About
Over a period of time the temple was shifted to Mayem against the advances of the Portuguese who were bent upon destroying each and every temple in the taluka of Tiswadi. Over a period of time when the Portuguese captured Bicholim taluka of which Mayem was a part looking at the safety of the idols they were shifted to Marcella or Mashel via the Cumbharjua canal in canoes. The Devki Krishna was not the only temple to be destroyed by the Portuguese. It caused large scale migrations and compelled hindus to travel to safer lands in Goa and also outside Goa towards the south and eastern parts of the mainland. While migrating they carried with them whatever symbols of their family deity they could lay their hands on, of which was most precious for them. This phase of destruction proved to be a nightmare to the community, lasted for almost 5 centuries, but despite loosing almost everything, the temple gold, land, belongings the community rose like a phoenix somewhere in the 17th century and opened a new chapter in history forgetting the damage they devoted their time and energy and repaired their identity and many of these temples were reconstructed, and deities reinstalled and they prospered into safer institutions. The Saraswats meanwhile assimilated with the locals and a cordial relationship followed. Similiarly the followers of Devki Krishna accommodated Ravalnath and Bhumika in their folds and paved a cordial and brotherly relationship. This is the reason we see devotees of other communities at many temples. This is the only temple dedicated to Devki Krishna in the entire world. There are of course a handful of temples dedicated to Devki Krishna with similar idols but they are essentially branches of the temple at Mashel, established by Mahajans and Kulavis who could not visit the main temple regularly to perform puja and obtain Prasad.
They still consider the deity at Mashel, their main source of inspiration and visit once in a year or so. Over a period with the passage of time and with advancement of transport, the gap is narrowing down and it is only a matter of time when the temple regains it s full past glory.
History
Incident about Vasco da Gama mentioned in above book on page no.265: “ However, the idol of Devaki Krishna originally of Chodan Island, Tiswadi taluka transferred at the time of molestation by the Christian missionaries to Mashela (Marcela in Portuguese) hamlet of Orgaon village, Ponda taluka, is interesting. The idol is Devakikrishna in standing form, holding on her left side of abdomen with her left arm, the image of child Krishna. This idol I presume, is unique throughout India. History says that Vasco da Gama in his old age was appointed Vice-Roy of all colonies of the Far East as a gesture of honour. One day, he visited Chodan Island. When he saw this idol through the main doorway, he immediately saluted the image and went on his knees, considering it the image of Mother Mary, with baby Jesus, but his companions explained to him and Vasco da Gama was very much annoyed.” Introduction It may be recalled that the book entitled ‘Shree Devakikrishna Devasthan—A Complete History’ written by Goa’s renowned historian ‘Itihasacharya’ Shri Vinayak Narayan Shenvi Dhume and published in 1994 by a devoted member of the Devasthan (temple) Committee Shri Prakash Mahabaleshwar Prabhu Verlekar from Mapusa, Goa had long gone out of print. Since a new edition was not available and there was a persistent demand from the devotees who were eager to know about their family deity and its history for an uptodate and authentic information, it was decided that it was high time that the book be brought out in the form of a new edition. During the last several years, there has been a continuous flow of visits by the devotees to their family deity and members of the temple committee (Mahajans and Kkullavis), both individually and along with their families. It was gathered from the interaction with them that most of them had hardly any knowledge or information about the temple, its history, the rituals and other allied necessary information such as the main temple (Devasthan) and other ancillary deities, the available ‘pooja-seva’ (religious rituals), the arrangements regarding the accommodation for outstation devotees and visitors, the projects already completed and also those which were proposed and were in the pipeline towards further progress and renovations etc.
Thus it was felt absolutely necessaray that alongwith with the reprinting of this book of history, the Mahajans may be equipped with the current ongoings and uptodate information regarding the Devasthan. Hence all these details have been included in the second section of this book. That section includes details concerning the systematic and authentic ‘darshanakram’, complete information regarding various rituals, festivities, description about the fortnightly ‘trayodashi-paalkhi’ festival, details about the Management of the Devasthan, so also the projects already completed and those proposed to be undertaken and on the whole the progress that is continuing. The third section of the book contains two very important and preservation-worthy articles concerning the Devasthan, penned by late Shri B.D.Satosker, the illustrious son of Mashel, a senior journalist and a reputed writer in Marathi. Shri Satosker has written the first article painstakingly giving the right perspective about the Devasthan, after personally visiting the original spot of the Devakikrishna temple and it introduces the Devasthan to the readers through researched angle and proper viewpoint. In the second article, which deals with the story of Lord Krishna, the writer describes how his mother Devaki who was desperately trying to trace her Balkrishna managed to locate him on the Chuddamani (Chodan) island. This legend is relevant to the background of the Devakikrishna temple, hence it is incorporated in the book. The Devakikrishnashttak as well as Mangalashtakas composed by Shri Sagunn Krishna Prabu Moye from Siolim, Bardez, Goa and which are chanted at the time of Palakhi procession are appended at the end of the book. Thereafter is printed an Aarti of Devakikrisha composed by Shri Anant Raghunath Prabhu. The task of compiling the information was meticulously undertaken by Shri Arvind Anant Sukhthanker and all the relevant details for the benefit of temple members (Mahajans) has been provided. This difficult job was possible through the ready assistance and willing co-operation from the Pujaris, other workers and helpers of the Devasthan and various elderly and knowledgeable Mahajans. The Managing Committee of the Devasthan is deeply indebted to all these persons who extended their helping hands in this job of compiling the information. It is noteworthy that, through this book,
