Ganges at Brahma Ghata and granted a copper-plate inscription to their ancestors, which serves as testimony for the Gaud Saraswat Brahmin community and their leaders.

• The text notes that from the Kumbhakona Matha, the ancestors bestowed upon Yadavendra Tirtha the title of "Adi Guru" (first/original guru) of the Gaud Saraswat Brahmins, along with special titles.

• This was granted on the day of Magha Shuddha Panchami during the Plava-nama samvatsara (a year in the Hindu calendar).

• The text advises the reader to calculate that this inscription is over 300 years old.

• Grant by Devagiri: A copper-plate inscription records that the ruler of the lands from Goa to Northern Konkan, Devagiri, gifted the village of Anajore to twenty-four families of Gaud Saraswat Brahmins who were engaged in the six daily rituals (Shatkarma). This occurred on the day of Vaishakha Purnima, a Tuesday, in the Virodhi year of the Shalivahana Shaka era.

• Grant by Madhava Raya Kocharu: The Pradhana (minister) of Vidyanagara, Madhava Raya Kocharu, gifted [land/resources] to twenty-four Brahmins on Wednesday, the day of Vaishakha Amavasya, in the Prajotpatti year of the Shalivahana Shaka era.

• Grant to Damodara: An agrahara (a village granted to Brahmins) was gifted to Damodara, son of Ananta of the Bharadvaja Gotra, on the day of Phalguna Shuddha Panchami in the Shalivahana Shaka year 1219.

• Royal Honors for Dama Prabhu: Bhojabala Raja of the Kshatriya lineage in Vidyanagara issued an inscription honoring Dama Prabhu, son of the famous Saraswat Vitthal Prabhu. This inscription granted him the right to be carried in a palanquin with a chamara (fly-whisk) procession, recognizing his status and authority within the royal court.

• Grant by Queen Chennammaji: In the Shalivahana Shaka year 1529, on Friday, the day of Ashwija Shuddha Dashami during the Durmukhi year, Queen Chennammaji of Belagavi issued an inscription granting four villages to Mallappa and others of the Sasashti Ashtagrama.

• Grants by Rulers and Officials:

  • In the Shalivahana Shaka year 1642 (Rakshasa year), on Thursday, Bhadrapada Shuddha Navami, Maharaja Chhatrapati Shahu issued an inscription granting land and villages in Nasik for the Pipra Guru Matha.

  • Balaji Bajirao gifted land to Ramachandra, son of a person of Kaushika Gotra.

  • In the Shalivahana Shaka year 1654 (Tarana year), Pradhana Madhavarao Ballal made a land grant to the Khanapura Matha.

  • In the Shalivahana Shaka year 1673 (Vikrama year), on Sunday, Pushya Shuddha Saptami, a grant was made to the Wadi Sarkar Sonewada Matha.

  • A copper-plate inscription records that in the Virodhi year, on Ashadha Bahula Panchami, the Sansthana granted the village of Chandawada to the Khanapura Matha.

  • In the year 1823, a copper-plate inscription was created recording that the Gaikwad government granted 150 rupees annually in Shahapur to Bayavantabhatta of Purandawada.

• Other Documentation and Honors:

• There are gift deeds for Saraswat Brahmins involving gold and monetary donations recorded in the Gaikwad government's 1812 Vikrama era accounts.

• In the Shalivahana Shaka year 1694 (Dumukhi year), on Margashira Shuddha Trayodashi, scholars of both eras gathered in Kashi, and the Kings of Travancore presented them with letters of honor (mana patra).

• There are thousands of such letters of honor that were presented to the Yatis (ascetics) of the Kashi Matha, recognizing them as the gurus of the Gaud Saraswat community.

• Recognition: The Saraswats were bestowed with titles such as "Paramahamsa" and others indicating their high status as Brahmins and masters of Ashtanga Yoga.

• Historical Initiation: In the Shalivahana Shaka year 1511 (Pramoduta year), during the Vishakha Shukla Paksha, a person named Vitthal Sharma, who was part of a group of Saraswat Brahmins visiting holy cities like Kashi, Ayodhya, Madhura, Maya (Haridwar), and other cities of the Saptapuri, accepted Sannyasa. His lineage, Gotra, religion, and duties were verified at that time.

• Observance of Rituals: When scriptures are consulted, it is evident that the ten groups of Gaud Saraswats strictly observe all rituals, including Shrauta and Smarta ceremonies, Shodashakarma, Panchayajna, and the duties of the four Ashramas. They meticulously follow traditions such as Upanayana and the use of sacred items like the Kusa grass, Mauji, Danda, Palash garments, and saffron robes, and they are proficient in the Vedas.

• Refutation of Misconceptions: Accusations made by those who are ignorant of the scriptures—specifically that Saraswats consume meat—are incorrect. Due to the grace of Bhargava (Parashurama), their conduct is entirely in accordance with the scriptures.

• Establishment of the Matha: Upon examination of Sanskrit scriptures, it was determined that because these Brahmins were righteous and performed the six required rituals (Shatkarma), they were eligible for the Sannyasa Ashrama. An ascetic was instructed to name their guru "Sachidananda Saraswati". Subsequently, this document was signed by twenty-nine world-renowned ascetics, including Bhavananda Saraswati, and that record still exists today.

• Dispute at Walukeshwar Temple: The Saraswats had been the priests at the Walukeshwar temple in Mumbai since the beginning. When accusations of their "ineligibility" reached the royal court, an investigation was conducted by scholars from Kashi.

• Vindication from Kashi: In the Shalivahana Shaka year 1710 (Keelaka year), during the Vaishakha Shukla Paksha, scholars from Varanasi wrote to the Dravidians in Mumbai, refuting the claim that the Saraswat Brahmins of Sasashti were unqualified to perform the six rituals (Shatkarma). They noted that the community included Agnihotris (those who maintain sacred fires) and great ascetics, and that scholars like Kamalakar recognized their importance and purity. The claims against them were labeled as malicious and hateful.

• Resolution in Pune: This dispute was put to rest. In the Shalivahana Shaka year 1722, on the day of Chaitra Krishna Trayodashi, renowned scholars in Pune issued a verdict stating that the Saraswat Brahmins are pure and learned. They declared that those who provide false witness against them should be served a salt-free meal for three nights, as prescribed by the sages Yajnavalkya and Apastamba. This verdict, declaring those who argue without merit to be base, was signed by 19 scholars, including Gopinatha.

