Goa was once ruled by Yadavas of Devgiri till the year 1313 A .D. After 1314 A. D. it came under the Muslim rule. Allaudin Khilji ruled Gomantak from 1352 A.D. till 1366 A. D. His son, Mohammed Shah Khilji-1 succeeded his father. He was staunch communalist and during his rule, beautiful and venerated temples of Goa were looted and also razed to the ground. Not satisfied with this, he looted &destroyed the properties belonging to these temples also. The Hindu population was persecuted, tortured in order to forcibly convert them into Islam. During his period one of the famous temples Saptakoteeshwara was plundered, razed to the ground .It's idol was removed from inside the temple and thrown away in the fields. Some of the Shenvi Saraswaths (all sections of G.S.B's) and also some other sections of Hindus who could not tolerate the inhuman atrocities forced on them by Muslim ruler, abondened their movable and immovable properties and migrated to the neighbouring kingdom of Sonde Raja and sought refuge there. Some others had migrated towards South Kanara, North Kanara of Karnataka & parts of Kerala State. Those Shenvi Saraswats who have directly migrated to these southern states have retained their Konkani language which is almost similar to the language spoken in Goa. Few Shenvi Saraswat families had also migrated towards North of Goa to places like Rajapur & Balavali of Ratnagiri district. Among the migrants to Konkan there were sections belonging to Kudbis and Karada Brahmins. This is the first migration of Shenvi Saraswats between the period 1355A.D. to 1367 A.D. Later on, those Saraswats who had settled in Rajapur & Balavali came to be known as Rajapurkars (orRajapuri) and Balavalikars.

In the meantime, unable to bear the atrocities of Muslim ruler, meted out to the Hindus residing in Goa, two of the leaders belonging Shenvi Saraswats ( G.S.B.) met the King of Vijayanagara, Shri Bukkaraya-1. They appraised of the plights of Hindus in Goa and about the destruction of their religion and religious places there. They prayed for the protection. In response to their genuine request the Vijayanagara King dispatched a strong army to Goa to Fight with the Muslims ruler under the command of an amatya (Mantry) Shri Madhavaraya in order to save Hindus & Hindu Dharma & their Places of Worship. Madhavaraya, incidentally a Saraswath himself, along with the army of Vijayanagara fought bravely & defeated the Muslim ruler of Goa and drove him out of Goa in the year 1367 A.D. The Vijayanagara King then appointed Madhavaraya as ruler of Goa by giving him the title of Goapuradesheeshwara. In the year 1368 A.D. Madhavaraya performed Shiva Vrita and consecrated Madhava Teertha(Sacred water having power of purification). This religious vidhi was performed by the Brahmins from Kashmir specially brought for the purpose. With this Madhava Theertha , those Hindus who were forcibly converted to Islam were purified and brought back into the Hindu fold. The entire procedure of purification was performed by strictly following the procedure given in the scriptures & Vedas. The Kashmiri Brahmins who were brought to do the performance were later on rehabilitated by granting them permanent lands with constructed houses there on at Chodan Village which is in Sawantwadi, then called Madhavapura. These details were found from the writings on copper plates (Tamra Patra) found by the researcher of the history.

Madhavaraya not only ruled Goa but also its surrounding places of Kokan like Ratnagiri district etc.He was an able administrator and during his rule there was peace,tranquility& allround prosperity. Economic stability and development also took place. This also helped development of religious activities once again which was suppressed during Muslim rule. Those temples which were destroyed earlier were rebuilt at their original places and their idols/ deities were re-installed and consecrated. Daily poojas, other religious performances, festivals were all restarted & held regularly. There used to be Bhajans, Kirtans, religious discourses& Yagnas were regularly performed without any fear.Most prominent amongst the rebuilt temples is the renowned Saptakoteeshwara temple at its original place which was earlier destroyed by Mohammad Shah Khilji-1. Its original idol thrown into the fields was reinstalled and consecrated.

Madhavaraya was a benevolent ruler and good administrator. He established his capital city on the bank of river Mandovi which is now known as old Goa. He encouraged foreign trade and there was peace, prosperity and tranquility during his tenure. He had offered posts of Grama Kulkarni (Village Accountant) and Desha Kulakarni (District Accountant) to the migrant Shenvi Saraswaths of Rajapur & Balavali, who had gone there bare handed leaving behind all their belongings at Goa. Shenvi migrant families such as Tendulkars,Wagles,Vakdes, Patkars,Sinkars and such other families were granted Khot or Vatan land by Madhavaraya to grow crops and to bring more land under agriculture farming.Such land were given free& or on permanent basis. As a result of this not only migrant families of Shenvis prospered but also the revenue of the entire region increased during the period 1367 A. D. to 1464 A.D. According to the writings in the book Konkanakhyana , Ratnagiri, Kudal Vengurla,Malvan, Sawantwadi and other adjoining areas came under Madhavaraya's (during Vijayanagar Dynasty) control.

The Shenvi Saraswath (G.S.B.) migrants settled in Rajapur & Balavali of Ratnagiri District continued to worship God Mangesh as their family deity. They also constructed new temple dedicated to Mangalesha (Mangesha) at a place called village Mangavali, earlier in Rajapura Taluka of Ratnagiri dist, now in newly formed Vaibhavawadi Taluka of Sindhu Durg Disrtict.This place is about 30 miles from Rajapur Town.I had visited this historic holy place along with Shri Mangesh Sinkar a resident of Rajapur in the year 1988 to confirm the facts. I had offered prayers and performed Rudrabhisheka to the deity. As most of the Shenvi Saraswaths (G.S.B.) from these areas have now left for good, mostly to Mumbai & also to their cities, place in between Rajapur, this temple is very poor. This Gaganbavda and State Transport buses are available from Rajapur. One has to alight at place called Mangavali & this temple is about 2 k. m. from this place. Daily poojas are performed in this temple by Guravas (Lingayats) who stay nearby at Lingayatwadi. To perform Abhisheka & other special performances karada Brahmins staying at Brahmanwadi were being invited. This temple is located in midst of lush green forest which is enchanting and attractive to pilgrims and visitors.

The famous western scholar and researcher in history Mr. Garson B. Cunha had conducted indepth study about Saraswaths and had published a book called Sahyadrikhanda in the year 1887 A.D. In this book it is clearly elucidated that the Shenvis (G.S.B.) of Rajapur Taluka who propitiated God Sri Mangaleshwara (Mangesh) were the migrants from Goa. In the book Konkanakhyana also it is corroborated that the Shenvi Saraswaths (G.S.B.) migrated to Rajapur & Balavali had built the Mangaleshwar temple at village Mangavali.

After Madhavarayas demise, the then king of Vijayanagara appointed Narahari as the administrator of Gomantak. As he was not an able administrator, and due to his misrule,he started loosing the control. This led to chaotic condition all over invited invaders from outside in the year 1470 A.D. The Bahamani Sultans from Hyderabad captured Gomantak thereby ending the Vijayanagar Hindu Rule.

In the year 1510 A.D. Goa came under Portuguese rule. In the Portuguese rule also, Hindus especially Brahmins were presecuted, forced to convert into Christianity, temples were destroyed and converted into churches etc. However, in the worst year 1559 A.D .due to the decree passed by the Portuguese king Joao-111 threatening expulsion of non-Christians from Goa, especially Brahmins from Sasashti (Goa) 12000 Saraswath families reportedly fled out of Goa. Out of this about 4,000 went to north towards Maharashtra & settled down there. Others went towards south to Karwar & South Kanara District, Kerala also and perhaps joined the Saraswaths earlier migrated during the rule of Muhammad Shah Khilji-1.

