Chitpavan Brahmins - Knowledge (XXG)

1899:

deshkar Brahmans, Gaud Saraswat Brahmans, and Chitpavan Brahmans. It is not pertinent to the present discussion to go into the place of origin or reason for immigration of any of these groups. What is pertinent is that cach of these groups has been an intrusive group, physically and culturally differentiated from the others as well as from the population into which they all came.One further point is that cach of these groups appears to have settled in different sections of the coastal territory, adjoining rather than intermingling with the settlements of the others. In this way, the Bene Israel came to be associated with the northern part of Kolaba District; Chitpavans, with the southern section of Ratnagiri (including what was formerly the small Sawantwadi princely state); Gaud Saraswat Brahmans, with Goa and the adjacent coastal section of North Kanara District. Of all these groups, the Chitpavan Brahmans were apparently the last to arrive, and so they ended up with that section of the coast which is by and large the least fertile and which has the fewest good ports. It would seem that Ratnagiri District, being thus the least desirable, was easily available, in a frontier-like way, and that little competition and few obstacles faced the Chitpavans as they went about settling down.

268:, similarities between the legends may be due to a connection between the Chitpavans and the Bene Israel communities. The Bene Israel, who also settled in Konkan, claim that the Chitpavans are also of Jewish origin. According to their version, these Jews later adopted Hinduism and later were called Chitpavans by the people in the area. A member of the community, B.J Israel, noted that there might be truth in his community's claim that they and Chitpavans belong to the same stock but there is also a possibility that the Puranic legend of Chitpavan origin had been appropriated by his community to account for their presence on the coast. Yulia Egorova notes that the attempts of Bene-Israel to be associated with high caste Chitpavan Brahmins is similar to the concept of 322: 1493:

ancestral offerings (śrāddha-pakṣa), and yet no one showed up (Chapter 1, verse 31). The angry brahmin Paraśurāma decided to produce new brahmins (brāhmaṇā nūtanāḥ kāryāḥ, Chapter 1, verse 33). As he was wandering along the bank of the ocean, he saw some men gathered around a funeral pyre and asked them about their caste and dharma. These were fishermen, and Paraśurāma purified their sixty families and offered them brahminhood (brāhmaṇyaṁ ca tato dattvā, Chapter 1, verse 37). Since these fishermen were purified at the location of a funeral pyre (citā), they received the designation of citapāvana (ibid.)

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brahmins. Then there were the 'traditional urban-oriented professional castes such as the Nagars of Gujarat, the Chitpavans and the Ckps (Chandrasenya Kayastha Prabhus)s of Maharashtra and the Kayasthas of North India. Also included were the old elite groups that emerged during the colonial rule: the Probasi and the Bhadralok Bengalis, the Parsis and the upper crusts of Muslim and Christian communities. Education was a common thread that bound together this pan Indian elite...But almost all its members spoke and wrote English and had had some education beyond school

106: 4147:...Anant Kanhere, who actually killed Jackson, was a sixteen-year-old chitpavan Brahman youth...The whole episode will not be complete without mentioning about Jackson, who was assassinated. Ironically enough the records show that he was a popular Collector and liked by many. He was a Scholar of Sanskrit and was even known as Pandit Jackson. He was very fond of the theatre, dramas...Even On the eve of assassination, he had gone to watch the play "Sharada" which was organised in his honour 4166:

acquitted an Engineer named Williams of the charge of killing a farmer by rash and negligent driving. He was not harsh in punishing people charged with sedition. W. S. Khare, a pleader of Nasik delivered some seditious speeches. Jackson ordered him to execute a personal bond of Rs. 2,000 and to be of good behaviour for one year with two substantial and respectable sureties of Rs. 1,000 each.

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according to one of the Hindu Puranas, fourteen corpses of foreigners from a shipwreck on the Konkan coast were miraculously brought back to life by Parshuram, an avtar of the Hindu god Vishnu, and given the status of Brahmins... The Puranic legend may have been appropriated by the Bene Israel with suitable modification to account for their presence on the coast.