• In the year 1229 (Shalivahana Shaka), during the Jyeshtha Krishna Paksha Dvitiya, it was decided that for the Saraswat scholars (Vibudharu) at Trimbak Kshetra, the practice of Shrauta and Smarta rituals must be performed, and to lead an orderly life, one must seek guidance from a Guru for study. It was decided that what is learned must be practiced in one's conduct without ostentation; this is the secure path of the three-fold (path). ||15||

• In the year 1252 (Shalivahana Shaka), Vikrama Phalguna Shukla Pratipada, on a Friday, this is the decision written by 19 scholars of Varanasi, following the religious consensus regarding Brahminhood. ||16||

• There is an inscription written by Rajarama Shastri of Kashi in the year 1812 (Shalivahana Shaka). In the year Siddharthi, Vaishakha Shukla Dwadashi, on a Friday, as per the order of Vidyaranya Bharati of the Shringeri Samsthana, it is stated that whether it is the Dravidas or Saraswats staying in the same house, if any misfortune befalls them, everyone must cooperate for the sake of convenience. ||17||

• A case regarding remarriage arose for the Chitpavans in Mumbai. The entire Brahmin community gathered for a meeting regarding this. Every Goud Saraswat Brahmin went to the meeting. The Chitpavan Brahmins said, "You are Trikarmikas (performers of three rituals), not of our status. Those who are unworthy to be here, please leave." They did not move. Out of arrogance, they took the matter to the Magistrate's court. ||18||

• In that matter, the Chitpavan Brahmins, who wanted to help the petitioner, created a new book called Madhavakrita Shataprashna Kalpalatika to demonstrate that it was wrong for them to ascend the pedestal (or seat of authority) despite their persistent efforts. ||19||

• In the year 1888 (Shalivahana Shaka), an investigation began. Upon examining many texts, this dispute was resolved—the baseless, malice-driven argument was defeated. They were acquitted of the accusations, and the accusers were fined. ||20||

• In Vadodara, a dispute regarding a village was presented before the Ganapati temple authorities. The priests (Archakas) were Saraswats. One Narayana Ramachandra Padage was coerced by the committee to pay taxes on that land, and he complied. ||21||

• When it was said that the Brahmins do not have the custom of paying land tax, other Brahmins countered by questioning whether they were Brahmins at all. After the dispute was established, the Gaekwad Samsthana consulted with the learned government authorities and, upon reviewing everything, determined that they were indeed Brahmins and deserving of receiving Pratigraha (charitable gifts). It was decided that Godana (donation of a cow) should not be given to them from his house, and the malicious claim was rejected.

• It was decided on December 21, 1892, that they were eligible for all rituals.

• The dispute was resolved by the Gaekwad Samsthana, although resentment grew and various types of obstacles were raised, the Saraswats remained dedicated to their duties without abandoning the path of the Shastras.

• In Shahapur, the land granted to the Vedamurthi Lakshmanabhatta Yashovanta Bhatta, given to the Saraswat Brahmins, is spread across twenty villages, and the English government has accepted this.

• In Mumbai, the Walkeshwar, Bhuleshwar, and Venkateshwara temples were under the supervision of Ramaji Kamat before 1812 (Shalivahana Shaka). The temples were renovated and have been managed according to the Goud Saraswat method of worship since then.

• They were skilled in holding positions such as Sabnis, Phadnis, Chitnis, Potnis, Khasnis, Bhandari, Danayaka, Dalavay, and Gadanavis during Muslim rule, and as Mamlatdar, Judge, District Collector, Tehsildar, Magistrate, Munsiff, Inspector, Doctor, Registrar, Engineer, Postmaster, Insurance officer, Patil, Shanbhogue, Deputy, Head Constable, Supervisor, and other similar posts during British rule.

• They served as ministers under the Maharaja Bhadrapati. They were chief officers in the Gaekwad state. King Sindhuvarma used to call Govinda Pant, a Saraswat, "Mama" (maternal uncle). ||28||

• These Brahmins flourished as high-ranking officials during the Mughal Empire, where they held Jageers. In the year 1009 (Shalivahana Shaka), a copper inscription from the Konkan Chakravarthi period declares Anantaprabhu as the chief minister (Sandhi Vigraha). ||29||

• In the Royal Society's 1134 (year), Ahmednagar and Daulatabad were under the rule of a young king. At that time, Anantaprabhu was the one who strengthened the defense against the Delhi ruler’s ambition to conquer. He held the position of minister to Shivaji’s father and became a cause for the rise of the Marathas. ||30||

• During the time of Bajirao Ballal Peshwa and Nana Saheb Bajirao, Ramachandra Mallar was a prominent Saraswat. Because of his brilliance, the Peshwas called him "Peshwa Baba" and treated him with the same respect as a father. He strengthened the kingdom in a way that was admired by all. ||31||

• Nana Saheb was a wise man. He trained Sadashiv Bhau Saheb in statecraft. He organized the Sindhu capital well. He divided the wealth earned into two parts, giving one to the Peshwa and only one share to his son. ||32||

• This episode is in the book mentioned above. Those who appeared were [Lakshman]daji Gonabau, Baloba Tatyayashwantrao, Bapubhava Dipasaru, and the Rhaurawadi Mahapurushas (great men), who became immortal by showing courage in state affairs. ||33||

• Appaji Ram was the Diwan of the Karnataka King Hyder Ali. He administered the kingdom in a way that was acceptable to all. Tipu removed him and established a new administration. ||34||

• Thus the kingdom went away. He also passed away (Parandhama). Later, Ramaji Kamat became a British military officer and earned a good reputation. The hero Shivaram Bapu was the commander during the time of Ganapatirao of the Gaekwad government. ||35||

• At that time, there was a siege of Dwarka, and no one was able to stop it. Then the hero Shivaram Bapu stopped it with his courage. For the brave act performed by the hero Shivaram Pandurang Kerkar for the English government police, he was awarded a Talwar (sword) in an assembly. ||36||

• Narayan Vasudev was a member of the government council. He was the first barrister among the best, like Vala Mangesh. Many people, such as Bhasi Babu Ramachandra, Paru, Gunasthana Shantaram Narayan, and Ghanshyam Neelakantha, were famous as lawyers. ||37||

• Regarding authors and poets: Bhattoji Dikshita, who was well-versed in Vyakarana (grammar) and Mimamsa (philosophy), wrote the Shabdakaustubha, Dharmashastra, and Siddhanta Kaumudi. Maheswara Bhatta wrote commentaries on the Bhagavata, astrological texts, and works on mystical practices (tantra). His commentary on the Amarakosha and the Dvirupakosha are famous throughout the world.

• Ananta Kavi wrote the Nava Mahabharata; Sotrebe wrote the Vedanta poem (Padya Grantha); Vital Rao Kaykini wrote a concise biography of Gokarna (Gokarnada Sankshipta Mahatme); Nayaka Swami wrote the Shivagita commentary; and in Mumbai, the skilled Shankara Panduranga wrote the meanings of the Rigveda and Upanishads in English.

• Ramacharya of Sagara village wrote a vast number of texts, including the Niti Ramayana, the fruitful Bhagavata, the Bharata, and extensive commentaries on Vedanta.

• Ramacharya of Ghatikashata wrote the Konkanabhyudaya text, and Ananta Narayancharya of Tirtharajapura is famous in this world as a crown jewel among scholars in the Kumbhakonam matha. He also received Jageers (land grants) from the Maharaja of Mysore.

• In the field of Bhattas, Ananta Pauranika, the famous Timmarasa Pauranika, and Baburao Krishna Pauranika are noteworthy figures.

• The descendants of the Bhatts who arrived later settled in various places. Some joined the service of the government, while others engaged in trade or agriculture.

• Even during challenging times, they maintained their customs and religious practices. They supported each other and ensured that their traditions were preserved for future generations.

