No doubt, the earliest Matha of the community is the present Kaivalya or Kavale Matha. It has been already noted that Vivaranandaswamy, disciple of Govinda Bhagavatpada founded the Matha in about 740 A.D. at Kushasthali near Keloshi in Goa. He is believed to have come from Kashmir. He followed the Smartha Shaankara Sampradaya. Govinda Bhagavatpada who was the disciple of Gaudapada Acharya, had also initiated Adi Shankara to sanyasa. The early history of the Matha is lost as the original Matha at Kushasthali (Kuthal) was destroyed in Saka 1486 (1564 A.D.) by the Portuguese according to Karande Shastri (Vide Shri Samsthana Kaivalaya Mathacha Itihas, 1910). The 57th guru Vidyananda Saraswathi and his two successors stayed at Golvan in Ratnagiri Dt. (Malvan tq.) and the 60th guru at Chindar (in Malvan tq).

According to Saraswata Bhushana (by Ganesha Ramachandra Sharma, 1950) Ramananda Saraswati's Samadhi is at Chindar, and his two successors Sadananda Saraswati and Bhavananda Saraswati stayed and attained samadhi at Varanasi. The disciples earlier approached Bhavananda Saraswati and pleaded with him to come back to Goa. Bhavananda Swamy (the 62nd Guru) sent his disciple Sachchidanandaswamy to revive the matha in Goa. The matha was revived at Kavale in about 1630. He was the 63rd Guru. The Swamis worship Bhavani Shankar, and a shrine of this deity is seen near the Matha at Kavale. A Sammati Patra signed by the Pandits of Varanasi was issued in the cyclic year Pramoda by the Guru Bhavananda Saraswati at Varanasi, authorizing Sachchidananda Swamy to take charge of the samsthan in Goa. The Swamy stayed at Sonavade in Ratnagiri dt. till the time the Matha at Kavale was ready. It was raised near the Shantadurga temple. The samadhi of this swami is at Sonavade.

One of his shishyas Atmananda Saraswati founded the Matha at Walkeshwar, Bombay and his samadhi is at this place. Another shishya initiated by Sachchidananda Saraswati attained samadhi at Kavale itself. The next Swami was Ramananda who had taken four shishyas, and the first three must have attained samadhi prematurely. The samadhi of Ramananda is at Kavale and of his Shishyas were, the first Jyotirananda (Agapur ?), the second Leelananda (Nasik), the third Sadananda (Sonavade) and the fourth Purnananda (Sankhali, Goa), and the places mentioned in the brackets are places where their samadhis are seen. Ramananda Saraswati initiated by Purnananda perhaps founded the Khanapur Matha in Belgaum dt and attained samadhi there.

The subsequent Swamis appear to have found it uneasy to stay at Kavale. The next Swamy, Shivananda Saraswati initiated two shishyas and then attained samadhi at Walkeshwar. Of his two shishyas,. the Samadhi of Sachchidananda Saraswati is at Walkeshwar and that of Atmananda is at Khanapur, Purnanand (Kavale), Sadananda (Sonavade), Ramananda (Khanapur), Shivananda (Sadashivgad-near Karwar), Atmananda (Kavale) and Purnananda (Khanapur) were the next Swamis in succession and Ramananda (Khanapur) though selected to succeed 'by his guru' did not live to become the head of the Matha. (The places mentioned in brackets are places where the samadhis of respective Swamis are found).

The list given by the "Shri Gaudapadacharya Samsthan Kaivalyapura Mahamathacha Samagra Itihas" in Marathi by Gaitonde and Dhume mention only 13 Swamis including the present Swami, Sri Sachchidananda Saraswati. But the list presented by Ganesha Ramachandra Sharma contains a list of 19 Swamis with the places where their samadhis are found. I have found that to be more authentic and relied on that. Sri Sachchidananda Saraswati was initiated by Purnananda Saraswati as his second shishya in 1950 as the first shishya Ramananda passed away prematurely. "Ordained as a lad of thirteen, he was denied the customary apprenticeship as a shishya. the Guru having attained Mahasamadhi soon after", says S. V. Pikale about the present Swamiji. The Matha has its branches at Kashi (Varanasi), Brahmavartha near Allahabad, Nasik, Walkeshwar (Bombay), Khanapur, Sankhali (Goa), Sonavade, Chinder, Golvan, Sadashivgad, Halage (near Karwar), Gokarn, Panaji and Belgaum. The Smartha Gauda Saraswats called as "Advis" (people with aad nama) in South Kanara are the followers of the Matha - though their number is small in South Canara, considerable in North Canara, is very large in Goa and Maharashtra.  