487:, was a Chitpavan Brahmin and several other Chitpavans were among the first to embrace it because they thought it was a logical extension of the legacy of the Peshwas and caste-fellow Tilak. These Chitpavans felt out of place with the Indian social reform movement of Phule and the mass politics of Gandhi. Large numbers of the community looked to Savarkar, the 367:. Balaji's work so pleased the Chhatrapati that he was appointed the Peshwa or Prime Minister in 1713. He ran a well-organised administration and, by the time of his death in 1720, he had laid the groundwork for the expansion of the Maratha Empire. Since this time until the fall of the Maratha Empire, the seat of the Peshwa would be held by the members of the 304:, and Chitpavan Brahmins. Each of these arrived at different time, they settled in different parts of the region and there was little mingling between them. The Chitpavans were apparently the last major community to arrive there and consequently the area in which they settled, around Ratnagiri, was the least fertile and had few good ports for trading. 1710:

other compatriots of theirs. The latter were discovered by the local inhabitants, who decided that they were dead and attempted to cremate them; however, when the bodies were put on the burning pile they regained consciousness. Subsequently they were converted to Hinduism and eventually became known among the local population as Chitpavan Brahmans.

797:(Pillar Inscription), dated to 1012 CE (sake 934) by Dr. S. G. Tulpule, and by Dikshit to 1209-1210 CE (Sake 1132). V. V. Mirashi agress with Sake 1132 as the right date. Tulpule reads the content as donation of 9 kuvalis of grain towards Goddess Mahalakshmi for Bodan, whereas Dikshit interprets it as digging a well to honor Mahalaskhmi. 3796:

By the early 1880s, Indian women started to benefit from the opening of medical studies to women in Europe and the United States, the first being Anandibai Joshi (1865–1887), born in Pune to a Chitpavan Brahmin family. She was married (according to custom) when she was nine years old. In 1883, at age

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The extent of the real chitpavan influence in the socio-polity of Maharashtra, during this period, has been vastly exaggerated. Even under the most ambitious and effective peshwas, the established local power structure, from the major Maratha chieftains down to village headmen, did not trust Peshwas'

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At that time an Englishman named Jackson was the Collector of Nashik District. A cruel man by nature, he greatly harassed the people. He used to hold public assemblies to hear the people's grievances, but this was just a show, meant to put a gloss on his despotic administration. There was no justice

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As early as 1881, in a few articles Bal Gangadhar Tilak, the resolute thinker and the enfant terrible of Indian politics, wrote comprehensive discourses on the need for united front by the Chitpavans, Deshasthas and the Karhades. Invoking the urgent necessity of this remarkable Brahmans combination,

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The Marathas in general, but the Deccani Brahmans in particular, have the desire to deprive all people of their means of livelihood and appropriate it for themselves. They do not spare the zamindārs of rājas, nor even the zamindāri of small people like headmen and village accountants. Uprooting most

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In ancient times, the Chitpavans were employed as messengers and spies. Later, with the rise of the Chitpavan Peshwa in the 18th century they began migrating to Pune and found employment as military men, diplomats and clerks in the Peshwa administration. A 1763–64 document shows that at least 67% of

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Gandhi's assassin Naturam Godse, a Chitpavan brahmin from Pune, had been a member of the RSS for some years, as well as a member of the Hindu Mahasabha. In the early 1940s Godse left the RSS to form a militant organization, Hindu Rashtra Dal, aimed at militarizing the mind and conduct of Hindus, to

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Upon the chitpavans who had come into prominence after the rise of the Peshwas they looked down with scarcely veiled contempt as the parvenus, barely fit to associate on terms of equality with the noblest of the dvijas. A chitpavan who was invited to a deshasth home was a privileged individual, and

702:, Kokanastha Brahmin migrants began arriving en masse from the Konkan to Pune, where the Peshwa offered some important offices to the Kokanastha Brahmin caste. The Kokanastha Brahmin kin were rewarded with tax relief and grants of land. Historians point out nepotism and corruption during this time. 460:

Some of the strongest resistance to change came from the very same community. The vanguard and the old guard clashed many times. D. K. Karve was ostracised. Even Tilak offered penance for breaking caste or religious rules. One was for taking tea at Poona Christian mission in 1892 and the second was

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As per Jayant Lele, the influence of the Chitpavans in the Peshwa era as well as the British era has been greatly exaggerated because even during the time of the most prominent Peshwas, their political legitimacy and their intentions were not trusted by all levels of the administration, not even by