• The social structure of the community remained resilient, with a strong emphasis on education, religious adherence, and community solidarity. They continued to hold positions of respect within the administration and society at large.

• In the latter days, they have also contributed significantly to modern fields such as education, medicine, and legal services, continuing the legacy of their ancestors as scholars and administrators.

• The history of the Saraswat community is a testament to their adaptability, intellectual prowess, and dedication to their faith and social duties, which have allowed them to thrive across different periods and regions.

Konkanakhyana | How scriptures reached Konkana

 जें आचायें प्रतिपादिलें ॥ तें चतुवर्णांसि उपयोग आलें ॥ 

परि सर्वांसि पाहिजे तारलें ॥ ऐसें प्रकटिलें पाहिजे ॥ ९० ॥

"What was advocated by the (Shankar)Acharya became useful for the four varnas (classes); but since everyone needed to be saved, it had to be manifested in this way."

संस्कृता मागील अर्थ ॥ बाळां अबळांसि नाहीं कळत ॥ 

म्हणोनि संतीं अध्यात्म ग्रंथ ॥ प्राकृत वाणी प्रकटिले ॥ ९१ ॥

"The meaning behind the Sanskrit [language] is not understood by children and women; therefore, the saints revealed the spiritual texts in the Prakrit (common) language."

तारावया दीन जनासी ॥ देवची संभ्वोनि संत मानसीं ॥ 

प्राकृत वाणी अध्यात्म ज्ञानासि ॥ जगीं जनासि उपदेशिलें ॥ ९२ ॥

"To save the poor/humble people, God himself, taking the form of saints in their minds, taught the knowledge of spirituality to the people of the world in the Prakrit language."

मग गुरु शिष्य परंपरा युक्त ॥ आदि गुरु श्री आदिनाथ ॥ 

शिष्यें उपदेशिला हरिनाथ ॥ शिष्य रघुनाथ तयाचा ॥ ९३ ॥

"Then, following the Guru-shishya (teacher-student) tradition, the primordial Guru was Shri Adinath; he instructed Harinath, and Raghunath was his disciple."

या सिद्धाचें चरित्र वर्णावें जरी ॥ तरी वर्णिलें विवेक सिंधु माझारीं ॥ 

यास्तव बोलिलों संज्ञा मात्री ॥ निवेदिलें तेथ ॥ ९४ ॥

"If the story of this Siddha (realized being) is to be described, it has already been described in the 'Vivek Sindhu'; therefore, I have mentioned only a summary and presented it there."

येथ गुरुशिष्य परंपरा ॥ बहुत झाला विस्तार ॥ 

त्या संतीं अध्यात्म ग्रंथ सुंदर ॥ प्रकटिले बहुत ॥ ९५ ॥

"Here, the Guru-shishya tradition has been described in great detail; those saints have revealed many beautiful spiritual texts."

पूर्वीं नव्हते प्राकृत ग्रंथ ॥ विवेक सिंधु श्री मुकुंद तीर्थ ॥ 

प्रगत होतां जनांत ॥ पुढां विस्तार बहुत चालिला ॥ ९६ ॥ 

"Previously, there were no books in the Prakrit language; [when] Vivek Sindhu by Shri Mukunda Tirtha was revealed to the people, it expanded greatly thereafter."

आणि एक परंपरा देख ॥ श्री आदिनाथ मच्छिंद्र गोरख ॥ 

गैनी निवृत्ति ज्ञानदेवादिक ॥ ग्रंथ अध्यात्मिक निर्मिले ॥ ९७ ॥ 

"And observe one tradition: Shri Adinath, Machhindra, Gorakh, Gaini, Nivritti, Dnyandev, and others created spiritual texts."

सोपान मुक्ताई चांगदेव ॥ पुढां बहुत झाला समुदावो ॥ 

परोपकारार्थ तरुणीपावो ॥ अध्यात्म ज्ञान उपदेशिलें ॥ ९८ ॥ 

"Sopan, Muktai, Changdev; later, a large community formed. For the benefit of others, they taught spiritual knowledge in a simple manner."

आणि श्रीदत्त अवधूत आपण ॥ जिवासि करावया सोडवण ॥ 

कृपानुग्रहें करून ॥ तारिले बहुत ॥ ९९ ॥ 

"And Shri Datta Avadhuta himself, to liberate the souls, by his grace and compassion, saved many."

ते चंद्र बोधा पासोन ॥ उपदेश झाला जनार्दन ॥ 

एकनाथालागोन ॥ विस्तार बहुत चालिला ॥ १०० ॥ 

"From that Chandrabodha, the teaching reached Janardan, and through him to Eknath, [from where] it expanded greatly."

वामनासि दर्शन यति वेशीं ॥ देवोनि देवें उपदेशिलें त्यासि ॥ 

श्रीरामानुग्रह रामदासीं ॥ साक्षात्कारींसि उपदेश ॥ १०१ ॥ 

"The Lord, in the guise of an ascetic, gave darshan to Vaman and instructed him. Shri Ramanugraha [gave] instruction to Ramdas, the one who had realized the truth."

लीला विश्वंभर मुक्तेश्वर ॥ इत्यादि संत थोर थोर ॥ 

अध्यात्म ग्रंथ निर्मिले फार ॥ त्यांचे नामोचार सांगितले ॥ १०२ ॥ 

"Lila Vishwambhar, Mukteshwar, and such other great saints created many spiritual texts; their names have been mentioned."

आणखी भक्त उदंड झाले ॥ त्यांनी रहस्य वाढविलें ॥ 

त्याहीं अध्यात्म ग्रंथ निर्मिले ॥ ते संत वर्णिलें साक्षपें ॥ १०३ ॥ 

"Many other devotees emerged; they propagated the mystery [of spirituality] and created spiritual texts; those saints have been described in brief."

या संतांपासोनि अध्यात्मज्ञान ॥ सर्वत्र देशिं प्रकटलें पूर्ण ॥ 

तेव्हां कानडे राजया कोंकण ॥ म्हणोनि ठाुकें पै नव्हतें ॥ १०४ ॥

"From these saints, spiritual knowledge was fully revealed in all regions. At that time, it was not known that the Kannada kingdom was called Konkan."

कानडी लिहिणें कोंकणी बोली ॥ येथ हेमाडपंती नव्हती आली ॥ 

विजापूर म्लेंच्छराजसत्ताचालिलि ॥ तेव्हां कोंकणासि आली काबिजाद ॥ १०५ ॥

"The Kannada script and Konkani language were used here; the Hemadpanti style had not arrived yet. When the rule of the Mlechha kings of Bijapur prevailed, then the occupation of Konkan took place."

कोंकणांत ठाणीं बैसलीं ॥ त्यापासोनि हिंदवी प्रगतली ॥ 

मग महाराष्ट्र ब्राह्मणी आणिलि ॥ ग्रंथ Hरचना संतांची ॥ १०६ ॥

"Posts (administrative centers) were established in Konkan; from that, the Hindavi [language] progressed. Then, Maharashtra Brahmins brought the literary works of the saints."