the Mahajans shall be able to get in one single volume all the relevant information, the history of the Devakikrishana Saunsthan, details of its present position and also the future plans and projects for ready reference to be used by the present Mahajans and the future generations It is our sincere and optimistic endeavour to create the best and most pleasant environment in the temple as well as in its vicinity so that the Mahajans and their families should ardently feel like visiting the Devasthan as often and frequently as they possibly can. The Managing Committee has created the right facilities and arrangements in this direction. We are sure, our future plans shall also be translated into reality and we are putting in the best of our efforts towards this aim. We hope and pray that through the co-operation of all our Mahajans and through the blessings of Lord Devakikrishna, all our plans and projects shall fructify and this shall happen within the stipulated time-frame. Malini Pournnima (Paush Pournnima, Shaka 1925) 7th of January 2004. Vasudev Bhagwant Prabhu Verlekar President Shreedevakikrishna Saunsthan Managing Committee Mashel-Goa. The Only Deity in the entire Goa which by actual deeds expresses motherly affection and the famous temple of the same deity situated at sacred place called Mahashaila SHREE DEVAKIKRISHNA DEVASTHAN Shreekshetra Mashel-Goa . If anyone takes into consideration all the four borders or the cross-section of Goa and its Total area and if he/she considers the Hindu population coupled with their deities and the temples One should be easily convinced why this land of ours is often rightly called as the sacred land of Gods. One may also take into account the expansive, lush green and colourful scenic beauty abounding in this tiny place, full of placid rivers, greenery, landscape and overall scenic tantalising beauty,; and then one will not be at all surprised if the Gods too must have felt pleased to descend on to this beautiful, quiet, peace-loving people’s place full of coconut palm fringes tossing about like fans in the open skies, tall areca groves, clean rivers with sweet waters and that famous Dudhsagar waterfall ever showering its sacred water like the celestial ‘Abhisheka’ so to say! No wonder, Gods could not have chosen any better place to descend down on the earth from their heavenly abodes! And then, over and above, you come down to the most sacred area, the place called the Mahashaila. Among all the places in Goa, this particular area is abounding in splendid temples. Some people often remark that there are to be found more temples than human habitats or residential houses in Mashel. And this is precisely the location where the famous temple or the Devasthan of Devakikrishna is located. The deity has the reputation of being the only God in the Entire territory of Goa which showers motherly or filial tenderness, affection and blessings by actual deeds on the devotees. When did the main deities and their temples in this ‘god’s land’ came to be worshipped and established in Goa? How, when, why and by whom did the entire process get started in those ancient times? Who were the originators or founders or builders of these temples? Who, when, how and why this glorious tradition came to be initiated? May be, it is difficult or almost impossible to anwer all these questions precisely and correctly. But, even if it is rudimentary or cursory to a large extent, it is necessary to take a peep into and glance at the historic background. Only then shall we be able to understand and guess about the real topic of the discussion, i.e. the Shreedevakikrishna temple at Mashel. Let us therefore piece together some of the legends and anecdotes to get at the history of the Devasthan in brief. The narrow and long strip of land which stretches from the Sahyadri right upto the Arabian sea which is popularly known as the ‘Konkanpatti’ (Konkan strip) is also known as the Parshuram Kshetra (Parshuram area). According to the information available in the Sahyadrikhand of the Skanda Purana, this Parshuram Kshetra is ‘shurpaakaar’ (i.e. of the shape of a ‘soop’,a kind of a flat basket) and it is situated to the South of the Vaitarni river and to the west of Subramhannya. The intention behind calling it ‘shurpaakaar’ was that Bhargavram obtained huge land stretching from Sahyadri right upto the Arabian sea which admeasured twelve ‘kos’ (old measurement of distance of three miles) in width and four hundred ‘kos’ in length and this ‘surpaakaar’ land went on becoming sacred even more than Kashi itself. This was so because Parshuram had brought and establised therein all the sacred places of pilgrimage. These ‘teerthas’ (pilgrimage spots) were: Vimal, Nirmal, Khadirteertha, Harihareshwar (near Baannkott), Mukteshwar, Balukesh (Walkeshwar), Baannganga, Saraswati, (and to its South) Kushasthali (Kutthall), Matthagram (Madgaon), Gomanchal (Gomantak). And in that Gomantak, he established Gorakshanamak teertha, Ramkundd, Kunddamaladik too and having sanctified these places, Parshuram seetled down there for good. Later, after a short period, he decided to perform a ‘Digvijay’ for which he intended to do the ‘yadnya’ ritual. This necessitated the help of many learned and scholarly Brahmins. Thus Parshuram brought his friends and relatives, the Saraswat Brahmins like great rishis Bhaardvaj, Kaushik, Vatsa, Kaundinnya, Kashyap, Vasishtth, Jamadagni, Vishwamitra, Gautam and Atri from the northern country of Trihotra (Tirahut) and made them settle down in the South in the periphery of Ashttagram area of Gomantak permanently after having completed his yadnya successfully. The Ashttagram comprises the villages called Matthagram, Varennya, Kuddtori, Bannauli, Shankhavali, Raichuri, Lottli and Nagvem. From this point onwards is mainly regarded as the time of entry of Saraswat Brahmins in the South. There was no other Saraswat Brahmin in Goa, it is believed, except for Parshuram of course. The traditionally believed legend has it that the Digvijay Yadnya of Parshuram was undertaken in the village of Harmal in the Peddnne taluka of Goa. People living in the vicinity of above places at Harmal still say that they sometimes happen to see a mound of ‘bhasma’ (holy ashes) which they attribute to the occurrence of the Digvijay yadnya of the ancient times. There were sixty-six families (‘kullas’) of the Saraswat Brahmin Rishis brought to Goa by Parshuram. Out of these sixty-six families, Kautsa, Vatsa and Kaunddinya got settled down in the two areas of Kushasthali and Kelloshi and they established ten families each. Out of the other remaining ‘gotras’ (rishi origins) sex
families each at Matthagram, Varennya, Lottli and Kudtori had six families each. In the ‘mahakshetra’ of Chuddmani (Chodan) there came to be established ten families. So also were established twelve families in the areas of Dipavati (Divaddi) and in the central part of Gomanchal. Having thus established the sixty-six families, the sixteen chief Brahmins were subsequently given the rights 16 villages each. The legacy of this right still continues and although later, Goa came under the rule of the Portuguese colonialists, these families after having paid the necessary tax (‘for’) to the government, the members of these families used to distribute the income of the villages and thus enjoy the above ancient inheritance. Even the Saraswat Brahmins who later fell victims to the forcible conversion of the Portuguese did enjoy this right. In due course of time, Goa and some of the surrounding territories came under the rule of various indigenous rulers. These included the dynasties of Mauryas, Kadambas, Chalukyas, etc. Thereafter came the rulers from Vijaynagar, the Bahamani Muslim rulers from Bender, Muslim rulers from Bijapur and their chief vassal (‘Maandalik’) Raja Soundekar, and also under the Maratha rulers of Sawantwadi. During all these feudal and kingship rulers’ times, almost all the rulers took the co-operation and intellectual advice of Saraswat Brahmins which led to the overall progress and prosperity of respective rulers. This was the reason why