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The stigma of untouchability from which Mahars suffered was such that, in extreme cases, they were obliged to wear earthenware around their necks so that their spit did not defile the ground on which Brahmins walked. They also had to sweep the earth behind them to erase their footsteps or at least

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These two cases, in one of which the Bene-Israel tried to imitate the way of life of the Agris, while in the other they showed an interest in being associated with the Chitpavans, whose position in the local hierarchy was very high, resemble the attempts of lower caste Hindus to raise their status

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B.J. Israel, a member of the community, in an essay privately published writes: The legend that their ancestors were the survivors of a shipwreck at the village of Nowgaon near the port of Cheul may be based on truth . On the other hand, it may have been adopted when our people came to learn that,

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is placed in a plate containing all the items of the meals in small quantities. All the contents of the plate along with the idol are mixed together by the invited women and if any of them is in the habit of getting possessed on such occasions, or if anyone gets possessed for the first time, ghee,

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Anthropologist Donald Kurtz writes that the late 20th century opinions about the culture of the Chitpavans was that they were frugal to the point of appearing cheap, impassive, not trustworthy and also conspiratorial. According to Tilak, a Chitpavan himself, his community was known for cleanliness

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Moreover, the two principal conspirators behind Gandhi's assassination, who were hung for their actions – Nathuram Godse and Narayan Apte – were both Chitpavan Brahmins from Maharashtra as was Savarkar, their ideological mentor. The Chitpavans had a long history of supporting violence against the

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On December 21, A. M. T. Jackson was assassinationed at Nasik by Anant Laxman Kanhere. Jackson was a learned Indologist. He contributed many interesting papers on Indian history and culture and was popularly known as Pandit Jackson. His fault was that he had committed Ganesh Savarkar to trial and

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such as doctors, engineers and lawyers, business entrepreneurs, teachers in schools in the bigger cities and in the institutes of higher education, journalists...The upper castes dominated the Indian middle class. Prominent among its members were Punjabi Khatris, Kashmiri Pandits and South Indian

1709:

The Bene-Israel had their own version of this legend, according to which both groups had a common origin. Their tradition states that after the famous shipwreck, the seven men and seven women who are considered to be the ancestors of the Bene-Israel community were washed ashore together with some

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writes that there is a belief that Chitpavans are sometimes considered to be people of non-Indian origin who later became Brahmins. Oxford historian O'Hanlon states that there are allegations that Chitpavan are progeny of arab sailors, and their historic practice of taking bride price was at odds

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published by the community of goldsmiths from Bombay. Madhav Deshpande(2010) rejects these suggestions because it is inconceivable that a Deshastha brahmin would write a "pro-Saraswat" text as there was dislike of the Gaud Saraswats of the west coast of India by the Deshasthas as well as the fact

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According to Teltumbde, "There was a deliberate attempt to get some progressive people from nonuntouchable communities to the conference, but eventually only two names materialised. One was Gangadhar Nilkanth Sahasrabuddhe, an activist of the Social Service League and a leader of the cooperative

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Local non-Chitpavan Brahmans and non-Brahmans will tell you that Chitpavan Brahmans are notoriously frugal, even cheap. As one non-Brahman teacher described and other corroborated at a social function, it would be characteristic of a Chitpavan not to offer a visitor a glass of water after he/she

1898:

The string of ports from Bombay south to Karwar has had in turn Roman, Greck, Arab, Abysinian, Portuguese, Dutch, and English traders, invaders, visitors, or settlers. is this stretch of coast, too, which has received at one time or another such immigrant groups as the Bene Israel, Parsis, Kudal

1950:

chitpavans found employment easily under the Peshwas in diverse fields, from commanders in armies to clerks in the administration.A document of 1763-4 gives a list of 82 clerks of whom 55(67 percent) can be definitely identified as Chitpavans. In addition to their salaries, they were granted a

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After the fall of the Maratha Empire in 1818, the Chitpavans lost their political dominance to the British. The British would not subsidise the Chitpavans on the same scale that their caste-fellow, the Peshwas, had done in the past. Pay and power was now significantly reduced. Poorer Chitpavan

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The first chapter of the Sahyādrikhaṇḍa is titled citpāvanabrāhmaṇotpattiḥ "Origin of the Citpāvan brahmins". In the newly recovered land of Konkan, there are no traditional brahmins, either of the Gauḍa or Draviḍa persuasion, to be found. Paraśurāma invites all the brahmins for carrying out