The exact reasons for the 2nd migration of Shenvi Saraswaths (G.S.B.) from Rajapur & Balavali are not available from any of the history books. However, it is fairly presumed that they migrated to south mainly to South Kanara & part of Kerala District etc. at the end of 17th Century. There are authentic records showing that Saraswaths from this region were holding important posts in the army of Saraswath the king of Sawantwadi thereby acquiring the designations like Prabhu,Nayak ,Kulkarni, Nadkarni, Deshpande etc. Subsequently, these names of their posts were adopted as their surnames which is till continued. From the history it can be seen that there were frequent fights, lootings ect. Taking place between the Kings of Sawantwadi, Kudal and also between adilshah of bijapur, Shivaji Maharaj ect.Due to this, the situation there was disturbing and not condusive for better living. Hence, some of the Shenvi Saraswaths (G.S.B's) from places like Rajapur & Balavali of Ratnagiri district might have migrated for the second time to South Kanara & parts of Kerala district. Most of the Shenvi Saraswaths (G.S.B's)who migrated directly from Goa to south during the 14th century are now the followers of Shree KashiMutt, Shree Gokarna Parthagali Mutt and Chitrapur Mutt. Others who migrated from Rajapur & Balavali to the south in the 17th century are the followers of Shree Kaivalya Mutt. However, all the four Mathadhipathis have agreed that their shishyas (followers) are originaly belonging to one single caste i.e. Shenvi Saraswaths (G.S.B's)only.

(The above information is the collection of facts from various govt. gazetteers, renowed books writtenby famous authors available in libraries at Goa & Marathi Grantha Sangrahalaya of Bombay ect. By the author)

By D.S. NAYAK, M.A.(Hist),M.A. (Pol)
M.A.(Ancient Indian Hisiory & Culture),
Rastra Bhasha Visharad, Mumbai .400054.

In the annals of the history of Rajapurkar Gaud Saraswats Brahmins exactly half century ago a Star Association-Rajapur Saraswat Sangha, Mumbai-was born to rejuvenate all our hopes, inspirations and aspirations of a better community life. The immediate causes and circumstances that led to the inauguration might not be significant from the modern point of view, but surely and certainly the initiation of this community Association provided ample opportunities to its members to appear on a common forum to chant the hymns of unity, to inculcate action of charity and to think in terms of common good of the community as a whole. The dictum that no individual is smaller to enroll as a member and drops that flow each members meager earnings make an Ocean. This proved to be a reality in the matter of the Rajapur Saraswat Sangha. The Sangha is now on the verge of celebrating the completion of its half a century of successful achievements of unsurpassed records.

On the eve of the golden jublee celebration or the Suvarna Mahotsava festivities,it is my ordent and sincere desire to present the readers a brief account of historical back ground of the Rajapurkar Gaud Saraswat Brahmins.

The Rajapur Saraswats or the Rajapur Gaud Saraswats are an integral part of the Gomantak Brahman Community. The Saraswat civilization, religion and culture are traced from the earliest among the Vedas, the Rigveda and hence they are known as Rigvedis, practicing Vedic religion and following the Grihya Sutras enunciated by learned philosopher teacher, Ashwalayana in their household rituals. As all the ancient civilization were born and nurtured on river banks; the Vedic civilization and culture too were born and nurtured on the river banks of the Saraswati and her tributaries in the Himalayan region. As the time demanded they extended their march eastwards into the Gangetic plains, crossed the river Sadaneera and hence were invited to Gomantak by Sage Parashurama to assist him in the performance of great Yajna and settle down therein. The settlers belonged to the lineage of ten great Maharshis of ancient times. These are in other words known as the heads of gotras and pravaras of the Gomantak Saraswats. They lived a life of peace and ideals devoted to the welfare of the society for centuries together. The turn of historical events that followed since the advent of the 12th century, added a new chapter to the life story of Gomantak society. Those were the days of Muslim invasions of our country in the North and establishment of several Sultanates in northern India started. Their ambition for power and greed for extention resulted in a numbers of invasions and military expeditions to South. Ever invader had an eye on the Gomantak in particular and on the Konkan in general as they had viewed that immence wealth was hidden in the temples. Malik kafur, Allauddin Khilji's General, had overrun the port of Goa in the course of his Deccan Campanings. His rule lasted for only two and a half years.It was Hasan Zafer Khan founder of the Bahmani kingdom, captured Goa in 1351 A. D..The Bahmani Shahs and their generals carried on a policy of subjugation of Hindus, destroying their temples and killing , imprisoning the Brahmins. This opened up an age of chaps & horror. Some of the right thinking Saraswats like Vasanmadhav Shenvi and Mahadev (Mahim) Shenvi Wagle sought military help from the Vijajanagar Emperor,Hariharaya Bukka 1 who rendered it soon by ordering his governor and general at Banabasi, Madhava Amatya to proceed on to Gomantak . The Mighty Vijayanagar army drove the Muslims from Goa in 1365 A.D. The newly conquered territory came under the governership of Madhava Amatya (Madhav Mantri) who administered the affairs of the area first from Banacasi and later from his newly founded capital at Kochare near Vengurle. He first undertook to rebuild the temples near Mahadevanagar at Kudalmahal and Gomantak, partly destroyed by Muslims.

He with the help of Vasant Madhav and Mahim Shenvi Wagle recruited intelligent Saraswats from Gomantak and neighbouring areas to commission to Rajapur region to shoulder the responsibilities of Villages Revenue Officers (Kulkarnis , Deskulkarnis, Nadkarnis, Rajadhyakshas etc).Luck did not favour them after having spent 102 years as Kulkarnis in the villages of Rajapur Mahal Mohammad Gawan ,the Chief General of Bahmani Sultan captured Rajapur in 1468. The Saraswat families were in panic. A majority of them retreated to Gomantak who had maintained a rapport with their relatives in Gomantak as well as paying visits to their temples of family deities .The remaining section or part of it ran toward northern Konkan seeking the help and shelter from the Hindu Rajas of Khelna ,Kairna and Sangameshwar where they settled for a shorter period .

The subsequent story of their movement to Canara Country is the subjects of history. The Portuguese were a race of religious madness and politically ambitious to establish colonies in the oriental countries. Their navy was very formidable, their Padres, the Jwauits committed thousands of blunders on Sarawats. They destroyed their temples and erected Churches on the same sites. Captured Saraswats and converted them to Christianity by using force, cut their top knots and Sacred Threads and banished them from the areas under their rule. Thus Tiswadi, island of Goa, then was a mass exodus from Goa to Canara Country 1561 onwards.

