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The Chitpavan, Chitpawan, or Konkanastha Brahmins (कोकणस्थ ब्राह्मण) are a Brahmin community of Konkan, the coastal belt of western Maharashtra.(Since Konkanastha is actually a general geographic label, meaning "Resident of Konkan" in Sanskrit, the name Chitpavan is preferable. In this text, however, the names Chitpavan and Konkanastha are used interchangeably.[citation needed] The world population of chitpavans is around 1.5 million.[citation needed] The chitpavans gained prominence during the reign of Shahu in the 18th century and since have established themselves firmly in the Indian social hierarchy. In 1713, the Chhattrapati Shahu (Chhattrapati Shivaji's grandson) appointed a Chitpavan Brahmin from Kokan, Balaji Vishwanath Bhat, as Peshwa or prime minister. In the period between the death of Chhattrapati Shahu in 1749 to 1761 battle of Panipat, the Peshwas enjoyed status as de facto head of confederacy / empire. Afterwards, with exception of Madhavrao, all other peshwas remained ceremonial heads of the Maratha confederacy like their master Chhattrapati.[citation needed] The community is now spread far and wide up to Australia, UK & USA and many other Asian, African, European countries.[citation needed]
[edit] ReferencesThere is no mention of them in Indian history prior to the reign of the Peshwas except 1691's Sanskrit book. A Sanskrit book namely Shat-Prashna-Kalp-Latika was written in 1691 by the Rajapur-based Karhade Brahmin scholar and Village Joshi-Madhav[who?] which mentions that race of Chitpvans is “Berber” (mixed race of Indian and Greek).Story is,a group of local Brahmins migrated to Egypt from Konkan coast in around 2 nd century AD and intermarried with Greeks, North African black colored people who at that time colonized the Egypt around Nile river, however these people kept knowledge of Sanskrit and Smart Shaiv religion alive for centuries. After conquest of Egypt by Arabs these “Jyiptaan” people moved to “Sokotra” island near Yemen and later moved to Dapoli Tahsil in Konkan in 7th century, Marathi Translation of this book is available at royal Asiatic library Mumbai and Bharat Itihas sanshodhan Manadal Pune (with different name as "Saraswati Mandal", 1885) The earliest reference to the Chitpavans in Indian literature can be found in the Sahyadri Khand, a section of the Skanda Purana. It may have been composed sometime during 8-12th century by a scholar from a rival group[who?]. Skanda Purana, one of the major eighteen Puranas, a Hindu religious text believed to be written and compiled over a long period, from 6th century to 15th century, is the largest Purana, and is devoted mainly to the life and deed of Kartikeya (also called Skanda), a son of Shiva. However, in Sanskrit Version of Sahyadri Khanda and in copies of same Khanda found in South India, does not have any reference about Chitpavans or any story about Sage Parshuram.There is scant reference to Chitpavans in Indian history prior to the reign of the Peshwas. The following is a highly debatable summary of the legend from Sahyadri Khand. Parashurama, the sixth avatara of Vishnu was so defiled by the slaughter of the Kshatriyas that Brahmins refused to perform any ceremonies for him. At that time the bodies of fourteen persons happened to be cast ashore by the sea which then washed the foot of the Sahyadri hills. These "corpses" Parashurama purified, by burning them on a funeral pyre or chita, and restored them to life. He taught them the Brahmin rituals, and made them perform ceremonies to free them from guilt. Parashurama wished to give these new Brahmins some land; and since the Deccan had already been given to other Brahmins, he prayed to the God of the sea to spare him some of his domain. Initially the sea god did not agree to retire. Hence, Parshurama decided to throw a Bramhastra (missile) on the sea to render it dry. Then the scared sea god agreed to retire as far west as the Bramhastra would hit the waters from the crest of the Sahyadris. The arrow was shot and reclaimed a belt of land about thirty miles broad. The banks of the Vashishthi, about forty miles north of Ratnagiri, were set apart for the new Brahmins, and in memory of the process by which they had