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The jati disputes were not a rare occurrence in Maharashtra. There are recorded instances of disputes between jatis such as Chandraseniya Kayastha Prabhus and the Chitpavans, Pathare Prabhus and the Chitpavans, Saraswat brahmin and the Chitpavans and Shukla Yajurvedi and the Chitpavans. The

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Such resistance was to no avail, and the Brahmans' fears and troubles were realized in February 1948 when they were set upon by recently politicized communities - Marathas, as well as Jains and Lingayats - who unhesitatingly took advantage of the opportunity provided by assassin Godse's

479:, whom Mahatma Gandhi acknowledged as a preceptor, and Vinoba Bhave, one of his outstanding disciples. Gandhi describes Bhave as the "jewel of his disciples", and recognised Gokhale as his political guru. However, strong opposition to Gandhi came from the Chitpavan community. 637:

and the upper crusts of Muslim and Christian communities. According to P.K.Verma, "Education was a common thread that bound together this pan Indian elite" and almost all male members of these communities could read and write English and were educated beyond school.

210:, who could not find any Brahmins in Konkan to perform rituals for him, found sixty fishermen who had gathered near a funeral pyre near the ocean shore. These sixty fishermen families were purified and Sanksritized to Brahminhood. Since the funeral pyre is called 4021:

Among such young men initiated into revolutionary activities was Pandurang Mahadeo Bapat who later on became widely known as Senapati (General) Bapat. On 12 November 1880, Pandurang Bapat was born in a Chitpavan or Kokanastha Brahmin family at Parner in the

411:, who treated them as untouchables. Historians cite nepotism and corruption as causes of the fall of the Maratha Empire in 1818. Richard Maxwell Eaton states that this rise of the Chitpavans is a classic example of social rank rising with political fortune. 3297:(quote on page 1804):The Chitpavan are vegetarian and rice is their staple cereal. (quote on page 2079): Among them the Chitpavan, Desastha, Karhade and Devdny Brahman are pure vegetarian though nowadays, they occasionally take non-vegetarian food. 570:

The Chitpavans have considered themselves to be both warriors and priests. Their involvement in military affairs began with the rise of the Peshwas and their willingness to enter military and other services earned them high status and power in the

811:. These books usually document various aspects of a clan's history, name etymology, ancestral land holdings, migration maps, religious traditions, genealogical charts, biographies, and records of births, deaths and marriages within the clan. 4305:

In this general atmosphere of reform and women's education, and coming from a professional Chitpavan family, neither getting a education nor going into a profession like teaching would for someone like Irawati Karve have been particularly

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a petty government clerk in Poona, Vasudev Balvant Phadke, led an uprising that would anticipate the revolutionary terrorism that would come to mark India in the first half of the twentieth century. Like B.G. Tilak, Phadke was a Chitpavan

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Starting in the 20th century, the relations between the Deshastha Brahmins and the Chitpavan Brahmins have improved by the large-scale mixing of both communities on social, financial and educational fields, as well as with intermarriages.

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or "purified at the location of a funeral pyre". However, 'Chita' also means 'mind' in Sanskrit and the Chitapavans prefer "pure of mind" instead of "pure from the pyre". One scholar suggests that the author of the current version was a

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of the Khare (Chitpavan) family prefers a modified version of the scripture. They state that fourteen dead-bodies were purified by Parshurama. Since "Chiplun pleased Paraśurāma’s heart", the Brahmins of that place received the name

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should get united. As early as 1881, he encouraged this by writing comprehensive discussions on the urgent need for these three Maharashtrian Brahmin sub-castes to give up caste exclusiveness by intermarrying and dining together.

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The true nature of these groups, said fearful Bombay officials, had been revealed in 1879 in the response of the region's politically active intelligentsia to the actions of W.B.Phadke, a chitpavan ex-government clerk from

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Sri Narasimha Chintaman "Alias" Tatyasaheb Kelkar, K. N. Watve, Annals of the Bhandarkar Oriental Research Institute, Vol. 28, No. 1/2 (January–April 1947), pp. 156-158, published by Bhandarkar Oriental Research Institute

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Lokamanya Tilak, himself a Chitpavan once wrote that his community was known for their cleanliness, industry, enterprise and thrift but that they could learn the virtues of benevolence, generosity and munificence from the

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movement belonging to the Agarkari Brahman caste, and the other was Vinayak alias Bhai Chitre, a Chandraseniya Kayastha Prabhu. In the 1940s, Shasrabuddhe became the editor of Janata- another of Ambedkar's newspapers.

