63-522: The Chitpavan Brahmin or the Kokanastha Brahmin is a Hindu Maharashtrian Brahmin community inhabiting Konkan , the coastal region of the state of Maharashtra . Initially working as messengers and spies in the late seventeenth century, 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
126-716: A Chitpavan, Brahmins in Maharashtra, became targets of violence, mostly by members from the Maratha caste. V. M. Sirsikar, a political scientist at the University of Pune , noted that 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 properties. The violence after
189-772: 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. Maharashtrian Brahmin Marathi Brahmins (also known as Maharashtrian Brahmins ) are communities native to the Indian state of Maharashtra . They are classified into mainly three sub-divisions based on their places of origin, " Desh ", " Karad " and " Konkan ". The Brahmin subcastes that come under Maharashtra Brahmins include Deshastha , Chitpavan (Konkanastha), Saraswat , Karhade , and Devrukhe . Maharashtrian Brahmins are native to
252-434: A political scientist at the University of Pune , noted that 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 properties. Another political scientist, Donald B. Rosenthal, said that the motivation for the violence was the historical discrimination and humiliation faced by
315-434: A wide range of topics, including indigenous grammar and linguistics , the interaction between Brahmanism , Buddhism , and Jainism and their philosophical schools and religious practices. A key output of this work appeared in his monograph Greater Magadha (2007). The book has been reviewed by several scholars including Jason Neelis and Alexander Wynne. Some of Bronkhort's publications address larger questions relating to
378-575: A wider occupational basis, including as priests, vedic scholars, administrators, warriors, courtiers, business and politics. For decades together during the era of the Deccan sultanates Deshasthas and Saraswats were significant recruits to administrative roles and as tax collectors. They were also administrators during the period of the Maratha Empire , spanning the 17th and 18th centuries, when some Chitpavans also emerged as peshwas and thus
441-795: Is a Dutch Orientalist and Indologist , specializing in Buddhist studies and early Buddhism . He is emeritus professor at the University of Lausanne . After studying Mathematics, Physics, and Astronomy at the Vrije Universiteit in Amsterdam (B.Sc. 1968), he moved to India , where he turned to Sanskrit and Pāli , first at the University of Rajasthan ( Jaipur ), then the University of Pune (M.A. 1976, Ph.D. 1979). In Pune he read with traditional Sanskrit scholars, specialising in Sanskrit grammar and Indian philosophy . Back in
504-619: Is similar to the concept of Sanskritisation in which low caste Hindus try to elavate their social status. Historian Jadunath Sarkar opines that the Chitpavans had a non-Indian origin and bases his views on traditions and inscriptions. Indologist Johannes Bronkhorst 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
567-554: Is the standard form of language used all over Maharashtra today. This form has many words derived from Sanskrit and retains the Sanskrit pronunciation of many, misconstrued by non-standard speakers as "nasalised pronunciation". Earlier, the Deshastha Brahmins openly disparaged the Chitpavans as parvenus (a relative newcomer to a socio-economic class), and in Kumar's words "barely fit to associate on terms of equality with
630-555: Is their staple food. A.J.Agarkar describes Bodan as follows and adds that some kind of dancing is also involved: 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 Goddess Annapurna is placed in a plate containing all the items of the meals in small quantities. All
693-577: The Akshi Shilalekh (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. The community has published several family history and genealogy almanacs called Kulavruttantas . These books usually document various aspects of
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#1732787963144756-662: The Chandraseniya Kayastha Prabhus and the Chitpavans, Saraswat Brahmins and the Chitpavans, Pathare Prabhus and the Chitpavans and Shukla Yajurvedi Deshastha Brahmins 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. Bal Gangadhar Tilak believed that the Deshasthas , Chitpavans and Karhades should get united. As early as 1881, he encouraged this by writing comprehensive discussions on
819-571: The Elphinstone institutes of Bombay, out of 152 matriculating students, 16 were Brahmins, 12 were Gaud Saraswat Brahmin(Shenvi) , 71 were Prabhus , 28 were Parsis and 25 belonged to lower castes. In the New English school in Pune, in 1886, 911 out of 982 were Brahmins. In the employment of the "elite administrative hierarchy" in 1886, out of 384, 211 were Brahmins, 37 were Prabhus and there
882-528: The Gandhian tradition : Gopal Krishna Gokhale , 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. Vinayak Damodar Savarkar , the founder of the Hindu nationalist political ideology Hindutva ,
945-525: The Gaud Saraswat Brahmins (Shenvi) of the western coast of Maharashtra. The Kulavruttanta 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 cittapāvana . The Chitpavan story of shipwrecked people is similar to
