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The Chitpavan Brahmin or Konkanastha Brahmin i. The community came into prominence during the 18th century when the heirs of Peshwa from the Bhat family of Balaji Vishwanath became the de facto rulers of the Maratha empire.
The Chitpavan are also known as Konkanastha Brahmin. The Parashurama mythological story of shipwrecked people is similar to the mythological story of the Bene Israel Jews of Raigad district. The Konkan region witnessed the immigration of groups, such as the Bene Israel, and Kudaldeshkars.
Each of these settled in distinct 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.
The other groups generally took up trade as their primary occupation. In ancient times, the Chitpawans were employed as messengers and spies. Later, with the rise of the Chitpawan Peshwa in the 18th century they began migrating to Pune and found employment as military men, diplomats and clerks in the administration. He was brought there on the basis of his reputation of being an efficient administrator. He quickly gained the attention of Chhatrapati Shahu.
Balaji's work so pleased the Chhatrapati that he was appointed the Peshwa or Prime Minister in He ran a well-organized administration and, by the time of his death inhe had laid the groundwork for the expansion of the Maratha Empire.Bombay Ka Brahman ब्रो -Sundeep Sharma Stand-up Comedy
Since this time until the fall of the Maratha Empire, the seat of the Peshwa would be held by the members of the Bhat family. With the ascension of Balaji Baji Rao and his family to the supreme authority of the Maratha EmpireChitpavan immigrants began arriving en masse from the Konkan to Pune   where the Peshwa offered all important offices to his fellow castemen. Richard Maxwell Eaton states that this rise of the Chitpavans is a classic example of social rank rising with political fortune.
After the fall of the Maratha Empire inthe 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 students adapted and started learning English because of better opportunities in the British administration.
Some of the prominent figures in the Hindu reform movements of the 19th and 20th centuries came from the Chitpavan Brahmin community. Some of the strongest resistance to change came from the very same community. The vanguard and the old guard clashed many times. Karve was ostracised. Even Tilak offered penance for breaking caste or religious rules. One was for taking tea at Poona Christian mission in and the second was going to England in The Chitpavan community includes two major politicians in the Gandhian tradition : Gopal Krishna Gokhalewhom 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.
Vinayak Damodar Savarkarthe founder of the Hindu nationalist political ideology Hindutvawas 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.
After Gandhi 's assassination by Nathuram Godsea ChitpawanBrahmins in Maharashtra, became targets of violence, mostly by members from the Maratha caste. The motivating factor for the violence was not love for Gandhi on the part of the rioters but the denigration and humiliation that the Marathas were subjected to due to their caste status.
In the Patwardhan princely states such as Sanglithe Marathas were joined by the Jains and the Lingayats in the attacks against the Brahmins. Here, specifically, advanced factories owned by the Chitpawans were destroyed. This event led to the hasty integration of the Patwardhan states into the Bombay Province by March - a move that was opposed by other Brahmins as they feared the Maratha predominance in the integrated province. During the early 20th century, the ruler of Kolhapur state, Shahu had collaborated with the British against the Indian freedom struggle - a struggle that was identified with Chitpavans like Bal Gangadhar Tilak.
He was also instrumental in shaping anti-Brahmin attitude in the non-Brahmin communities during that period.Andhra Brahmins are missing. It is so because, Brahmins into AP came from two or three groups. Came from northern India between 5th th century. All these three groups are linked to each other. Actually, the Hegde community is not Brahmin, they are basically Jains who are close to Hindu Brahmins. True heggade is a jain community. Hegde is bunts community such as aishwarya rai Sunil shetty etc.
Hegade is a brahmin community in Uttar Kannada district in Karnataka. HI Pradeep, I am of the opinion that "Nambissan" is not a Brahmin as they cannot enter the sanctum sanctorum of the temple. Nambissan, Varrier in Kerala and the Staanika in Karnataka are same. These people are very close to the Brahmin community as they make garlands for the deities, wash utensils of the Nivedyam made for Deities and other duties to help the main priest in temples.
Hi Anonymous, I am dis agreeing with you, Nambeeshan is brahmin as nambeeshans wear poonool Sacred thread and they perform 16 ceremonies Shodasha acharam in life span. They have the rite to chant Gayatri manthra and they follow yajurveda Boudhayana sutram. Varrier is not at all brahmins Nambeeshans are equal to sthanikas in karnataka.