CHITRAPUR MATHA  

It has already been stated how the Smarta Saraswats in the Keladi Kingdom (between the Chandragiri and the Sharavathi ) were forced to create a new Matha at Gokarna in about 1708 and how the first guru, Parijananasharma Swamy was succeeded by Shankarasharma Swamy (1720-57) and his samadhi at Chitrapur near Shirali in Uttara Kannada became the nucleus of the new Matha. The Swamis worship Bhavani Shankar. He was succeeded by Parijnanashram II. ( 1757) and in his life term initiated Shankarashram II. The latter wielded all authority when his guru was alive, and headed the Matha till 1785. His samadhi is at Malapur near Chandravar. Keshavashram the next Swamy was initiated in 1781, and succeeded to the Matha in 1785. "He adopted a policy of vigorous promotion of the matha and emphasized its centrality in defining the boundaries of the caste" says Conlon. The Swamy toured extensively in South Kanara, and Conlon further says that "He took the occasion of these visits to urge his flock to foreswear any accretions of Vaishnava practice in their ritual lives" (P.42).

His successor Vamanashram (1823-39) followed in turn by Krishnashram (183-64), Panduranagshram (1864-1915) and Anandashram (1915). Vamanashram had consecrated the Sita Ram temple at Bantwal in 1839. Pandurangashram, by expelling some of the followers and their relations from the Matha for undertaking oceanic travel had to face lot of opposition from the community, as those expelled included men like Shamrao Vithal, Narayan Chandavarkar and the Shirurs of Hubli, men of high standing in the community and the society at large. This bahishkara was withdrawn in 1934.  

Anandashram Swamy was succeeded by Parijnanashram swami. The Matha was well developed by the last-named Swami by restarting the rathotsava at Chitrapur, organizing a Museum in the Matha premises and initiating many other socio-cultural programs. This Swamy left the Matha and later passed away in 1991 without appointing a successor.  

GOKARNA PARTAGALI MATHA  

'Guruparamparamritam' by Narasimha Puranik of Kumta is the major source of information on this Matha. Ramachandra Tirtha of the Udupi Phalimar Matha initiated a Saraswat boy as sanyasi. calling him as Narayana Tirtha in 1475, and new Matha for Vaishnava Saraswats was started at Bhatkal in 1476 where the samadhi of the Swamy can be seen. This Matha enjoyed the patronage of the Keladi rulers and the Vaishnava Saraswats of Goa and most of those from undivided Canara were its followers. Though the Phalimar Swamy, Ramachandra Tirtha wanted Narayana Tirtha to succeed to his Matha, it was not liked by the Tulu Vaishnava Brahmins who were followers of the Matha, and the new Matha for Vaishnava Saraswats was founded. Vira Vithala is the deity worshipped by the Swamis of the Matha.  

The next Swami Vasudeva Teertha, whose samadhi is at Pandharpur was succeeded by Jeevottama Teertha, by whose fame and capacity, the Matha came to be also known as Jeevottama Matha. Jeevottama Teertha also attained samadhi at Bhatkal. It was perhaps in the days, or soon after his time, by Purushottama Teertha that the Matha was shifted to Gokarna where his samadhi is found. Jivothama Teertha II who succeeded Purushottama Teertha has his samadhi at Dicholi in Goa. Dated records of Ramachandra Teertha the next swami ranging from 1634 to 1666 are seen.  

There are orders of the Bijapur officers against molestation by Dravida Brahmins of Ramachandra Vader and his retinue when they went to sea shore at Gokarna for bathing and reciting mantras, issued in 1634; another order of 1645, restraining the Dravida Brahmins from obstructing Ramachandra Teertha and his followers from performing vedic rites and observances. The village Megare had been granted to Jivottama Teertha by Narasa Kini of Bhatkal. But this village had gone into the hands of the Sonde Matha wrongly. This village was restored to Ramachandra Teertha by an order in 1666. This pontiff, after his long term, took samadhi at Revan in Goa. His successor Digvijaya Ramachandra, the next Swamy attained samadhi at Ankola and his successor Raghuchandra Teertha at Honavar.  