Their family surnames that denote references to the villagers in Gomantak where they were dwelling in the ancient times and the temples of their family deities located in the contemporaneous period. Among them there are Prabhus (lords of villages and Landlords) who belonged to various families of different villages (1) They are Sinkars of Sinai and Keloshi, Kaundhinya gotris, Kulavis of Sri Ramnath, Kavale. (2) Navalkars of Naveli in Tiswadi-Vatsa Gotris-Kulavis Mahaganapati of Khandhole (3) Prabhu Tendulkars of Tenduli-Dhananjaya gotris-Kulavis of Mahalakshmi Ravalnath. (4) Shenvi Lanjekars of Naveli, Vasista Gotris-Kulavis of Mahaganapati Khandole (5) Gurkes (Gorakshes) of Arti Gotra; Kulavis of Laxmi Ravalnath (6) Sankholkars of Sankholi-Kashyapa Gotris & Vasistha gotris-Kulavis of joint deities of Shantadurga of Veling,Vijayadurga of Keri in Phonde . (7) Asgekar of Assagaon Vatsgotris-Kulavis of Mahaganapati of Khandole. (8) Borkars of Borim Kaundinya gotris-Kulavis Sri Ramanath-Kavale.(9) Shembekars of Kaundinya gotra-Kulavis of Mangeshi. (10) Shevdes of Savaivede village-Vatsa gotris Kulavis of Sri Mangeshi. (11) Kinares of Kashyapa Gotra Kulavis of Nageshi-Mahalakshmi of Bandivade and Kinares of Kaundinya gotra are the Kulavis of Sri Lakshminarayan of Kundai . (12) Juvales of Kaushik gotra are the Kulavis of Nageshi,Bandivade.(13) Dhondyes of Kaushik Gotra are kulavis of Shantadurga of Kavale and Bhagavs of Kashyapa gotra are Kulavis of twin temples of Shantadurga of Veling and Vijayadurga of Keri in Phonde. (14) Karlekars of Karle & Marathes of Jamadagni Gotra are the kulavis of Mahaganapathy of Khandole. Apart from the above surnames there are Kamaths of four gotras, Haldwankars, Ambelkars, Lanjes or Lanjuvekars, Shets, Govalkars, Patkars, Chimbulkars, Bandivadekars, Kelkars, wagles, Madkaikars, Salvankars,etc. are among the settlers in the Canara Districts bear testimony to the fact that they are an integral part of the Gomantak Saraswats or the Gaud Saraswats. In this regard an intensive study is in progress, The surname Marathe is a title given to some prominent persons in recognition of their splendid service rendered to enrichment of Maharashtri language by Amonghavarsha the Rastrakoota king who over Maharashtra and Konkan.

The language spoken in the Gomantak region four and half centuries ago may not be continuing in the same from today. There might have been a sea change in its existing from now. But the migrators must have preserved the form of their language, grammar and wordings in older form. Let us study the Jnaneshwari which was read and taught abundantly for spreading the knowledge of bhakti in the households as well as in the temples in the form of Harikathaas, Pravachanas and seminars.

Let us examine some of the words and phrases from the Jnaneshwari to know the relevance then and now.

1)Aikane: Listening (2) Anik: And (3) Ingalo: Burning coal (40) Ujvadne: Sunrise (5)Undi: Mouthful (6) Uttar: Answer (7) Udak: Water (8)Upeg: useful (9) Urne: remaining 910) Ekla: alone (11) aear: other (12)Kahim: Where (13) Kalas: When (14) Khje:Khan; eatables (15) Khopti: Hutment (16) Kolthi: Burning stick (17) Khandi Branches of tree (18)Khop: Hut ( 19) Gamne: Going (20) Gavne: Getting (21) Gunda: Stone (22) Gunthane: preparing a garland (23) Gomta; Handsome (24) Chalne: Walking (25) Chang: Nice (26) Cham: Skin (27) Chepne: Pressuring (28) Chock: Pure (29)Chokar: Nice (30) Jar: Fever(31) Jambai: Yawning (32) June(Lack tenderness)Grown up (33) Jewhali Tehwali (Jeali-Tewali) at the time of (34) Jaith; Successful (35)Doni; Boat (36) Dis: Day ,Sun (37) Divti: Burning torch (38)Diwalawni: Kindling the lamp (39) Dhakula:(Dhakuli) :Younger or smaller (40)Dhadne: Sending (41)Nai: (Nadi) River (42) Nacanig: Popular (43) Nhahane: taking bath (44)Nidne: going to bed or sleep(45)Nibar: bitten sunlight (46)Nivne: Cooling (47) Patavu: (Kapad) Sari (48)Panti (Phanti-Pankti): Veni(hair style of the girls)(49) Palav: border of the Sari (50) Pahale:((phale:pahate):Early morning (51)Poothe; Son (52) Phopal: Betlnut(53)Bhas (Bhasha):Language (54)Bhitar:Inside(55)Bhangar:Gold(56)Bhedsavne:Threatening(57)mudi:Goldring (58)Rati: Night (59)Randhne: Cooking (60)Rin: Debt (61)Rookh (Vrikhsha):Tree (62)Rev:Sand (63)Varetu (Navro): Bridegroom (64) Shak: Vegetable cooked (65) Shakat: Inclusive (66) Sapoor: Thim (67)Sangati: Along With (68) Sanj: Evening (69) Santh: Market (70) San: Small (71) Sea(Akshata): Sprinkling vermilian rice on the foreheads of newly married couple (72) Sos (Shwas): Gasping (73) Hod: Bigger Or Larger.

These linguistic examples are the proof of their belonging to thelarger and wider Gomantak Saraswats of the smartha Gaud Saraswat Brahmin Community.

Religiously Rajapur G.S.Bs aer the followers of Gaudapadacharaya Math Saunsthan and practicing the Smartha cult. They belong to the Advit School of thought. They are having their own temples in the Canara Districts. The Archaks and Purohits are trained at the Gaudapadacharya Sanskrit Collage situated in the premises of the Math headquarters at Kavale Goa. In the olden days, were trained under the Late Kailaje Shivarama Bhatji, a well learned Chitrapur Saraswat Brahmin Vaidic, Karkala ant at Shri Bhuvandra Sanskrit College, Karkala. The Gaudapadacharya Math Saunsthanadheesh or the Pontiff of this seat is highly revered and respected with the fullest devotion as the religious and spiritual head of the community. The present Guru Maharaj Srimad Satchidanand Saraswati Swamiji and the disciple Swamiji Srimad Shivanand Saraswati are held in the highest esteem in Rajapur Gaud Saraswat Brahmin circles. The initiation of Parama Poojya Satchidanand Saraswat Swamiji to the Gaudapadacharya Peetha,half a century ago, now reaches successful completion of the 50th year and the suvarna Mahotsava Samarambha celebration is in the offing.So also the Rajapur Saraswat Sangha's.

The household language of Rajapurkars is a mixture of Gomantaki Konkani, Malvani Konkani and Karwari Konkani which may reflact their stay in these regions. No doudt. Their original place being Gomantak their language too was Gomantaki Konkani before they had left the region. They might have lived in the Kudal Vengurle Malvan areas while they were in the service of Vijayanagar Empire and in Karwar region while on the mass exodus from Goa.After settling down in the Canara District, words of regional languages must have crept into their spoken language. Now some of them can converse fluently with the rest of the Saraswat friends in the Sashasti Konkani too. This is the story of Rajapur Gaud Saraswats.

The families of Rajapurkar and Bhalavalikars live densely in the areas of Karkala, Udupi and Mangalore, Bantwal, Puttur ,Belthangadi and Sullia Talukas and in pockets of Kasargod Taluka in Kerala. There are recent settlements in the Teertahalli, Sagar, Srongeri ,Chikmagloor Talukas and Kodagu Dist. In the 20th Century with business motives they had gone to Bombay, Pune,Belgaum, Hyderabad, Madras and Bangalore, Mysore like business centers. The deucted elite too had followed their way to these centers in search of employment.

Those who had gone to these centers in the earlier quarter of the century kept themselves engaged in the Hotel business and petty trades. Those who remained in the Canara region continued with the profession of Agriculture, Horticulture, Plantations of Areca, Coconuts and petty trades like Kirana, Clothes and Hardwares and Hotels. Apart, there are industrialists based on the Rice Mills, Rubber and Mosaics industries. There are professional like Medical Practitioners, Charted Accountants. There are a couple of Co-op. Societies and an Urban Co-op .Bank in Mumbai. The R . S . Co- Op. Bank Ltd has come into existence in the year 1997 and conducting its business very well. There are no persons so far qualified for the Indian Administrative Services.