Hundreds of sthanikas in Kasaragod District in kerala is associating with nambeeshan's organization and 'Nambeeshan organization, Sri pushpaka brahmana seva sangham is part of All India Brahmin Federation.
Then kindly tell me, why did you tell nambeeshans are not brahmins? Please don't mis lead people if you don not have any idea on system. Brahmins in TN are not anti hindi nor anti north indian but are created as an image.
Most Iyers are having names that are of Shiva and Vishnu names Iyengars are strictly holding Vishnu names Iyers have names that Iyengars have but it isnt other way around. What about the guru avtar of lord. Indian Brahmins should show their unity. Not for reservation but for showing strength of Brahmins. Is Nataraj also a surname and if so. My friend has it at the end of his name but quite not sure.
I am in TN for many decades. Many north indian kshatriyas and brahmins should come and settle in TN. Here in TN brahmin population is little so they find it hard to manage the opposite anti-brahmin groups. The local politics prevents the implementation of hindi in schools which follow state syllabus.
I would like you to add that we stopped using surnames after dravidian movement anti-brahmin wave during which brahmins were beaten and janeau was cut. But those who got displaced from TN still use surnames. Hitler did to jews. This in no way we are belittling Tamil. Sanskrit is our divine language.The "pure from the pyre" meaning of Chitpavan is a reference to an origin myth claiming that the caste was created by the god Parashuram from bodies of shipwrecked sailors, purified on the pyre, restored to life, and taught Brahman rites.
This myth is found in the "Sahyadri Khanda" of the Skanda Purana, a chapter probably compiled by a Deshastha Brahman, one of the "original" Brahmans of the Marathi-speaking area, and hence not always flattering to Chitpavans. Members of the caste are generally very fair, often have aquiline noses, and frequently possess gray, blue, or green eyes.
At various times it has been speculated that they were originally TurksIranians, Egyptians, Greeks, JewsBerbers, or people from farther south or north in India. The original home of the Chitpavans was around the city of Chiplun in Ratnagiri District, the northern part of the Konkan, and some derive the name "Chitpavan" from "Chiplun.
Since Indian independence inmany have migrated abroad. No census records on castes other than Untouchables have been kept since Maureen Patterson estimates that there are now aroundChitpavans, roughly 13 percent of the Brahmans of the state of Maharashtra, less than 1 percent of that area's population.
Linguistic Affiliation. Marathi is spoken by all people Native to Maharashtra; it is an Indo-European language containing elements from the Dravidian Language Family. Until recently, there was a "Chitpavani bhasa ," a distinctive nasality in many Chitpavans' speech. The last traces may be seen in the popular didactic book of short sketches by Sane GurujiShyamchi Ai Shyam's Motherpublished in and still read for enjoyment, moral tales, and its cultural importance.
From the beginning of the eighteenth century to the Contemporary period, Chitpavans have played a part in the history of India far beyond their numbers. Unheard of before the late seventeenth century, the Chitpavans began their rise to fame with the appointment of Balaji Vishwanath Bhat as peshwa prime minister to Shahu, the grandson of the founder of the Maratha Kingdom, Shivaji.
Balaji raised the office of the peshwa to de facto rule of the Maratha Empire, and from until their defeat by the British inthe peshwas ruled one of the last large independent kingdoms in India.
During this period, Chitpavans from the Konkan joined the military and administrative ranks of the Maratha Empire in large numbers. Chitpavans served not only in the cities of the Marathi-speaking area but also in the other kingdoms of the Maratha expansion: GwaliorBaroda, Indore.
Even after the British victory over the peshwa, one of the important Chitpavan administrative families, that of the Patwardhans, was left to rule seven small princely states in southern Maratha territory. The peshwa himself was exiled to the north lest he form a nucleus of rebellion, and the British ruled what then became part of Bombay Presidency. Nana Saheb, the heir of the peshwa, became from his exile near Kanpur Cawnpore one of the important figures in the rebellion against the British.
Under British rule, the Chitpavans quickly took to English education, and most of the famous names of Maratha history from the nineteenth and early twentieth centuries are from this caste: the early reformer and essayist Hari Gopal Deshmukh Lokahitawadi ; reformers and nationalists on an all-India scale Mahadeo Govind Ranade and Gopal Krishna Gokhalewhom Gandhi called one of his gurus; the most famous Maharashtrian woman of the nineteenth century, educator and Christian convert Pandita Ramabai ; the radical patriot Bal Gangadhar Lokamanya Tilak ; the Hindu revivalist Vinayak Damodar Savarkar ; orientalists Pandurang Vaman Kane and Ramchandra Narayan Dandekar b.