Maratha ruler Sambhaji and his Commander Prahlada Niraji invited Lakshminarayana Teertha, the next Swamy to visit Maharashtra in the 1680s and the Swamy took Samadhi on the banks of the Godavari in Maharashtra during his sojourn in that region. The next Swamis were Lakshmikanta Teertha, followed by Ramakanta Teertha and they attained samadhi at Honavar and Ankola respectively. Kamalakant Teertha, the next pontiff's samadhi is seen at Gokarna. Partagali has the samadhi of Shrikanta Teertha Oder, and it is from this time that Partagali must have become the headquarters of the Matha. Bhoovijaya Ramateertha, the next pontiff also took samadhi at the same Matha. His successor Ramanatha Teertha's samadhi is to be seen at Venkatapur near Bhatkal. The next pontiff Lakshminatha Teertha passed away at Baroda in Gujarat where his samadhi was raised. The next pontiffs, Ananda Teertha, his shishya Poorna Prajnya, the latter's successor Padmanabha and his shishya Indirakanta Teertha Vader all took samadhi at Partagali itself. Indirakanta Teertha accepted Kamalanatha as the shishya, but the latter passed away prematurely, and later Indirakanta initiated Dwarakanatha Teertha. The samadhis of all these are at Partagali. Dwarakanath Swamy built the Dwarakanath Bhavan at Bangalore and similar building and Rama Mandira at Wadala, Bombay. Vidyadhiraj Teertha who succeeded to the Peetha in 1973 has been vigorously pursuing his religious duties despite his failing health in initial years. He had initiated Vidyadhiraj Puraskar to honor outstanding Saraswats annually for their notable achievements.

This writing is mostly based on G. H. Khare's report to Indian Historical Records Commission in 1951 on the Partagali Matha Archives and information furnished by the late Sri P. S. Kamath of Karvar. The Matha has its establishments at Bhatkal, Gokarn, Basrur, Dicholi, Partagali, Revona, Mangalore, Ankola, Karvar, Varanasi, Wadala (Bombay), Vasco, Gangolli, Venkatapur, Honavar, Yellapur, Badrinath and Siddapur.

KASHI MATHA

The Kashi Matha is one of the two Vaishnava Mathas of the Saraswats with its headquarters at Varanasi or Kashi. Dr. V. A. Shenai has done considerable research on the history of the Matha by looking into many original records including those in Persian, of the Matha. Acharya Madhwa (1238-1318) who had propagated the Dwaita philosophy and Vaishnava bhakti had visited Goa, Kerala in addition to Canara and brought into his fold many Saraswats. Later missionaries like Vadiraja Teertha (1480-1600) had also continued the work.

In addition to the eight Mathas at Udupi, Acharya Madhwa had also founded the Uttaradi matha with Padmanabha and Jayateertha being its Peethadhipatis in succession. They too had visited Gomantak and had won many followers to the new religion. During the 15th century Ramachandra Teertha had initiated two sanyasis and of the two Vibhudendra Teertha founded a new Matha in the far South at Kumbhakonam. This was known as Poorvadi Matha and great saint Raghavendra of Mantralaya fame belonged to this matha, though later. Saraswats living in Kerala and part of Canara till Bhatkal started owing allegiance to this new Matha.

When Surendra Teertha was the head of the Matha at Kumbhakonam, one of his disciples, Vijayeendra was invited by Cochin Saraswats to undertake Chaturmasya at Cochin. and there Vijayeendra was persuaded to initiate a Saraswat boy to sanyasa. Vijayeendra agreed and the vatu selected was taken to Varanasi (Kashi) and initiated to sanyasa with the name Yadavendra Teertha and a Matha was founded at Kashi. Surendra Teertha presented Vyasa and Raghupathi images to Yadavendra, and these deities are being worshipped even to-day. A copper plate charter issued by Surendra Teertha in 1542 defines his jurisdiction over the Saraswats (Epigraphia Indica, XII, P. 340). Yadavendra Teertha attained samadhi at Bhatkal in circa 1608. His successors were Keshavendra Teertha (samadhi at Basrur, circa 1670), Upendra Teertha (Kashi, 1674), Yadavendra Teertha II (Hemmadi 1711), Raghavendra Teertha (also initiated by Upendra Teertha, samadhi at Kashi, 1725) and Devendra Teertha ( 1734 ? Bantval). Raghavendra Teertha founded the Lakshmi Narasimha temple in the precincts of the Matha at Kashi.

The next Swamy, Madhavendra Teertha entered sajeeva samadhi at the Walkeshwar Matha, Bombay in 1775. Jnanendra Teertha (Nasik) Yadavendra Teertha III (Honnavar, 1783,) Upendra II (Kashi, 1791), Rajendra Teertha (Tharavoor-Kerala, 1799), Surendra Tirtha (Alleppy -1831), Vishnu Teertha (Kashi ?) and Vibhudendra Teertha (Manjeshwar, 1834) were the next peethadhipatis. Vibhudendra was also initiated by Surendra Teerth as Vibhudendra Teertha had met with death prematurely. The famous swami Bhuvanendra, a great scholar in Vedic studies and Ayurveda was the shishya of Sumateentra Teertha (samadhi at Alleppy, 1852) and the latter had also initiated another shishya earlier to Bhuvanendra Teertha named Vasudendra Teertha (Samadhi at Manjeshwar, 1859). Bhuvanendra Teertha was a patron of arts like sculpture and he attained samadhi at Basrur in 1886. Varadendra Teertha attained samadhi at Walkeshwar (Bombay, 1914) and Sukriteendra at Cochin (1949).