Economically our brotheren are still not reached the required level. Individualistic approach to any joint ventures is considered to be asset back. However, now people are attracted towards joint venture and investment in large scale organization. A mute point in the analysis as to on what the Rajapur G. S. B s economically remained undeveloped and underdeveloped for centuries together in the Canara region, though their counterparts like Chitrapurkars and Sashastikars have achieved these aspects of life. The Chitrapurkar G. S.B s were under the patronage of many ruling dynasties in the Canara Dist. And received Western education during the British days and saw service in government Depts. And hehd post of village accountants. Owing to this reason, they became economically sound and socially esteemed. Among the Sashastikars there were and continue to be many good entrepreneurs and pioneers in trade and commerce. The port of Mangalore provided them many trading centers in India and foreign trade as well. The fertile and rich hinterland provided favorable environments for acquiring goods and merchandise for their trade. Owing to these factors the trading class enriched themselves and socially respected.

For the Rajapurkars and Bhalavalikars being agriculturists their main problem was scarcity of land in the Canara District, when they arrived there .The pattern of society was semifeudal. The land was the immovable property lof ruling class or of the Landlords. The land was rented to the cultivator tenants on eleven month's temporary lease basis without any rights. The tenant had to pay the rent to the Land Lord as per the terms of the agreement (Chalugenichit) in cash and kind .In addition to this, the tenant had to render his free physical labour with bullocks for certain number of days in the lease period, a few head loads of hay or fodder and selected vegetables grown in his land just to earn the good will of the Landlord. He had to obtain the permission of the landlord to cut his grown up crop beforehand by offering him the Belekanike. The landlords retained with them the rights of development of the arable land, the construction of cowshed, digging of a well ,retaining for themselves the best of the coconut trees ect. If the tenants attitude was found to be not satisfactory then he was ordered to vacate. However, there were good natured, sympathetic and kind Landlords too. Therefore under such a landowning system the tenant or the farmer had to live a life of indebtedness. Our brotheren too had to face the deficit budget in the domestic management of the economy and thus had to suffer social suffocation.

Our society received guidance, help and support from the rest of the Saraswat stalwarts in achieving progress. Manjeshwar Govind Pai gave our people the knowledge of the past and pointed out the place of our identity in the modern day social set up. M. Shiva Rao apprised us of the importance of Co-operative Movement. Ammembal Subbarao Pai, the founder of the Canara Education al Institutions and Canara bank Ltd. (1906)gave us the scope of banking habits. He had enrolled 11 members amongst us as the shareholders of the Canara Bank. B. Manjunath Pai had directed our people to follow up a life of joint ventures in industrial sector. He had created many job opportunities to our people in his Bharat Beedi Works (30 Mark Beedies).

The wonderful legacies bestowed on us (Rajapurkars) by the illustrious Pais of Manipal could be recorded in golden letters in our economic history. The Patriarchs of this family Upendra Ananth Pai and Dr. Madhav Pai initiated progressive steps to involve our people in the enterprising projects and extended all possible sympathies. Dr. Madhav Pai created opportunities of employment to our people in his educational and medical institutions, encouraged to start their own educational institutions in the aided sector like Elementary and High Schools in rural areas. The idea was the rural development by creating more and more teaching employment opportunities, and ultimately imparting education to the rural children.

The darling among the Pais of Manipal was late T.A. Pai. He was a pioneer in many creative aspects and an innovative banker who possessed commercial expertise with a humanistic heart and mind. He was a guide of immense value, a close friend of many of Rajapurkar G.S.B. member s .Late T.A.Pai was instrumental in formulating policies of public sector banks which were found to be successful and result oriented. He had a vision of open approach and a mission to fulfill. He was a banker of international repute. His brother-in-law Sri Kalsanka Kamalaksha Pai well known as Sri K.K. Pai is a marvelous banker and an able administrator who worker with shoulder responsibilities. It is not an exaggerated view that they were the Krishna and Arjuna in the execution of responsibilities and doing their duties to the society. Both of them had opened up the portals of Syndicate Bank Ltd. For employment to the educated unemployed. Thousands of Rajapurkar boys and girls got job opportunities and to the youth to help their families with better financial support. Sri K.K. Pai is well known as a keen observer of our religio-socio-cultural activities and for his expressed views that all sections of Saraswats achieve the emotional integration. The Pangala Nayak family patriarchs provided us with religious and social unity. The late Sri Upendra S. Nayak rendered his all out support in building Sri Durga Temple at Bantakal. His son Sri Rabindra U. Nayak is continuing the support as a good friend of community.

A Straight and an upright view of economic growth and resourceful prosperity of Rajapur G.S.Bs is an essential feature in achieving all round progress and prosperity in the days to come. We have a tradition, a legacy of rich cultural, spiritual, social and ethical background which enjoins us to choose the proper ways and methods while drafting our economic programs to set up novel projects both on individual or proprietary level as well as in the partnership ventures and companies. Thorough and thoughtfully decided advices and efforts are to be directed in the concerted manner aimed at earning profits in their economic enterprises and enlargement of their entrepreneurship base with reputation. Reckless Management, lavish spending without conserving the hard-earned profits for further investments are to be kept under control in order to ensure strength of the enterprises. More and more younger people are to be given business management education to give impetus to entrepreneurship skills. The best asset qualities prescribed for entrepreneurs are honesty, sincerity of purpose, trust and respect in the society. Advantageous safeguards to promote the business acumen are; optimum utilization of factors of production, careful flow of resources and prevention of any kind of diversification.

While concluding let us hope and wish that our prospective businessmen prosper in their ventures and be a band of good instruments of progress. Similarly in the social causes, let the members of the society and community, think in terms of unisons and promote unity.

Let there be honest thoughts in our prayers to our respective family deities and Gurus of our Mathas and the ruling deities of the Saunsthans.

By: Shri P. Sanjeeva Nayak,
M.A., B.Ed., Dip. In ELT
(Retired Senior Lecturer & Ex-Principal,
Govt. P.U. College, Padubidri)

The Rajapur / Balavalikar Gaud Saraswath Brahmins are a community that belongs to the ancient Vedic Brahmin community of Brahmavartha (SaraswathDesh), comprising the region of Sapta-Sindhu-SaptaSaraswatee. This region, the Akhand Punjab Province had been very fertile not only for growing cereals and all varieties of food, but also fertile for prolific vedic literature that made BharathKhand enrich in Vedic Thought and wisdom, Upanishads, the Bhagavath and other Puranas in the ancient Sanskrit language : The Ramayana &Mahabharath and Srimad Bhagavad Geetha influencing and enriching the life of the people through out length and breadth of India and abroad.

In the region of Brahmavartha, the ancient highest knowledge & wisdom was produced by the Rishis, Munis, Seers and Brahmanas which elevated the human life for generation to come. Here in this region our Rishis, Seers and Brahmanas used to perform great Tapas and Meditation on the spiritual plane and on every aspect of human life and activity. Therefore, the Brahmavartha had been the ThapoBhoomi or PunyaBhoomi. The first divine knowledge - The Rigveda composed with more than 1070 shlokas or mantras reveals the noble thoughts, the concepts of Divine Creation of the universe, religious rituals and practices, guiding philosophy of life and also about Devi, Devathas being worshipped by them through Yajna-Yagas. Incidentally, the Rig-Veda reveals their social, economic, cultural and political life of those remote times. The root word 'Vid' means: intuitive knowledge - hence Veda means pure knowledge.

In this brief space of my article, I propse to outline concisely the post vedic period, the migration of the Brahmins from the north to the south, their settlements in Gomantak regions and later spread to different other parts of the sourthern regions especially the west coast regions down to Gomantak, disunity orvibhajan among the Saraswaths into 9 or 10 distinct groups, a brief note on the decline in the life-style in later times and the subsequent slow recovery in the context of modern times that has been taking place around and finally the future course as to what should be our goal in the context of ever widening and growing of the modern scientific and technological developments with a prospective view as to how our younger generation should shape their life-style in order to preserve and conserve our cultural, individual and collective self identity and respect for the benefit of our samaj and strive for the well-being of under-privileged, aged elders and widows and their children.