Gadgil ; Mahatma Gandhi's "spiritual successor," Vinoba Bhave ; anthropologist Iravati Karve ; cricketer D. Deodhar b. Even Maharashtra's "terrorists" were Chitpavan, from the nineteenth-century rebel Wasudeo Balwant Phadke, through the Chapekar brothers in the s, to Nathuram Vinayak Godse, Gandhi's assassin in The nationalist activities of the Chitpavans, both radical and moderate, caused considerable hatred and fear on the part of some Britons, and there are many references to the arrogant and "untrustworthy" Chitpavans in the Raj literature.
Maharashtrians today are justifiably proud of the many contributions to Indian nationalism made by Chitpavans. With the rise of Gandhi afterthe Maharashtra area ceased to be a main center of Indian political life, and such Chitpavan political figures as Tilak's successor, N. Kelkar, had little power on the national scene. The non-Brahman political movement brought the large caste of the Marathas to the fore, and it is claimed that Chitpavan N. Gadgil brought the non-Brahman leadership into the Indian National Congress to strengthen that chief nationalist group.
The non-Brahmans then dominated by sheer numbers and a newfound sense of their importance in the previously Brahman-dominated political arena. By the time of Indian independence, no Brahman was important in the Congress party.
Later Chitpavan political skill was exerted on the Left and on the Right, not in the moderate Indian National Congress. Important Socialists are S. Joshi b.Source: Wikipredia. You are commenting using your WordPress. You are commenting using your Google account. You are commenting using your Twitter account.
You are commenting using your Facebook account. Notify me of new comments via email. Notify me of new posts via email. The main motive of making Hindu Rastra to conserve Caste system and Polytheist idolism for future which is mostly made up of only imaginary identities by Brahmins.
With the time they will certify you who is which caste. Crookedness is the main psychological weapon of Vedism. Before BC there was no caste system except Sanskrit spoken clan those composed Rig. Veda or those crooks who included Purusha Sukta in Rig.
Present days less than 15 thousands people only can speak in Sanskrit and recognize their mother-tongue as Sanskrit which is even by trained not as ethnic. Sanskrit is mother of all Indian languages is a fake rumor spread by Vedic promoters. Buddhism was our first ancient major religion and it is only destroyed by Brahmins.
Brahmains are nothing but sociopaths of different linguistic races organized with a common ideology of caste system and themselves as supreme of all castes with a prime inherited profession of priests those officiate polytheist their own created imaginary deities with Sanskrit chants. They called themselves as Aryan which is even a fake claim like their fake imaginary deities. There is no evidence exist there were a race named Aryans anywhere in the world.
For an example; Punjabi spoken peoples can be found any part of the world. If somebody asks where is your origin then they will point a demography where their spoken clan resides i. Sanskrit is the language that had developed in even recent past may be after destruction of Buddhism in India.
If there was a race like Aryans then they must have a demography to support of their linguistic race; and if their language has been destructed then that destructed language should have similarities with this language; but unfortunately there is no language found in any other demography out site of India that is having any similarities to Sanskrit language. So its even a fake and imaginary claim by these stupid sociopath class. May be it is intentionally made hidden as a conspiracy with fabricate name to their linguistic race to hide birth place of Buddha.
Sindhu word is from Pali linguistic race and it is popularized in the age of Buddhism in India. Sindhu was not a name but recognized as a name later by Non-Indians origin like Persians and Arabians to a river that is majorly runs in now Pakistan which was a part of ancient India that streams from Himalaya and falls in Arabian sea. The river streams from Himalaya and that fallen in Arabian sea had not only recognized as river but its Pali linguistic recognition became name as Sindhu.
Its was recognized by Europeans as Indus from which India name built.Where did you get this information. The Wiki reference does not contain any such remark. Or is it some flight of fancy by that idiotic author of the book you have quoted? You have rightly observed: The book or rather, a booklet is nothing impressive both in terms of the logical faculties or the logical flow of ideas in the book or systematic research etc. Please reply to deepak.
Appendix:Indian surnames (Deshastha Brahmin)
I have the book written by Dixit and I have actually exchanged emails with him a buncha times. You haven't mentioned the Parshuram myth that actually gave the Chitpavans their name. Pitu, Thanks for visiting and for your comments. Someday i will do a more detailed follow-up blog entry on the Kobras and cover a lot many more things Let me know if u have read anything interesting about the origins of the Kobras And i visited ur site. Its nice Regards Nirvana. Then how can we explain the 'European-like' features of light skin and grayish to green eyes?
