Chitpavan

The Chitpavan Brahmin or Konkanastha Brahmin (i.e., "Brahmins native to the Konkan") is a Hindu Maharashtrian Brahmin community inhabiting Konkan, the coastal region of the state of Maharashtra in India. 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.[2] Under the British Raj, they were the one of the Hindu communities in Maharashtra to flock to western education and they provided the bulk of social reformers, educationalists and nationalists of the late 19th century.[3] Until the 18th century, the Chitpavans were held in low esteem by the Deshastha, the older established Brahmin community of Maharashtra region.[4][5][6]

Chitpavan/Konkanastha Brahmins
ReligionsHinduism
LanguagesPrimary mother tongue is Chitpavani (a dialect of Konkani) and Marathi but also have proficiency in native languages,[1]
Populated statesKonkan (Coastal Maharashtra, Goa and coastal Karnataka); some parts of Madhya Pradesh, Gujarat

The upper castes, that is, Marathi Brahmins, Prabhus (CKPs and Pathare Prabhus) and Saraswat Brahmins were only about 4% of the population in Maharashtra. A majority of this 4% were Brahmins.[7][8] As per the 1901 census, about 5% of the Pune population was Brahmin and about 27% of them were Chitpawans.[9]

Origin

The Chitpavan are also known as Konkanastha Brahmin.[10][11] They have two common mythological stories of origin, of which the more contemporary story is based on the etymology of their name, meaning "pure of mind", while an older belief uses the alternate etymological meaning : "pure from the pyre" and is based on the tale of Parashurama in the Sahyadrikhanda of the Skanda Purana.[12][13]

The Parashurama mythological story of shipwrecked people is similar to the mythological story of the Bene Israel Jews of Raigad district.[14][15] The Bene Israel claim that Chitpavans are also of Jewish origin.[16][17] In addition, Indian scholar Ramakrishna Gopal Bhandarkar has shown similarity between names of Chitpawans and the geographical sites in Palestine.[18]

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. A 1763-4 document shows that at least 67% of the clerks at the time were Chitpawans.[6][19][20]

History

Rise during the Maratha rule
Peshwa Madhavrao II with Nana Fadnavis and attendants, at Pune in 1792
Main articles: Maratha Empire and Peshwa

Very little is known of the Chitpavans before 1707 A.D.[6] Around this time, Balaji Vishwanth Bhat, a Chitpavan arrived from Ratnagiri to the Pune-Satara area. 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 1713. He ran a well-organized 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 Bhat family.[21][22]

With the ascension of Balaji Baji Rao and his family to the supreme authority of the Maratha Empire, Chitpavan immigrants began arriving en masse from the Konkan to Pune[23][24] where the Peshwa offered all important offices to his fellow castemen.[6] The Chitpavan kin were rewarded with tax relief and grants of land.[25] Historians cite nepotism[26][27][28][29][30][31] and corruption[29][31] 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.[24]

Role in Indian politics
Bal Gangadhar Tilak

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 students adapted and started learning English because of better opportunities in the British administration.[25]

Some of the prominent figures in the Hindu reform movements of the 19th and 20th centuries came from the Chitpavan Brahmin community. These included Dhondo Keshav Karve,[32] Justice Mahadev Govind Ranade,[33] Vinayak Damodar Savarkar,[34][35] Gopal Ganesh Agarkar,[36] Vinoba Bhave.[37][38]

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 going to England in 1919.[39]

The Chitpavan community includes two major politicians in the Gandhian tradition: Gopal Krishna Gokhale, whom 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 Savarkar, the founder of the Hindu nationalist political ideology Hindutva, 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.[40] 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 Hindu Mahasabha and finally the RSS. , drew their inspiration from fringe groups in this reactionary trend.[41]

Anti-Brahmin violence in the 20th century after Gandhi's assassination
Main article: Maharashtrian_Brahmin § Anti-Brahmin Violence in Maharashtra

After Gandhi's assassination by Nathuram Godse, a Chitpawan, Brahmins 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.[42][43]

In the Patwardhan princely states such as Sangli, the 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 1948 - 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 and Bal Gangadhar Tilak fell out with each other due to vedokta controversy. He was also instrumental in shaping anti-Brahmin attitude in the non-Brahmin communities during that period. This led to great violence against Brahmins in Kolhapur.[44]

Military

The Chitpavans have considered themselves to be both warriors and priests.[45] Their involvement in military affairs began with the rise of the Peshwas[46] and their willingness to enter military and other services earned them high status and power in the Deccan.[47]