The significance of the Word Saraswat - its meaning: The name Saraswath is derived from the Holy River Saraswathee - Drushadwathee, the latter being the former's tributary that flowed in the Brahmavartha, thousands of years ago. The Rig-Veda contains the names of Saraswati-Drushadwati mentioned in several shlokas which eulogisethe significance and holiness of the River. One such Ruk-shloka I quote:

---------- Sanskrit version-----------

Meaning of Shoka:- With sister Bharatee, Bharati Devi, with Devathas - Ela Devi, with men Agni Deva, with Saraswath devotees Saraswatee Devi, let them all enter the Yajnashala and be seated on the Darbhasana

In this shloka, we can discern the names Saraswath and Saraswathee, the two are combined which shows the excellence of Saraswaths and the significance of Saraswathee Devi. Even in Manu Smruti, the Saraswatee and Drushadwathee names are mentioned and the region between the two rivers called Brahmavartha had been the place where the Vedas (Apourushaya meaning bestowed by the Almighty to the Rishi Muni Kula Brahmanas) benignly handed down.

The Ramayana, Mahabharata, the Puranas and the ShathapathaBrahmana have explanations about the Kula Brahmana diligently learnt that vedic knowledge and spread, in later years, in the Sindhu-Ganga-Jamuna plains and thus enriched human life in general. Hence the SarawathBrahmanas are the descendants of Rishi Muni clans.

In due course, the Vedic knowledge was evolved into Brahmanas, Aranyakas and Vedanta Philosophy by later sages and seers together with Guru-Shishyaparampara in forest ahsramas or hermitages. The Samskrita language was the vehicle of teachings and thoughts in the ahsramaparamapra wherein it is said about 108 Upanishads were produced through guru-shishyaparampara- Eshavasya, Kata Kena, Chandogya, BrihadaranyakaMandookya, etc - the 18 Upanishads are important and they reveal the highest truth of this Universe and the goal of human life. All this and more of great literary compositions like Jyotisha, Khagola, Ayurveda, Atharva Veda, Samveda, Kavya, Chandas, Sankhya, Vyakaran, Yoga, Smrithis and Bhashyas were developed later and the total literature is known as Veda Vangmaya. This total Vangmaya has been handed down from Gurus to shishyas, father to children through Oral Rendition and Recitation until they were written down and later printed in book forms in modern times.

One Word on the Saraswath Muni: In course of time during the vedic period, the river Saraswathi-Drushadwati that was flowing down stream in the SaptaSindhu region dried up owing to long-spell of drought and famine conditions prevailing in larger areas. The streams were joining at Dwaraka - the Arabian Sea. Hence the Brahmanas had to migrate to the eastern regions of the Ganga-Jamuna plains. It is said that the Brahmanas who abandoned Brahmavarthacould not keep in their memory the Vedic manthra and rituals etc and they were most repentant of this. However, they were keen to acquire the precious knowledge of the Vedas. Later they came to know of the one person who had been somehow surviving the drought condition of the times and had preserved the knowledge diligently and this person was none other than Saraswath Muni. The 60,000 brahmanas who had abandoned the Saraswath Desha and migrated to the east, came to know of Saraswath Muni, decided to return to their original region to pray to the Muni and seek his blessings. They accepted him as their Guru who taught them the Brahma Vidya and thus the vedicparampara and culture continued to develop to greater heights.

In the latervedic and post vedic period i.e., historic period we find the BharathaKhanda was politically divided into Chappanna (56) deshas (kingdom). But our ancestors being intelligent, enlightened and politically conscious leaders ensured that the populace could move from one territory to another without any hindrance or border barriers. Their vision created the concept of AkhandBharaththrough out long history of over thousands of years, besides spreading of vedic culture to nook and corners of our land and even beyond. For, the Brahmanas, as their number increased, they colonized farflung regions covering the Himalayan, the north-east, eastern, central and the southern territories. Thus our ancesters were responsible for spreading the rich knowledge and culture they had inherited throughout the entire country, thereby bringing oneness among the different regions, culturally and conceptually, socio-economically and to a great extent politically too. Many a royal dynasty had attempted to establish theirparamountcy encouraging and patronizing the vedic way of life.

In course of time, the Brahmanas who colonized in different parts of BharathaKhanda, came to be known after the regional country names according to SkandaPurana, SahyadriKhanda Uttarardha-1-2. I mentions that the Brahmanas who resided beyond north of Vindhyachala were known as GaudaBrahmanas and those who resided in the South were known as DravidaBrahmanas. Thus the Saraswathas of Kanyakubja, Gauda, Uthkala, SaraswathDesh and Mythila were to be known as GaudadiPanchakas whereas Karnatak, Thailanga(AP) Dravida (TN), Maharashtra and Gurjara (Gujarath) were to be known as DravidadiPanchakas based on the different regions they had settled down.

We, the Rajapur SaraswathBrahmanas / BalavalikarSaraswathBrahmanas belong to the GaudadiPanchakas and are the one who had come down from the North to the South in course of time and settled down in the Gomantak region which then comprised the region from Ratnagiri to Sadashivagad. Thus we became one of the DakshinathyaSaraswaths or GomanthkeeyaSaraswaths of Konkana belt. These SaraswathaBrahmanas are of ShakalaShakhadyayeesof Rig Veda.They are Shatkarmees and their shodashasamskaras are being observed in accordance with AshwalayaneeyaGrihya Sutra which we are observing today and continue to do so in future also.

What do we mean by the term Shatkarma?: By Shatkarma, as ordained in the Grihya Sutra which were being practised in the Bramhmavartha, and handed down to be practised are (1) Yajana :Performing yajnakaryas as Adhwairyus - individually and collectively in leadership (2) Yajana: Causing to perform yajnakaryas for lokodharaor for well-being of the whole community (3) Adhyayana:Reciting,understanding and studying the Veda-Vedantha (4) Adhyapana:Teaching the Vedic texts tothesishyas inGuruPeethasand Ashramas. (5) Daana : Giving away donations to the worthy needy persons such as scholars, the poor and the brahmanas (6) Pratigrihas : Accepting with humility what is being donated with gratitude. These six karmas are only meant for the RishikulaBrahmanas who are ordained to perform these duties.

The advent of theSaraswaths to Gomanthak: when,why and how? SahyadriKhand of SkandaPurana explains the J of Saraswaths who migrated to the Gomantak. From the river Vaitharnee in the northern part of western Ghats down to the KanyaKumari tip in the south of Bharat Khand was known as ParasuramaSrishti. Sage Parasurama, the son of benevolent sage Jamadagni had created this region after he killed Haihaya King Sahasrarjuna who had once visited sage Jamadagni's ashram in the absence of son Parasuram, had forcibly seized and carried away the Kamadhenu, the Holy Cow which could grant any prayer wished for in the possession of the sage. It was given to the sage by Lord Devendra.

Parasurama then turned his rage against the Kshatriyas of Bharat Khand, conquered their Kingdoms and then distributed the land to Brahmanas as daana. This episode has been mentionedin theSahyadriKhand of SkandaPurana. Being reluctant to stay in the donated Kingdoms, Sage Parasuram came down to the south of Sahyadrimountains and made coastal regions of Gomantak as his domain and set up himself in the ashram as a hermit at ChaturangaParwath in the midst of Gomanthak region.