been purified they were called Chitpavans ('chita - pavan', meaning 'pyre purified' in Sanskrit (it could also mean a 'pious mind' 'chit - mind,pavan - pious) and their settlement Chitpolan. After establishing this settlement, Parashurama retired to Gokarna in North Kanara. [edit] Appearance, Language, Society, Culture and Social Stature[edit] AppearanceIn olden days, common description given to chitpavan brahmins was "Chitpavan Brahmin folks are easily recognised by the certain characteristics (they are only indicative and not exclusive). They are mostly fair skinned and may have light coloured eyes (blue,green, grey). Straight sharp nose with distinctive jawline is another feature.Soft, radiant glowing skin. Hair colour can tend towards lighter blonde shade. Physique is average and generally supple." In his book "Indian Caste" by John Wilson, he writes
The Kolaba District Gazetteers of 1881 says
Linda Cox article was originally published in the February 22, 1970 issue of the now defunct Illustrated Weekly of India. The article may be a part of here thesis on the Chitpavans. She writes
[edit] LanguageMost of the chitpavani brahmins in Maharashtra have adopted Marathi as their language. Till 1950's in Konkan, most of the chitpavans spoke a language called chitpavani Konkani in their homes. It is a transitional dialect of Goan Konkani language. Although it is mostly extinct from Maharashtra, it is still used by the families residing in Goa and coastal Karnataka. Efforts are being done to revive the language. [edit] Society StructureThe konkanastha brahmins have two sub-groups, i.e. the Rigvedi Konkanastha and the Yajurvedi Konkanastha. They belong to the Smartha Sect. The community comprises fourteen gotras (clans) which as one of the regulators of marriage the gotras are linked with mythical sains and sages and are not hierarchically arranged. The gotras are Atri, Kapi, Kashyap, Kondinya, Gargya, Kaushik, Jamadagni, Nityundana, Bhargava, Bharadwaj, Vatsya, Vashistha, Vishnuvruddha and Shandilya. All the fourteen gotras are clustered into seven groups which are known as the gana. A gotra belonging to a particular gana cannot be considered for marriage with another gotra of same gana. The gana are as follows:- Atri-Kapi, Gargya-Bhardwaj, Koundiya-Vashistha, Kashyap-Shandilya, Kaushik-Bhargava, Jamadagni-Vatsa, Nityundana-Vishnuvruddha. Besides gotra and gana, konkanastha brahmins observe the Tri (three) and Panch (Five) Pravara system. Chitpavans also revere deities connected with gotras known as the devakas and each family worships it's devaka at the time of marriage, while individuals with the same devaka can marry. There are four hundred and forty surnames amongst konkanastha Brahmins. [edit] CultureTraditionally the konkanastha Brahmins were a community of priests who offer religious services to other communities. Apart from this, agriculture is also practiced by the community members who possess arable land. They are now prominent in various white collar jobs, and business. Chitpavans are traditionally strict vegetarians. The staple cereal is rice, while pulses include tur dal. The cooking media include groundnut oil and sunflower oil. They consume dairy products; take both tea and coffee, while consumption of tobacco products and betel leaves is prevalent. Monogamy is practiced by Konkanastha Brahmins. At present adult marriage is practiced, while child marriage was acceptable in the past, requiring the release of children to their marital partners at the coming of age. Marital matches arranged by parents, with the consent of the individuals, is the most widespread mode of acquiring a mate. The symbols of marriage include a spot of vermillion on the forehead, a mangal sutra and toe rings. The bride is often expected to reside at the groom's family home after marriage. Remarriage is allowed for widows, widowers and divorcee. Equigeniture is the rule, as Women also inherit paternal property. The marriage is fixed by consulting the horoscopes of the bride and groom. The marriage takes place at brides place. Haldi (turmeric paste) is applied to both the bride and groom by married women. After kanyadaan, malabadal is done where in the bride and groom put garlands around each other's neck, along