तेथोनि कोंकणांत महाराष्ट्रग्रंथ ॥ नामदेवी आदिपर्व भारत ॥ 

आणि कृष्णदास मुद्रुलीग्रंथ ॥ युद्धकांड रामायण ॥ १०७ ॥

"From there, Marathi texts came into Konkan, such as Namdev's 'Adiparva Bharat' and Krishnadas Mudgal's text, the 'Yuddhakanda Ramayana'."

मग ज्ञानदेवी गीता ॥ आणि एकनाथी भागवता ॥ 

येथोनि दिवसादिवशीं बहुता ॥ अध्यात्मग्रंथ प्रकटले ॥ १०८ ॥

"Then, the 'Dnyaneshwari Gita' and the 'Eknathi Bhagavata' [arrived]. From that time, many spiritual texts were revealed day by day."

छत्रपति रायासि कोंकण ॥ झालेल्या दंडक चालिलें नूतन ॥ 

कारभारी महाराष्ट्र ब्राह्मण ॥ स्थिति कठिण पैं त्यांची ॥ १०९ ॥

"With the Konkan coming under the Chhatrapati King, new rules were implemented. The administrators were Maharashtra Brahmins, and their situation was difficult."

जन उदरवृत्ति करूनि ॥ राहत होते यथास्थानीं ॥

प्रवास नेणति ऐकोनि ॥ स्वदेशभुवनी सुखरूप ॥ ११० ॥

"The people were living in their respective places, earning their livelihood. Hearing about the travels, they were happy in their own homeland."

छत्रपति राजापासोन ॥ कळों आला विचार पूर्ण ॥ 

करूनियां प्रवास गमन ॥ उदरवृत्ति पैं करिती ॥ १११ ॥

"From the Chhatrapati King, the entire matter was understood; having traveled and journeyed, they earned their livelihood."

अनेक देशींच्या स्थिति रीति ॥ पाहोनि अनुभवासि आणिती ॥ 

आणि आपुले या स्वहिताप्रति ॥ संतांसि सेविती पैं एक ॥ ११२ ॥

"Having observed the situations and customs of many lands, they brought them into their experience; and for their own spiritual well-being, they served the saints alone."

ऐशापरि या जनासि ॥ आवड लागली अध्यात्मज्ञानासि ॥ 

जन शरण येती संतासी ॥ आतां ऐसे या दंडकासि चालिले ॥ ११३ ॥

"In this way, the people developed a fondness for spiritual knowledge; the people took refuge in the saints; now, in this manner, they proceeded according to this tradition."

Konkanakhyana | Account of Kumarila Bhattacharya

Below is an account of the Nastikas (Jaina/Bouddha) matas were vanquished in Southern India, by Kumarila Bhattacharya. This seems to have been taken from an earlier work by Krishnadas Mudgal (1500s) and appears in Konkanakhyana, an 18th Century work on the history of GSBs.

Note that author uses Jaina/Bouddha interchangeably, though these exist as separate religions today. This is because from Vaidik perspective, both paths are Nastika paths i.e. they deny the superiority of Vedas, hence the same.

॥ संत महिमान ॥

मागुता श्रोता विनवित ॥ कळों आला सांगितला वृत्तांत ॥ 

परी आणिक पुसेन मात ॥ ती सांगितली पाहिजे ॥ १ ॥

The listener requests again, "I have understood the account that was narrated, but I wish to ask about another matter; please tell me that as well."

श्रीभार्गव क्षेत्रा माझारिं ॥ वस्ति झाल्या कैसापरि ॥ 

ऐशाचि बहुतां स्थळांतरीं ॥ जैनांची धरित्रि पै म्हणति ॥ २ ॥

How did the settlement of Saraswatas happen within the Shri Bhargava Kshetra (Parashurama Kshetra)? And why do people call many such places the 'land of the Jains'?"

तरी हा कैसा झाला विचार ॥ हा मज सांगावा सविस्तर ॥ 

म्हणोनियां जोडोनि कर ॥ प्रार्थिता झाला ॥ ३ ॥

"How did this idea arise? Please tell me about this in detail." Saying this, he joined his hands and prayed.

ऐसें श्रोता विनवितां ॥ मग सांगता झाला वक्ता ॥ 

म्हणें हें कलियुग आरभंतां ॥ बौद्ध मत विस्तारलें ॥ ४ ॥

Upon the listener asking this, the speaker then narrated, "At the beginning of this Kaliyuga, the Buddhist philosophy expanded."

बौद्धासी सरस्वती प्रसन्न ॥ तिचे प्रसन्नते करून ॥ 

पृथ्वीचे राजे संपूर्ण ॥ वश्य जाण पैं केलें ॥ ५ ॥

"The Goddess Saraswati was pleased with the Buddhists; by her grace, they brought all the kings of the earth under their control."

प्रत्यक्ष तेंच प्रमाण ॥ म्हणोनि करिती हवन ॥ 

काढोनि होमांतूनि द्विगुण ॥ दाविती जनांसि आश्चर्य ॥ ६ ॥

"They believed that what is directly perceived is the only evidence, and thus they performed havana (sacrificial fire rituals). They would produce double the offerings from the sacrificial fire to show miracles to the people."

वेदोक्त कर्मे निंदिती ॥ पुढाफळ भोगतां कैंशारिती ॥ 

देहचि होतां भस्मीं भूत ॥ कोण भोगित फळ भोग ॥ ७ ॥

"They criticize the rituals prescribed in the Vedas; [they ask] in what manner will the results be enjoyed later? When the body itself turns to ash, who will enjoy the fruits [of those deeds]?"

आले यासि अंत ॥ पंच भूतें पांचांसि मिळत ॥ 

कर्म फळ भोगी कोण येथें ॥ मरणेंचि मुक्ति मानिती ॥ ८ ॥ 

"This is the end; the five elements merge back into the five elements. Who will enjoy the fruits of actions here? They consider death itself to be liberation."

॥ भस्मि भवति देहस्य ॥ पुनरागमनः कुतः ॥ 

"When the body turns to ash, how can there be a return?"

ऋणं कृत्वा घृतं पित्वा म्हणत ॥ देह भस्मींभूत होत ॥ 

देता घेता कोठें आहेत ॥ ऐसें मत पैं त्यांचें ॥ ९ ॥ 

"[They live by the motto] 'Borrowing money, consume ghee' [live for pleasure], for the body turns to ash. Where are those who give and take [debts/karmic debts]? Such is their philosophy."

म्हणोनि यज्ञादिक निंदिती ॥ प्रत्यक्ष प्रमाण हेंचि म्हणती ॥ 

राजे पध्त्रीचे ऐशा रिती ॥ वश्य सर्वत्र पैं केलें ॥ १० ॥

"Therefore, they criticize sacrifices (Yajnas) and such, claiming that only direct perception is evidence. In this way, they brought all the kings of the earth under their control." 

शारदेचे प्रसन्नते करून ॥ स्वमत विस्तारलें संपूर्ण ॥ 

ब्राह्मणांसि वाद करितां जाण ॥ सरस्वती आपण त्यांस साहा्य ॥ ११ ॥ 

"By pleasing Sharada (Goddess Saraswati), they expanded their own doctrine completely; and you should know that when they debated with the Brahmins, Saraswati herself helped them."