almost all the rulers had in their courts Saraswat Brahmins as advisers in financial, political and other important high posts. This in turn enhanced the reputation and importance of Saraswats as well. They became a dominant social force almost in all walks of life as astute advisers. This led many Saraswat families to leave their original places from the North and settled down in Goa and its surrounding territories. On account of the sound footing they established in the cultural, religious and political arenas, the administration also continued in a smooth manner. However, they did not enjoy this kind of conditions and situation for long. The Aggression by Muslim and Christian Religion-Chauvinists on Goa The Muslims defeated and annihilated the Yadav dynasty of Devguiri in 1313 and they came down to Goa and started indulging in all sorts of hooliganism and misdeeds. They destroyed many of the Hindu temples and having whisked away the then local rulers started their own despotic rule. However, later in 1367 A.D., Madhav alias Madhavacharya who was in the court of the king HariharRai of Vijaynagar as chief minister came down to Goa alongwith a mammoth army and managed to drive away the Muslims. He rebuilt the temples brutally destroyed by the Muslims and records have it that this same Madhavacharya re-established the famous historic temple of Saptakoteshwar. In the meantime, the Muslims had not given up their stray nefarious activities and aggressions. After the demise of Madhavacharya, king HariharRai appointed minister Narahari as the chief and despatched him to Goa to look after the affairs. Later, in the year 1510, the Portuguese came to Goa via sea route all of a sudden and attacked it. While the fight against them was continuing, their hold on Goa became firm. They resolved to uproot the Hindu religion from Goa and displaying extremely cruelty inflicted untold religious persecution. They started converting the Hindus to Christianity en masse, individuals, families, entire villages etc. and in the process they destroyed temples, broke the idols, breaking their sacred threads, cutting their traditional ‘shenddi’, stuffing their mouths with unsavoury meat so on and so forth. The Hindus did carry on some retaliatory movements. However, the enemy showed exemplary unity while the Hindus were busy creating conflicts among themselves and did not put up any tough resistance worth the name. This resulted in sure victory for the enemy. They did not even dream of taking some measures like the ‘prayashchi’ which could have resulted in retaining or regaining their original identity as Hindus. Therefore, they were utterly suppressed. Lakhs of Hindus were either killed or were converted to Christianity. Innumerable others fled far away into the neighbouring places like Maharashtra, Carnatak or Kerala. Their houses and temples were reduced to ruins and everything was in complete disarray. Thus, not only the Saraswats but Hindu community as a whole had to undergo untold misery. Having no other alternative many crossed over the Sahyadri and fled away beyond the ghats in the East, some ran away to the South and settled down in Canara and the Malabar regions. In short, they led a miserable life facing untold hardships for nearly half a century. It is not difficult to decipher the period during which, owing to religious persecution by the Portuguese rulers and over-zealous missionaries, the Goan Hindus fled to other places. It can be proved on the basis of historical evidence that Hindus started migrating after 1516 and before 1608. In the Portuguese book entitled ‘Viagem de Pyrard’ (Voyages of Pyrard) by Cunha Rivara, it is mentioned on page 33 of the second edition it is mentioned that the French voyager Pyrard had met some of the Goan Saraswats who had settled down at Calicut. There were some Hindu rulers in Karnataka and Malabar whose shelter was taken by some of the Hindu families from Salcete taluka of Goa. It may also be presumed that even before that time some Saraswat families from Salcete might have migrated to those places; because, in one of the articles of 1546, it is mentioned that a certain Khetapchya Narayan from the Curtorim village of Salcete taluka in Goa had built a temple at Bhatkal in Karnataka. Another mention is found in some other article that a temple of Lord Venkatraman was built for Goan Brahmins in the year 1537. These Saraswats might have migrated to Karnataka even before the advent of the Portuguese in Salcete taluka of Goa. The ancient settlements of Goans are still to be found in the Southern parts of Goa in Karnataka at places like Honavar, Gokarna, Mangalore and at places like Kananore, Trichinapal’li, Khallpall’lli, Cochin, Manjeshwar in the Malabar. The people at these place make a mention that they were forced to leave their ancestral land of Goa on account of the religious persecution by the Portuguese. These people are called ‘Canarin’ or ‘Konknnes’ in those places. Shri Padmanabh Menon, a historian from Kerala writes that they might have acquired this nomenclature because they might have migrated via the Konkan are or may be because formerly they had been the residents of the Konkan region. Goan Hindus left their land. Hence the region got deserted and it severely affected the trade and commerce. There was absence of any sort of production in the region. Naturally, this led to some introspection and the rulers realised their folly to some extent. It dawned upon them that all this was the result of over-enthusiastic religious chauvinism and persecution and they were forced to take some remedial steps. The rulers then enacted a law that henceforth the religious persecution should be stopped and the conversion came to a halt. They went on issuing ordinances and orders repeatedly that the Hindus shall henceforth be given full religious freedom. But people would not believe in this change of policy. All the same some migrated Goans started returning homeward and gradually some semblance of stability was evident. However, those Goan Hindus who had fled off to remote places settled down in those places and never thought of ever returning to Goa. Usually one finds that the Saraswat families of Southern India have their family deities in Goa. Of course, they respect all the other famous Brahmin temples that are scattered all over the country. Yet, the fact remains that they are deeply and emotionally more attached to temples in Goa. This is so perhaps because they had brought them here in Goa from their roots at Trihotrapur in ancient times as their revered family deities. Most of these temples are of Shiva, some are of Parvati. The evidence about this is to be found in Skandapurana, second part, chapter I. The deities mentioned there are the family deities. There need not be any doubt about the fact that they were established by the respective original people of families of their respective ‘gotras’(lineage) at the time of creation and establishment of the land of Goa itself. However, there are to be found many other deities and temples in Goa. These can be mainly put into three categories: l) Kuladev (family deity), (2) Gramdev (the deity for all in the village) and (3) Upaasya dev (adopted deity by choice). The deity that is accepted as the Protector of the family is the Kuladev; there are certain village deities. They are mainly located in the same village. But of course, there are quite a few exceptions. Originally, the Gramdev