Sage Bhargava later made a sankalp to perform a MahaYaga. For this purpose, he brought a number of worthy Rithvijas - scholar brahmanas from Trihothripura (north Bihar) and after completion of yajnakarya made them settle down in different parts of Gomantak. Thus the DashaGothri rishis viz., Bharadhwaj, Kaushik, Vatsa, Kaundinya, Kashayapa, Vasistha, Jamadagni, Vishwamithra,Gauthama, and Athriwerearranged to settle down in the Gomantak in their agraharas (Brahman colonies) . Sage Parasuram endowed 96 villages for them forcarryingout their life activities andauthorised them to govern.

In course of time, these DashaGothris had 66 clans known as sashastis. These generations of Sashastis came to be known as DakshinathyaSaraswaths. They were residing in different villages of Gomantak and they were called by their village names such as Bandivadekar, Borkar, Patkar, Tendulkar, Shinkar, Madkaikar, Kelkar, Ambelkar, Gawalkar, Askekar, Wagle, Sakhalekar, Juwale, Marathe, Godbole, Salwankar and so on. All these past village names are prevalent among the RSB/BSB communities to identify the Gothras, Pravaras&Kula Devathas

It should be borne in mind that the Rishis who migrated to South with sage Parasuram had brought with them their Kula Devathas which were established in different villages of their settlements by sage Parasuram. Thus they worshipped Gods and Goddesses such as NageshMaharudra, Saptakoteshwar, LakshmeeNarasimha, DevakiRavalnath, LakshmeeRavalnath, Ramanath , MahaGanpathy, Mahalasa, Mangeshi, Mahadev, Mahalaksmi and so on.These deities were the presiding deities of Gomantak which are the Kuladevathas of RSB/BSBs as well as of other Saraswath denominations.

How the name of Rajapur/Balavalikar came to be appended to Saraswath - a back ground:The Konkanakyana (1721AD) is a source of the history of Saraswaths of the South. It is a poetic composition in Marathi and testifies to the advent of Saraswaths to the South. It mentions that in 3rd century BC another Saraswath group came down to the South in Gomantak.All these Saraswaths were Rigvedic Ashwalayana GrihyaSuthrokta Shakala Shakayee Shodasha Samskarayukta Shrouta Smartha Chaturashrainee Shatkarmeeya Rishigothra - pravaranwithaBrahmana Clans. We, the RSB/BSBs have been referred to in this Konkanakhyana belong to this parampara.

Here I should stress one point : Our community did reside in Gomantak for centuries. But some of our ancestral families had to migrate to the north of Gomantak villages owing to various internal reasons and seek better prospects in the neighbouringRatnagiri District (Sindh Durg District) and settled down in Rajapur Taluka and Bhalavali village. Atleast one and half centuries (15 - 16h centuries AD) they had resided there. They took up avocations of agriculture and trade. A few families were employed in the Kudal Kingdom and Vijayanagar Kingdom both in civil and military careers. Later, when both Kudal and Vajayanagar Hindu Kingdoms declined due to the frequent raids and wars waged by Delhi Sultanate and later Bahmani Kingdoms of South, causing havoc and damaging the fortunes of our ancesters and misery in life, they had to retreat to the Gomantak regions to join their ancestral families once more.

The Konkanakhyana, the poetic compositon in Marathi by Raghunath Shenavi Wagle in 1721AD refers to Rajapur BalavalikarSaraswaths of GomantakeeyaSaraswaths were appointed as village Kulkarnis by Vijayanagara King Harihara Raya (1356-79AD) in Rajapur Mahal and the Rajapurkars were Shenavis. RaghunathShenavi had dedicated his composition Konkanakhyana to the lotus feet of Shree GaudaPadacharya which fact justifies that we the Rajapurkars were in the Samsthan GaudaPadacharyaparampara as disciples, as Adwaithavadi Smartha Brahamanas.

Akhil Bharatha Rajapurkar/Balawalikar Saraswath Brahmans' MahaSammelan in 1956: The RSB/BSBs having resided in Rajapur Mahal for more than a century, as stated above, returned to their original Goan land owing to the invasion of Hindu ruled regions of Ratnagiri district. The Muhammadan occupation of those territories forced them to flee to Goa. Further Goa became a colony of the Portuguese in the 16th century and was treated as extended province of the Portugal Kingdom since 1510AD. Once Vaxco-da-Gama explored the sea-route to India, the Portuguese came in hordes as traders and Alfonso Albuquerque (the Naval Commander) forced Adil Shah of Bijapur and the Hindu King of Vijayanagara Empire, ShriKrishnadevaraya tocede Goa, Dieu and Daman first by befriending and later securing permission to build forts and naval establishments in Goa. After the death of Krishna Devaraya in 1529AD the power of the Hindu Empire declined and finally the Hindu forces were utterly humiliated at the great battle of RakkasaTagadi in 1565AD.

The successive Portuguese governors of Goa set up a repressive and oppressive government in Goa and started systematic subjugation of the Hindus, especially the SaraswathBrahamanas. They destroyed hundreds of temples and even the GaudaPadacharya Mutt and established their catholic churches. They forcibly converted large sections of Hindu families into Christianity. The persecution by way of setting up Inquisition Courts started in Europe also extended to Goan territory. The inhuman persectution rule forced the Saraswaths and other Hindu families to flee Goa to the coastal Karnataka regions in order to save and protect their Dharma and Culture with their Kula Devathas.

Thus the Rajapurkars and Bhalavalikars who had retreated to Goan territory from Rajapur Mahal finally reached the erstwhile South Canara district as refugees and settled down in Udupi, Karkala, Mangalore, Puttur, Vitla, Sullia, Kasargod, Kumble and even Kodagu. Being an impoverished lot, quite alien to the new - found lands, they had to take to agricultural activities under land-lords of this alien land as mere tenants. Since then they have been struggling hard, but kept alive their samskaras and dharmic-religious traditions and practices scrupulously during British Raj until we got Independence in 1947.

With this background, our ancestors seriously bestowed their thoughts over unity among the scattered RSB/BSBs who had by then migrated to Belgaum, Mumbai, Pune, Lonavala, Satara, Sangli, Karadetc in Maharashtra and Bangalore, Gadag, Gangawathi, Mysore, Thirthahalli, Shimoga, Koppa, and so on in Karnataka.

The Adi Shakti Mahalaxmi Temple at Laxmipura in KarkalaTaluk, and Sri Durgaparameshwari Temple at Bantakal in Udupi District were the two important temples frequently visited by our samaj people. Besides, Sri Durgaparameshwari Temple at Manchi& Sri Durgaparameshwari Temple at Mogeru in BantawalTaluk and KasargodTaluk respectively had been established in the south of the district (D.K.).

The Balavalikar Gaud SaraswathSeva Sangh, Puttur was started and had been functioning with enthusiasm and one elderly scholar- personality Late Pandit K Narayan Nayak was the moving spirit who was aided by Late K. Ramachandra Nayak (both from Puttur) doing good organizing activities. The Seva Sangh has been functioning at Darbe, Puttur town in its own building. It is the oldest one among all other institutions established by our community people.

The Bantakal Temple was established in 1942 by a few wise personalities initially and further developed into full-fledged temple by one enlightened personality Late NeereShyama Nayak/Borkar aided bya host of other leaders of our samaj. Soon it became famous all over. The Temple committee then started Sri Durgaparameshwari Aided Higher Primary School within the campus.

Proposition to hold a sammelan at Bantakal: Late Shri Pandit Narayan Nayak of Puttur had once visited the temple in 1955 and expressed his wish to arrange a Sammelan at Bantakal with the then authorities of the temple, especially NeereShyama Nayak and Kadthala Manjunath Nayak, the president and vice-president of the temple respectively. The objectives of the sammelan was mainly bringing about unity amonghRajapurkars and Bhalavalikars and to consider issues and how to bring about all-round development of the samaj. The proposal was later followedup by Late K R Nayak, Puttur. The temple committee considered the proposal and decided to hold one such first-ever-sammelan at Bantakal.

