festivals. The hatred was so severe until the 19th century that only fear of the police kept the peace. Later, the Portuguese banned the use of Hindu symbols and wedding festival processions. Diaspora Documents mention a Gramanya that lasted from 1822 to 1825, between the Daivadnyas and the Brahmins of Pune or the Puna Joshis.This dispute started because the Puna Joshis were against Daivadnyas employing their own priests and not employing the Vyavahare Joshis for their religious functions. These Daivadnya families had migrated from Ratnagiri, to Pune during the reign of Baji Rao I, who always upheld their claims against the Vyavahare Brahmans or the Puna Joshis. The opponent Brahmins were against the Daivadnyas administering Vedokta Karmas or Vedic rituals, studying and teaching Vedas, wearing dhoti, folding hands in Namaskar. They urged the Peshwas, and later, the British to impose legal sanctions, such as heavy fines to implement non-observance of Vedokta Karmas, though the later had been always observing the Vedic rites. The Joshis denied their Brahmin claim, allegedly argued that they are not even entitled to Upabrāhmaṇa status which are mentioned in the Śaivāgama. Thus they claimed that latter were not entitled to Vedokta Karmas and should follow only Puraṇokta rites and they were also against the Brahmins who performed Vedic rituals for the Daivadnyas, they incriminated that Daivadnyas have an impurity of descent and have a mixed-caste status or Saṅkara Jāti. The British also issued orders to the Daivadnyas by which the Vedas not be applied for an improper purpose, the purity of the Brahmin caste be preserved and did not impose any restrictions on the Daivadnyas. This dispute almost took a pro-Daivadnya stance in Bombay in 1834, and were ordered to appoint the priests of only their own Jāti and not priests of any other caste as per the tradition. It is during these disputes Daivadnya Pundits came up with extensive literature like versions of Sahyadrikhanda of Skandapurana, to clear their maligned image by the Pune Brahmins. In 1849, the king of Kolhapur, Shahu Maharaj, provided land grants to the Daivadnyas who had migrated to princely states of Kolhapur and Satara and helped them build their hostels for the students pursuing education. Many families like the Murkuṭes, the Paṭaṇkars, the Seṭs of Karvara and Bhaṭkala kept their tradition alive and excelled in trade, playing a major role in socio-cultural development of the major metropolis of India such