Goa (from Raia, Cuncolim, Loutolim, Verṇa and other places), mostly of the Śeṇavīs and the Shetṭs, including Vaishya Vani, Kudumbi, and others, departed by ship to the southern ports of Honnāvara to Kozhikode. A considerable number of the Sheṭts from Goa settled in Ratnagiri and the Thane district of Maharashtra, especially the Tansa River valley, after the Portuguese conquest of Goa. Portuguese period Daivajnas and Christianity The Portuguese imposed heavy restrictions on all Goan Hindus, but the Shetṭs were granted exemption from certain obligations or liabilities. It is rare to find a Christian Goan Shetṭ, while all the other castes find some representation in the convert society; this is because the economic power the Śeṭs wielded in the sixteenth century enabled them to live and work in Goa on their own terms or emigrate with their religion intact. Their commercial knowledge and skills were held in high esteem by the Portuguese; because of the protection the Portuguese gave them, they had a little religious freedom. For example, they were permitted to wear the horizontal Vibhutī caste-mark on the forehead, and were even exempted from punishment when they committed crimes. The very few who converted were assigned the caste of Bamonn among the Goan Catholics. According to the gazetteer of Goa state they are called Catholic Śeṭs, but no such distinction is found amongst Goan Catholics. A detailed study of Comunidades shows that baptised Śeṭs were categorised as Bamonns. Whether Hindu or Catholic, the community always enjoyed their social status, and were permitted to remain in Christianised parts of Goa, provided they kept a low profile, observed certain disciplines, and paid a tax of three xeraphims of (gold mohor) annually to the Portuguese. A few Daivadnya families who converted to Catholicism migrated to Mangalore due to attacks by the Marathas in Goa during the late 17th and early 18th century. Relationships with other communities The trade in Goa was mainly in the hands of three communities classes, being the Gaud Saraswat Brahmins, the Vanis and the Sets. Conflict between Daivadnyas and Vaishyas, in 1348 in Khaṇḍepar or Khaṭegrama, is mentioned in Khaṇḍepar copperplate.This issue was solved in Gaṇanātha temple in Khāṇḍepār, its antecedents are not known. Another conflict in the 17th century, between Shenvi Brahmins and Shets of Goa, these over social status was evidenced in arguments about use of traditional emblems like Suryapan, parasol etc. during religious rituals, functions and