might have been in that particular village but during the times of conversions and religious persecution, they might have been shifted to some other place. There are many examples of this nature. Upaasya deity is the one specially chosen for the sake of personal Upaasanaa that is worship purely for personal reasons. This might be giving special spiritual satisfaction and mental peace for that particular person. Thus these are the three different categories of deities. But they all come within the compass and orbit of the family deity. The custom of continuing the worship of family deity and simultaneously the worship of other deities is common among Brahmin families. The mention of the main family deities established in Goa and which is referred to in chapter I of the second part of the Sahyadrikhandd are as follows: Manguirish-Mahadev, Mahalaxmi, Mhalsa, Shantadurga, Naguesh and Saptakoteshwar. But there are quite a few other family deities of Saraswats in Goa such as Ramnath, Narashimha, Ganapati, Aryadurga, Kamaxi, Devakikrishna etc. Similarly there are deities and temples of other castes, communities and other social groups. Besides, there are very many instances wherein the deities established by Saraswat as their family deities are also being worshipped by other types of Brahmins as if they are their own. In Goa the Karhadde Brahmins and Padye Brahmins regard Shri Mahalaxmi (at Bandoda), Shri Mahalasa (at Mardol), as their own family deities. Karhade Brahmins were originally dwellers of Ghats at Karhad and Kolhapur. They came to Konkan and therefrom to Goa later on. And on arriving here they became the devotees of Saraswat devasthanas. The Padhe Brahmins also behaved in the same manner. This is an irrefutable fact. Just as there are in Goa, Shivalayas, temples of goddeses, temples of Vitthal-Rakhumai, temples of Dat’tamaharaj, temples of Maruti, temples of Ram-Sita, temples of Ganapati, there are also temples of many other different temples of various deities. For instance, Shri Anant (Savoi-verem), Shri Venkatesh (Nanodde), Shri Kallbhairav (Dhaargoll), Shri Vetaall (Amonne, Fatorpem, Priol, Hemaddbarse, Halarna), Shri Vetalleshwar (Veling), Shri LaxmiNarasimha (Veling), Shri Devakikrishna (Mashel), Shri Parshuram (Lolyem), Shri Ravallnaath (Mashel), Shri Shantadurga-Shri LaxmiNarasimha-Sankhallyo (Sankvaall), Shri Hemadd’dev (Uguem), Shri Paykdev (Caturli-Sanguem), Shri Bonddpurush (Ashttagrahar), Shri Rampurush (Madlai), Shri Namopurush (Madkai), Shri Bosddi (Halarna); there are also temples of Brahmadev in Goa at Parsem and Virnodd in Pernem taluka, in the village called Brahmakarmalli in the Sat’tari taluka and in the village called Kollamb in the Sanguem talukas. Some special temples belonging to various castes and communities in Goa There are certain temples in Goa which are entirely of some castes and communities. Although the ownership of these temples is in the hands of persons from those castes and communities, it is limited to the sphere of managing the affairs of those temples. Persons of other communities are not prohibited from worshipping those deities or performing some rituals. The only condition being that they should follow certain rules and observe the disciplinary rules as they are laid down in their codes or constitutions or guidelines laid down by the Management. Following are the chief temples in Goa being run under the management of particular caste or community: Shri Dat’taray (Sankhlli)—Saraswat Samaj, Shri Pandurang (Sankhlli)—Kshatriya Rane Samaj, Shri Kalikadevi (Kasarpal)--- Daivadnya Samaj, Shri Shantadurga (Dhargall)—Vaishya Samaj, Shri LaxmiNarayan (Narvem)—Gurjar Samaj, Shri Rudreshwar (Harvallem)—Bhandari Samaj, Shri Ram-Sita (Guimonnem-Pillgaon)—Brahmakarma (carpenter) Samaj, Shri Mal’likarjun (Gaondongri-Kannkonn)—Gaudda Samaj, Shri Gomanteshwar (Bharmapuri- Old Goa)—Nabhik Samaj. (There are also very many temples distinctly of certain castes and comunities in Goa. Their list is not being supplied here taking into consideration the limits of space.) Parshuram had brought initially ten Saraswat Brahmin rishis and they had sixty-six families and ten of these families on the Chudamani (Chodan) island which was then known as their ‘Mahakshetra’. This has been already referred to previously in the book. Those ten families, while developing the Chudamani Mahakshetra, had also established their family deities at the place. They also established the ‘gram-saunsthas’ (a kind of community-co-operatives) and through in revenue or the income that was available, they carried on the affairs of the village such as the livelihood and protection to villagers in their needs. Simultaneously, the revenue was also utilised towards maintaenance of the temples, certain rituals, festivities so and so forth. So in fact the Gramsaunstha had brought about real Gramrajya in the village and everything was going on smoothly and peacefully. The Portuguese conquered Goa in 1510 and once they established their rule and stronghold, they promised to the locals that “ you shall not be disturbed or harassed by the rulers in any manner. You are being given the facility of paying lesser tax to the government than you used to pay to the previous rulers. Besides, your religion, customs, culture, rituals and festivities etc. will not be disturbed or disrupted in any way and they will be fully protected.” Thus the Portuguese rulers gave full assurance to people and indeed, during the initial stages, they adhered to their promises meticulously. Thus passed a smooth and undisturbed period of about a ‘tapa’ i.e. twelve years. Later, a Christian missionary priest named Bishop Domine who had arrived in Goa wrote a letter to the King of Portugal. This letter is dated the 12th of January 1522 in which he wrote: “ If the temples from this island of ours are destroyed and churches built at those places, it will be a great service to God; any person who wishes to continue to stay on the island should get first converted to Christianity and if this is done these persons will get our houses and our lands; but anyone who does not wish to do so should leave the island”. The contents of this letter had a deep impact on the mind of the king of Portugal. Thus the Portuguese adopted the principle ‘people’s religion should be the same as that of the rulers’ and the administration in Goa started working accordingly. Thus the process of conversions of Hindus to Christianity started in full swing. The destruction of temples, breaking Hindu idols, forcible conversion of Hindus to Christianity became the order of the day. The history of these horrible events has been recorded in no uncertain terms. It would be a subject of an independent volume if the happenings were to be delineated in details. Our ancestors, in those horrifying times had only the following options before them: (1) Retaliation; however, the rulers had all sorts of weapons and armoury while Hindus were absolutely weaponless. In the circumstances, only the rivers of blood of Hindus would have flown which meant sure death in large numbers; (2) accepting Christian religion meekly without any sort of resistance; (3) Running away from the Portuguese territory to some other safer place taking alongwith the sacred deities and other religious symbols. Some of our ancestors resisted and accepted death like martyrs. But before doing so they did manage to annihilate some of those who were trying forcible conversions. But