Culture

Traditionally, the Chitpavan Brahmins were a community of astrologers and priests who offer religious services to other communities. The 20th century descriptions of the Chitpavans list inordinate frugality, impassive, hard work, cleanliness and intelligence among their attributes.[48][49][50] In their original home of Konkan, their primary occupation was farming and some earned money by performing rituals among their own caste members.[51] During the heyday of the Maratha Empire, 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.[52]

D.L.Sheth, the former director of the Center for the Study of Developing Societies in India (CSDS), lists Indian communities that were traditionally "urban and professional" (following professions like doctors, lawyers, teachers, engineers, etc.) immediately after Independence in 1947. This list included Chitpawans and CKPs(Chandraseniya Kayastha Prabhus) from Maharashtra; the South Indian Brahmins; the Nagar Brahmins from Gujarat; the Punjabi Khatris, Kashmiri Pandits and Kayasthas from northern India; the Probasi and the Bhadralok Bengalis; the Parsis 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 the members of these communities could read and write English and were educated beyond school.[53][54][55]

Language

Most of the Chitpavan Brahmins in Maharashtra have adopted Marathi as their language. A minority spoke a dialect of Konkani called Chitpavani Konkani in their homes. Even at that time, reports recorded Chitpavani as a fast-disappearing language. But in Dakshina Kannada and Udupi districts of Karnataka, it is spoken in places like Durga and Maala of Karkala taluk and Shishila and Mundaje of Belthangady Taluk.

The Marathi spoken by Chitpavans in Pune is the standard form of language used all over Maharashtra today.[3] This form has many words derived from Sanskrit and retains the Sanskrit pronunciation of many, misconstrued by non-standard speakers as "nasalised pronunciation".[56]

Social status

Earlier, the Deshastha Brahmins believed that they were the highest of all Brahmins and looked down upon the Chitpavans as parvenus (a relative newcomer to a socio-economic class), barely equal to the noblest of dvijas. The Deshastha Brahmins and the Karhadas treated the Peshwa's caste with contempt and refused to interdine with them. Even during the days of earlier Peshwa's they hesitated the admit the Chitpavans to social equality.[57] Even the Peshwa was denied the rights to use the ghats reserved for Deshastha priests at Nashik on the Godavari river.[58][59]

The rise in prominence of the Chitpavans compared to the Deshastha Brahmins resulted in intense rivalry between the two communities.[60] 19th century records also mention Gramanyas or village-level debates between the Chandraseniya Kayastha Prabhus and the Chitpavans, Saraswat Brahmins and the Chitpavans, Pathare Prabhus and the Chitpavans and Shukla Yujurvedi Deshastha Brahmins and the Chitpavans. These were quite common in Maharashtra.[61]

Bal Gangadhar Tilak believed that the Deshasthas, Chitpawans and Karhades 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.[62]

Diet

Traditionally, Chitpavan Brahmins are vegetarian. Rice is their staple food.[63]

Notable people

See also

References

Notes

  1. Collector A. M. T. Jackson, a Sanskrit scholar was affectionately called"Pandit Jackson".Kanhere murdered him for Ganesh Damodar Savarkar's trial and an acquittal of a British Engineer in the death of a farmer caused by rash driving.[91][92][93]