ऐसें जैनमत विस्तारलें ॥ कितेक काळ चालिलें ॥ 

मग देवांसि संकट पडलें ॥ अवतरले ब्रह्माशंकर ॥ १२ ॥ 

"Thus, the Jain doctrine expanded and continued for some time; then, the gods faced a crisis, and Brahma and Shankara took incarnations."

हा पूर्वार्धाप्रति दृष्टांत आला ॥ मागुता येथ कांहीं बोलिला ॥ 

म्हणतां दोष नाहीं ह्या बोला ॥ ऐसें कृष्णदास मुदुल बोलिले ॥ १३ ॥ 

"This illustration was mentioned in the first half, and something has been spoken again here; there is no fault in these words, so said Krishnadas Mudgal.[Note - Same time frame as Eknath Maharaj]"

गौडदेशीं गौड ब्राह्मण ॥ भट्टाचार्य नामें आपण ॥ 

ब्रह्मा अवतरला जाण ॥ शास्त्रसंपन्न पैं झाले ॥ १४ ॥ 

"In the Gauda region, there was a Gauda Brahmin by the name of Bhattacharya; know that he was an incarnation of Brahma, and he became well-versed in the scriptures."

बौद्धाचा जो महंत गुरू ॥ त्यापाशीं विद्याभ्यास करूं ॥ 

म्हणोनि चालिले समोरु ॥ दक्षिण दिशेप्रति ॥ १५ ॥ 

"Thinking 'I shall study with the chief guru of the Buddhists,' he set off, heading towards the southern direction."

जावोनि भेटला त्यासी ॥ चित्त ठेवोनि अभ्यासीं ॥ 

गुरुदास्य करितां अहर्निशीं ॥ त्यांचे विद्येस घेतेलें ॥ १६ ॥ 

"Having gone there, he met him and focused his mind on his studies; by serving the guru day and night, he mastered their knowledge."

मग येके दिवसीं ॥ तैलाभ्यंग करीतां गुरूसी ॥ 

घाम आला सर्वांगासि ॥ थेंब गुरुमस्तकीं पडिनला ॥ १७ ॥ 

"Then one day, while performing an oil massage for the guru, sweat broke out all over his body, and a drop fell onto the guru's head."

मग गुरू पुसे त्यासि ॥ सत्य सांग तू कोण आहेसि ॥ 

अग्नितुल्य मम मस्तकासी ॥ पोळिलें कैसें ॥ १८ ॥ 

"Then the guru asked him, 'Tell the truth, who are you? How did you burn my head as if with fire?' "

येरू म्हणे मी ब्राह्मण ॥ तुम्ही वेदनिंदक म्हणोन ॥ 

पाखंडमति याचें निर्दळण ॥ वादीं जिंकोन करीन ॥ १९ ॥ 

"He replied, 'I am a Brahmin; because you are a critic of the Vedas, I will defeat you in debate and destroy this heretical intellect.' "

वेद अनादि भगवद्वचन ॥ यासि निंदी तो अघोर पापी जाण ॥ 

त्यासि वादीं जिंकीन ॥ ही प्रतिज्ञा पैं माझी ॥ २० ॥ 

"The Vedas are the eternal words of God; know that he who criticizes them is a heinous sinner. I shall defeat him in debate—this is my vow.' "

आतां मजसीं वाद करीं ॥ चाल जाऊं राजमंदिरीं ॥ 

हारीं येईल त्यासी कढईमाझारीं ॥ तप्त तैलीं घालावें ॥ २१ ॥ 

"Now debate with me, let us go to the royal palace. Whoever loses shall be put into a cauldron of boiling oil."

रायासि श्रुत केलें वर्तमान ॥ ब्राह्मणें सांगितलें हे नास्तिक म्हणोन ॥ 

करूं नये मुखावलोकन ॥ रायें धर्मस्थापना करावी ॥ २२ ॥ 

"The matter was conveyed to the King; the Brahmin stated that these are atheists, their faces should not be looked upon, and the King should establish righteousness."

राजा म्हणे करितां वाद ॥ जो जिंकेल तो स्वयें शुद्ध ॥ 

हारीं येईल त्याचा वध ॥ हा निश्चय पैं माझा ॥ २३ ॥ 

"The King said, 'Whoever wins the debate is himself pure; the one who loses shall be killed—this is my resolution.'"

उभयवर्गांचा पण एक ॥ करून वाद करिती देख ॥ 

मध्यें बांधोनि वस्त्र एक ॥ बौद्ध्यें स्वरस्वती स्मरियेली ॥ २४ ॥ 

"Both parties agreed to the wager and engaged in the debate; a cloth was tied in the middle, and the Buddhists invoked Saraswati."

करितां शारदेचें आवाहन ॥ घटीं तत्काळ प्रगटोन ॥ 

वाद करी तीक्ष्ण वचन ॥ ब्राह्मण विचक्षण पैं मोठा ॥ २५ ॥ 

"Upon invoking Sharada (Saraswati), she manifested instantly in the pot and spoke sharp, argumentative words, for the Brahmin was indeed very wise."

घटा बाहेर मुख बरवत ॥ शारदा बोले घडघडाट ॥ 

ब्राह्मण सावध धीट ॥ स्त्रीचा शब्द कंठ जाणितला ॥ २६ ॥ 

"From outside the pot, Sharada spoke with a thunderous voice; the brave and alert Brahmin recognized the voice of a woman."

शारदा ब्रह्मकुमारी ॥ ती नशिवे उचिष्टा उत्तरिं ॥ 

हें जाणोनि पुसिला प्रश्न करी ॥ तों ती राहे निवांत ॥ २७ ॥ 

"Sharada is the daughter of Brahma; she should not utter impure words. Realizing this, he asked a question, to which she remained silent."

मग जंव निक उचलूनि करीं ॥ धावो दिधला कलशावरी ॥ 

तूं वादमाता ब्रह्मकुमारी ॥ अधर्मसागरीं कां बुडसी ॥ २८ ॥ 

"Then, taking a pitcher in his hand, he rushed towards the pot and said, 'You are the mother of debates and daughter of Brahma, why are you drowning in the ocean of unrighteousness?'"

आतां गर्भवास भोगी सत्वरी ॥ येरी म्हणे मी तुमची कुमरी ॥ 

येईन तुमचे उदरीं ॥ ऐसें बोलोनि अदृश्य झाली ॥ २९ ॥ 

"Now, quickly undergo the suffering of the womb (rebirth). She replied, 'I am your daughter; I will be born from your womb.' Saying this, she disappeared."

अदृश्य होतां सरस्वती ॥ बौद्धाची खुंटली वित्पत्ति ॥ 

पळोनि जाती जेथिंच्या तेर्थीं ॥ सांपडले त्यां देती तप्ततैल ॥ ३० ॥ 

"As soon as Saraswati disappeared, the intellect of the Buddhists failed; they fled back to where they came from, and those who were caught were put into boiling oil."