opposing the government sponsored conversions was a very difficult task. Thus most of them took recourse to the third alternative mentioned above. At dead of night, taking all sorts of risks to their lives, they tied up in the bundles of cloth their sacred idols and other religious parapernalia and crossed over through the jungles, rivers, hills and forests and placed their deities safely in non-Portuguse territories and established themselves and the sacred deities. We all should feel indebted to all those who managed this difficult job sacrificing all their belongings by leaving them behind. Most of them had to leave their kith and kin, homes, property and everything else ruthless in order to protect our sacred deities. It is only because of their sacrifice that today we all can proudly declare to the world as the ‘kullavis’ of those deities. Had they not sacrificed so much at that time, today, we would have been ‘confrade’ members of some Church moving about with a Christian Cross in our necks. Is this not true? We are at present passing through times when we fight and litigate for a small piece of land, or a stray coconut tree and take the cases right upto the Supreme court as well by spending lakhs of rupees. In short we have now become so selfish. This does not need much elaboration. The point is, is it possible to evaluate the sacrifices made by our ancestors to save our religion, deities, idols etc. which are so sacred and dear to us? So much should suffice. Let us come down to the point of conversion on the Chudamani (Chodan) island. Sensing the impending trouble well in advance, the then ancestors of ours suddenly at one night collected all the main idols of their deities and other sacred symbols and letting no one know the intentions crossed over through the river and proceeded to Dicholi (Bicholim) in the Bhatagram region which did not then belong to the Portuguese. They selected the village called Mayem and established the sacred idols of their deities in no time. Back home at Chudamani, the temples were still standing as they were before. The marble and bronze idols which were too heavy to be lifted and taken away were in danger of coming under the control of the Portuguese and of being desecrated. Hence they managed to sink them in the river and only some idols of less significance like those of the ‘dwarpals’ remained in those temples. The local Hindu people used to visit the temples as usual and none suspected that the temples were without the main deities. The Portuguese as usual demolished whatever that had remained behind and enjoyed the false pleasure of having completed the nefarious task. Of course, the Hindus were terribly disturbed. But it took much time to notice that the idols were safely established elsewhere. Some elders definitely knew that Hindu idols were safe and sound somewhere else. Conversions went on unabated on the Chudamani island and Hindus became neo-Catholics as the ritual of ‘prayashchit’ and ‘shuddhikaran’ etc. which could have helped them to rejoin the original religion was not customary or in vogue. The historical documents of those times reveal that the lands, farms, yards and other resources of income which the temples had hitherto possessed were handed over to those institutions who were instrumental in bringing about successful conversions for their expenses. The names of all those lands and other details concerning the assets is painstakingly collected and given here for the perusal of the readers. As a matter of fact, it is of no use at all at the present time. But the fact has to be brought on record. Besides, these are the times when the income from the legal possessions of the temples are being found to be difficult for the temples to get on account of governmental policies! Why talk about things which took place before four centuries and during the rule of those Christian Portuguese when the official policy was: ‘The rulers’ religion should be the people’s religion’! Therefore, the memories of those times are clearly irrelevant in the present context and may be it would be better not to elaborate on them! So let us avoid them as meaningless indeed… All the same, during those times of conversions, the temples which were standing on the Chudamani island and which were destroyed by the Portuguese must be mentioned along with the names of the presiding deities of those temples; they were:- “Ganesh- Ravallnaath- Bavkaadevi-Mal’lanath- Bhagwati- Devaki- Santapurush- Baaraazonn—Narayan- Kantevar- Chanddeswar- Dhaaddsankall.” Prior to the year 1540, Hindus were converted on a large scale on the Goa island. Around that time, that is on 28th of June of the year 1541 a meeting of chief ‘gaonkar’ (original dwellers-villagers) of the Goa island was held and they belonged to fifteen villages and they were all Hindus. From the Agassaim villagers, there was only Christian gaonkar named Minguel Vaz. Among those from Chodan village who participated in the meeting are named in the document as ‘Mule Parbhu’ and ‘Gond Parbhu’. The Present Devasthan Devakikrishna at the Sacred place Mashel Initially, in the ancient times, this Devasthan was established on the Chudamani (Chodan) island and among those deities that existed in Goa, this one was known as ‘Devaki Daivat’. This is evident from the historical documents that are available. The conversions to Christianity started in Goa in 1522, when Bishop Domine wrote that infamous letter to the King of Portugal in which he had advised that if the temples were destroyed and churches were erected at those places, it would be the best service to God. That made a deep impression on the mind of the then king of Portugal and until the policy of ‘religion of the rulers should be the religion of the rules’ was accepted and it was practically enforced, some period of time must have elapsed. In the meantime, it was suspected and expected that temples in Chudamani would be attacked and destroyed soon, this deity was shifted secretly to Mayem. This act must have happened sometime between 1530 and 1540 because there is a clear mention in one of the government documents that all the Hindu temples on the Goa island were destroyed before 28th June 1541. Even if it is taken for granted that the shifting was effected in the beginning itself, then at least four hundred and sixty years must have elapsed since then. Even the deity was shifted from Mayem to shrikshetra Mashel during the rule of Adilshah of Bijapur at Vorgaon in the Ponda taluka, in the Muslim kingdom. Although the kingdom belong to the Muslim rulers there, all the affairs were handled political control exercised by Desais and Hindus had all the freedom and protection hence this was possible. This was precisely the reason why despite it being a Muslim kingdom, several deities could be shifted to Mashel and established safely at that place. This Devasthan must have been shifted from Mayem to Mashel between the years 1540 and 1567. The deity came to be shifted from Mayem to Mashel with the name as ‘Devakikrishna. And the idol that is seen in the shrine or the sanctum sanctorum is the Devaki in the standing posture with the idol of Shrikrishna in her hands. The main deity in this Devasthan is that of Devakikrishna and the other ancillary deities as mentioned in the constitutional rules of the Devasthan are as follows:- 1. Shree Laxminarayan, (2) Shree Katyayani, (3) Shree Chodaneshwar, (4) Shree Mahadev, (5) Shree Bhumika, (6) Shree