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students adapted and started learning English because of better opportunities in the British administration. As per the 1901 census, about 5% of the Pune population was Brahmin and about 27% of them were Chitpavans.

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who also showed disdain for the Chitpawans and both these castes even declined to eat food together with them. Thus, they did not treat them as social equals. Even the Peshwas themselves were not given access to the

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In certain Chitpavan families, it is obligatory to perform bodan, after a birth or a marriage has taken place in the family. Four married women and an unmarried girl are invited to meals. A metal idol of the

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It will be too much to believe that the riots took place because of the intense love of Gandhiji on the part of the Marathas. Godse became a very convenient hate symbol to damn the Brahmins and burn their

1829:

The magas may not be the only brahmins of foreign origin. The chitpavan Brahmins of Maharashtra are sometimes believed to be in origin foreigners who turned into Brahmins. See Patterson 1968; Lele 2010.

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maintain a good distance from Brahmins to avoid contaminating them with their shadow. According to Pillai-Vetschera, these and other restrictions were imposed on Mahars during the Peshwa period.

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Chitpavan Brahmins became powerful in western India with the rise of the Mahratta empire. In the late seventeenth century, Chitpavans were employed as messengers and spies by the Mahratta chiefs

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Subramanian, L., 2000. The master, muse and the nation: The new cultural project and the reification of colonial modernity in India∗. South Asia: Journal of South Asian Studies, 23(2), pp.1–32.

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The Hindu Nationalist Movement and Indian Politics: 1925 to the 1990s : Strategies of Identity-building, Implantation and Mobilisation (with Special Reference to Central India)

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eighteen, she went to the United States (with her husband)and studied medicine at the Women's Medical College of Pennsylvania in Philadelphia where she graduated in medicine in 1886

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from the Konkan to Pune where the Peshwa offered all important offices to his fellow caste members. The Chitpavan kin were rewarded with tax relief and grants of land. In 1762-63,

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Panipat: 1761, Volume 1 of Deccan College monograph series, Poona Deccan College of Post-graduate and Research Institute (India) Volume 1 of Deccan College dissertation series

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walked across town to deliver a message when the temperature is 40 degrees C. In additional, Chitpavans are thought to be conspiratorial, untrustworthy, phlegmatic and inbred

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Patil, U.R., 2010. Conflict, identity and narratives: the Brahman communities of western India from the seventeenth through the nineteenth centuries (Doctoral dissertation)

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When the social reformer Jyotirao Phule was trying to get the backward castes educated, historian Umesh Chattopadhyaya says that "Pune's Chitpavans would not allow any

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and the Chitpavans. These disputes pertaining to the so-called violation of "Brahmanical ritual code of behavior" were quite common in Maharashtra during that period.

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The rise in prominence of the Chitpavans compared to the Deshastha Brahmins resulted in intense rivalry between the two communities. 19th century records also mention

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in the attacks against the Brahmins. Here, specifically, the loss was about Rs.16 million. This event led to the hasty integration of the Patwardhan states into the

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as their language. The Marathi spoken by Chitpavans in Pune is the standard form of language used all over Maharashtra today. This form has many words derived from

3326: 3001: 1214:(12 March 1891 – 23 November 1959), also known as Chintamanrao Kolhatkar, was a well known Marathi stage actor, director, producer, and playwright. He was awarded 944:(1856–1920), educator, writer and early nationalist leader with widespread appeal. Described by British colonial administration as the "Father of Indian Unrest" 4359:

make them "more assertive and aggressive" (interview with Naturam Godse's brother Gopal Godse, still a member of the Hindu Mahasabha, in Pune, 3 February 1993)

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Tilak urged sincerely that these three groups of Brahmans should give up caste exclusiveness by encouraging inter sub-caste marriages and community dining."