Sudheendra Teertha, the present Swamy will be ever remembered for the great temple of Vedavyasa he built at Haridwar and the Mathas at Tirupathi, Bangalore, Calicut and Bhagamandala. The Kashi Matha has its branches and establishments at Kashi, Prayag, Haridwar, Bhatkal, Basrur, Hemmady, Bantwal, Panambur (Suratkal), Manjeshwar, Rameshwaram, Karkala, Nayampalli near Udupi, Bhagamandala (Kodagu), Bandora (Goa), Pallipuram (Kerala), Manchakal, Naravi (near Belthangady), Alleppey, Konchady, Hangarakatte, Tirupathi, Bangalore and Calicut. The Kashi Matha is also running schools to foster Sanskrit learning and train purohits at Karkal, Basrur etc. Kashimatha has a wide following in Kerala and South Kanara. <

The Mathas have been inculcating good samskaras on the community. Together vith spiritual values, they have been upholding moral values too in a world steeped in materialism. The Swamijis have been repeating the traditional values by saying that while amassing wealth (Artha) and fulfilling desires (Kama), Dharma should not be forgotten, and the final goal, Moksha should not be neglected. The community has the benefit of learning these lessons regularly at the feet of these Swamis. Many other communities do not enjoy this benefit.

EPILOGUE  

A tree is considered useful by the beautiful or sweet smelling flowers or the tasty fruits it yields. Similarly a community's greatness is to be decided by the great men and women it has contributed. There is no need for me to list the names of social workers, patriots, scholars (like historians, economists, scientists) artistes and other such persons that the community has created through the centuries. By building educational institutions, temples, industries etc., the community has immensely benefited the country about our achievement.  

Our community, it is felt, has become worshipper of wealth, and measures everybody by the salary he draws or property he has amassed. We have totally neglected Sanskrit learning, and also humanities. There are scientists, engineers and doctors, and then merchants. The greatest Sanskrit scholars in India now are not from among our community, nor is there an effort to teach our children, even rudiments of Sanskrit. Sanskrit is the store-house of our knowledge, whether religion, chemistry and humanities like sociology or history are taken into account.

Our young men and women must feel attracted towards fine arts like music and dance. We must have men who can interpret our past properly and hold a brief for our own religion, philosophy and other aspects of our culture, so that we can review it, criticise our past practices wherever there is a need, give up not-so-finer aspects of our tradition and live in this modern world as a modern society, cherishing the universal.

Our ancients have presented an integral view of life, with four-fold duties - dharma, artha, kama and moksha. Dharma is not visiting temples and offering pada-pooja to our revered Swamijis alone. Many a times such acts are mostly expiatory in nature, and not genuine - guided by the notion "Anya kshetre kritam papam punyakshetra, vinashyati". If our attachment to dharma had been really strong, we would not have thought of ill-gotten artha like dowry. This I am quoting only as one instance.

Our community, though great, is not so very great like the communities of Chitpavan or Srivaishnava (Iyengar) brahmins, when we think of great men these communities have produced. These communities have not said good-bye to Sanskrit learning as we have done. We must remember that our community has great intellectuals because hundreds and hundreds of our ancestors had pursued this learning for generations and for centuries. We must do something to keep our young men in touch with this learning. How it has to be done, I leave it to the elders here. It is only a small number of purohits and bhats who pursue this learning, and be real worshippers of Saraswati, not to earn only their livelihood, but earn knowledge for its own sake.

Such an enlightened community will create thinkers and creative men, who can guide the community better and take it to greater heights. I have been asked to speak on this occasion when Sri Swamiji Vidyadhira Wodeyar was completing 25 years of life as a sanyasi. This Matha has done a lot to keep the Saraswat community together despite -the community getting itself scattered from its original homeland centuries ago. The Swami of the Matha have not only led a life of piety, scholarship and tapasya, but also a life providing inspiration to those thrown out of home, depressed and crest-fallen. The present Swamiji, though young, and was also ailing, has many achievements to his credit.

The Panchashatabdhi or the fifth centenary of the founding of the Matha was celebrated with great pomp during 1977. He has been responsible for renovating the Mathas of the Samsthan at Bhatkal, Varanasi (Kashi), Revan, Basrur, Ankola and Venkatapur and raising new Mathas at Manki and Yellapur. The Matha at Parthagli has been expanded and so is the Matha at Bangalore. He has urged the renovation of many temples and rejuvenating the daily services in them. The starting of Sanskrit Pathashala at Parthagali and a large library are really notable achievements. His starting of Vidyadhira Puraskars annually to honor one outstanding person of the community is also a unique venture, which inspires the community members.