Citations

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  2. Valentine, Chirol (2012). Indian Unrest. Tredition. p. 72. ISBN 978-3-8472-0599-9.
  3. Singh, R.; Lele, J.K. (1989). Language and society: steps towards an integrated theory. Leiden: E.J. Brill. p. 34. ISBN 978-9-00408-789-7.
  4. Pran Nath Chopra (1982). Religions and communities of India. Vision Books. p. 49.
  5. H. H. Dodwell. The Cambridge History of India: British India, 1497-1858. p. 385.
  6. Cohn, Bernard S; Singer, Milton, eds. (2007). Structure and Change in Indian Society. AldineTransaction (Transaction Publishers). pp. 399–400. ISBN 978-0-202-36138-3.
  7. Rajendra Vora (2009). Christophe Jaffrelot; Sanjay Kumar (eds.). Rise of the Plebeians?: The Changing Face of the Indian Legislative Assemblies (Exploring the Political in South Asia). Routledge India. p. 217. ISBN 9781136516627. While Brahmins are found in all the districts of the state, the Saraswats and Prabhus,the two other literate castes of this category,are in significant number only in Mumbai city
  8. Vijaya Gupchup. Bombay: Social Change 1813-1857. p. 166. The other intellectual class, the Prabhus were once again subdivided in the Chandraseniya Kayastha Prabhu and the Pathare Prabhus
  9. Cashman, Richard I (1975). The myth of the Lokamanya: Tilak and mass politics in Maharashtra. University of California. p. 19, 20,21. ISBN 978-0-520-02407-6. Retrieved 2 April 2018.
  10. Conlon, Frank F. (1999). "Vishnubawa Brahmachari: A Champion of Hinduism in Nineteenth Century Maharashtra". In Dossal, Mariam; Maloni, Ruby (eds.). State Intervention and Popular Response: Western India in the Nineteenth Century. Popular Prakashan. p. 163. ISBN 978-8-17154-855-2.
  11. Kurtz, Donald V. (1993). Contradictions and Conflict: A Dialectical Political Anthropology of a University in Western India. BRILL. p. 62. ISBN 978-9-00409-828-2.
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  13. Karve, Irawati (1989) [1928]. The Chitpavan Brahmins - A Social and Ethnic Study. pp. 96–97. ISBN 978-81-7022-235-4.
  14. Parfitt, Tudor; Egorova, Yulia (2005). "Genetics, History, and Identity: The Case Of The Bene Israel and the Lemba" (PDF). Culture, Medicine and Psychiatry. 29 (2): 206, 208, 221. doi:10.1007/s11013-005-7425-4. PMID 16249950.
  15. Karve, Irawati (1989) [1928]. The Chitpavan Brahmins - A Social and Ethnic Study. pp. 104–107. ISBN 978-81-7022-235-4.
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  19. Sir Percival Griffiths (23 April 2019). The British Impact on India. Taylor & Francis. pp. 329–. ISBN 978-0-429-61424-8. They were not highly regarded by other Brahmans in ancient days and appeared to have been employed principally as spies and messengers
  20. Balkrishna Govind Gokhale (1988). Poona in the Eighteenth Century: An Urban History. Oxford University Press. p. 110. chitpawans 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 Chitpawans. In addition to their salaries, they were granted a substantial fringe benefit of being permitted to bring rice from Konkan to Poona free of Octroi duty.
  21. Stewart Gordon (16 September 1993). The Marathas 1600-1818. Cambridge University Press. p. 109. ISBN 978-0-521-26883-7.
  22. Gokhale, B.G., 1985. The religious complex in eighteenth-century Poona. Journal of the American Oriental Society, 105(4), pp.719-724.
  23. Sandhya Gokhale (2008). The Chitpavans: social ascendancy of a creative minority in Maharashtra, 1818-1918. p. 113. ISBN 978-81-8290-132-2.
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  29. Govind Sakharam Sardesai (1986) [1946]. New history of the Marathas: Sunset over Maharashtra (1772-1848). Phoenix Publications. p. 254.
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  31. S. M. Michael. Dalits in Modern India: Vision and Values. p. 95.
  32. Karve, Dinakar D. (1963). The New Brahmans: Five Maharashtrian Families (1st ed.). Berkeley, CA: University of California Press. p. 13 – via Questia.
  33. Wolpert, Stanley A. (April 1991). Tilak and Gokhale: Revolution and Reform in the Making of Modern India. Oxford: Oxford University Press. p. 32. ISBN 978-0195623925.
  34. Wolf, Siegfried O. "Vinayak Damodar Savarkar: Public Enemy or national Hero?" (PDF). Retrieved 3 May 2016.
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  36. Wolpert, Stanley A. (April 1991). Tilak and Gokhale: Revolution and Reform in the Making of Modern India. Oxford: Oxford University Press. p. 19. ISBN 978-0195623925.
  37. Mariam Dossal and Ruby Maloni, ed. (1999). State intervention and popular response : western India in the nineteenth century. Mumbai: Popular Prakashan. p. 87. ISBN 978-81715-4855-2.
  38. Wolpert, Stanley A. (April 1991). Tilak and Gokhale: Revolution and Reform in the Making of Modern India. Oxford: Oxford University Press. p. 32. ISBN 978-0195623925.
