Dharmasthala Crimes: ‘British snathced Munjunatha Swamy temple from Hindus, handed to Jains’

In recognition of this allegiance, the British reportedly handed over the administration of Dharmasthala to Heggade around 1797–1798. At that time, the region was known as Kuduma and not Dharmasthala.

Dharmasthala

While a section of people including some leaders in the Bharatiya Janata Party (BJP) are setting narrative that ongoing probe into Dharmasthala mass burial case is Congress party’ attack against Hindu temple and belief system, the history suggest that the administration of Manjunatha Swamy temple was ‘snatched’ from Hindus and handed over to a Jain family by the British. 
This historical fact of handing over of the temple can be seen in a history book titled Tulunadu. The book was written by Dr Paduru Gururaj Bhat (1924-1978), a teacher, historian and archeologist. He is considered as an authority in History of undivided Dakshina Kannada. He has authored over 12 books. 

In the Tulunadu book while chronicling the history of Sthanik Brahmins, he has recorded the past event of handing over of Manjunatha Temple. It is stated in the book that “Kumar Heggade, a local figure, supported the British in their campaign against Tipu Sultan. In recognition of this allegiance, the British reportedly handed over the administration of Dharmasthala to Heggade around 1797–1798 from a Sthanik Brahmin family. At that time, the region was known as Kuduma.” 

This notable history book further states that it was under the control of a local Tulu-speaking family, specifically the Nattōja household from Puttur. The original temple custodians—referred to as sthalavandigaru—are thought to have hailed from this lineage. Due to a religious vow or āṇe made after a disagreement over temple practices, the Nattōja family reportedly continues to avoid visiting Dharmasthala even today.

Presently the renowned Manjunatheshwara temple stands at the site, where Lord Manjunatha, a form of Lord Shiva, is worshipped. However, the temple is administratively overseen by Jain Heggade (chieftains), while the rituals are performed by Madhwa Shivalli Brahmins.

Currently, four key figures associated with the temple’s operations represent different communities: one from the Jains (the chief administrator), one from the local populace (Sthanik), one from the Shivalli Brahmins, and one from the Bunt community. The local Heggade (Sthanik) is expected to don a “rumalu” (a traditional head covering) similar to that of the Jain Heggade. This position is traditionally known as “Delampadi.”

The Delampadi plays a critical role in temple affairs—receiving offerings of fruit and coconuts from devotees, reporting their petitions to the chief Jain Heggade, communicating decisions back to the devotees, collecting donations, and distributing prasadam with blessings.

The book also says that it is also believed part of the Dharmasthala priestly lineage migrated from Kadali forest in present-day Kadri, Mangaluru, where they consecrated Lord Manjunatheshwara.

With a limited number of local Shaiva Brahmins, many temples in the region came under the control of Kota and Shivalli Brahmins. Social and ritual-based discrimination gradually emerged, sparking divides even within Brahmin communities—a phenomenon largely unique to Dakshina Kannada.

The locals say that the narrative of the section of people and BJP leaders falls flat as this was previously held by Hindus but went away from them. The present investigation has no links to Manjunatha Swamy Temple but to find out why many bodies were buried and were many subjected to any kind of abuse. 

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