5051: 1003:(1873–1899), (1879–1899), brothers who assassinated British plague commissioner Walter Rand for his heavy-handed approach to plague relief in Pune in 1897 606:" (following professions like doctors, lawyers, teachers, engineers, etc.) immediately after Independence in 1947. This list included Chitpavans and CKPs( 591:, the city of Pune became the financial metropolis of the empire with 150 big and petty moneylenders. Most of these were Chitpavan or Deshastha Brahmins. 321: 139:. Initially working as messengers and spies in the late seventeenth century, the community came into prominence during the 18th century when the heirs of 975: 4423:

Also, we both come from similar backgrounds and are Kokanastha brahmins and have had typical Maharashtrian upbringing that makes us culturally similar.

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The occupation of the Chitpavans in their original territory of the Konkan was farming, with some income from performing rituals among their own caste.

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In their original home of Konkan, their primary occupation was farming, while some earned money by performing rituals among their own caste members.

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The name Chitpavan had been given to them by the other local jatis of Brahmins a little mockingly, since they tended to look down on the Chitpavans

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and being industrious but he suggested they should learn virtues such as benevolence and generosity from the Deshasthas. During the heyday of the

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Kulkarni, A.R., 2002. Trends in Maratha Historiography: Vishwanath Kashinath Rajwade (1863–1926). Indian Historical Review, 29(1–2), pp.115–144.

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cruelly the heirs of ancient lineages, they establish their own possession and desire that the Konkani Brahmans should become the proprietors (

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The Emergence of Indian Nationalism: Competition and Collaboration in the Later Nineteenth Century (Political change in modern South Asia)

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The Emergence of Indian Nationalism: Competition and Collaboration in the Later Nineteenth Century (Political change in modern South Asia)

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milk, honey, etc. are added to the mixture according to her instructions. The idol is afterwards removed and the mixture is fed to a cow.

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A very similar legend of a shipwreck is found among CHITPAVAN BRAHMANAS, indicating a possible connection between the two communities.

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They were not highly regarded by other Brahmans in ancient days and appeared to have been employed principally as spies and messengers

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Between Brahmins and these non-Brahmins there was a long history of rancour which the nepotism of the Peshwas had only exacerbated.

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area. He was brought there on the basis of his reputation of being an efficient administrator. He quickly gained the attention of

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The Makings of a Millionaire: A Tribute to a Living Legend, Raosaheb B.M. Gogte, Industrialist, Philanthropist & Educationist

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intra-caste dispute involving the supposed violation of the Brahmanical ritual code of behavior was called Gramanya in marathi.

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Nadkarni, M.V., 2009. Social change through moral development?. Journal of Social and Economic Development, 11(2), pp.127–135.

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by March 1948 – a move that was opposed by other Brahmins as they feared the Maratha predominance in the integrated province.

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Donald Mackenzie Brown"The Congress." The Nationalist Movement: Indian Political Thought from Ranade to Bhave (1961): 34

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Kavlekar, K., 1983. Politics of Social Reform in Maharashta. Political Thought and Leadership of Lokmanya Tilak, p.202

928:, a Marathi journal, educator, mentor to Bal Gangadhar Tilak and Gopal Ganesh Agarkar, founder of the Chitrashala press 1215: 492: 3889: 1188: activist philosopher, spiritual leader, social revolutionary and religion reformist who founded the 654:

and retains the Sanskrit pronunciation of many, misconstrued by non-standard speakers as "nasalised pronunciation".

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and backward to join schools". This opposition from them resulted in Phule establishing schools in and around Pune.

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The Doctor and the Saint: Caste, Race, and Annihilation of Caste, the Debate Between B.R. Ambedkar and M.K. Gandhi

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Vandana Bhave has published the only dedicted book on Bodan Vidhi (Bodan method) named Merutantrokta Bodan Vidhi.

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opines that the Chitpavans had a non-Indian origin and bases his views on traditions and inscriptions. Indologist

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political intentions and doubted their legitimacy. This was particularly true under Shivaji's feuding successors.

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Caste, Conflict and Ideology: Mahatma Jotirao Phule and Low Caste Protest in Nineteenth-Century Western India

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It may also be pointed out that marriages between the Deshastha and Kokanastha Brahmins have been very common

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A history of the Bene Israelis, who settled in the Colaba district of Konkan claim Chitpavans as fellow Jews

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Deshpande, M.M. (2010). "Pañca Gauḍa and Pañca Drāviḍa: Contested borders of a traditional classification".