That indicates recent migration or it can be retained over thousands of years? Not challenging anyone here but the physical features don't match with their presence beyond years in India, I guess. It's confusing The North Indian features were carried down by the community to this day because inter-caste marriages did not take place in those times. They are a recent phenomenon. Chitpawan braminhs surname are related to business they do same as parsis zorastrians eg-Lakdawala,daruwala, gheewala These names indicate business they do ,As parsis migrated from Iran they are known history.
Also in chitpawans names indicate business eg- sathe- wholsellers or stockist pethe- pedhi merchant kale- coal delaer phadke-textile trader gokhale- cow traders Pendse-pendha animal foder or grass trader So chitpawan braminhs names are in similar format like parsis so must have close linkage i.
Blue eyes are a fairly recent evolutionary feature. They were not present at the time of Aryan migration. Eye color is not merely dependent on one gene as previously thought ,but depend on 6 genes making them not entirely recessive or dominant feature.
Thus, it is capable of throwback feature sudden appearance of a rare trait of ancestors in descendants. The genetic markers required for blue or hazel eyes is absent in North Indians. Also, rather than fair skin,look at facial features, clearly not of Aryan or Dravid origins. DNA matching projects have been rarely conducted on Chitpavans, but results from Melungeon Genome Project in Arkansas suggests Caucasian origin with most of the Y chromosome markers matching Balkan or Turks.
In conclusion,genetically,they are not North Indians but might migrated like Gujjars who are proved to be Huns. However their origin is uncertain.They rely on the doctrines laid down in the medieval scriptures agamas. Many of the famous temple establishments like Tirupati and Ahobilam are run per vaishnavite agamic canons.
The big hearted Raamanuja fought against caste distinctions and gathered under his doctrine, people from all walks of life and caste and religion and occupation and said henceforth they shall be known as one community. Thus he created the Iyengar community, and told them to always work for reform of society.
Some of the earlier vaishnava and bhagaavata adherents also merged into the iyengars. Later there was a large immigration of Ramaanandi vaishnavas from north India and another large migration from Gujarat. While they too merged, slight differences arose.
The immense and lasting influence of Raamanuja is probably not realised by many Indians. Here are some direct and indirect descendants of his thought: the entire actual live vaishnava tradition of today, and including offshoots and modifications and the movements heavily influenced like those of Raamananda Kabir Ravidas Nanak Tulsidas Vallabhacharya Nimbaarka Madhvacharya Raghavendra Chaitanya Ramdas.
One characteristic method used by the gurus was community dinners, where everybody sat together without distinction. This went a long way towards reduction of old discriminations. As a consequence there are expert cooks who easily handle very large scale cooking among them. Old tribal cult spots and medieval pilgrimage centers like the Varaaha shrine at Tirupati were modernised, along with the new scriptures and new rituals invented by Ramanujacharya to foster a cooperative spirit.
He also kept in mind the weaning away of simple tribal people from blood sacrifices. It seems many jains also merged with vaishnavites, just like in an earlier era buddhists shifted to various sects of saivism.
His followers also took up the spread of education, whose effect which lasts to this day. The vaishnavite communities in Andhra Pradesh have a marked bent towards education, literature and performing arts like music and dance. The Madhvaas date from the recent reform activities of Madhvacharya somewhere in the 12th century also of the vaishnava sampradayaand they were prominent in the last days of Vijayanagar 's. A famous guru of the line was Raghavendraswami.
They are found all over karnataka, south Maharashtra, Tamilnadu as well as Andhra. Their roots include a strong marathi one, and a north Indian connection as well. General Assembly on 9 December Entry into force: 12 January Genocide in Kashmir There is no universal system of caste throughout India.
For that matter, the Hutus and Tutsis of Burundi should also be a result of Vedic hypothetical class system. The caste system is different from the ideal vedik varna class system. Varna is hypothetical and is a class, whereas caste is real and plays a major role. Varna the class allows movement of people from one class to the other, while tribe or caste does not. Thus, it is preposterous to say the vedic hypothesis of class is same as caste.
According to Vedas, in any society in general, there are four underlying varnas colors or divisions or groupsthe four groups being, intellectuals and priests Brahmin varnarulers and warriors Kshatriya varnaagriculturists and business persons Vaishya varnaand other workers Shudra varna.