  39. Cashman, Richard I. (1975). The myth of the Lokamanya : Tilak and mass politics in Maharashtra. Berkeley: University of California Press. p. 54. ISBN 9780520024076.
  40. Swapan Dasgupta, Smruti Koppikar (3 August 1998). "Godse on Trial". India Today: 24–26. Retrieved 29 June 2010.
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  42. Mariam Dossal; Ruby Malon, eds. (1999). State Intervention and Popular Response: Western India in the Nineteenth Century. p. 11. ISBN 9788171548552.
  43. Ullekh N P (2018). The Untold Vajpayee: Politician and Paradox. Random House India. p. 39. ISBN 9789385990816.
  44. Maureen Patterson (October 1988). Donald W. Attwood; Milton Israel; Narendra K. Wagle (eds.). City, countryside and society in Maharashtra. University of Toronto, Centre for South Asian Studies. pp. 35–58. ISBN 978-0-9692907-2-8.
  45. Bhatt, Chetan (2001). Hindu Nationalism: Origins, Ideologies and Modern Myths. Berg. p. 32. ISBN 9781859733486.
  46. Sandhya Gokhale (2008). The Chitpavans: social ascendancy of a creative minority in Maharashtra, 1818-1918. Shubhi. p. 82. ISBN 978-81-8290-132-2.
  47. Hansen, Thomas Blom (2001). Wages of Violence: Naming and Identity in Postcolonial Bombay. Princeton University Press. p. 29. ISBN 978-0-69108-840-2.
  48. Donald V. Kurtz (1993). Contradictions and Conflict: A Dialectical Political Anthropology of a University in Western India. pp. 64–65. ISBN 978-90-04-09828-2.
  49. David Levinson (1992). Encyclopedia of World Cultures: South Asia. p. 69. ISBN 978-0-8161-1840-3.
  50. Divekar, V. D. (1982). "The Emergence of an Indigenous Business Class in Maharashtra in the Eighteenth Century". Modern Asian Studies. 16 (3): 438–439. doi:10.1017/s0026749x00015250. JSTOR 312115.
  51. Paul Hockings, ed. (1992). Encyclopedia of world cultures: South Asia - Volume 2. Macmillan Reference USA. p. 69. The occupation of the Chitpavans in their original territory of the Konkan was farming, with some income from performing rituals among their own caste.
  52. H. Damodaran (25 June 2008). India's New Capitalists: Caste, Business, and Industry in a Modern Nation. Palgrave Macmillan UK. pp. 50–51. ISBN 978-0-230-59412-8.
  53. Pavan K. Varma (2007). The Great Indian Middle class. Penguin Books. p. 28. ISBN 9780143103257. ...its main adherents came from those in government service, qualified professionals such as doctors,engineers and lawyers,business entrepreneurs,teachers in schools in the bigger cities and in the institutes of higher education, journalists[etc]...The upper castes dominated the Indian middle class. Prominent among its members were Punjabi Khatris, Kashmiri Pandits and South Indian brahmins. Then there were the 'traditional urban-oriented professional castes such as the Nagars of Gujarat, the Chitpawans 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
  54. "Social Action, Volume 50". Indian Social Institute. 2000: 72. Cite journal requires |journal= (help)
  55. "D.L.Sheth".
  56. Deo, Shripad D.; Natarajan, Nalini (editor) (1996). Handbook of twentieth century literatures of India. Westport: Greenwood Press. p. 212. ISBN 978-0-31328-778-7.CS1 maint: extra text: authors list (link)
  57. Shahu Chhatrapati (Maharaja of Kolhapur); Vilas Adinath Sangave; B. D. Khane (1985). Rajarshi Shahu Chhatrapati Papers: 1900-1905 A.D.: Vedokta controversy. Shahu Research Institute. p. 4.
  58. Ravinder Kumar (28 October 2013). Western India in the Nineteenth Century: A study in the social history of Maharashtra. Taylor & Francis. pp. 41–. ISBN 978-1-135-03145-9. Upon the Chitpawans who had come into prominence after the rise of the peshwas they[deshasthas] looked down with scarcely vieled 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 even the Peshwa was denied the right to use the ghats reserved for deshasth priests at Nasik on the Godavari
  59. Patil, U.R., 2010. Conflict, identity and narratives: the Brahman communities of western India from the seventeenth through the nineteenth centuries (Doctoral dissertation)
  60. Gordon, Stewart (16 September 1993). The Marathas 1600-1818. Cambridge University Press. pp. 132–134. ISBN 978-0-521-26883-7.
  61. Gokhale, Sandhya (2008). The Chitpwans. Shubhi Publications. p. 204. 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 Chitpawans, Pathare Prabhus and the Chitpawans, Saraswat brahmin and the Chitpawans and Shukla Yajurvedi and the Chitpawans. The intra-caste dispute involving the supposed violation of the Brahmanical ritual code of behavior was called Gramanya in marathi.
  62. Sandhya Gokhale (2008). The Chitpavans: social ascendancy of a creative minority. p. 147. 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, Tilak urged sincerely that these three groups of Brahmans should give up caste exclusiveness by encouraging inter sub-caste marriages and community dining."
  63. India's Communities, Volume 5. Oxford University Press. 1998. p. 1804,2079. ISBN 9780195633542. (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.