Daaddshankar, (7) Brahmann (in the small temple located to the right of Shree Ravallnaath. As a matter of fact there seems to be some error due to oversight or any other reason there. There is a mention of Shree Laxminarayan in the constitutional rules of the Devasthan. However, surprisingly the thing is, the main temple is of the deity Devakikrishrina. Then to its right is the temple of the deity Shree Ravallnaath—Pandav wada (Piso Ravllu) and to the left of the main temple of Devakikrishna is the temple of the deity Shree Laxmi Ravallnaath Gavonnwada (Shanno Ravlu). There is no deity called Shree Laxminarayan or his temple at all. Where exactly was Shree Devakikrishna Temple on the Chodan Island? Shree Devakikrishna temple in ancient times was situated to the south of that island near the Gavonn wada nearer to the Dipavati or the Diwadi island. Of course there are no remnants or any sign of the ruins seen at that place today. However, the residents of that locality, particularly the elders quote the traditiona and show the exact spot of the temple and the lake. The lake of course has gone dry absolutely. There are clear proofs for anyone to know even to this day, of the ancient fact that the chief deity of all the people of Chodan was Devakikrishna. Every year at Chodan, during the annual Shigmotsav or any other public festivity first blessings are invoked that of Devakikrishna and then only the devotees proceed to the place called Pandaw wada and meet for some rituals at a public sacred place called the ‘Mandd’. Therefrom the ‘Khelles’ (chief participants of the celebrations) go to another ward called Maddel , where there was the temple of Mal’lanath in ancient times and pay their obeisance and respect. Only then they proceed to other places. This tradition is being maintained even to this day. The temple of Shree Bhumika Devi was near the temple of Devakikrishna. However, that of the deity named Daaddsankall was situated quite far away. One still finds the lake of Daaddsankall on the island. The Shifting from Chodan island to Mayem village. The campaign of conversion was started suddenly on the Chodan island the local Hindus immediately sensed trouble and they quietly crossed over the neighbouring Vaddem village near Mayem with their sacred and precious idols. They successfully crossed the river through canoes and managed to establish the deities in the neighbouring village. The village of Vaddem in those days came under the non-Portuguese domain. It was under the ruler of the Bhatagram. Thus the deities brought from Chodan were established in Vaddem and their temples were also built in the same vicinity, close to each other and along the usual traffic routes. Even today the remnants of some of the ruins can be found in those places. Thus these devasthanas came to settle down in the Vaddem village. Simultaneously the same names which were prevalent for the vicinity of these temples came to be given even in their new locations. One finds clear proofs of these phenomena even today. The temple of Ravallnaath was situated at a short distance from the borders of Pandaw wada. Some remnants of the foundation is visible today. However, the ‘deep-stambha’ (lamp-pillar) is still standing erect. The reason is, it is engulfed by strong rope-like huge creepers, and the roots of the huge tree situated close to it. It is amazing that even after more than two hundred years the pillar is standing erect on account of the roots of that tree and even the robols are difficult to be dislodged. Some may take this to be a real miracle. The same type of a pillar one comes across at the left hand side of the Ravalnath (Shree Piso Ravlu) temple in Mashel. But that pillar has not yet been duly sanctified. When asked by historians, the elders from the locality say that as long as the pillar in front of the former Ravalnath temple at Mayem is still standing erect, the one at Mashel cannot be sanctified. And hence even today during the festival times, nobody lights lamps at the ‘deepa-stambha’ at Mashel! This instance and anecdote of legendary faith is quite interesting and thought provoking as well! At Mayem, from a little distance away from the steps of the former Ravallnath temple, one can see the foundations of former temples of Devakikrishna, Shree Bhumika etc; however, none can say for sure as to which temple of which deity might have stood exactly at any given particular spot. But through oral communication of traditions and the legends, people show for sure where exactly the temple of Ravalnath was situated at Mayem near the Vaddem. This is located at the area or the ward called Gavonna. There was a well attached to that temple. There is a huge tree and a little distance away at Gavonn wada there is an open lake in which one can still see some water. The steps leading towards in water of the lake are in complete ruins. However one can imagine the kind of construction and masonry which had gone into the construction of the lake. Shifting of Deities from Mayem to Shrikshetra Mashel The temples which were located at Vaddem village near Mayem got shifted to Shri Kshetra Mashel in due course of time. All this while they were of course safe at Mayem because that part of the Bhatagram taluka was beyond the borders of the Portuguese kingdom. Perhaps our ancestors felt that Mashel would afford greater safety and prosperity to the temples. Transfer of Deities to Vorgaon-Mashel in the Ponda taluka In due course of time, the deity of Devakikrisha had to be transferred to Vorgaon village at the ward (vaddo) called Mashel from the earstwhile Vaddem village of Mayem. Today Vorgaon has become a separate part and Mashel itself has become an independent village abounding in ample temples and the abode of many deities includeing Devakikrishna. In due course of time former Vaddem and the neighbouring village of Mayem also came under the rule of Portuguese. Our ancestors must have forseen this possibility and they foumd a safer place for our deities at Mashel where they are safe, sound and well looked-after even to this date. As said earlier, although, the then Ponda taluka was out of the Portuguese domain, it was however, under the rule of the Adilshah of Bijapur, a Muslim ruler in fact. But the entire affairs and governance of Ponda taluka was looked after and under the control of Desais, Sardessais etc. who were of course Hindus. That is the reason our deities had no danger whatsoever. Ponda taluka as a whole, meaning, not only Mashel but other parts of Ponda too gave safe shelter to various important deities like Shantadurga at Kavalem, Ramnath at Bokadbaag, Shri Naguesh, Shri Manguesh etc. were all the deities shifted from the Portuguese ruled ‘Old Conquests’ (Salcete, Bardez, Tiswadi-Islands) to the ‘New Conquests’ which included Ponda. Hindu Deities from Bardez usually fount shelter in Pernem taluka, again a new conquest. As a matter of fact, another sacred deity of Hindus, Shri Shantadurga Kumbhajuvemkarinn deity had already been established in a temple at Mashel-Vorgaon. In fact, as a fall out of forcible conversions, religious persecution and overall atmosphere of stability was in jeopardy and trade and comerce had come to a halt. Hence, the government had formulated new ordinances and issued orders of various nature to give a healing touch to the Hindus. This fact has been already referred to before. However, even later the Hindus would not trust the Christian Portuguese