1008-987: The Kumaon and Garhwal region of present day Indian state of Uttarakhand in places such as Almora . These brahmins now form part of the Kumaoni brahmin community and the Garhwali Pandit Community. John Roberts has argued that from the time of the Maratha Empire and into the period when the British East India Company was forming the administrative unit of the Bombay Presidency , they were mostly urban dwellers, along with other non-Brahmin clerical castes, and shunned trading roles. This view appears to be distinct to that of Edmund Leech and S. N. Mukherjee, who note
1071-715: 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. 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 Chitpavans and CKPs( Chandraseniya Kayastha Prabhus ) from Maharashtra;
1134-611: The Maratha empire . Until the 18th century, the Chitpavans were held in low esteem by the Deshastha , the older established Brahmin community of Karnataka-Maharashtra region. 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
1197-662: The Sadbodhacintāmaṇi 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 that the Deshastha , Chitpavans and Karhade Brahmin unanimously rejected the Brahmin status claim of
1260-518: The Saraswat Mahila Samaj (Saraswat caste association of Women) of Mumbai that has published a book Rasachandrika in 1988 on Saraswat cuisine discussing egg, fish and even mutton recipes. During the Peshwa era, brahmins of Pune passed caste specific laws for alcohol - making the sale of liquor illegal to Brahmins , Shenvi(GSB)s , Prabhus and the officers working for the administration. Sociologist Sharmila Rege writes that, as
1323-465: The Brahmin claim was available on other grounds and using legends to justify Brahmin origins. But the non-vegetarian tradition did not apply to Saraswats from the south of Western India. Chitpavans from Konkan area acted as priests for religious rituals and also involved in farming. Among Karhades there are both Smarthas and Vaishnavites . Smarthas are followers of Adi Shankara and Vaishnavas are followers of Madhvacharya . The deshastha and
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#17327879631441386-468: The Chitpavan incomers to the region as being involved also in trade and cultivation. The British rulers of Maharashtra region during early years of colonial rule in the nineteenth century recruited for clerical and lower level administrative work mainly from castes such as brahmin and CKP whose traditional occupations involved scholarship, teaching, and record keeping. Incidentally, these castes had considerable experience in government administration during
1449-641: The Citpāvan brahmins” in the Hindu Sanskrit scripture Sahyadrikhanda of the Skanda Purana . According to this chapter, Parashurama , the sixth incarnation of God Vishnu , 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
1512-649: The Hindu nationalist organization, the RSS . In the last one hundred years, many brahmin families such Kirloskar , Garware, Ogale, and Mhaiskar have been successful in creating large manufacturing, and construction businesses. Sociologist S. D. Pillai states, basing on the studies by G. S. Ghurye , that claim of Brahminhood by communities such as some Saraswat subcastes of the Western Indian Konkan belt who historically had no knowledge of vedas , no priesthood, and even ate non-vegetarian food demonstrates that
1575-403: The Hindu nationalist representation in the municipal councils. Jaffrelot thinks that Brahmins are still resented by the Marathas and Dalits of Maharashtra despite no longer having much political power. After Gandhi 's murder by Nathuram Godse , himself a Brahmin, Brahmins in Maharashtra, in 1948, became targets of violence, mostly by some elements from the Maratha caste. V. M. Sirsikar,
1638-491: The Indian state of Maharashtra . However, their training as priests, expertise in Hindu laws and scriptures, and administrative skills have historically led them to find employment in all corners of India. For example, in the 1700s, the court of Jaipur had Maharashtrian Brahmins recruited from Benares . This community had in turn migrated to Benares after the fall of Vijayanagar empire in southern India. The greatest movement of
1701-484: 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, Azad Bilgrami wrote: 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
1764-594: 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. 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 Gramanyas or village-level debates between
1827-533: The Maratha community due to their caste status and "Even today, local Brahmins claim that the Marathas organized the riots to take political advantage of the situation". In Satara alone, about 1000 houses were burnt in about 300 villages. There were "cruel, cold-blooded killings" as well – for example, one family whose last name happened to be 'Godse' had three of its male members killed. Brahmins suffered from serious physical violence as well as economic violence in
1890-560: The Maratha predominance in the integrated province. 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 Deccan . In their original home of Konkan, their primary occupation was farming, while some earned money by performing rituals among their own caste members. Anthropologist Donald Kurtz writes that
1953-601: The Netherlands, he did a second doctorate (1980) at the University of Leiden . Having worked for research projects funded by the Nederlandse Organisatie voor Wetenschappelijk Onderzoek , he was appointed in 1987 to the position of Professor of Sanskrit and Indian studies at the University of Lausanne. He retired in 2011. Bronkhorst has concentrated on the history of Indian thought and published on