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even the Peshwa was denied the right to use the ghats reserved for deshasth priests at Nasik on the Godavari

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substantial fringe benefit of being permitted to bring rice from Konkan to Poona free of Octroi duty.

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The Emergence of Indian Nationalism: Competition and Collaboration in the Later Nineteenth Century

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Contradictions and Conflict: A Dialectical Political Anthropology of a University in Western India

1451:

Contradictions and Conflict: A Dialectical Political Anthropology of a University in Western India

4501: 1195: 1122: 959: 530: 65: 3212: 2174: 1279:'s trial and an acquittal of a British Engineer in the death of a farmer caused by rash driving. 1275:, a Sanskrit scholar was affectionately called"Pandit Jackson".Kanhere assassinationed him for 522:, a Chitpavan, Brahmins in Maharashtra, became targets of violence, mostly by members from the 4968: 4838: 4660: 4634: 4614: 4596: 4566: 4546: 4526: 4507: 4465: 4378: 4328: 4294: 4290: 4261: 4234: 4207: 4068: 4041: 4035: 3995: 3968: 3922: 3916: 3895: 3868: 3862: 3841: 3814: 3785: 3779: 3758: 3741:

Keshavsut, Prabhakar Machwe, Indian Literature, Vol. 9, No. 3 (July–September 1966), pp. 43–51

3696: 3665: 3659: 3638: 3611: 3562: 3532: 3514: 3482: 3476: 3455: 3428: 3403: 3393: 3286: 3264: 3236: 3145: 3139: 3115: 2964: 2958: 2892: 2865: 2813: 2768: 2738: 2711: 2674: 2667:

Maureen Patterson (October 1988). Donald W. Attwood; Milton Israel; Narendra K. Wagle (eds.).

2647: 2620: 2590: 2514: 2508: 2487: 2454: 2429: 2404: 2376: 2318: 2265: 2232: 2154: 2110: 2083: 2056: 2008: 1970: 1964: 1939: 1887: 1818: 1791: 1760: 1754: 1729: 1698: 1650: 1644: 1620: 1614: 1593: 1587: 1566: 1560: 1539: 1533: 1512: 1455: 1428: 1420: 1395: 1362: 1356: 1310: 1228: 1189: 1057:(12 November 1880 – 28 November 1967), prominent Indian freedom fighter who acquired title of 1000: 820: 724: 675: 663: 364: 348: 224: 148: 57: 4322: 4201: 3989: 3835: 3690: 3526: 3230: 3109: 2886: 2859: 2762: 2707: 2641: 2614: 2584: 2104: 1475: 1449: 1304: 4757: 4228: 3632: 3449: 2483: 2261: 1850: 1785: 1506: 1272: 1262:

The book is less than 400 years old per Alexander Kyd Nairne, a British colonial era author.

1106: 1064: 1025: 877: 840: 647: 619: 61: 53: 3543:

His family of Chitpavan Brahmans, one of the greatest beneficiaries of the Peshwa regime...

1097:(1891–1910), Indian nationalist and revolutionary, hanged for the assassination of British 4999: 4973: 4911: 4796: 4732: 3891:

Dalits and the Democratic Revolution: Dr Ambedkar and the Dalit Movement in Colonial India

3372: 1233: 971: 872: 679: 523: 504: 375: 360: 276: 269: 261: 237: 172: 1043:(28 May 1883 – 26 February 1966), freedom fighter, social reformer and formulator of the 437:

of the 19th and 20th centuries came from the Chitpavan Brahmin community. These included

2546: 974:(1865–1887), first Indian woman to get a medical degree from a university in the west – 171:, Chitpavans were the one of the Hindu communities to flock to western education in the 5030: 4963: 4453: 4119: 3205: 1474:

Nairne, Alexander Kyd. History of the Konkan. Vol. 1. Asian Educational Services, 1988.

1165: 1149: 1137: 1126: 1054: 1021: 987: 885: 832: 720: 699: 611: 588: 572: 519: 515: 379: 338: 195: 152: 92: 4203:

State intervention and popular response : western India in the nineteenth century

2426:

State intervention and popular response : western India in the nineteenth century

5045: 4283: 2984:

Shahu Chhatrapati (Maharaja of Kolhapur); Vilas Adinath Sangave; B. D. Khane (1985).