with the observance of offering worship at sacred fire(hom). The groom ties the mangal sutra around the neck of the bride. On child birth, Shastipujan is done on the sixth day. On the 12th day the name giving ceremony is performed. The 'jawal' (head shaving) is performed both for male and female children after attaining the age of one year. At eight years a male child undergoes another shaving of his head for his Upanayana, Munja or sacred thread ceremony. The shaving is done by a barber and the rituals are officiated over by a Brahmin priest. Mundan is not performed for girl child, it is a sanskar that is performed on boy child. [edit] Social StatusAfter entry of Chitpavans in Maratha empire,initially they were struggling to get administrative and military jobs. Most of the administrators in the government of Shivaji Maharaj were Deshastha Brahmins and Chandraseniya Kayastha Prabhu. Deshastha influence waned during the rule of Nanasaheb Peshwa except for the post of “Panditrao” (Minister related to Religious issues)and Chief Justice. Other valuable posts like Phadanvis (Finance Secretary) Kotwal (Home Secretary) and various military rank were dominated by chitpavans. This usurping of power by Chitpavans from Deshastha Brahmins resulted in intense rivalry between the two communities resulting in each community trying to prove themselves superior leading to constructive and largely cordial competition.19th century records mention Gramanyas between the Chitpavans and the Daivajnas,the Chandraseniya Kayastha Prabhus,which lasted for about ten years.[1] [edit] Pre IndependenceIn his book Western India in the Nineteenth Century , Ravinder Kumar shows the common beliefs propagated by the communities to prove themselves superior over other
In colonial period of late 19th Century Chitpavans dominated Political,Social Reform, Education fields, Legal and Media/Journalism[citation needed] whereas Deshasthas dominated Medical, Administration, Engineering, Saint/Writer, Music and Legal fields[citation needed]. [edit] Post IndependencePost Independence the rivalry between the groups has waned. Now both accept each other as vedic brahmins. Both the communities have produced many greats in field for arts, music, science, mathematics and literature. The comings together of the two communities are highlighted by number of inter-community marriages and inter mixing of them at social, professional and political level. [edit] History after 17th Century[edit] Peshwas of Maratha KingdomMain article: Peshwas Chitpavans were relatively unknown outside Konkan until the 16th century. Later the ruler of the Maratha kingdom Chhatrapati Shahu Maharaj appointed a Chitpavan Brahmin, Balaji Vishwanath Bhatt as his Peshwa or Prime Minister in the 17th century. It was the first time a Brahmin of Konkan origin held an important position in Deccani politics in Maharashtra. Balaji Vishawnath Bhat (born circa 1670, died on 02.04.1720), Peshawa of Chhatrapati Shahu Maharaj. Balaji was Deshmukh of Shrivardhan in Raigad district. Around 1700 he had some differences, unknown to history, with Nawab Siddi of Murud Janjira who ruled over Shrivardhan Karyat in Konkan. Siddi wanted to capture and punish Balaji but sensing this, Balaji escaped and crossed over the Western Ghats. He entered into the service of Senapati Dhanaji Jadhavrao as accountant. When Shahu Maharaj was freed by Mughals after death of Aurangzeb in 1707 Balaji entered in his service. Since Maharani Tarabai refused Shahu Maharaj right to the throne Shahu Maharaj needed support to claim his rightful throne. Persoji Bhosale was the first Sardar to support Shahu Maharaj’s claim to the throne In this difficult period Balaji served Shahu Maharaj well. He raised an army and for this service Maharaj conferred on him the title Senakarte and persuaded several Sardars to join Shahu Maharaj’s camp. By March 1708 Shahu Maharaj had a strong army and he defeated Maharani Tarabai at Khed. His coronation occurred in November 1708 in Satara which, for a time, became capital of his kingdom. Kanhoji Angre, admiral of Navy, was a Sardar of Karveer kingdom administered by Maharani Tarabai. In 1718 Peshawa Nilopant Pingale fought Kanhoji but was defeated and imprisoned by Kanhoji. Then Shahu Maharaj asked Balaji to negotiate with Kanhoji. Before proceeding Balaji pleaded that if he was elevated sufficiently in rank he would be able to negotiate the truce with authority. Shahu Maharaj then appointed him as Peshawa. Balaji succeeded in negotiating with Kanhoji and persuaded him to join Shahu Maharaj. This consolidated Maharaj’s power and soon his kingdom spread beyond boundaries of Maharashtra. The diplomacy conducted by Balaji had a major impact on this expansion. When Balaji died in 1720, his son Bajirao succeeded him and thus began the de facto rule by the Chitpavan Peshwas. Lured by the good fortune of their caste fellows, the Chitpavans migrated in large numbers to the Deccan, especially to Pune, the seat of the Peshwas. There they quickly rose in stature and influence, receiving appointments as diplomats and clerks, rising in the military and claiming economic privileges due to their numeracy. [edit] Freedom Fighters[edit] Vasudev Balwant PhadkeVasudev Balwant Phadke (born 11 April 1845, died 17 February 1883), the Adya Krantikarak of independence, was born in Shirdhon village in Raigad district. His grand father was Gadkari of Fort Karnala which is near Shirdhon. He took up wrestling, riding and fencing at an early age and soon became an expert in arms and ammunitions. He moved to Pune after leaving High School and joined Military Accounts service. He lived in Narsimha Mandir in Sadashiv Peth. While in Pune he atteneded lectures by M.G. Ranade explaining how British policies where affecting Indian economy. These convinced him that British raj was the root cause of all problems. The turning point in his life came when he was denied leave to see his ailing mother. He left the service and launched protest speeches against the British administration. The famine of 1870’s and the apathy of the administration agitated him and he toured the Deccan urging the people to strive for a free republic. He founded Maharashtra Education Society and established Perugate Bhave School. Since he could not garner support from the educated classes, he turned to Ramoshis, Dhanagars and Kolis and waged war against British with few hundred supporters. They launched a series of raids on the British treasury in Shirur and Khed talukas. Vasudevrao’s acts received wide attention when he attacked Pune catching the British soldiers off guard. He had a complete hold on Pune for few days. His plan to simultaneously attack the country was met with limited success and the government offered a reward for his capture. In response, Vasudevrao announced a reward for capture of the Governor of Bombay! He was captured on 21 July 1879 and was tried in Pune. No lawyer was willing to take up his case. Sarvjanik Kaka (Joshi) then came forward and pleaded his case. During his trial he was put in a cell near Sangam in Pune where a memorial has been erected by Maharashtra police CID. Vasudevrao was sentenced for life and was transported to Aden. He was fettered and placed in solitary confinement. On 13 October 1880 this undaunted man pulled off the door by its hinges and escaped. Unfortunately, he was shortly captured and put back in prison. Realizing that life was now intolerable and unable to live under the bondage of the hated British he went on hunger strike and this noble son of India died on 17 February 1883. [edit] Gopal Krishna GokhaleGopal Krishna Gokhale (born on 09.05.1866, died on 19.02.1915) was a prominent leader of independence movement. He was born in Ratnagiri district and received early education in Kolhapur. He graduated from University of Bombay in 1884 at the age of 18. In 1885 he moved to Pune to become teacher in New English School. He started taking part in social activities at the age of 20 and joined Sarvajanik Sabha as secretary when M.G. Ranade was its president. He considered Ranade as his Guru. He was secretary of reception committee when Indian National Congress (INC) had its annual session in 1895 in Pune. From hereafter he took active part in politics and INC. He was elected twice as Mayor of Pune Municipal Corporation and became a member of Bombay Legislative Council. Gokhale was moderate and was in favour of gradual reforms to attain independence and was instrumental in introduction of Morley-Minto reforms. These reforms made it possible for Indians to share power and be heard in matters of public interest. In 1912 Gokhale toured South Africa on invitation of Mahatma Gandhi. Gandhi looked upon Gokhale as his mentor and guide (Guru). Surprisingly though it may seem, Mohammed Ali Jinnah also considered Gokhale as his role model, while ideological differences interfered with their relationship. When Gandhiji returned from South Africa to India to he took guidance from Gokhale to understand India and the problems facing India. [edit] Bal Gangadhar TilakMain article: Bal Gangadhar Tilak [edit] Social Reformers[edit] Dhondo Keshav KarveMain article: Dhondo Keshav Karve Annasaheb Karve was born on April 18, 1858 at Sheravali, Khed Tālukā of Ratnāgiri district in Mahārāshtra. He was a native of Murud in the Konkan region. He was born in a lower middle-class Chitpāvan Brahmin family. Karve's parents arranged his marriage when he was 14 to an 8 year old girl named Rādhābāi.Radhabhai died in 1891 during childbirth at age 27, leaving behind a young son named Raghunath Karve. Implementing his own reformatory thoughts with extraordinary courage, two years later he chose as his second wife a widow—a 23 year old widow named Godubāi—rather than an unmarried girl whom he could have easily arranged to secure as his new wife according to the prevalent social mores. In 1893, Karve founded Widhawā-Wiwāhottejak Mandali, which, besides encouraging marriages of widows, also helped the needy children of widows. In 1895, the institution was renamed as Widhawā-Wiwāha-Pratibandh-Niwārak Mandali (Society to Remove Obstacles to Marriages of Widows). In 1896, Karve established a Hindu Widows' Home Association and started in Hingane, a village then in the outskirts of Pune in Maharashtra, Mahilāshram, a shelter and a school for women, including widows. He started Mahilā Vidyālaya in 1907; the following year, he started Nishkām Karma Math (Social Service Society) to train workers for the Widows Home and the Mahila Vidyalaya. Later, Widows Home was renamed as Hingane Stree Shikshan Samsthā. Still later, as the institution flourished by leaps and bounds, it was renamed as Maharshi Karve Stree Shikshan Samstha. When Karve had started his shelter and school for women, including widows, in 1896, he had to start it in the remote village of Hingane outside the city of Pune because the dominant orthodox Brahmin community in the city had ostracized him for his reformatory activitities. (Karve himself belonged to the Brahmin community.) With his meager resources, for many years Karve would walk several miles from Hingane to the city of Pune to teach mathematics at Fergusson College and also collect in his spare time paltry donations from a few progressive donors, even as some others from the orthodox community would openly hurl insulting epithets at him when he went around to spread the word of his emancipatory work and collect donations. After reading information about Japan Women's University in Tokyo, Japan, Karve felt inspired[4]to establish in 1916 in Pune the first university for women in India, with just five students. The curriculum was tailored to the aptitudes of women. During 1917–1918, Karve established a Training College for Primary School Teachers and another school for girls, named Kanyā Shālā. In 1920, an industrialist and philanthropist from Mumbai, Sir Vithaldās Thāckersey, donated Karve's university 1.5 million Indian rupees—a substantial sum in those days—and the university was then renamed as Shreemati Nāthibāi Dāmodar Thāckersey Indian Women’s University or SNDT Women's University [edit] Mahadev Govind RanadeJustice Mahadev Govind Ranade (born on 18 January 1842, died on 16 January 1901) was an eminent judge, thinker, social reformer and author. He was born in Niphad in Nasik district in 1842. Ranade matriculated in Kolhapur and studied in Elphinstone College in Mumbai. He belonged to Bombay University's first batches of B.A.(1862) and the LL.B.(1866). When in Pune he founded Sarvajanik Sabha with Vasudevrao Joshi (“Sarvajanik” Kaka). This Sabha undertook many social movements and gave advices to British Govt. on several issues of public interest. On 11 May 1878 Ranade organized in Pune first Marathi Sahitya Sammmelan (he called it Granthakaar Sammelan) which he chaired. In Mumbai he founded Praarthanaa Samaaj which aimed to carry out religious reforms. The social reforms for which he worked strenuously till his death were female education, child marriage, the shaving of widows' heads, the heavy cost of marriages and other social functions, and the caste restrictions on travelling abroad. He advocated widow remarriage. Upon the death of his first wife everyone expected him to marry a widow. However, under the pressure of his family he married a child bride, Ramabai Ranade. He had to face lot of criticism for this decision. He provided Ramabai with an education and encouraged her to take part in social activities. [edit] Vinayak Damodar SawarkarMain article: Vinayak Damodar Savarkar Savarkar was a freedom fighter as well as a social reformer. On May 19 1929, Savarkar presided over the conference of (former) untouchables held in Malvan. Mr Rajbhoj, editor of the paper ‘Dalitbandhu’, said, “ Savarkar is sincere in his efforts for securing a better life for us and this has removed my misconceptions about his Hindu Sanghatan movement.” On 20th Savarkar distributed the holy threads (janeo) to the then untouchables and said, “ Now there is no reason for infighting. Let us all unite under the banner of Hindu Dharma. The Vedas are just as heritage of yours as they of the Brahmins.” Savarkar practised ‘dining together’ of all Hindus since 16 November 1930. Such functions were not heard of even among the High caste Hindus. In Ratnagiri even the untouchables participated. In March 1931, the untouchables carried a Satyagraha for allowing entry into the Rama Temple in Nasik. As Savarkar was interned in Ratnagiri, he could not go to Nasik. He therefore sent a letter to High Caste Hindu residents of Nasik and appealed to them to allow the untouchables in the temple. The Times (of London) published the letter on 20 March 1931 and remarked “ A touching letter to Hindus”. On 22 February, The famous Hindu temple ‘Patit Pavan Mandir’ was consecrated and declared open by Savarkar to Hindus of all castes including the untouchables. Savarkar opened a café for all Hindus in Ratnagiri on 1 May 1933. Tea, snacks and food were served by an untouchable. Such a café was unthinkable at that time even in industrial city like Mumbai. [edit] Gopal Ganesh AgarkarMain article: Gopal Ganesh Agarkar [edit] Vinoba Narahari BhaveMain article: Vinoba Bhave Yet some of the strongest resistance to change has come from the very same community. Jealously guarding their Brahmin stature, the orthodox among the Chitpavans were not eager to see the Shastras challenged, nor the conduct of the Brahmins becoming indistinguishable from that of the Sudras.The vanguard and the old guard clashed many times. Ranade and other reformers were forced to offer penance for breaking purity rules. D. K. Karve was ostracised. Even Tilak made a visit to Varanasi so that he may not be excommunicated. [edit] Origins[edit] GeneticsIn recent study conducted by Sonali Gaikwad and VK Kashyap for National DNA Analysis Center, Central Forensic Science Laboratory, Kolkata, they write in their paper "Molecular insight into the genesis of ranked caste populations of western India based upon polymorphisms across nonrecombinant and recombinant regions in genome" the following
The authors give following conclusion
Other research in genetics of Chitpavan Brahmins state as follows
[edit] World Chitpavan CongregationThe first ever World Chitpavan Congregation was held in Pune on 23 December 2007. 66 families (having as many Surnames) held their family congregation at 66 different places in Pune City and the remaining held a common congregation in the first half day session. All the families then converged on the main venue to hold a grand afternoon session. This session was totally voluntary in nature and elaborate arrangements including sitting arrangement for 70,000 (Seventy Thousand) people was made, after year long preparations and it is estimated that around 132,000 people have visited this global meet. [edit] List of ChitpavansFurther information: List of Chitpavans [edit] Citations
[edit] References
[edit] External links
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