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2016-470: 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 Bhat family . 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
2079-466: The Peshwa rule which preceded the British rule. Brahmins and CKP were also the first to take to western education. This was their gate way to rise to positions of dominance in many fields during the nineteenth century colonial era. These included positions in professions such as teaching, law, medicine, and engineering. Maharashtrian brahmins also dominated lower level jobs in the colonial government. The 19th century social reformer, Jyotirao Phule lamented
2142-952: 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 male members of these communities could read and write English and were educated beyond school. Chitpavan Brahmins in Maharashtra speak Marathi as their language. The Marathi spoken by Chitpavans in Pune
2205-549: The administration, not even by Shivaji 's successors. He adds that after the defeat of Peshwas in the Anglo-Maratha wars , Chitpavans were the one of the Hindu communities to flock to western education in the Bombay Province of British India . The Chitpavans are also known as Kokanastha Brahmins. The etymology of their name is given in a legendary myth of the chapter citpāvanabrāhmaṇotpattiḥ i.e. “Origin of
2268-584: The assassination affected Chitpavan Patwardhan family ruled princely states such as Sangli , where the Marathas were joined by the Jains and the Lingayats 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 Bombay Province by March 1948 – a move that was opposed by other Brahmins as they feared
2331-433: The brahmin domination in education and government jobs. In the early 20th century, however, different governments in the region such as the Bombay Presidency or the princely state of Kolhapur started reservation policies in government jobs at lower levels that discriminated against the brahmins. Being the first to receive western education, Maharashtrian brahmins such as Justice Ranade , or Gopal Hari Deshmukh were at
2394-538: The centers of learning on the Godavari River such as Paithan , Puntamba , and Trimbakeshwar . All these clans had expertise in particular area of Sanskrit literature. During this era, Benaras also became a base from which scholars could go to regional courts and display their learning. The Bhatta family, for example, had branches in Benaras, Amer and Mathura . A number of Maharashtrian brahmins settled in
2457-509: The clerks at the time were Chitpavans. Very little is known of the Chitpavans before 1707 CE 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
2520-429: The community took place when the Maratha Empire expanded across India. Peshwa, Holkars , Scindia , and Gaekwad dynastic leaders took with them a considerable population of priests, clerks, and army men when they established new seats of power. Most of these migrants were from the literate classes such as Deshasthas,Saraswats and non Bramante communities like CKP . These groups formed the backbone of administration in
2583-493: 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, 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. Vandana Bhave has published the only dedicated book on Bodan Vidhi (Bodan method) named Merutantrokta Bodan Vidhi. Bodan finds mention in
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2646-538: The de facto rulers. During the peshwa rule, Pune became the de facto financial capital of the empire with the bankers (sawakar in Marathi) being mainly Maharashtrian brahmins. During the sixteenth and seventeenth centuries, many Marathi brahmins migrated north to Hindu holy city of Benaras on the Ganga River . During this period Benaras had become an important center of learning. Seven Marathi brahmin clans became
2709-517: The demand of the British Raj for administrators increased and thus guided the direction of education policy, the "caste composition of the emerging intelligentsia" demonstrated how the upper castes were able to cement their socio-economic position by dominating recruitment to the available bureaucratic positions. They also dominated selection for the schools themselves, demanding that lower caste students be rejected. For example, from 1827 to 1848, in
2772-417: 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. 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
2835-460: The forefront of social reform, female education, and participation in political process at the local level. They were also equally opposed by more orthodox members' of their own communities such as Lokmanya Tilak for advocating reforms. In the twentieth century, Maharashtrian brahmins such as Savarkar formulated the Hindutva ideology, and Hedgewar , and his successor Golwalkar founded or led
2898-637: The form of looting. In Sangli, Jains and Lingayats joined the Marathas in their attacks against the Brahmins. Thousands of offices and homes were also set on fire. Molestation incidents were also reported during these attacks. On the first day alone, the number of deaths in Bombay were 15, and 50 in Pune. The total monetary loss has been estimated to Rs.100 million (or about 20 million in 1948 US dollars). Notes Citations Johannes Bronkhorst Johannes Bronkhorst (born 17 July 1946, in Schiedam )
2961-488: The funeral pyre is called Chita and pure as pavana , the community was henceforth known by the name Chitapavan 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 Deshastha Brahmin and there were earlier suggestions of similarity with