Without these four classes there is no society in this world. To conceive of the world in the image of man, we may say the sun and moo are its eyes and mind, water and fire its mouth, air its breath, sky its head, earth its feet, and the ethereal space its body.
This world is itself a continuing sacrifice, in which we see all matter and energy evolving into new forms by consuming whatever existed before. Anybody can become a Brahmin varna intellectual groupbut one has to be born into Brahmin caste to be a Brahmin caste.
The castes in Andhra Pradesh can be divided into two distinct categories. With a few exceptions like the Brahmin caste, all these castes are uniquely localized in Andhra Pradesh. Each caste has a deity and distinct social formalities.Wednesday, May 2, KoBrahs Intro!
Since Konkanastha is actually a general geographic label, meaning "Native of Konkan" in Sanskrit, the name Chitpavan is preferable. In this text, however, the names Chitpavan, Konkanastha and Kobra have been used interchangeably. The Chitpavan Brahmins first achieved prominence in the early s, when a Chitpavan Brahmin from the Konkan, Balaji Vishwanath Bhat, was appointed to the post of Peshwa, or Prime Minister during the reign of Chhattrapati Shahu Maharaj inbeginning a period of Peshwa influence in the Maratha court.
Historians concur on the fact that the Maratha kingdom subsequently reached its zenith during the age of the Peshwas.
The rise of Peshwa influence coincided with and contributed to Chitpavan Brahmins gaining prominence in the Maratha social and political hierarchy, hitherto controlled by the more conservative Brahmins in the mainland of Maharashtra.
In the late 19th and 20th centuries, the Chitpavan community of Maharashtra can be credited with contributing people of great stature to the Indian nation.
Maharishi Dhondo Keshav Karve, a great Indian social reformer, supported the education of women and organized associations to emancipate Hindu widows by promoting the cause of their remarriage. In the area of art, theatre and cinema, stalwarts like Dadasaheb Phalke have contributed significantly in the Indian cultural arena.
These and many others from the community have helped them establish themselves on the national stage. In Maharashtra, the traditional land of the Chitpavan Brahmins, their cultural contribution has been immense. They are also well known for their liberal mindset towards society, politics and culture.
The origins of the Chitpavan community in the Konkan is shrouded in myth with no conclusive or contemporary evidence to prove it. Though the myth is undated, it is likely that this would have been in the post-Vedic period. Chitpavans were internalized into the Indian Hindu society and climbed up the social ladder to be accepted as Brahmins. The well established Brahmins in that era, and indeed, in a more contemporary era, believed that only the direct descendants of Vedic Rishis could be considered Brahmins.
This may not be the correct Vedic interpretation, since migration across varnas was not considered an impossibility during the Vedic period. In the early post-Vedic period, as long as a person demonstrated the knowledge and skills to perform priestly duties, he could be considered a Brahmin.
Hence, the word "Brahmin" which means "the Purest Being". The Chitpavans, owing to their external origins, therefore, were considered by some as 'naturalized' or 'impure' Brahmins, a factor which led to their being discriminated against, in later periods. No records have been presented to prove this common lineage. The rise of the Chitpavans to an influential position came with its share of controversies, largely founded on theological interpretations of the Hindu religion.
When Balaji Vishvanath Bhat was appointed as Peshwa, he took up a position that was traditionally held by the established Brahmins of Maharashtra Deshastha Brahmins. This deviation from protocol may have antagonized many. In his era and since then, many have argued the validity of the appointment of a naturalized Brahmin for the post of Peshwa.
Be that as it may, the Peshwas united Maratha forces and in a matter of few decades, spread the fledgling Maratha kingdom and its sphere of influence across India.
For the first time in the history of India was a flag of a Deccan kingdom flown over the city of Attock, now in Pakistan. The period of Maratha glory waned, however, after the disastrous battle of Panipat in He can be called handsome, as handsome as Veer Savarkar, the pride of Chitpavans.
Nanasaheb Peshwa 18th centuryfrom a portrait that is available may be called best specimen of Chitpavan manhood. Nanasaheb's son Vishwasrao, when 18, was killed in the Third Battle of Panipat Kashiraj has described him as the most handsome among the Marathas; even in death he looked so handsome that Ahmedshah Abdali ordered his dead body to be brought before him - in order to have a look at his handsome person. The Chitpavans cannot be classed among the well-built communities of Maharashtra.