Gaud Saraswat Brahmin

Hindu Brahmin community in India and a part of the larger Saraswat Brahmin community

Gaud Saraswat Brahmins (GSB) (also Goud or Gawd), also known as Shenvis are a Hindu community of contested caste status and identity. They primarily speak Konkani and its various dialects as their mother tongue. They claim to be Saraswat Brahmins who initially migrated to Konkan from Gaud, per Puranic accounts. Upon moving out of Goa during Portuguese occupation, their claims of Brahminhood were rejected both to the north of Goa, by the Deshastha, Chitpavan and Karhade Brahmins of Maharashtra, and to the south, by the Nambudiri Brahmins of Kerala. The GSBs were traditionally traders and even as early as the 1400s they conducted commerce across the Indian Ocean. In the Maratha empire, they also served as administrators. Scholars write that "Shenvi" and "Gaud Saraswat Brahmin" are synonyms. Historically, Jana Tschurenev states that the Shenvis were a community that claimed to be Brahmins.

According to Ghurye, five hundred years ago Saraswats were mainly confined to the area around Goa. In the last three hundred years, they migrated south towards Mangalore and north towards Rajapur in present day Ratnagiri district, Alibag and further north. He identifies seven sub castes among the Saraswats, namely Bardeshkar, Bhalawalikar, Kudaldeshkar, Lotlikar,Pednekar, Sashtikar and Shenvi paiki. From early twentieth century there have been many initiatives by the different sub castes to form a unified Saraswat caste but according to Frank O'Conlon (writing in 1974) these attempts failed. These initiatives however, did spur foundation of educational and commercial instituitions which have endured.

In Kalhana's Rajatarangini (twelfth century CE), the Saraswats are mentioned as one of the five Pancha Gauda Brahmin communities residing to the north of the Vindhyas. References to Saraswat names are found in Shilaharas as well as Kadamba copper plate inscriptions. The inscriptions found in Goa bear testimony to the arrival of Brahmin families in the Konkan region. The GSB ancestors identified themselves as of the Saraswat section of the northern Gaud division, in contrast to their Maharashtra and Karnataka Brahman neighbours of the southern division. Many Saraswats left Goa after the invasion of Malik Kafur to the neighbouring regions and during the period of religious persecution of the Portuguese also Saraswats migrated to Uttar Kannada, Udupi, Dakshina Kannada, Kerala and South Konkan. Historian Farias states that the Gaud Saraswats supposedly intermarried with women from other castes after their arrival in Goa. Harald Tambs Lyche notes that trading communities such as the GSB, when dominating the merchants of Cochin, received exterritorial rights granted by the Dutch. South Kanara is part of the Kanara coast from Goa to Kerala. In the sixteenth century, the increase and export of rice production here was brought about by the GSB, the Bunts and Billava coconut growers. The Gaud Saraswat Brahmin – which Marine Carrin and Lidia Guzy describe as a "Konkani speaking community of traders [who were] already established along the coast" now became the major rice exporters. The Bunts controlled the land while the GSB controlled the rice trade in the markets. Thus in South Kanara, the GSB were merchants by occupation and not priests who served in temples. The priestly as well as clerical function was performed by Shivalli Brahmins. This remains the case even in modern times although other castes have entered the trading occupations now. During the Portuguese rule and later, they were again one of the main trading communities. They also served as "village – Kulkarnis, financiers, tax farmers in the intra Asian trade, and diplomatic agents". Many sources of government income in Goa, Konkan and elsewhere, including taxes on cloth and tobacco, were controlled by them. Some engaged with Tobacco trade with Brazil in the early eighteenth century. In the mid nineteenth century, in Portuguese India, the trade in Goa changed focus from luxury items to essential items only. Coconut, salt, areca nuts, fruits and poultry were exported, while rice and timber were imported. According to Borges, Pereira and Stubbe, of the trading communities, the Gaud Saraswat Brahmins and Gujarati Vania played the major role in this trade and Mormugao city became the major meeting place for the traders. British and Portuguese interests clashed during this time. In Maharashtra, Saraswats had served as administrators under the Deccan Sultanates such as the Adil Shahi. In the eighteenth century during the Maratha empire era, the Shinde and the Holkar rulers of Ujjain and Indore recruited Saraswats to fill their administrative positions. R. C. Chaurasia says that Mahadji Shinde favoured the Shenvi Brahmins and Deshastha Brahmins. After Mahadji's death, his widows favoured the Shenvis to the Deshastha. Balloba Pagnis and Lakhwa Dada held high posts Pagnis was a minister and Dada was a Viceroy. A sample study in the 1970s in Kota, Karnataka found that the Gaud Saraswat Brahmins owned most of the grocery and general merchandise stores.

As per Sahyadrikhanda, "Chitpavan and Karhade brahmins are "new creations of base origins" and not a part of "established Gaud or Dravid groups". After Parashuram created the Chitpawans from fishermen who had assembled around some funeral pyre in Konkan, their later actions displeased him. As if to rectify his mistake, Parashuram brought ten sages from North India, specifically, Trihotra (Trihut, Bihar) and set them up in Goa for performing ancestral rites, fire sacrifice and dinner offerings. The fourth chapter of Sahyadrikhanda describes the Gotras of these Brahmins and praises them as "best brahmins, honored by the kings, good looking, with righteous behavior, and expert in all rites". The Gauḍa Sārasvat Brahmins from southern India, whose claim to Brahminhood was often not accepted by the surrounding Dravid Brahmins, could use this text from Sahyadrikhanda to address the conflict. Wagle makes no judgement on the validity of the claim of Northern origin and writes: blockquote|text=The claim of the Gauḍa Sārasvata brahmanas (= GSB), whether real or imagined, of a north Indian origin is not an obscure historical problem; it is a relevant problem which has been of constant interest to the GSB. Many GSB leaders in the 1870s and 1880s have referred to this northern origin to indicate the solidarity of the GSB in contrast with other brahmana groups of Maharashtra, Karnataka and Kerala. In the late 19th century the GSB spokesmen wrote books and articles, gave public speeches, cited documentary evidence in the native Indian as well as English court of law to prove that they belonged to the Northern stock of brahmanas. In this, their claim was in line with their efforts to be recognized as brahmanas, a right which was challenged by the Chitpavan, Deshastha and Karhade, among others.

Bambardekar, a scholar on Konkan History, does not accept the Gauda or Brahmin claim of the Gauda Saraswats. According to Bambardekar, the Pancha Dravid Brahmins are the original Gauda Brahmins and he cites a verse from the Skanda Puran to prove his assertion.

Gaud Saraswat Brahmins have both Madhvas and Smarthas among them. The Gaud Saraswats following Dvaita Vedanta of Madhvacharya are followers of Kashi Math and Gokarna Math, while the followers of Advaita Vedanta of Adi Shankara are followers of Kavale Math and Chitrapur Math. Among Gaud Saraswat Brahmins the Madhvas are Vaishnavites, while the Smarthas are considered as Shivites and Shaktites. According to author A B de Bragnanca Pereira says, "The main deities worshipped by Shaivite are Mangesh, Shantadurga, and Saptakoteshwar, while the Vaishnavites deities are Nagesh, Ramnath, Mahalakshmi, Mahalasa, Lakshmi, Narasimha, Venkataramana, Kamaksha, Bhagwati and Damodar". Most of the GSB's in the Malabar Coast, Karnataka, Kerala and Tamil Nadu regions are followers of Madhvacharya. In Goa, the GSB's who follow Madhvacharya and are mainly concentrated in the Bardez and Salcete regions.

Gaud Saraswat Brahmins are primarily fish and other seafood eaters but there are also vegetarians among them. Historian Kranti K Farias states that "Their main food is rice – called congi or Pej. Shaktas offer and then consume mutton, fowl and liquor during the worship of the female divine.