The Sammelan: A working committee was formed with 30 members representing various villages, towns and cities. The committee met several times at Bantakal and discussed the ways and means of holding the event as early as possible, despite many hurdles, but it was finally resolved to hold the sammelan on May 19-20, 1956, forming a swagathsamithi under Late NeereShyama Nayak (president), K Manjunath Nayak (vice-president), Late B Govinda Nayak, Late Innanje N Ramachandra Nayak and P. Sanjeeva Nayak as secretaries, Late K Govinda Bhat, Bantakalas Treasurer. The secretaries took great interest in organizing the sammelan.

Mean-time, Pandit K Narayan Nayak of Puttur took seriously ill and could not attend any meetings. He deputed his son Late K Mukund Nayak who was equally well-versed with Samskrit texts and the history of our samaj. The committee finally took a decision to hold the sammelan under the presidentship of Late K Mukund Nayak and the Same be inaugurated by late RashtraKavi M GovindaPai. Indeed the sammelan was conducted so successfully with around 3000 delegates attended from all over that the plenary session was lively to discuss 17 resolutions with useful suggestions and reasonable propositions and pass all of them. The Mahasammelan was a memorable one in so far as three important aspects. Firstly, the inaugural speech was delivered by late ManjeshwarGovindaPai, an eminent scholar and poet laureate and researcher. Outlining the history of Saraswathsamaj he said "Hindusthan has DashaVidhaBrahmanas grouped into GaudadiPanchaka and DravidadiPanchaka. How and when this distinction happened is not very clear. The Saraswaths derived their name because of the holy Saraswathi-Drushdevathi River of ancient times. They migrated to the eastern, western and southern parts of our mother land in due course. Recalling the migration to the Gomantak region, the Saraswaths came to be known as DakshinathyaSaraswaths - by their residential places these Saraswaths were named like Bardeshkars, Pednekars, Sashastikars, Shenavi etc. Today, though the Saraswathsamaj has different groups divided for various reasons and backgrounds, the origin is the same. You Rajapurkar/BahlavalikarSaraswaths historically belong to the the same Saraswatha Vargas and one of the DakshinathyaSaraswaths. I definitely declare here - there is no ambiguity at all". He put before the gathering : has any one here difference of opinion?. Tell me I will clarify your doubts - (the question was put because of some sections of Saraswaths were in doubt in this respect intentionally or unintentionally). Continuing, "for trivial reasons the minority groups were looked down upon and kept aloof and even harassing was the order of the day. This led to upper and lower feelings among the groups and that was the main reason for VargaBheda. We should forget such ill-will feelings and bring about unity by treating all groups belong to one and the same origin and continue to live as Samyukta Saraswatha Samaj. Let this happen in the future by the grace of Almighty - Shumbam". In his hour long Konkani speech every one was convinced by knowing the history of Saraswaths, emphasizing RSB/BSBs belong to the Saraswath Vargas. The president K Mukunda N Nayak in his scholarly prepared speech delivered before the gathering went on tracing history of Saraswaths and particularly Rajapur-BalawalikarSaraswaths quoting extensively from Vedic, Puranic, Manu Smrithi, Konkanakhyana and so on. He also dwelt on Kavale Mutt Guru Parampara and a brief history of the Mutt, stressing on the re-linking our relations with GaudaPadacharyaPeeth, Kavalem. He hailed the resolutions passed in the plenary session elaborating the issues involved. Anyway the speech delivered by him was a memorable one. The full text has been printed in the Report published later.

I should stress two more points herewith. The Resolutions passed, had profound influence on the minds of the people of our Samaj. The proceedings of the sammelan appeared in the Kannada Newspapers of the day. The re-linking of our samaj with the Guru Peetha was upper-most in the minds of our leaders of the times. They relentlessly pursued their efforts to achieve this end.

In 1963, after the liberation of Goa in 1961, our SwamijiShriShriSatchidanandaSaraswathiSwamijiMaharaj undertook chathurmasyavratha along with Kashi and Parthagali Mutt Swamijis at Karkala Sri Venkatramana Temple. In 1971, the Swamiji took up chathurmasya at Adi Shakti Mahalaxmi Temple, Laxmipura, Hirgan, Karkala on request made from the temple authorities which was successfully conducted and the samaj people witnessed andparticipated enthusiastically and got to learn many new things. The same year Swamiji visited BantakalKshethra for the first time at the request of the temple authorities to inaugurate the newly built PooranandaSabhaBhawan.

In 1967, His Holiness acceded to undertake chartumasya at BantakalluKshethra at the request of samaj leaders. The Chathurmasya was a grand success all through. Subsequently the Swamiji used to visit both Laxmipura and BantakalluKshethras at frequent intervals and samaj leaders and others used to have darshan of the swamiji to offer BhikshaSevasetcevery year.

The ShishyaSweekara ceremony was held at Kavalem on the day of 2nd March 1994 on a grand scale. It was 77thDeekshaSamarambha of the Mutt. The Pontiff ShriSatchidanandaSamijiMaharaj as per his sankalpatook a 14 year boy as his PattaShishya with AbhidanShriShri Shivananda Saraswati who is currently the 77th Guru in the Kavale Mutt GaudapadacharyaSamsthan Guru Parampara, after attainment of Samadhi of the former.

In 2001 both Swamijis held their chaturmasya at Adi Shakti Mahalaxmi Temple, Hirgan with all the dharmic ceremonies and rituals performed successfully. Both the swamijis, in the mean time had visited Bantakallu, Montimaru, Mogeru and Narasinghe temples at different times on auspicious occasions and blessed shishyavarga. The swamiji used to extend Rayasa to our temples at the time of chaturmasya held at Sri Venkatramana Temples at Puttur,Bantwal, Mangalore&Udupi.

In 2004, both the Swamijis held their chaturmasya at BantakalKshethra which extended upto December. During this period the Guru Swamiji fell indisposed which took a serious turn and had to be hospitalized. Being discharged, the Swamijis left for Kavalem but the health condition deteriorated and the Guru Swamiji left for heavenly abode in February 2005.

The ceremony of PattaShishyaShrimad Shivananda Swamiji's Peetharohanaceremonay took place thereafter with due dharmic rituals at Kavalem.

The second important point to be reckoned as the outcome of the sammelan 1956 was the formation of Rajapur Saraswath Brahman Sangha in 1966 for which considerable efforts were made by our leaders of the time: it is a registered body and has been doing multifarious activities since its inception. It was my privilege to be instrumental in bringing the sangh in existence as its Founder Secretary. Currently the Sangh is engaged in the construction of an independent building, costing more than 6 crores at Manipal on its own land granted by the government of Karnataka long back.

Prospective vision and a call on the younger generation of our samaj: Now I turn to focuss your attention to what should be our future vision and what can and ought to achieve in the present ever changing soci-economic-political conditons with a view to do full justice to keep our traditional culture alive and at the same time how to motivate our younger generations properly in order to preserve and enrich the valuable knowledge and principles of practices handed down to us by our enlightened MahaPurushas. The following important steps to be considered for action:

1. The Study of Bhagavadgita: The Geetha of Lord Shri Krishna is the essence of the vedicvedantha and a guide to our spiritual life for all times to come. Every house hold of our samaj and for that matter every onehas to possess a copy of this holy Book. Mere having a copy will not do, but the shlokasand theirmeanings (each shloka is annotated in some of the Geetha Books) have to be thoroughly understood. For this, our local committees could arrange study camps at convenience intervals at temples, sabhabhavans and even house-holds. The plan should be worked out. Not only the older generations, but the younger generations, students, professionals and others should involve themselves in such Geetha camps without fail. Well-versed scholars need to be invited to deliver 'Upanyasa' Pravachanaetc at such camps, who would motivate and give instruction to study the shlokas. This should be a regular feature.
2. Acquaintance with vedic thoughts, literature, history of our samaj etc.: The camps should also focus on acquainting the younger and older generations about the history of our samaj as to know who we are, what our Rishis, Munis and MahaPurushas taught us through vedic literature, life stories of noble men of our samaj, the personalities of our own community who have rendered real service in the past and present times and how to build a forged cohesive unity with self-esteem, striving to preserve and enrich our distinct identity and our traditional practices.
3. Reformation of self-individual attainments without contracting any vices, arrest of alien cultural impurities intruding in our life: As you know, these days the youths are being attracted to the culture alien to our own identity. This is because of swift changes that are taking place in modern science and technology. The instruction received in the modern schools and colleges woefully lacks moral, ethical and true knowledge for which spiritual aspects including human relations values, fellow feelings and broad-mindedness are the qualities needed to be inculcated. I am afraid the goal of life is slipping down to mere temporal business-like activities in order to earn and make money only to waste on vices, unproductive wasteful expenditure etc. The finer aspects of life that should be inculcated right from our early life are side-lined or neglected. This slippery path should be arrested through proper behavioural instructions by elders and in camps organised as aforesaid. Right at home and community level the elders especially the parents should bring up their children in such amanner as to shape the personality of their wards by proper behavioural modifications to the desired objectives as also the parents and elders being truly tole-models in their own behaviours and dealings.
4. Learning the Samskrita language: The future generation of our samaj should be motivated to learn the samskritha language and develop an aesthetic love and interest in studying the rich literature available in this Deva Bhasha. This will certainly promote life to a nobler pedestal and percolate deep into our own culture. For this, exposure of our youths is necessary from early age. Local committees could arrange classes for teaching samksrit during holidays and vacations. Besides, BharateeyaSamskritVidyaBhawan, Ramakrishan Mission, RSS, VHP, RashtreeyaSamskrithiPratishtan and so on are running such classes. Exposure to samskrit wisdom will certainly discourage the English Medium students and others from sliding into alien culture and improve the quality of life. In this respect, the parent's role is highly appreciated as also important.
5. Knowledge of Shodasha Karma, SandhyaVandan and Kula Devatha Pooja etc. : In addition to the above,the parents and all-right minded elders of our samaj should make it a point to educate their wards with respect to sandhyavandana, shodasha karma, chaturvidhapurusharthaschaturashramas, the parampara of our Guru Peetha, how to respect parents, gurus, teachers, elders and athithis (guests). The Brahmopadesha, Vivahasamskaras and other auspicious occasions are the real occasions for our kulapurohitas to explainto the youths the meanings and significance. The Purohits should play their role effectively in this respect rather than mechanically performing the religious rituals. Our purohits should constantly improve their knowledge exposing themselves to Sanskrit literature including the Vedantic and Adwaitha philosophy.
6. In these scientific days, technological and information technology has been making rapid progress across the globe including India and the concept of globalization and liberalization fast gaining ground. The youths of our samaj should not only keep pace with it taking advantage of ample opportunities provided, but also they should go in diversified careers in economy by taking up self-employable careers with adequate experience, careers in service providing including tourism and hospitality sector, social relationship careers such as Human Relationship Development, Interior decoration, civil engineering construction, mechanical engineering, electrical equipments manufacturing and so on. But one point to be remembered is that they must help the other youths of our samaj who are to be benefited in particular and the interest of our samaj has to be protected in general. The youths of our samaj who are talented in fine arts such as drawing, painting, classical and instrumental music, classical dance choreography, modern art etc be encouraged to develop their areas of interest for which all possible help, encouragement be extended.Administrative posts in government like IAS, IPS, IFS including forestry, IES etc should also be pursued diligently. Sincere efforts in this direction with perseverance will make them successful in taking up such careers. Our students need not rush to engineering careers alone which is the tendency these days. The RSB youths, whichever career they choose to pursue should imbibe the humility of serving their own community and should not lose sight of less privileged brothrenwhom they should extend their help to come up in life. Another point to be noted is, in addition to imbibing the spirit of SaraswathBrahminical culture which is bedrock of the Hindu civlization and culture, they should seek brides and bridegrooms within the RSB samaj and that alone bring real credit to the samaj and not otherwise. It should not be considered narrow-mindedness in the context of broad-mind, but in the true interest of our own survival. Inter-caste marriages should be discouraged at any cost. Let our elders and youngsters ponder over this important aspect and carry forward our progeny into both progressive and conservative entity of Saraswath Brahmana Samaj.
7. India is a Republic. It has been a sovereign nation ever since the Constitution came into force on 26th January, 1950. The establishment of the British Raj from the days of the Plassey and Buxar battles fought between the East India Company of the British and the native MuhammadanNawabs of Murshidabad in the West Bengal in 1757 and 1764 respectively subjected our country to foreign rule for over 190 years. The movement for India's Independence constitutes a glorious chapter which had produced great leaders of heroic patriotism. The high moral and ethical values they had demonstrated in their words and deeds were exemplary. To mention a few of them like BalaGangadharTilak, G K Gokhale, Subhash Chandra Bose, Veer Savarkar, GurujiGolwalkar and so on and a host of local and regional patriots culminating with Mahatma Gandhi, the apostle of peace and non-violence. All of those leaders had sacrificed their lives for the sake of Freedom from the British yoke so that we live in peace and harmony and progress and prosperity in the post-independent era achieved. There were several Saraswath leaders during the freedom movement like Late KarnadSadashiva Rao, Late KudmulRanga Rao, Late Molahalli Shiva Rao, a pioneer in Co-operative movement, Late ManjeshwarGovindaPai, a well-known literateur and poet Laureate, Late PanjeMangesh Rao, a well- known literateur in child literature and an educationist, late Ammembal, Late SubbarayaPai who founded the Canara Association and started several schools in Mangalore and also the Canara Bank, Late Dr. T M A Pai, a well-known pioneer in starting various educational institutions in and around Manipal, besides the Syndicate Bank and other institutions of economic importance. Late T A Pai, Late T R U Pai and Late K KPai and others of Manipal, and Late U S Nayak, Pangal have contributed their great services to the best of their ability for the welfare of the local community in particular and the society in general. Late SrinivasMalya, member of Parliament during 1952 to 1962 from Mangalore, had rendered responsible public service to the then South Kanara district. Prevailing upon Central & State governments, he got constructed bridges over the rivers across the district. He was instrumental to get established the National Institute of Engineering at Suratkal and the PANAMBOOR All Weather Port, Mangalore. I am referring to these aforesaid personalities to bring home only to know more about their lives and work in the context of modern times so that the new younger generation of our samaj could derive the noble inspiration for doing good work and earn a name and status for themselves as well as to their families and the community at large.
8. In the post-independence era, our educated youths must also strive hard to join various government (including judiciary) and other public enterprise services. Politics, though some may not wish to join as a career option, yet they have to take keen interest and join the right ideal political organizations lust the community cannot afford to lag behind others. It is heartening that these days are affording reservations even in political positions from village Panchayats to Parliament levels as also in public service jobs and in educational and professional educational institutions. We should make earnest efforts to reap the benefits of these opportunities with right spirit of being in the service our nation.
9. Last but not least, our community should encourage our youths in future to be constantly endeavouring to learn more and more activities and study the past Vedic literature, science and thoughts and get a few scholars produced while coping up the modern economic, social, educational, political and other day to day changes that are happening around.