rulers and they sought maximum safety and security to their deities. Even the deities from normally safe places got shifted to places like Mashel and elsewhere in the new conquests. Our ancestors did not bother much and surrendered liberally all the lands and other resources and sources of income of these temple which was due to them as per law. When these deities were shifted to Mashel, they were temporarily placed at a house which was known as the Chouki which belonged to certain Saraswat Brahmin from Kumbharjua village. At present the same place and the location where these deities were temporarily housed in ancient times is xactly the place where one finds the Sabhagar (the main hall) of the Devakikrishna temple. Why were these deities established there itself? The reason was, the house belonged to the Saraswat Brahmin mentioned above whose surname was ‘Vaddiye’. He had no son. The gramdevata of Kumbharjua was Shree Shantadurga Kumbharjuvekarinn whose temple stands in Mashel today also belonged to this Mr.Vaddiye. The place of this temple also belonged to this person. That is the reason he got established the temple of the deity of his village (kumbharjuvem). In due course of time, as he had no son, the ownership rights passed on to his daughter and son-in-law. His son-in-law was the ‘kullavi’ of Shree Ravallnaath Pandav wada deity. So with a healthy and wise view of those people that all the deitities may exist and the temples flourish harmoniously, they divided the ownership rights of the lands of the temples in the vicinity. Hence, the land around the temple of Shri Ravallnaath Pandaw wadda was enrusted to the Shri Shantadurga Kumbharjuvekarinn deity and the land around the Shantadurga Kumbharjuvekarinn deity’s temple was earmarked for Shri Ravannnaath pandaw wadda temple. This was exemplary way of peaceful co-existence and co-operation and mutual understanding. Hence the house then known as ‘Chouki’ Was originally under the ownership of Shri Ravallnaath temple. Initially, all these deities had rested and relaxed before getting established and sanctified in the respective temples. In due course of time, thus, the kullavis of both the Rvallnaaths (‘Shanno’ as well as ‘Piso’) and also those of other deities like Mal’lanath, Bhumika, Daaddsankall etc. got built and duly established. However, Shri Devakikrishna being the main and chief deity had to have a big, graceful, and very decent temple in keeping with its stature and reputation. Until the task got accomoplishe in due course of time, the deity was housed at the ‘Chouki’ itself. Later, when the Devakikrishna temple got built and duly established and the deity was sanctified according to Shastras etc., the event was also duly recorded and there is a ‘shilalekh’ (stone inscription) in Sanskrit and at present it can be seen placed in the sanctum sanctorum of the present temple. The contents are as follows:- “ Shaake Sindhushesaadribhoo 1764 parimites chandrananvde gurotaateerthe su tithoucha maashwatava sitegrame mahaahaye// badhvanootanamaa- taya sthaa nikaa: saunsthaapito devakikrishno- bhumima yaa yu totra sakalaa tbhakta nhari rakshataat // 1 // So, after going through the contents of this stone inscription, the present temple and the establishment of the deity Devakikrishna therein can be known to have taken place in Shree Shake 1764 which means the year 1842. However, some people still quote the traditional belief that at first there was a small temple of Shri Devakikrishna at that place and later the shifting took place after the full-fledged present devalaya got completed. Perhaps this was true as the theory sounds quite plausible. Some peculiarities and specialities of the deities and their festivals In this temple of Devakikrishna. In the entire territory of Goa, one comes across one and the only one temple of Shri Devakikrishna deity. Besides, during the days of his infancy or childhood, Lord Krishna is seen here happily in the lap of his dear mother Devaki. Such a beautiful, affectionate, lovingly tender form of a deity is unique here. Nowhere else such a scene or form is seen or heard of by anyone. Moreover, during the festival called the ‘Shibikotsav’, Lord Shri Krishna is seen in his mother’s lap, while he sits in the chariot, he sits all alone. Again the idol of Lord Shrikrishna which sits in the chariot is of blackish (‘shyamavarnni’) in colour and made of Tulsi wood and it looks so attractive and eye-catching that even an atheist and a strong non-believer would fall in love instantly and having been so infatuated would surely change his/her views and become a believer! One should go there and see the thing actually to be experienced! Is it not true that ‘seeing is believing?’ Having known this much about the actual idol, let us now get to know some details about the major festivities, rituals and celebrations that take place at this famous Devasthan from time to time. The Annual Zatra of Shri Devakikrishna comes in the month of Margashirsha in the Shukla trayodashi (thirteenth day of the first half of the month of Margashirsha). And throughout the year with the exception of the ‘Chaturmas’ period, ‘Shibikotsav’ is held there every fortnight regularly; and that too on the day of ‘trayodashi’. This shows that this particular ‘tithi’ (the day) has special importance in this temple. In fact as far as Lord Krishna or any of the observance or festivity about Him can go, ‘Ashttami’ or the eighth day should have been more logical, reasonable and understandable. However, some people conjecture that in ancient times, when this deity was established on the Chudamani or the Chodan island, it might have been the thirteenth day. Or may be when it was shifted to Mashel via Mayem, and finally established in Mashel, these days too might have been the ‘trayodashis!’ Of course there is a special significance and importance for the l3th day or the ‘trayodashi’ in the Hindu Dharmashastras. There is a popular saying coming down to us from the ancient tradition called ‘trayodashi sarvasiddhi’ (trayodashi is the most auspicious day for all accomplishments). This is a populr belief among the Hindus eve today. This day is supposed to be a good ‘muhurt’ day for any endeavour. But it is doubtful whether this belief alone is responsible for special significance of this day at this day. On the contrary the theory that the deity was originally established on this day sound more plausible and trustworthy. So the annual zatrotsav or the usual shibikotsav carry the significance of ‘trayodashi’. More Important Specialities : The ‘Dahimkaalaa’ and ‘Gaullannkaalaa’ ‘Dahimkaalaa’ and ‘Gaullannkaalaa’ are the special festivities connected with the Devakikrishna’s childhood. Particularly, the Dahimkala is concerned with the child Shrikrishna and his pranks. In Mashel, on the next day morning the perched rice brought by the ‘sevekaris’ (people working for the temple) and the devotee villagers is mixed with curds small balls (laddoos) are made and are distributed to all and sundry. And in the evening the festivity of ‘Gaullannkaalaa’ is celebrated. This is again connected with the chilhood pranks and mischief of Lord Shrikrishna. There is a continuous tradition of hundred of years behind this festival. In many other temples too, this ‘kaalaa’ celebration and also the ‘Gaullannkaalaa’ is regularly held every year. But the strong tradition, joy and the status which the ‘Kaalaa’festival at the Devakikrishna temple is unique