Did Marathas attach Sringeri Mutt (Math)

Yes, the Marathas fought from Attock to Cuttack. Yes, Sringeri was attacked. But the Sringeri Matha’s own records categorically state that the devastation was carried out by Pindaris; mercenary freebooters whose profession was plunder, not policy.

The Records of the Sringeri Dharmasamsthana, edited by Dr. A. K. Shastry, record that Peshwa Madhavrao Narayan was deeply distressed, ordered a formal enquiry, and commanded Parasuram Bhau to compensate the Matha and restore the looted articles. Parasuram Bhau complied.

Dr. Shastry, after examining the correspondence, leaves no room for your insinuation and writes that the plunder was “foolish” and “not due to any deliberate intention”, but arose from “the predatory habits of the Pindaris in his contingent” (pp. 171–172; attached snippets)

That is the temple’s own archival verdict.

And let us kill the larger lie at its root: Pindaris were not Marathas. They were hired guns used by Timurids (Mughals), Nizams, Rajput chiefs, Afghan warlords, and later even shielded by the British until they became an embarrassment. Contemporary records describe them as predominantly Muslim irregular cavalry, living entirely off loot, switching employers without loyalty or ideology. To pin their crimes on Maratha civilisation is like blaming a house owner for a burglar he never invited and later punished.

Now to your predictable diversion: Ibrahim Khan Gardi.

Yes, he was Muslim. Yes, he commanded Maratha artillery at Panipat. And no, this does not rescue your argument; it buries it.

Primary Persian and Marathi accounts show that Ibrahim Khan Gardi was a European-trained Deccani artilleryman, previously in Nizam’s service, who joined the Marathas because Sadashivrao Bhau was modernising the army on European lines. The Marathas recruited competence, not creed. Gardi was a salaried officer, not a religious agent, and he died fighting for the Maratha army. His presence proves state pragmatism, not temple hostility.

Here are some questions one must wonder:

If Sringeri were a “Maratha temple attack”, where is the Maratha celebration?
Where are the proud proclamations as it is in case of Tipu?
Where is the ideological justification as it happens in case of Tipu?

Instead, we have anguish, enquiry, compensation, and restitution; all documented by the Matha itself.

Source

The Records of the Sringeri Dharmasamsthana, ed. A. K. Shastry, pp. 171–172
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