  64. Chaurasia, R.S. (2004). History of the Marathas. New Delhi: Atlantic Publishers & Distributors. p. 9. ISBN 9788126903948.
  65. The Marathas 1600-1818, Part 2, Volume 4 By Stewart Gordon
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  80. Shailaja Paik (11 July 2014). Dalit Women's Education in Modern India: Double Discrimination. ISBN 9781317673309.
  81. Omvedt, Gail (30 January 1994). Dalits and the Democratic Revolution: Dr Ambedkar and the Dalit Movement in Colonial India. p. 138. ISBN 9788132119838.
  82. Arundhati Roy (May 2017). The Doctor and the Saint: Caste, Race, and Annihilation of Caste, the Debate Between B.R. Ambedkar and M.K. Gandhi. Haymarket Books. p. 129. ISBN 9781608467983. 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 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.
  83. 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
  84. Wolf, Siegfried (Editor) (2009). Heidelberg Student papers, Vinayak Damodar Savarkar:: Public Enemy or national Hero (PDF). Dresden: Heidelberg University. p. 10. ISBN 978-3-86801-076-3.CS1 maint: extra text: authors list (link)
  85. Lise McKean (15 May 1996). Divine Enterprise: Gurus and the Hindu Nationalist Movement. University of Chicago Press. p. 72. ISBN 978-0-226-56010-6.
  86. Y. D. Phadke (1981). Portrait of a revolutionary: Senapati Bapat. Senapati Bapat Centenary Celebration Samiti. p. 2. 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 Chitpawan or Konkanastha Brahmin family at Parner in the Ahmednagar
  87. Jain, Kajri (2007). Gods in the Bazaar: The Economies of Indian Calendar Art. Duke University Press Books. p. 151. ISBN 978-0822389736.
  88. Richard I. Cashman (25 September 2018). The Myth of the Lokamanya: Tilak and Mass Politics in Maharashtra. University of California Press. p. 222. ISBN 9780520303805. Retrieved 25 September 2018.
  89. 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.
  90. Kulkarni, A.R., 2002. Trends in Maratha Historiography: Vishwanath Kashinath Rajwade (1863–1926). Indian Historical Review, 29(1-2), pp.115-144.
  91. "Organiser, Volumes 35-36". Bharat Prakashan. 1983. THE NASIK ASSASSINATION - By : Mrs. Sunanda Swarup ...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 Cite journal requires |journal= (help)
  92. Bimanbehari Majumdar (1966). Militant Nationalism in India and Its Socio-religious Background, 1897-1917. p. 94. On December 21, A. M. T. Jackson was murdered 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 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.
  93. Pramod Maruti Mande (2005). Sacred offerings into the flames of freedom. Vande Mataram Foundation. p. 27. 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 for the people. Rather,they were subject to great tyranny.
  94. Maloni, edited by Mariam Dossal, Ruby (1999). State intervention and popular response : western India in the nineteenth century. Mumbai: Popular Prakashan. p. 87. ISBN 9788171548552.CS1 maint: extra text: authors list (link)
  95. Amur, G.S. (1994). Dattatreya Ramachandra Bendre (Ambikatanayadatta). New Delhi: Sahitya Akademi. p. 7. ISBN 9788172015152.
  96. Maloni, edited by Mariam Dossal, Ruby (1999). State intervention and popular response : western India in the nineteenth century. Mumbai: Popular Prakashan. p. 79. ISBN 9788171548552.CS1 maint: extra text: authors list (link)
  97. Patricia Uberoi; Nandini Sundar; Satish Deshpande (2008). Anthropology in the East: founders of Indian sociology and anthropology. Seagull. p. 367. 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 novel.
  98. Alex Damm, ed. (2017). Gandhi in a Canadian Context: Relationships between Mahatma Gandhi and Canada. Wilfrid Laurier University Press. p. 54. ISBN 9781771122603. Moreover, the two principal conspirators behind Gandhi's assassination, who were hung for their actions – Nathuram Godse and Narayan Apte – were both Chitpawan Brahmins from Maharashtra as was Savarkar, their ideological mentor. The Chitpawans had a long history of supporting violence against the alleged enemies of Brahminical Hinduism.
  99. Thomas Blom Hansen (1999). The Saffron Wave: Democracy and Hindu Nationalism in Modern India. Princeton University Press. 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 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)
  100. Nadkarni, M.V., 2009. Social change through moral development?. Journal of Social and Economic Development, 11(2), pp.127-135.
  101. "Shah Rukh is not a good dancer but has charisma: Madhuri". Times of India. Also, we both come from similar backgrounds and are Kokanastha brahmins and have had typical Maharashtrian upbringing that makes us culturally similar.
  102. Prakash M Apte (2012). The building of Gandhinagar. Power Publishers, India. ISBN 9789381205532.

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