and this can best be perceived by the real lovers of Lord Krishna indeed! ‘Kaul Prasaad’ In Goa, in almost all the temples, there is this tradition of taking ‘kaul prasaad’ (permission of the deity before any endeavour) since ancient times. By way of exceptions, only in the temples of a very few deities like Shri Dat’tamaharaj, Shri MarutiRai, Shri Vitthal- Rakhumai this custom of kaul prasaad is conspicuously non-existent. May be, taking God ‘s permission through this ritual called the kaul prasaad or simply prasaad should depend upon the wishes and beliefs of particular individuals purely by choice. However, by and large, in Goa, overall Hindus, before any ceremony likethe thread ceremony, marriage and other auspicious occasion, makes it a point to observe this ritual by approaching their family deities. This is a well known custom and a settled tradition which has been continuing since ancient times. Besides, even at the times of calamities or supposed obstacles of superstition-based problems, Goan Hindus go to either the family deity or the deity of the village or any other deity in whom they have faith to take the ‘prasaad’. But there is no temple in Goa where and when this ritual can be observed on all the days throughout the year. Just as some days are earmarked for observing the ritual, there are also days fixed on which this ritual of taking prasaad cannot be held. Many a time a devotee comes from far away place and somehow after coming to the Devakikrishna temple he might come to know that the prasaad cannot be held on that day. Such instances naturally put devotees to great hardships and inconvenience. In order to avoid this, below are mentioned for the benefit of devotees the days on which the prasaad can be held and also on which such a ritual cannot be carried out. The following days are regarded as ‘prasaad varjya’ (no prasaad ) days :- The month: ‘Tithi’ (The day according to Hindu calendar) Chaitra Shukla Pratipadaa ( Guddhi Paddvaa) “ Krishna Dashami Vaishaakh Krishna Dvitiyaa Aashaaddh Shukla Ekaadashi (Aashaaddhi Ekadashi) Shravann Pournnimaa (Naralli Pournnima) “ Krishna Ashttami (Shrikrishna Jayanti) Bhaadrapad Shukla Chaturthi (Shri Ganesh Chaturthi) “ Shukla Panchami (Rishi Panchami) Aashwin Shukla Pratipadaa Ghattasthapanaa Navratri Commencement right upto Kojaguiri Pournnimaa. “ Krishna Chaturdashi (Narak Chaturdashi) Kaartik Shukla Pratipadaa –Balipratipadaa (Dhenddlo Paddvo) “ Shukla Ekaadashi, Dwadashi and Trayodashi Pousha Pournnima (Malini Pournnimaa) right upto Maagha Maagha Pournnimaa (i.e. for one full month) “ Maagha Krishna Chaturdashi (Mahashivratri) Phalgun From Pournnimaa upto Rangapanchami (Holi) The ritual of these ‘prasad’ entails applying the pieces of Karmali leaves to the idol from whom the permission or blessing is sought. There is no custom of applying prasad to Shrr Devakikrishna, as a matter of fact. Prasad is sought from Shri Ravallnaath-Pandav wada (Shree Piso Ravllu) so also from Shree Ravallnaath -Gavonn wada (Shri Laxmi Ravallnaath) deities. The ‘Kaul’( permission ) is also sought from the Shree Bhumikadevi deity but only in case the problem or issue is of public nature. As has been already said elaborately, formerly, in ancient times, the deity Shri Devakikrishna alongwith the family of His other deities was dwelling on the island called Chudamani (now called Chodan or as in English or Portuguese: ‘Choraon’). During the times of conversions in Goa the deity was shifted to Mashel where He now stands. Some more details about His history and ancestry: The Constitution and Rules governing the Devasthaan. Shri Devakikrishna is the chief deity of this Devasthaan situated at Mashel-Ponda, Goa. However, the Constitutional Rules (‘Compromis’) which have been passed for this Devasthaan has been published in the name of Shri Ravallnaath Pandaw wada-Mashel therein itself is made a distinct mention that the chief deity of this Devasthan is Shri Devakikrishna (See Boletim Official No.7 de 27 Janeiro de 1910) Who are the ‘Kullavi-Mahajans’ and ancient Founders of this Devasthaan? This Devasthaan belongs to the community of Gaud Saraswat Brahmin Community, the followers of Vaishnav Sampraday, disciples of Gokarnna Partagall Jivot’tam Matth and it includes persons belonging to Atri, Kashyap, Vatsa, Kaushik and Bharadwaj ‘gotras’. Their surnames are as follows according to their ‘gotras’:- Of the Temple of Shri Ravallnaath –Pandaw wada (Piso Ravallu):- 1. Atri : Prabhu Lawande, Prabhu Moye, Prabhu Verlekar, Prabhu Bhat, Prabhu Parrikar, Prabhu Kolwalkar, Prabhu Tamba, Prabhu Guindde. 2. Kashyap: Nayak, Keni, Shinkre, Kuradekar, Mahale. 3. Vatsa : Prabhu Dharwadkar, Prabhu Morge, Joshi. 4. Kaushik : Prabhu Chodnnekar 5. Bharadwaj: Barad, Shannai, Shanbhag, Prabhu. Those of Shri Laxmi Ravallnaath (Shanno Ravallu) Gavonnwada Temple:- 6. Kaushik : Kamat Satoskar, Kamat Mallyekar, Kamat Kakodkar, Kamat Bhembre 7. Kaundinnya : Kamat Cholpaddi, Kamat Hasoor, Kamat Kachke, Kamat Shannai 8. Kashyap : Prabhu Miski, Prabhu Bidde, Kamat Redkar, Kamat Khaddpe, Kamat Ttudkar, Prabhu Padgaonkar, Kamat Prabhu, 9. Vasishtth : Kamat, Kamat Paushe. 10. Vatsa : Prabhu Dharwadkar, Prabhu Burddekar 11. Bharadwaj : Gadiyar, Shannai, Shanbhag. Viewpoint of Thinkers regarding Goan Temples Temples in Goa have been standing erect silently, but they suggest a lot about our ancient history to us. It is necessary to study the ancestry and try to understand our heritage. This is absolutely necessary. Our ancient scriptures were preserved either by learning them by heart and passing them to posterity by oral communication or they were written on the leaves of the ‘Taadd’. Otherwise, there was a great risk of those precious scriptures being lost forever, forgotten or mutilated. So many of the great and mighty kings and emperors perished along with their vast empires. However, the great temples they were instrumental in getting built are still standing till date. In Goa, the Hindus had to face religious persecution and forcible conversions during the 16th century. The temples from the Old Conquests i.e. Salcete, Tiswadi and Bardez had to be shifted secretly beyond the borders of the then Portuguese territory. Thus their safety was ensured. The history tells us that the neighbouring territories where the Portuguese rule did not extend were taken recourse to in order to safeguard our deities and the temples were built to house our deities. Wherever our ancestors went along with our deities, the temples that were built are still suggesting the story of their sacrifices to protect our religion, deities and heritage. These huge and gloriously beautiful temples were built in those times. This has facilitated us to know our Indian culture and heritage, so also our illustrious past. Life is like a relay race. Every generation is supposed to pass on the torch of culture and heritage to the next one and thus the chain action has to go on. It becomes the duty of every subsequent and following generation to make the torch more dazzling and enlightening. If this sort of improvement is not possible for some reason, the posterity should at least see to it that the torch shall not extinguish under any circumstances. The future generations should at least retain and maintain the torch of culture and heritage as illustrious as it was when it had come to its hands.
Contact
Shree Mohan Sukhtankar on
Phone: (0832) 2287743/2287997
e-mail: shreedevkikrishna@yahoo.com