3024-476: The intellectual elites of the city with patronage from wealthy benefactors during the early Mughal era or even from an earlier period. The clans included Sesa, Bhat, Dharmadhikari, Bharadvaja, Payagunde, Puntambekar and Chowdhuri. These brahmins were collectively called dakshinatya brahmins. The clans dominated the study of Sanskrit scriptures and Hindu laws in the city for many centuries. Most them also mentioned maintained close connections to their original homes in
3087-606: The karhade historically allowed cross-cousin marriages but the chitpavan did not. Historically, widow remarriage was uncommon among the ritually upper castes in Maharashtra i.e. Marathi speaking brahmins, CKPs and Saraswat unlike among some others castes. Like most other Hindu communities, Marathi brahmins have a shrine called a devghar in their house with idols, symbols, and pictures of various deities. Maharashtrian Brahmins, Deshasthas, Chitpavans and Karhades have historically been strict vegetarian. As per Singh, Saraswats eat only fish. Singh's claim is, however, contradicted by
3150-535: 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. 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
3213-401: 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 and being industrious but he suggested they should learn virtues such as benevolence and generosity from the Deshasthas. During the heyday of
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#17327879631443276-536: The legendary arrival of Bene Israel Jews in the Raigad district . According to the historian Roshen Dalal , 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
3339-827: The new Maratha Empire states in many places such as Baroda , Indore , Gwalior , Bundelkhand , and Tanjore . The Deshasthas in Tanjure in modern day Tamil Nadu state in southern India dates back to early 1700s. In modern times the Maharashtrian brahmin and CKP communities of Indore dominated the RSS and Bharatiya Janasangh (the forerunner of the BJP). Brahmins are about 8-10% of the total population of Maharashtra . Among Maharashtrian Brahmins, almost 60 per cent (three-fifth) are Deshastha Brahmins and 20 per cent (one-fifth) are Chitpavan Brahmins. In Maharashtra Brahmins have had
3402-742: The noblest of the Dvijas ". The Deshastha Brahmins were also joined by the Karhade Brahmins 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 ghats reserved for Deshastha priests at Nashik on the Godavari river. After the appointment of Balaji Vishwanath Bhat as Peshwa , Kokanastha Brahmin migrants began arriving en masse from
3465-488: 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
3528-733: The same pattern among castes. Bal Gangadhar Tilak believed that the Deshastha , Chitpawan and Karhade should get united. He encouraged this by writing comprehensive discussions on the urgent need for these three sub-castes to intermarry and dine together. Maharashtrian Brahmins have played a significant role in the Hindu nationalist movement . Christophe Jaffrelot , a political scientist, states that even in Indore (a city in Madhya Pradesh), from 1950 to 1965, Maharashtrian Brahmins and CKP together accounted for two-third or three-fourth of
3591-724: 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. 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 Dalit and backward to join schools". This opposition from them resulted in Phule establishing schools in and around Pune. The Chitpavan community includes two major politicians in
3654-434: The urgent need for these three Maharashtrian Brahmin sub-castes to give up caste exclusiveness by intermarrying and dining together. 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. Traditionally, Chitpavan Brahmins are vegetarian . Rice
3717-435: The zamindāri of small people like headmen and village accountants. Uprooting most cruelly the heirs of ancient lineages, they establish their own possession and desire that the Konkani Brahmans should become the proprietors ( mālik ) of the whole world. On the other hand, Mahars were subjected to degradation during the rule of the Peshwas , who treated them as untouchables. Historians cite nepotism and corruption as causes of
3780-505: 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 Hindu Mahasabha and finally the RSS , drew their inspiration from fringe groups. After Mahatma Gandhi 's assassination by Nathuram Godse ,
3843-451: Was at odds with the standard practice of Kanyadana , or giving a daughter away. Maureen L. P. Patterson writes that the Konkan region witnessed the immigration of groups, such as the Bene Israel , Parsis , Kudaldeshkar Gaud Brahmins , Gaud Saraswat Brahmins , 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
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#17327879631443906-551: Was now significantly reduced. Poorer Chitpavan 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. 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 , Justice Mahadev Govind Ranade , Vinayak Damodar Savarkar , Gopal Ganesh Agarkar , Vinoba Bhave . Some of
3969-401: Was only one Shudra. Gail Omvedt concludes that during the British era, the overall literacy of Brahmins and CKPs was overwhelmingly high as opposed to the literacy of others such as the Kunbis and Marathas. Specifically, the top three literate castes were Chitpavans, CKPs and Deshasthas. Men were more literate than the women from any caste. Female literacy as well as English literacy showed
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