सहस्रावधि संख्या मारिले ॥ कितेक देश टांकोनि गेले ॥ 

नेणो किती लपाले ॥ सांपडले ते घातले कढईंत ॥ ३१ ॥ 

"Thousands were killed, and many left their countries; who knows how many hid, but those who were found were cast into the cauldron."

यापरि वंशीं हाताहत ॥ करूनि आणिले त्यांचे ग्रंथ ॥ 

जळीं बुडविले समस्त ॥ अमरकोश ठेवोनि घेतला ॥ ३२ ॥ 

"In this manner, having defeated them, [he] brought their texts and drowned them all in water, [but] kept the Amarakosha."

या प्रसंगापासून ॥ जैनमत राहिलें जाण ॥ 

परी वर्तलें वर्तमान ॥ तें आतां साक्षी जन म्हणती ॥ ३३ ॥ 

"Know that from this incident, the Jain doctrine ceased; but the events that transpired are now recounted by people as witnesses."

त्यानंतर वदोक्त धर्म ॥ चालविति यज्ञादिक कर्म ॥ 

जे पूर्व स्थिति उत्तम ॥ तैसे वर्तती जन सर्व ॥ ३४ ॥ 

"Thereafter, the Vedic religion [was restored], and rituals such as Yajnas were performed; all people began to conduct themselves according to the excellent former state."

ऐशापरी धर्मस्थापन ॥ भट्टाचार्यें करोनि आपण ॥ 

वाराणसी प्रति येऊन ॥ देहांत प्रायश्चित्ता आरंभिलें ॥ ३५ ॥ 

"In this way, having established righteousness himself, Bhattacharya came to Varanasi and began the penance of ending his life."

गुरुद्रोह घडला म्हणोन ॥ आंगासि केलें गोमय लेपन ॥ 

कंठप्रमाण गोवरांमध्यें जाण ॥ देह दहन आंरभिलें ॥ ३६ ॥ 

"Because a betrayal of the guru occurred, he smeared cow dung on his body, stood amidst cow dung cakes up to his neck, and began to burn his body [as penance]."

The Objects of the Good Life | Charaka Samhita

By the observance of these rules, one achieves at once both the objects viz. health and the conquest of the senses.

O, Agnivesha!, We shall now describe the entire code of right conduct.

The Rules of the Good Life

It includes reverence for the gods, cows, brahmanas, preceptor, elders, adepts and for teachers; the tending of the ceremonial fire; the wearing of the holy herbs; bathing twice daily; repeated cleansing of the excretory orifices and the feet; trimming the hair of the head and the beard and the nails thrice a fortnight;

The wearing of clean and untorn apparel; keeping a cheerful disposition and the use of perfumes; being well dressed; keeping the hair well-toiletted; the daily use of oil for the head, ears, nostrils and feet; smoking; taking the initiative in conversation; being pleasant faced; helping the distressed; making burnt-offerings; offering sacrifice, charitableness; saluting at public places; making peace-offerings; hospitality to guests; offering of food balls to the manes; wholesome, measured, palatable and timely speech; self-control; piety; envy of merits and non-envy of the fruits of merits; freedom from anxiety; fearlessness; modesty; sagaciousness; high spirits; dexterity; forgiveness; good-ness, faith; the service of those who are superior to oneself in modesty, intellect, learning, birth and age, as also service of the adepts and preceptors;

Carrying an umbrella and a staff; wearing a turban; the wearing of shoes; looking ahead while walking with heedfulness;

Auspicious behaviour; avoidance of rags, bones, thorns, offal hair, refuse, ashes, fragments of earthen vessels and of places of bathing and sacrifice; relaxing from work before feeling the strain;

Fellowship with all creatures; winning over the angry; consoling the frightened; befriending the destitute; truthfulness; peaceful disposition; bearing with harsh words from others; overcoming impatience; showing a tranquil disposition; and removing the causes of passion and aversion.

The Interdictions on Evil Practices

Speak no untruth; take not away other's goods; covet not another's wife nor another's wealth; delight not in vengeance; commit no sin; sin not even against a sinner; expose not another's shortcomings; pry not into other's secrets; keep not the company of those who are irreligious, disloyal to the king, arrogant, depraved, given to feticide, mean and wicked;

Rise not a bad mount; sit not on a hard and knee high seat; sleep not on an un-spread, uncovered, narrow and uneven bed; roam not on the jagged peaks of mountains; climb not trees; bathe not in rapidly flowing waters; rest not under the shade of a bank; move not in the vicinity of conflagrations;

Laugh not loudly; indulge not in audible release of wind; do not yawn, sneeze or laugh without covering the mouth; do not pick the nose; do not gnash the teeth; do not drum with the nails; do not strike the bones one with another; scratch not the ground; do not idly pick at grass-blades or knead a clod of earth; make not unseemly gestures;

Gaze not at luminaries or undesirable, unclean or inauspicious sights; despise not a dead body; cross not the shadow of a tutelary tree, flag, teacher, or of any worshipful or unwholesome object; do not repair at night to a temple, totem tree, public hall, square, public park, crematorium or scaffold; enter not alone an uninhabited house or a forest;

Take not for wife, friend or servant a person of sinful conduct; contend not with your superiors; consort not with your inferiors; do not curry favour with the crooked; take not the shelter of a non-Arya i.e. untrustworthy man; spread not panic; do not indulge in rash acts or in excess of sleep, waking, bathing, drinking, or eating; sit not long on the haunches with the knees up;

Go not near cruel, fanged or horned animals; avoid headwinds, severe sun, frost and storms; provoke not a quarrel;

Tend not the sacrificial fire inattentively or in a state of pollution; do not warm yourself by keeping a fire underneath; bathe not while fatigued or without first washing the face or in a naked condition; dry not the head with a cloth worn while bathing; do not thrash the tresses with the hands; do not put on the same clothes after a bath;

Step not out of doors without touching precious stones, sacrificial ghee, worshipful and auspicious objects and flowers; do not walk by having holy and auspicious objects to your left and thigs of dissimilar nature to your right;

Partake not of a meal without wearing a jewel on the hand; without having had a bath; or clad in tattered clothes, without saying your prayers, without performing the Homa- rites, without offering to the household gods and the manes, without first feeding the elders, guests and dependants; or unscented; ungarlanded; or without cleansing the hands, feet and face; or with unclean mouth, with the face towards the north, or listlessly, or waited on by an undevoted, unmannerly, unclean or hungry attendant; or in improper vessels; in an improper place; or at an improper time; or amidst a crowd; or without first offering to Agni; or without besprinkling the food with sanctified water or without saying scriptural chants over it; or while reviling anyone; nor eat food of a vile description; served by ill-wishers; nor consisting of stale articles with exception of flesh, greens, dry vegetables and fruits;

Partake not of a meal without leaving remnants except of curds, honey, salt, roasted-grain flour and ghee; eat not curds at night, eat not roasted grain flour by itself or at night or after a meal or in large quantities or at both meals, or interspersed with draughts of water; eat not by tearing with the teeth.

Do not sneeze, eat or sleep in a crooked posture. While pressed by natural urges, do not attend to other work. Do not void spittle, flatus, stools and urine, facing the wind, fire, water, moon, sun, a brahmaNa and an elder.

Do not make water on the road, do not blow the nose amidst a crowd, while eating and while engaged in auspicious acts like Japa, Homa, study and Bali offerings to gods.

Do not contemn or confide in the woman overmuch, nor divulge secrets to her, nor place her in power.

Do not indulge in the sex act with a woman who is in her courses or diseased, unclean, unfit, of undesirable appearance, conduct and nature, unskillful, unresponsive or desirous of another; or do not mate with another's wife, or with a female of another species of animal, or in extra-genital organs, or under a tutelary tree, in a public hall, at cross roads, in a public park, crematorium, or in the house of a brahmana or of a teacher, or of God; or during the twilights or the forbidden days, in an unclean condition or without taking an aphrodisiac, or without having made up your mind beforehand, or without having achieved the necessary erotic urge, or without having partaken of nourishment, or in an overeaten condition, in an awkward position, or hard pressed by the urges of urine and feces or in a state afflicted by fatigue, physical exercise, fasting and exhaustion or in a place that has no privacy.

Do not speak ill of good people and your elders; when you are in an unclean condition, do not practice necromancy nor worship the tutelary tree, temples, and venerable things and persons or practice studies.

Do not conduct your studies during unseasonal lighting, when the quarters are lit up with a lurid glow or while a conflagration is in progress or during an earthquake, festive tide, the time of meteoric showers, eclipses of the sun and the moon, the new moon day. and the two twilights or without being taught by the teacher or by slurring over letters or overstressing them, or raucously or in falsetto tone or without punctuating or too hurriedly or too leisurely, or in a spiritless manner or very loudly or in a very low voice.

Transgress not the majority decision, break not a rule, move not at nights in an improper place; resort not to dinner, study, sex act or sleep at the two twilights; do not contract friendship with the very young, the very old, the greedy, the foolish, the diseased and the impotent; do not develop a taste for drinking, gambling and the company of prostitutes.

Divulge not secrets; do not contemn anyone; be not self conceited; be not inept; be not obstructive; be not carping, speak not ill of the brahmanas, raise not your staff against a cow; defy not the elders, teachers, guilds and kings; do not talk over much; break not off with the relations, companions, helpers in adversity and those who know your secrets.

Be neither timid not overbold; be not ungenerous to your dependents; be not distrustful of your kinsmen; take not your pleasures alone; regard not the maintaining of character, scriptural enjoinments and social observances as a tax on you; do not trust everyone nor distrust every one; be not always ruminative.

Do not let slip the right moment of action; do not undertake anything without deliberation; do not be a slave to your sense-appetites; do not pander to the fickle mind; do not overburden the senses and the understanding; do not over-procrastinate.

Do not give way to anger and joy; do not nurse your sorrows; be not arrogant in success and dejected in defeat; remind yourself constantly of the vanity of things; be decided as to causes and their effects and consequently devoted to benevolent enterprises; do not grow complacent with your achievements; do not lose heart; do not recall calumny.

Story | Chakravarthy Linga | Shri Gaudapadacharya Math, Gokarna

Today, we know of so many Hindu artifacts which were taken away during years of foreign rule or secretly stolen in recent times, coming back to Bharata. But do you know, one similar artifact was voluntarily donated to an Indian Monastery (Math) by a high ranking Britisher in the late 1800s.

This is the unique and not well known case of a lingam named Chakravarthy Lingam. Christened by a famous British personality, Sir George Birdwood and donated to the Shri Gaudapadacharya Math for safekeeping, this lingam went out of the country for being exhibited, but came back and is finally present in one of the most holiest kshetras of Hindus, Gokarna, Karnataka.

The story of this lingam appears in the book Saraswat Bhushan, by Shri. M. Ramachandra Sharma, a Saraswat Scholar who documented a lot of important items for the Saraswat Samaja in early 1900s The translated and abridged article is as below;

When a Lingam Travelled the World and Came back to Bharata

This event relates to the Chakravarthi Shivalinga that came from England. A European gentleman named General Birdwood, while holding a high position at the Belgaum military cantonment some years ago, had two sons. Among them, Sir George Birdwood was the eldest. He, too, held high positions here. Currently, he resides in London after retirement. However, since India is his birthplace, he is exceptionally knowledgeable about the history of India, the Hindu people, their religions, and the various castes within them; and because of this, he holds great pride in India and its residents. And how sincere that pride is, is easily understandable to discerning readers from the correspondence provided ahead!

The renowned Mumbai High Court lawyer, Mr. Ghanashyam Neelkanth Nadkarni, B.A., LL.B., while traveling in Europe in the year 1896, met Sir George Birdwood in London. At that time, Sir George Birdwood showed him a beautiful Shivalinga that he had carefully preserved in his home. And he told him the history regarding where and how he obtained it. After he [Mr. Nadkarni] returned to India, Mr. Birdwood started a correspondence with him. Based on that correspondence, Mr. Nadkarni later sent a letter to Pandit Mishra Ghanashyam Sharma Shastri, a Kashmiri scholar who was under the refuge of Shrimad Atmananda Saraswati Swami Gaudapadacharya at Shrimath Khanapur, and presented that information at the feet of the Swami Maharaj. Following the instructions of the Swami, the Pandit wrote a reply, and accordingly, the Shivalinga arrived at Shrimath Khanapur in the month of Ashvin in the Shaka year 1819. Mr. Birdwood had expressed his wish to name this Shivalinga "Chakravarthi Shivalinga," and as that entire account is worth preserving.

Sir George Birdwood's English letter: "To my dear friend Ghanashyam Neelkanth Nadkarni, I am sending today, via the P&O Company's steamship 'Britannia' to your address, the Shivalinga which has not had Pranapratishtha (consecration) and which has been kept in my room for all these days.

I have made all necessary arrangements from here to ensure this Shivalinga is placed in your custody. Now, this Shivalinga is making its final journey across the seven seas. As this Linga will be installed upon reaching its motherland, it would not be out of place to provide a brief history of it on such an occasion. This Shivalinga was first sent from Kolkata, India to an exhibition held some years ago in the United States, in a place called Philadelphia(1876). However, it was not admitted into the exhibition on the pretext that a 'Linga' is a symbol representing a genital organ. Later, in the year 1888, an exhibition of objects from India and other places was held in the 'South Kensington' area of London. At that time, this Shivalinga was sent here from America, and it was about to be used for the purpose of breaking stones. Just then, as the Shivalinga caught my eye, I picked it up and brought it to my room and kept it there. It remained there until today.

Because I have reached the age of 65, my connection with the 'India Office' will soon be severed, and I was worried about what would happen to the Shivalinga thereafter. Several administrators at the 'various museums' in "Oxford" were ready to take it and keep it there. But even there, the same previous reason became an obstacle.

As I was having various thoughts [regarding what to do with the Shivalinga], I met you. And as soon as you said that you would take it to Mumbai and install it, a perfect opportunity in accordance with my wishes arose, and I am extremely happy. Once this sacred object reaches you, it will have completed a journey around the earth; having traveled through four continents and crossed the seven seas, it will be as if it has returned to its motherland. In truth, whatever the merit and holiness of the Shivalingas at Jambukeshwar, Tiruvannamalai, Kanchi, Chidambaram, Kalahasti, as well as Kashi Vishweshwar, Ujjain’s Amreshwar, Tryambak’s Gautameshwar, Omkar on the Narmada, Kedareswar in the Himalayas, and Rameswar near Kanyakumari may be, the one thing to especially note regarding this Shivalinga that I am sending you now is that this name 'Chakravarthi Linga' can only be given to this one. And it is my hope that you will also refer to this Shivalinga by this name.

However, I am extremely happy to see that you have planned to place this Shivalinga in the custody of the Adi-Guru (supreme teacher) of the Gaud Saraswat Brahmins of Western India, whose math (monastery) is located at Khanapur on the banks of the Malaprabha River in the Belgaum district. I was born in Belgaum, and I went back to Belgaum in the year 1855. My childhood memories are of Belgaum, its Ghataprabha River, and Ramghat. Belgaum means Venu-gram, and Venu-gram means the village of bamboo; and I have considered bamboo as the tree of my life and the Ghataprabha as the river of my life. The Malaprabha River is also the same. Actually, my memory of the later years, the year 1855, is not just of the Ghataprabha waterfall at Gokak, but of the Malaprabha River itself. The Malaprabha is indeed the true river of life. It flows constantly. It flows through many beautiful valleys and gorges. The local Brahmins believe that to save a peacock from a cruel hunter and take it to the peak on the opposite bank, a water deity broke the rock between Saudatti and Manoli and led the river there. In almost every village along the banks of that river, the Shivalinga and Shiva's vehicle, Nandi, are worshipped. I have fond memories of the bananas of Khanapur and the various Brahmins there, such as the Gaud Saraswats, Deshasthas, and Chitpavans. I often recall how the Brahmin women there wear beautiful saris and how both women and men wear ornaments on their bodies. I feel that the math of Shrimad Atmananda Saraswati Swami is like my own home, and I consider him my reverend teacher or, as you call it, my 'Mahant'. Please offer my salutations to the Shri Swami and inform him that I have felt the utmost satisfaction since handing over the 'Chakravarthi Linga' to him.

And my only wish is that, through the grace of the Shri Swami, harmony may grow between the Hindu people and the English people because of my actions.

I am very grateful for the trouble you have taken in this matter and the care you have shown. And may the result of this entire endeavor be pleasant for everyone.

Yours, 

George Birdwood"

Description of the lingam

This Chakravarthi Shivalinga is made of black marble stone and weighs 11 maunds and 4 seers. The circumference of its base is approximately 6.5 feet. It is 3.5 feet long and 2.5 feet high. The height of the Pindika (base) is 10 inches and its circumference is 2.5 feet.

There are four snake adornments on it, both at the bottom and top. One has offered its hood to the Pindi (linga) as a canopy. The second has embraced it tightly. The third appears to be lying prostrate on the Shalunka (base) in front of the Pindi, as if teaching devotees about the loving devotion of Sadashiva. The fourth, by its embrace, has become a waistband for the Chakravarthi Shivalinga, and as if holding the entire Shalunka on its head like the earth-bearing Seshnag, it is manifesting its extraordinary power of devotion. This thought cannot help but cross the mind of a keen observer!

Upon seeing the naturally occurring Tripundra (three lines) of ash on the stone of the Pindi, one might imagine: Bholashankar (Shiva) has just come after bathing and is seated on his throne; while applying Vibhuti (ash) with water from the Ganga to wear the Tripundra on his forehead, the two upper lines are moist and thus black, while the third lower line has dried immediately, revealing its whiteness and showing a smiling face—is he perhaps absorbed in the teasing of his companions? Such strange flights of fancy automatically arise in the minds of the poetic!

The twelve Jyotirlingas exist in Bharatkhand (the Indian subcontinent), and their great glory has been described in the Puranas. There is no objection in saying that the description of this 'Chakravarthi' (Universal Emperor) Linga closely resembles the description of the Gokarna Mahabaleshwar Linga in modern times.

The ten-headed Ravana, the king of meat and liquor-consuming demons, pleased Bholashankar Sadashiva and obtained his Atmalinga on certain conditions. Because his conduct did not comply with those conditions, the Linga became Svayambhu (self-manifested). Although the mighty King Ravana tried to pull it out by force, it took the form of a cow's ear and eventually became unattainable to him. It was because of this quality that its appropriate name, 'Gokarna Mahabaleshwar,' came into usage.

Similarly, even though this Shivalinga was sent from Kolkata for the international exhibition of the meat and liquor-consuming American people due to the influence of their intense desire, its significance was incomprehensible to those impure-mannered people. Like a hidden ruby, it remained in a secret state until today, having traveled through four continents and across the seven seas. By doing so, it earned the title of 'Sarvabhauma' or 'Chakravarthi' (Universal Emperor).

To receive the uninterrupted service of the loving devotees here, and to be installed by the hands of the most holy and meritorious Shrimad Atmananda Saraswati Gaudapadacharya Swami Maharaj, it appeared with great eagerness at the Shri Khanapur Math on the banks of the Malaprabha River on the auspicious occasion of Deepavali, on Monday, the 30th day of the dark fortnight of Ashwina, in the Shaka year 1819! Truly, how extraordinary is this event!!

The story of its Pratishtha

Thereafter, thoughts began in the Samsthan (institution) regarding where to install this Linga. However, at that time, due to the outbreak of diseases that had emerged everywhere in India, which began to affect areas around Khanapur and Belgaum, and because of his own physical discomfort, upon the advice of the Sadd-gruhastha (good people/disciples) and disciples, Shri Atmananda Saraswati Swami, along with his newly initiated disciple-Swami and his family, moved to the Math at Kavale in Gomantak (Goa) in the month of Margashirsha of the Shaka year 1819. He entrusted the daily and occasional duties to the disciple-Swami, Shri Poornananda Saraswati Swami and remained only on Anupana (liquid sustenance/medicine). But, in accordance with the saying of Kalidasa, 'Death is the nature of living beings,' on Saturday night, the 12th day of the bright fortnight of the month of Margashirsha in the Shaka year 1820, he left the company of this mortal earth and became Brahmabhut (attained union with the Supreme). Due to many such unavoidable difficulties, the occasion for the installation of this Shivalinga was postponed.

Shri Poornananda Saraswati Swamiji

After a couple of years, after taking care of renovation activities in the old branches of Kavale Math and having completed various teertha yatras, Shri Poornananda Saraswati Swami arrived at the holy teertha of Gokarna. Having taken up the task of constructing the monastery (Math) that had been stalled for a long time, [they] completed it satisfactorily. In this very Gokarna Math, the ‘Chakravarthi Shivalinga’, about which information was provided earlier, was installed on February 29, 1920.

Sri Chakravathi Lingam, as in 2025, at Gokarna branch of Kavale Math.
Notice that it is West facing, as clear from the direction of the pranala (should face north)

Note - I visited the Gokarna shakha of Shri Gaudapadacharya Math in June 2026 and saw this lingam, which made me remember this article. With His motivation, i shared this information for everyone's benefit. Namah Parvati Pate Hara Hara Mahadev.