2700: 1306:

Western India in the Nineteenth Century: A study in the social history of Maharashtra

1201: 1143: 893: 861: 807: 387: 330: 245: 199: 176: 2476: 2254: 1676:

Sociology of Revivalism: A Study of Indianization, Sanskritization, and Golwalkarism

4994: 4859: 4806: 4742: 4705: 4701: 4659:, Dr. A. M. Ghatage, director, Deccan College Postgraduate and Research Institute, 3961:

Heidelberg Student papers, Vinayak Damodar Savarkar:: Public Enemy or national Hero

3071: 1155: 1118: 1112: 1017: 852: 836: 828: 603: 559: 454: 326: 265: 3661:

Caste, society and politics in India from the eighteenth century to the modern age

2734:

The Chitpavans: social ascendancy of a creative minority in Maharashtra, 1818–1918

2369:

Heidelberg Student papers, Vinayak Damodar Savarkar: Public Enemy or national Hero

2005:

The Chitpavans: social ascendancy of a creative minority in Maharashtra, 1818–1918

1421:"Vishnubawa Brahmachari: A Champion of Hinduism in Nineteenth Century Maharashtra" 1134:(10 January 1896 – 12 January 1966), Congress leader and Member of Nehru's cabinet 4648: 4628: 4590: 4580: 4560: 4457: 3590: 3422: 3310: 3280: 2985: 2838: 2807: 2732: 2668: 2226: 1933: 1812: 1723: 1674: 1389: 956:(Krishnaji Keshav Damle) (15 March 1866 – 7 November 1905), Marathi-language poet 805:

The community has published several family history and genealogy almanacs called

256:

The Chitpavan story of shipwrecked people is similar to the legendary arrival of

4921: 4495: 3781:

The White Woman's Other Burden: Western Women and South Asia During British Rule

2616:

State Intervention and Popular Response: Western India in the Nineteenth Century

2525:

Pune's Chitpawan Brahmins would not allow any Dalit and backward to join schools

1425:

State Intervention and Popular Response: Western India in the Nineteenth Century

1161: 984:(1866–1915), early nationalist leader on the moderate wing of the Congress party 915: 844: 368: 289: 257: 203: 144: 136: 80: 899: 889: 868: 856: 848: 755: 599: 543: 4324:

Gandhi in a Canadian Context: Relationships between Mahatma Gandhi and Canada

3407: 4926: 1205: 953: 824: 734: 627: 555: 352: 285: 233: 156: 88: 4161:

Militant Nationalism in India and Its Socio-religious Background, 1897–1917

3692:

Photos of the gods : the printed image and political struggle in India

3634:

Photos of the gods : the printed image and political struggle in India

1854: 159:, the older established Brahmin community of Karnataka-Maharashtra region. 3558:

Religious Controversy in British India: Dialogues in South Asian Languages

3387: 419: 5004: 4891: 2861:

India's New Capitalists: Caste, Business, and Industry in a Modern Nation

2673:. University of Toronto, Centre for South Asian Studies. pp. 35–58. 2299:(1st ed.). Berkeley, CA: University of California Press. p. 13. 1058: 1044: 716: 707: 651: 630: 623: 484: 472: 43: 17: 4374:

Historicizing Emotions: Practices and Objects in India, China, and Japan

3947: 3664:(1st, Indian ed.). Cambridge : Cambridge Univ. Press. p. 236. 1989:

Gokhale, B.G., 1985. The religious complex in eighteenth-century Poona.

190:

The etymology of their name is given in a legendary myth of the chapter

155:. Until the 18th century, the Chitpavans were held in low esteem by the 4901: 4285:

Anthropology in the East: founders of Indian sociology and anthropology

3837:

Plague ports : the global urban impact of bubonic plague,1894–1901

2903:...its main adherents came from those in government service, qualified 2478:

The myth of the Lokamanya : Tilak and mass politics in Maharashtra

2035:

A social history of the Deccan, 1300–1761: eight Indian lives, Volume 1

1842: 738: 667: 194:

i.e. “Origin of the Citpāvan brahmins” in the Hindu Sanskrit scripture

164: 96: 3811: