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ESSENTIALS
CHITPAVAN KONKANASTHA
BRAHMINS’ HISTORY
(PROTO- AND PRE)
CONTENTS
DEDICATION ........................................................................ 0
INTRODUCTION TO THE BOOK .............................................. 0
THE AUTHOR .................................................................... 1
CHITPAVAN KONKANASTHA BRAHMINS’ HISTORY
(PROTO- AND PRE-)......................................................... 1
FOREWORD ......................................................................... 1
EXPRESSION OF GRATITUDE ............................................. 6
CHAPTER 1 ........................................................................... 1
BRIEF DETAILS .................................................................. 1
Source-1 ............................................................................. 1
Source-2 ............................................................................. 2
VYADESHVARODAYA KAVYA (1627 AD) by MAHA-KAVI
VISHWANATH: ................................................................... 2
Source 3 Mr. N. S. Rajpurohit s paper o Talagu da a d
Chiploon Agraharas ........................................................... 4
Source 4 ............................................................................. 5
ESSENTIALS CHITPAVAN KONKANASTHA BRAHMINS HISTORY Proto- and Pre-)
Sour e : Pulakeshi s Shila-lekha ....................................... 5

CHAPTER 2 ........................................................................... 6
PRESENTATION ................................................................ 6
CHAPTER 3 ........................................................................... 7
ANCESTORS:..................................................................... 7
CHAPTER 4 ......................................................................... 10
KULADEVATA ................................................................. 10
CHAPTER 5 ......................................................................... 15
FIRST MIGRATION DOWN SOUTH TO AMBEJOGAI: .......... 15
CHAPTER 6 ......................................................................... 18
SECOND MIGRATION TO VANAVASI NEAR SHIMOGA ...... 18
CHAPTER 7 ......................................................................... 20
THIRD AND SUBSEQUENT MIGRATION TO KOKAN ........... 20
CHAPTER 8 ......................................................................... 20
GENESIS OF CHITPAVAN NOMENCLATURE ...................... 20
CHAPTER 9 ......................................................................... 32
ETYMOLOGY OF CHITPAVAN ACCORDING TO THIS
AUTHOR ......................................................................... 32
CHAPTER 10 ....................................................................... 40
HIRANYAKESHI LELE KULVRUTTANT ................................ 40
*SETTLEMENT IN KOKAN AROUND 200 AD* .................... 40
CHAPTER 11 ....................................................................... 42
BAJIRAO PESHWA........................................................... 42
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THE GREAT HINDU CHITPAVAN GENERAL ........................ 42
Author: Vibhakar Lele

CHAPTER 12 ....................................................................... 43
LEGENDARY LINK TO PARSHURAM .................................. 43
AND ITS LOGICAL ANALYSIS ............................................ 43
CHAPTER 13 ....................................................................... 48
ANCIENT MIGRANTS TO THE SOUTH INDIA IN THE
FOOTSTEPS OF SAGE AGASTI .......................................... 48
CHAPTER 14 ....................................................................... 55
ROOTS OF CHITPAVANS BASED ON HAPLOTYPE STUDIES
DEBUNKING THEIR FOREIGN ORIGIN THEORIES ............... 55
CHAPTER 15 ....................................................................... 58
PLEISTOCENE TIMES OF PARSHURAM ............................. 58
CHAPTER 16 ....................................................................... 59
PRE-REQUISITES OF A THEORY ON CHITPAVANS PROTO-
HISTORY AND ROOTS ..................................................... 59
CHAPTER 17 ....................................................................... 62
SHORTCOMINGS OF THE KNOWN THEORIES ................... 62
CHAPTER 18 ....................................................................... 63
ETYMOLOGY OF THE WORD CHITPAVAN ....................... 63
CHAPTER 19 ....................................................................... 65
IRANO-SYTHIAN- ARYAN ORIGIN, GENETIC STUDIES AND
HAPLOTYPES .................................................................. 65
CHAPTER 20 ....................................................................... 67
CAUTION FOR INTERPRETING STUDIES ............................ 67
CHAPTER 21 ....................................................................... 68
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ARYAN INVASION THEORY .............................................. 68

CHAPTER 22 ....................................................................... 69
IMPORTANCE OF OBSCURE PIECES OF INFORMATION ..... 69
CHAPTER 23 ....................................................................... 70
MAGA BRAHMINS .......................................................... 70
CHAPTER 24 ....................................................................... 72
LELE KULVRITTANT ............................................................. 72
CHAPTER 25 ....................................................................... 73
HISTORIC SETTLEMENT IN KONKAN................................. 73
CHAPTER 26 ....................................................................... 74
DWIVEDAS OF THE CHITPAVANS ..................................... 74
YAJURVEDA AND RIGVEDA, AND SHAKAL SHAKHA ......... 74
GOTRAS............................................................................ 75
CHAPTER 27 ....................................................................... 77
ORIGINAL AND VERY ANCIENT VEDIC TRADITIONS OF
CHITPAVAN BRAHMINS .................................................. 77
CHAPTER 28 ....................................................................... 81
OTHER RELEVANT FACTORS ............................................ 81
CHAPTER 29 ....................................................................... 84
THE SCRIPTURES FOLLOWED BY ...................................... 84
CHITPAVAN BRAHMINS .................................................. 84
CHAPTER 30 ....................................................................... 86
USEFULNESS OF THE VEDIC PAST IN THE MATTER ............ 86
CHAPTER 31 ....................................................................... 88
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THE BRANCHES OF VEDAS............................................... 88

CONCURRENT WITH THOSE OF THE CHITPAVANS: ........... 88

CHAPTER 32 ....................................................................... 89
THEORIES ON SYTHO-ASIAN-IRANIAN-BERBER - EUROPEAN
AND OTHER FOREIGN ROOTS AND IMPLICATIONS ........... 89
CHAPTER 33 ....................................................................... 95
SURNAMES OF CHITPAVAN BRAHMINS ........................... 95
CHAPTER 34 ....................................................................... 96
MIGRATORY INDICATORS AND ROUTE OF CHITPAVANS .. 96
CHAPTER 35 ..................................................................... 100
SIXTY KULAS AND SURNAMES OF THE CHITPAVANS ...... 100
CHAPTER 36 ..................................................................... 102
TRADITIONAL SCHOOLS OF WORSHIP (SAMPRADAYAS) OF
CHITPAVANS: ............................................................... 102
CHAPTER 37 ..................................................................... 105
A CLUE TO CHITPAVANS ANCESTORS MIGRATORY
ROUTE ......................................................................... 105
KULADEVATAS OF CHITPAVANS .................................... 105
KULADEVATAS ............................................................... 106
KULASWAMIS................................................................. 109
GOTRAS.......................................................................... 110
CHAPTER 38 ..................................................................... 114
WHY THE CHITPAVANS SETTLED ALONG THE KOKAN
COAST .......................................................................... 114
CHAPTER 39 ..................................................................... 115
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CHITPAVANI DIALECT.................................................... 115

CHAPTER 40 ..................................................................... 116

OTHER ANCIENT SETTLEMENTS OF CHITPAVANS ........... 116
Sevaka Brahmins of Kachchha, Gujrat ...................... 117
CHAPTER 41 ..................................................................... 118
KULADEVATAS OF KANNAD CHITPAVANS AND THEIR
MIGRATION ................................................................. 118
CHAPTER 42 ..................................................................... 119
DISINFORMATION ON THE ROOTS AND PROTO-HISTORY OF
THE CHITPAVAN BRAHMINS ......................................... 119
CHAPTER 43 ..................................................................... 126
VYADESHVARODAYA KAVYA : BY VISHWANATH........... 126
CHAPTER 44 ..................................................................... 127
LOCATIONAL DETAILS OF PARSHURAMA S BRAHMINS
FROM KAVERI SIDE BEFORE COMING TO KOKAN ........... 127
CHAPTER 45 ..................................................................... 131
GONDHAL AND BODAN CUSTOMS ................................ 131
NOTES ON BODANA ......................................................... 133
CHAPTER 46 ..................................................................... 139
BACKGROUND OF PRESENTATION ................................ 139
CHAPTER 47 ..................................................................... 145
Other Brahmin Communities In Relation to Chitpavan
Konkanastha Brahmins ................................................. 145
Preface ........................................................................... 145
Pre-Historic Settlements of Vedic Brahmins in Pan-India
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....................................................................................... 147

Kadamba Dynasty’s Connection ................................... 150

Migrations of Brahmins from the North to the South of
India ............................................................................... 151
Veda Shakhas ................................................................ 164
Present Habitats South of Kaveri................................... 168
Gotra and Pravara .......................................................... 171
Ethnicity and Related ethnic groups .............................. 174
Study by Sonali Gaikwad and VK Kashyap ..................... 177
Languages spoken by Brahmin communities ................ 183
Agraharas of Brahmins ................................................. 185
Shakadveepiya Brahmins ............................................... 185
Food habits .................................................................... 186
Worship, Devi and Kuladaivatas ................................... 186
Vedic duties and rituals ................................................. 190
Etymology & Chitpavan Proto-Id.................................. 192
Parashurama connect ..................................................... 194
Surnames from professional Vedic work ...................... 198
CHAPTER 48 ..................................................................... 201
Miscellanea in the Context of Other Brahmin
Communities In Relation To Chitpavan Konkanastha
Brahmins .................................................................... 201
Vedas ............................................................................. 201
Vedic Regions Chitpavan Brahmins' Ancestors came from,
in the Ancient Vedic Times (5000 ybp/ 3000 BC) .......... 202
Page7
Chitpa a s A estral Do i ile Arou d 5000 y p: ......... 203

Revised Chronology of Indian Pre-history Based upon Vedic

texts ............................................................................ 204
Iyengars ......................................................................... 205
Śākad īpī a Brah i s .................................................... 205
CHAPTER 49 ..................................................................... 206
Some relevant extracts from NSR paper ........................ 206
CHAPTER 50 ..................................................................... 208
SOME NOTES TO RESEARCHERS FOR RESEARCHING
CHITPAVAN BRAHMINS HISTORY PROTO AND PRE ..... 208
This Author’s Letter to Mr Deepak Gore /20.04.2013 on
Chitpavan Pre- and Proto-history:................................ 208
Emperor Pulkeshi and Chitpavan Brahmins ................... 214
On Research of Chitpavan Brahmins’ Proto History .. 218
AN Extract from Author’s Letter to a Researcher ...... 218
CHAPTER 51 ..................................................................... 224
So ali Gaik ad Et Al s Resear h Paper o Chitpa a
Genetics ....................................................................... 224
Some Extracted Relevant Paragraphs ........................... 224
CHAPTER 52 ..................................................................... 226
Aryan Invasion Theory Refuted .................................... 226
CHAPTER 53 ..................................................................... 231
David Frawley and ancient Indian History ..................... 231
CHAPTER 54 ................................................................. 234
‘Chitpavans’ - From Indian Unrest by Valentine Chirol,
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1910 ............................................................................ 234

CHAPTER 55 ..................................................................... 238

Yajnavalka Rishi ........................................................ 238

Who Was He.................................................................. 238
His Works ...................................................................... 241
CHAPTER 56 ..................................................................... 242
Deshastha Yajurvedi Brahmins .................................. 242
CHAPTER 57 ..................................................................... 243
CONCLUSION OF THE RESEARCH ON CHITPAVAN
KONKANASTHA BRAHMINS HISTORY PROTO AND
PRE) ............................................................................. 243
1. Why are they Dwivedis, unlike other Brahmins:....... 244
2. Why do they worship Yogeshwari of Ambejogai as
Kuladevata: .................................................................... 245
3. Why is the Vindhyavasini Chitales'& Some Chitpavans’
Kuladevata: .................................................................... 247
. Did Chitpa a s a estors go dire tl to Chiploo fro
Ahichhatra in UP: ........................................................... 248
5. Why Mahalakshmi of Kolhapur is the Kuladevata of
some of the Chitpavans: ................................................ 248
6. Where were Chitpavans before 1600 AD: ................ 249
7. From which river Payaswini Parashurama sought
Chitpa a s a estors for re-settlement at Guhagar: ... 252
8. From where did the Chitpa a s a estors o e:
Ambejogai, Payaswini, Vanavasi or Ahichhatra: ........... 252
9. How did Karnataka Brahmins know the etymology of
Chitpa a deri ed fro Ag ihotra Pa itra /
Ag ihotrapavan: ........................................................... 255
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Some might question how was it that the neighbours in

Karnataka know that the etymology of ‘Chitpavan’ arose
from earlier IDs of ‘Agnihotra Pavitra’/‘Agnihotrapavan’
to ‘Pavan’ and then to Chitpavan’; why were the
Chitpavans not aware of it. ............................................ 255
. The et ologi al o e tio of Chitpa a to the
Persia ord Kshatrapa a : ........................................ 256
What were Chitpavans called before coming to Konkan:
....................................................................................... 256
One wonders what etymological connection the word
‘Chitpavan’ has to the Persian word ‘Kshatrapavan’ and
how to explain the meaning of Chitpavan in older Persian.
....................................................................................... 256
11. Did Chitpavans go from Ambejogai to Konkan via
Vanavasi:........................................................................ 257
12. Why were the Khares from Kaveri side accepted into
Chitpa a s o u it : ................................................ 257
. Ho did Chitpa a s a estors i Ko ka ide tif the
newcomers to Konkan arriving after several hundred
years from distant lands: ............................................... 258
14. Trihotra Brahmins of Konkan mentioned in Sahyadri
Khand: ............................................................................ 258
. The Sah adri Kha d alls the Chitpa a s as
Ag ihotrapara a a , rought Parashura a fro
Desha region; ................................................................. 259
16. The little known details given in Lele Kulavrittanta: 260
17. The connection of river named Hiranyakeshi at Amboli
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in Konkan to the history of Chitpavans: ........................ 260

18. What was the Vedic past of Chitpavans and their

ancestors?...................................................................... 261
19. Tamrapatas of 1000AD with Chitpavan surnames like
Patwardhan, Bapat etc. ................................................. 262
. CHITPAVANS ASSOCIATION WITH PARSHURAM: ... 262
FALACITY OF SHATA-PRASHNA-KALPA-LATIKA .................. 264
[By Mr. Deepak Gore, author of Origins of Chitpavan
Brahmins] ........................................................................ 264
Greek Na ik te Pesha ai ग्रीक नाविक त पशिाई) ....... 264
Mr. Joshi s Re arks ....................................................... 264

Other Citations .............................................................. 266
Facts On Sahyadri Khanda ............................................. 266
Availability of SPKL......................................................... 267
The Real Story Behind SPKL .......................................... 271
Dissertation by Dr. Urmila Rajshekhar Patil .................. 273
THALAGUNDA AND CHIPLOON AGRAHARAS ..................... 276
Institution of Yajna ....................................................... 276
Surnames ....................................................................... 277
The Shilashasana .......................................................... 278
Aravathokkalu and 64 Families ..................................... 278
Time Period Of Their Settlement in Vanavasi and Konkan . 279
Nomenclature of The 64 Kula Brahmins ............................ 280
Other Brah i s Migratio to Ko ka ........................... 281
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Comparison Between The Talgunda and Chiploon

Brahmins ......................................................................... 281

Talgunda Brahmins of 64 Kulas: .................................... 282

Description In The Shilashasana .................................... 284
64 Brahmin families of Chiploon Agrahara .................... 285
Similarity Of Surnames Between Aravathokkalu and
Chitpavan Brahmins ..................................................... 286
Commonality Of 14 Gotras............................................ 288
Other Brahmin Communities From Ahichhatra.................. 288
FINAL NOTE ..................................................................... 291
EPILOGUE ........................................................................ 291
APPENDIX-A ......................................................................... i
BRAHMIN COMMUNITIES OF INDIA ....................................... i
IN THE CONTEXT OF .............................................................. i
CHITPAVAN KONKANASTHA BRAHMINS ................................ i
CHAPTER 1 ....................................................................... ii
INTRODUCTION ................................................................. ii
CHAPTER 2 ...................................................................... iii
BRAHMINS OF INDIA .........................................................iii
Pancha-Gauda ...................................................................iii
CHAPTER 3 ................................................................ xiv
YAJURVEDA BRANCHES .......................................... xiv
APPENDIX-B
MAPS OF REGIONS AND GEOGRAPHY RELEVANT TO
CHITPAVANS PROTO AND PRE-HISTORY............................... 1
Page12
MAP OF ANCIENT INDIAN SUBCONTINENT - 1 ................... 2

MAP OF ANCIENT INDIAN SUBCONTINENT ........................ 4

VEDIC GEOGRAPHY........................................................... 4
MAP OF PARTHIA ............................................................. 4
MAP OF ANCIENT INDIAN SUBCONTINENT – 2
Mahabharata Times ......................................................... 5
MAP OF KADAMBA EMPIRE .............................................. 5
MAP OF VEDIC AGE .......................................................... 6
MIDDLE EAST ................................................................... 6
MAP OF MAURYA EMPIRE AT ITS HEIGHT.......................... 8
INDO-SCYTHIAN EMPIRE ................................................... 9
MAP OF PART OF SOUTH-WEST INDIA SHOWING RELEVANT
REGIONS KOLHAPUR IN MAHARASHTRA AND KASARGOD
IN KERALA ...................................................................... 10
THE RIVERS OF INDIAN SUBCONTINENT .......................... 11
MOUNTAINS AND PLATEUS OF INDIAN SUBCONTINENT .. 12
MAP - KODUGU IN COORGA DISTRICT IN SOUTH
KARNATAKA SOUTH OF RIVER KAVERISHOWING RIVER
PAYASWINI, ................................................................... 13
THE ABODE OF CHITPAVANS ANCESTORS BEFORE
MIGRATING TO GUHAGAR AT THE BEHEST OF PARSHURAM
AS NARRATED BY VISHWANATH (1627-34) IN
VYADESHWARODAYA ..................................................... 13
MAP OF MAHARASHTRA SHOWING RATNAGIRI: ITS
KONKAN REGION............................................................ 14
MIRZAPUR VINDHYACHAL AREA ..................................... 14
APPENDIX-C ......................................................................... 1
Page13

REFERENCE BOOKS AND OTHER BOOKS OF INTEREST ON

THE PRE AND PROTO- HISTORY OF CHITPAVAN
BRAHMINS ....................................................................... 1
APPENDIX-D......................................................................... 3
REFERENCES OF OLD MANUSCRIPTS AND MONUMENTS ... 3
APPENDIX-E ......................................................................... 1
REFERENCE BOOKS ON BRAHMIN CULTURE AND HISTORY
(from Wikipedia) .............................................................. 1
DEAR READER: ..................................................................... 1
________________________________________
Page14

ESSENTIALS
BRAHMINS HISTORY
PROTO AND PRE
Author:
Vibhakar V. Lele
B.E. B.Sc. LL.B.
______________________________________________________________________
ESSENTIALS
CHITPAVAN KONKANASTHA BRAHMINS’ HISTORY
[PROTO- AND PRE-]
VIBHAKAR VITTHAL LELE
___________________________________________________
© All rights reserved. Except for brief quotations in book reviews, and as otherwise
permitted by applicable law, no part of this work may be reproduced, stored,
transmitted or displayed in any form, or by any means (electronic, mechanical, or
otherwise) now known or hereafter devised, including photocopy, Xerox, recording,
or any information storage and retrieval system, without prior written permission
from the author.
___________________________
First Indian e-Edition, 2010
Second Indian Edition 2014
An authorised publication
Thane 400065
E-copy in India by self
ISBN/IBN: (being obtained)
Contact: Email: vibvitle@gmail.com

Mob: 00919820300905
___________________________________
This Print Edition: Pothi.com -2015
___________________________________________________
DEDICATION
THEIR TRAVAILS WERE LONG,
THOUSANDS OF MILES FROM WHEREVER THEY CAME.
THE MIGRATORY ROUTE INVOLVED TRAVEL PROBABLY FROM ONE
EXTREMITY OF PAN-VEDIC CIVILIZATION,
STRETCHING FROM INDONESIA -KAMBOJ TO PERSIA - ASIA MINOR,
EAST TO WEST AND THE HIMALAYAS TO THE PALK STRAITS, NORTH TO
SOUTH: OVER THE TEN MILENNIA,
WHAT HAPPENNED TO THEM, HOW THEY FACED THE CHALLENGES OF
FREQUENT MIGRATIONS OVER LONG DISTANCES AND UNKNOWN LANDS
IS SO MUCH A MATTER OF READING RIGHT THROUGH THEIR VEDIC PAST
AND VISUALISING:
I BOW TO THEM, MY ANCESTORS, FOR THE RICH HERITAGE
THEY HAVE LEFT TO US, THEIR CHILDREN.
THIS BOOK IS BUT A SMALL TRIBUTE TO THEM
TO PAY THE DEBT OF THE FOREFATHERS BY TRYING TO
PUT THEIR HISTORY IN A BETTER PERSPECTIVE AND
PAY PROPER OBESEIANCE TO THEIR LONG FORGOTTEN SAGA.
MAN SEES HIMSELF IN HIS CHILD.
LET THEM BE HAPPY WHEREEVER THEY MAY BE,
REJOICING THE STILL UNFOLDING SAGA OF THEIR ADVENTURES BEING
PLAYED BY THEIR CHILDREN,
ON THE LARGER CANVAS OF THE GLOBE ITSELF,
FROM JAPAN IN THE EAST TO CALIFORNIA IN THE WEST,
FROM NORDIC NORTH TO THE SOUTH POLE,
STEPPING INTO THEIR FOOTSTEPS,
WE, THEIR BELOVED CHILDREN,
DARE TO GO WHERE NO MAN HAS GONE BEFORE.
PRAY LET THEM BESTOW BLESSING UPON US
IN THIS CONTINUING VENTURE;
OM
SHANTI: SHANTI: SHANTI:
Vibhakar V. Lele
___________________________________________________
INTRODUCTION TO THE BOOK
ESSENTIALS CHITPAVAN KONKANASTHA BRAHMINS’
HISTORY (PROTO- AND PRE-)
___________________________________________________
This book pieces together the most important story of who
they were, from where they came, their Kuladevatas, original
habitats, customs and other important details. It
categorically disproves the ancient hollow anecdotes based
upon the mere mythical propositions and conjectural
guesswork. The author would like to share the story with
Chitpavans and well-wishers.
Dr Rosalind O’Hanlon, Professor of Indian history and culture,

Oriental Institute, Oxford, who is researching in the Chitpavan
Brahmins’ history, during a communication, informed me on the
underlying article on ‘The Roots Of Chitpavan Brahmins’ of

which this book is a further elaboration that she found it most
interesting and very much enjoyed, and learned from, all of the
materials that this author had collected therein.
Sources-1: Research paper by Mr. N. S. Rajpurohit, An

eminent archaeologist from Karnataka, on Talagunda
inscriptions;
2. Mr. Korati Sri Niwas Rao's book on ‘Sri Raghavendra
Charitra’ (Kannada);
3. ‘Vyadeshwaroda Mahakavya’ by Vishwanatha (Early
17th century AD)
4. Lele Kulavrittanta and
5. Samrata Pulakeshi’s Shila-lekha
This book, with annexures, comprises of the propositions about

the prehistory of Chitpavan Brahmins. Most of the important
scattered details have been put in place to stitch together the
ancient and medieval history of Chitpavan Konkanastha
Brahmins. At the same time, the author delves into their proto-
history from the times of sage Agasti.
___________________________________________________
THE AUTHOR
VIBHAKAR LELE
BE, BSC, LLB
HE IS A PROFESSIONAL ENGINEERING CONSULTANT
AND A RESEARCHER, WITH MANY TOPICS OF INTEREST.
His topics of interest include Mathematics, Astronomy, Cosmogony,

Science, Engineering, Genetics, Physics, Chemistry and Atomic
Sciences. He is proficient in English and Indian languages, and in
Literature.
He researches into Oriental Disciplines of Philosophy, Mysticism, Yoga,

Jnana, Bhakti, Tantra, Vedas and the Upanishadas.
He also writes on the yoga of the Gita and Dnyaneshwari by Saint

Yogi Shri Dnyaneshwar. He belongs to the main Natha Siddha tradition
of Adinatha – Umadevi – Gorakshanatha – Gahininatha – Saint
Dnyaneshwar. – Satyamalanatha – Guptanatha – Kesarinatha –
Shivdeenanatha – Vasudevanatha. He is a senior practitioner of
Pantharaja, the Kundalini-yoga of Natha Pantha. He is a connoisseur of
Saint Dnyaneshwar’s & Patanjali’s Yoga.
His writings are based upon what he has learnt from Saint
Dnyaneshwar’s compositions and commentary on the Shrimad
Bhagavad Gita. He has many years of Yoga experience behind him.
He writes from personal practice of Yoga and knowledge of Indian
philosophy. He views mysticism through the enquiring mind of a
man of modern science.
His books as follows have already been published on various platforms:
1. YOGADA SHRI DNYANESHWARI [Marathi language] and its 12

independent parts
Kundalini Yoga [Yoga of Gita Expounded By Saint
Dnyaneshwar]: 1. Autobiography of A Natha Siddha Yogi
2. Philosophy And Yoga of Gita And Dnyaneshwari
3. Introduction To Gita And Dnyaneshwari
4. Pantharaja: Kundalini Yoga Practice * Methods And
Processes
Page1
___________________________________________________

PHOTOS OF KULDAIVATAS
Page1
PHOTO - DASHABHUJ GANAPATI, HEDVI

AMBEJOGAI YOGESHWARI TEMPLE
GODDESS YOGESHWARI
Page2
AMBEJOGAI

KULADEVATA OF CHITPAVANS
MAHALAXMI TEMPLE, KOLHAPUR
Page3

GODDESS MAHALAXMI OF KOLHAPUR
TEMPLE VINDHYAVASINI, VINDHYACHAL
GODDESS VINDHYAVASINI,
Page4
VINDHYACHAL,
NEAR MIRZAPUR, UTTAR PRADESH

BRAHMINS’ HISTORY (PROTO- AND PRE)
FOREWORD
It was indeed a pleasant surprise for me when Shri Vibhakar Lele

asked me to write a few words by way of a Foreword, since my
acquaintance with him is fairly short, and in fact we have met in
person only once.
I do not recollect who, but someone suggested the name of Shri

Lele to me for obtaining a copy of Shata-Prasna-Kalpa-Latika. I
approached him, but he did not have it. However, he had a copy
of Vyadeshwarodaya Mahakavya. And he shared that copy with
me most ungrudgingly. At about the same I was to join the
Karnataka Office of my bank, and so we decided to keep in touch
by email or phone.
Shri Lele was the first to bring to my notice that there is a

mention about, Aravathu Okkalu, (also known as Shashtik
Brahmins or 60 Kulas) a Brahmin community of Karnataka, in
the biography of Shri Raghavendra Swami. My posting in
Bangalore turned out a blessing in disguise. I was able to buy a
copy of the book “Sri Sri Raghavendra Swamigalu” by Mr.
Korati Sri Niwas Rao in Kannada language.
I was also able to get a free translation of pages 214 to 216 of the
book, which deal with Shashtik Brahmins with the help of my
friend Dr. H.N.V. Prasad. Later I came to know that Late Shri
Korati Sri Niwas Rao who was a Professor of Kannada Literature
in Bangalore University, had also written a book Shashtik
Vamsha Pradeep, a hard copy of which I was able to obtain from
Page1
wife of Late Shri Korati Sri Niwas Rao.

I even contacted Shri. D.S. Krishnacharya, owner of Prabha

Press in Bangalore who had published Shri Rao's books, but he
was not able to tell anything about the various sources from
which Shri Rao had written his book. Shri Krishnacharya,
himself a Shashtik Brahmin, confirmed that their community
does not see any difference between them and the Chitpavans.
In the present book, Shri Lele has made several original points
not generally known to everybody. Thus for example, the Kula
Devata of Chitale family is Vindhyavasini in Uttar Pradesh, and
not some temple in Konkan. On reading this I made further
search, and found that Vatsa Gotra Gore families, as also all Kale
families who also belong to Vatsa Gotra, have Kala Bhairava of
Kashi in Uttar Pradesh as their Kula Daivata. All these things do
point to the possibility of Chitpavans having migrated from
North.
Shri Lele has made many other singular original contributions,

including some brand new perspectives for collating and
synthesizing the fragmented proto and pre-history of Chitpavan
Konkanastha Brahmins. He has adopted a novel approach to link
up the matter through tracing the Vedic history of Chitpavan
Brahmins with reference to the Veda branches they follow. It is
an attempt not so far heard of. He also lays down a number of
criteria to adjudge the hypotheses of Chitpavans’ pre-history in
Chapter 16, ‘Pre-Requisites of a Theory on Chitpavans’ Proto-
History and Roots’.
He shows in Chapter 58, ‘Conclusions on Proto- and Pre-history

of Chitpavan Konkanastha Brahmins’, how his postulations of
Chitpavan Brahmins’ ancient history he makes conform to the
criteria so laid down. He has also tried to locate the original
habitats of Chitpavans from the Vedic regions where various
Page2
Veda Shakhas were prevalent in the past. He has used the details
of ‘Charanavyuha’ to corroborate his postulations. He has also

given, in the proper perspective, a brief historic outline of many

Brahmin communities like Karhades, Aravathokkalu,
Badaganadu, Vadama, Iyers, Iyengars et al, hinted by scholars to
be related to Chitpavans, to judge the Chitpavan story that he has
laboriously pieced together in this volume of almost 500 pages.
He has given geographic maps and bibliography of use to

researchers of this subject. He has outlined the parameters of
researching Chitpavans’ history in Chapter50, ‘Some Notes to
Researchers’.
His use of Talagunda inscriptions is novel. Other socio-politico-

economic details of the relevant historic periods also find place
in his book to give the reader an idea of the milieu against which
the interpretation of historic facts has to made, for proper
appreciation of his efforts.
The photographs of Chitpavans’ Kuladevatas given in this book

are its added attraction. The idols of Renuka of Mahur,
Yogeshwari of Ambejogai and Vindhyavasini of
Vindhyashekhar, UP are in Tandala form, as he points out. That
fact has been linked by him to trace the proto-history of
Chitpavans.
He has used another novel approach to trace the Chitpavans’ past

through a detailed analysis of their Kuladevatas and Kulaswamis
to arrive at their original landing sites in Konkan which confirm
the story of ‘Vyadeshwarodaya’. The Ambejogai connection of
Chitpavans is well explained with reference to history of the
Kuladevata and the unadulterated edition of Sahyadri Khanda.
There are many more minute details which he points out in

connection with ascertaining the real history of Chitpavans. He
has seen the myth of Parashurama and other incidents from a
scientific perspective. Shearing them of their mystic content, he
reinterprets them in a rationalistic manner to arrive at the real
facts behind those myths. He has explained properly the
Parashurama’s connection with Chitpavans.
Page3

He has given the details of the genesis of the word ‘Chitpavan’,

with his own most novel suggestion to reveal the baffling
etymology of ‘Chitpavan’. He arrives at a clearly most logical
and the newest etymology of ‘Chitpavan’ from the Sanskrit word
‘Agnichit’ to identify Chitpavans’ oldest ID as ‘Chitpavan’ itself.
‘Chitpavan’, like ‘Agnichit’, means ‘One who guards and
propitiates the sacred Vedic ‘Agni’ for Vedic rites he conducts.
Thus the ID ‘Chitpavan’ can be easily seen to be related to the
Vedic function the community performs.
He has scientifically covered the new research in genetics of

‘Chitpavans’ to relate it to the actual facts of their migrations
over the past millennia. He has also pointed out that biased
genetic researchers are mischievously adulterating historical
facts and are telling lies with a view to malign the Chitpavan
Brahmin community.
He has also dealt with the relevance of the ‘Aryan’ invasion

theory and the matter of correctly identifying the chronology of
the Vedas and other epical and Puranic incidents to times more
ancient than what the western historians tend to postulate. His
efforts in that direction are guided by latest findings and historic
artefacts.
One more connection to their ancient history is missed by all

those who dwelt on the subject previously. It is of the Chitpavans
being Dwivedis as against almost all other Brahmin communities
of today being single Shakhiyas. That way he has traced the
Chitpavans to Veda Vyasa’s times, emphatically.
He has also brought to the notice of researchers some little

known historic recorded facts like in Lele Kulavrittanta, Emperor
Pulakeshi’s Shila-Lekha, Sri Niwas Rao’s Kannada book on Shri
Raghavendra Swami, ‘Vyadeshwarodaya’: an early seventeenth
century book of origins from Kaveri, recorded fact that Khares
and some other Chitpavans had joined Chitpavans in the known
past, et al.
Page4
I have pointed out so many novelties in his approach to the

subject never before attempted by any scholar known to me.

Suffice it to say that just going through the ‘Table of Contents’

under ‘Index’ would give the reader a good idea of what Shri
Lele is about to reveal in this book.
In the year 2007 the first World Chitpavan Sammelana was held
in Pune, when one venue was allotted to Gore Parivara
(families). During the Sammelana some persons decided to take
a lead in preparing Gore Kulavrittanta and I decided to lend a
helping hand, considering I was fast approaching my retirement
age. It looked like a good project to keep me busy.
At around the same time, one Mr P.V. Joshi published a book

entitled 'Greek Nagarika te Peshawai'. Those of you who have
read the book will realize that Shri Joshi has built his fantastic
theory only on the basis of Shat-Prashna-Kalpa-Latika, a book
which he had probably not even seen.
So the second project that I commenced was to collect

information about ‘Origin of Chitpavans’ so as to rebut the
arguments of Shri. P.V. Joshi. The first step in this direction was
to obtain a copy of Shata-Prashna-Kalpa-Latika.
While collecting information for Gore Kula Vrittanta, I came to

meet one gentleman by name Shri G. Ramanatha Bhat, Retired
Executive Engineer, now settled in Mysore. He told me that the
G in his name stands for Gore, and that they are Vatsa Gotra
Brahmins from Ratnagiri, who have settled down first in South
Karnataka and later on in rest of Karnataka over the last 300
years.
Shri Bhat told me that in the year 1946, Shri Narayan acharya
Srinivasacharya Rajpurohit (Shri N.S. Rajpurohit) had
written a comprehensive essay, titled “THALGUND AND
CHIPLOON AGRAHARAS “ which was published by the
Page5
University of Mysore in their publication “PRABHUDHA –

KARNATAKA”. Shri Bhat in fact managed to get for me a

copy of the paper, which I was able to get translated with the help
of Shri S. H. Kulkarni, another colleague of mine in the bank.
In due course I shared both these documents with Shri Vibhakar

Lele. And that is how the bond between us became stronger,
although we have met only once.
I wish him well that his book will be met with enthusiasm by
Chitpavan Brahmins in general and the scholars in particular. I
wish him full success in this grand attempt of his.
I am sure when readers go through this book along with two of

my own, 'Origin of Chitpavans' and 'Chitpavan-Gotra-Pravar',
they will have to give up several of their own pre-conceived
notions. All of these books are available on internet for free
downloads;
Deepak Gore,
Retired Chief General Manager, Nabard,
Mumbai, India
Email: deepakgore@gmail.com
__________________________________________________
EXPRESSION OF GRATITUDE
This author is indebted to his friends and colleagues for their help
and critical appreciation of his ideas on the subject. Especial
thanks are due to Mr Deepak Gore, Mumbai, and author of
‘Origins of Chitpavans’ and ‘Chitpavan Gotra Pravara’
published on http://www.calameo.com/, who are also this
author’s free e-book publishers. Mr Prakash Godse deserves
unbound praise for his work on the Godse Kulavrittanta.
Mr Vijay Apte from Mumbai had most kindly provided me with

Page6
a copy of the book on ‘Vyadeshwarodaya Mahakavya’ of

Vishwanatha by Mr. M. D. Paradkar, a scholar. The book was

unavailable. He kindly sent to me a copy. He had taken pains to

search the Central Library at Calcutta to find the rare manuscript
of ‘Vyadeshwarodaya’. He got published the said book, with
translation into Marathi and comments by Mr M. D. Paradkar.
This author is indeed indebted to him for his free help.
Mr Bharat Dandekar, Mumbai, too, obliged me by giving his

copy of Chitpavanism - A Tribute to Konkanastha Brahmin
Culture by Mr. Jay Dixit, MD for my work.
I am also indebted to Dr Madhav M. Deshpande, Professor of

Sanskrit and Linguistics Department of Asian Languages and
Cultures, University of Michigan Ann Arbor, MI 48104-1608,
USA, for sending to me a copy of his article: ‘Panca Gauda and
Panca Dravida – Contested Borders of a Traditional
Classification’. It has been very useful in understanding the
historical social background of Brahmin communities, classified
into the two major divisions: Pancha Gauda and Pancha Dravida.
He also provided me with some additional references for my
study.
Most of all, this author is indebted to these authors of his source

books: Mahakavi Vishwanatha, Mr N. S. Rajpurohit and Mr Sri
Niwas Rao.
All the Chitpavan Brahmins are in great debt of Mahakavi

Vishwanatha, the author of ‘Vyadeshwarodaya’, but for the
penning down of his epic, the Chitpavans would have lost a most
definite connection to their ancestral history.
The Chitpavans are all indebted to the compilers of Chitpavan

Kulavrittantas. Especial note has to be taken of the wisdom of
the compilers of Lele Kulavrittanta who had preserved in print
some of the most important links to their Vedic past. The
mention in the Tamrapatra of Kongani king of Hiranyakeshi
Brahmin, with its Indian Antiquary number, is most helpful for
researchers of Chitpavan history. The Kulavrittanta also gave
Page7
important links to Satyashadha, the preceptor of Hiranyakeshi

branch of Chitpavans, about his austerities at the Parashurama

Kshetra in the Sahyadri mountain range, in Konkan.
Last, but not the least, thanks are due to the e-book publishers
because of whom this author has been able to publish the e-
edition of his book to promote the cause of this research into
Chitpavan Konkanastha Brahmins’ Pre- and Proto-history.
1. internetarchive.org: for the 3rd e-reproduction of this book

and
2. For the 2nd e-reproduction of this book at academia.edu at
https://www.academia.edu/?notification_code=QWjnLbOk
The author is also indebted to previous authors of various books

which helped him get information on the subject matter,
including those of web-sites, like Wikipedia, from which he
could understand many details covered in this book. Special
mention has been made of Wikipedia at appropriate place.
Latest in this list of honour is Dr. Rosalind O'Hanlon, M.A. PhD,

Professor of Indian History and Culture, Oriental Institute,
Oxford OX1 2LE. This author’s interaction with her has helped
revive his current interest in the subject, with live exchange of
some ideas in the matter. She was very kind in helping this author
in finding e-copy of the old book ‘Charanavyuha’ of Maharshi
Shaunaka. That book helped vindicate this author’s views in the
matter of the Vedic history of Brahmins gathered from other
sources.
The mutual exchanges by mail in the matter have helped this

author to elaborate upon various ideas contained in this work on
the Chitpavans. This author is most grateful for her scholarly
help and permission to include the gist from communication with
her, albeit in a suitable form, at appropriate places in this book.
Thanks are again due to Mr. Deepak Gore for having given
introduction to her.
Page8
This author very much appreciates the efforts of Dr. Urmila

Rajshekhar Patil in putting forward the matter regarding the

Brahma Sabha convened by Chhatrapati Shri Shahu Maharaja,

the 1st, of Satara, wherein the pedigree of various Brahmin
communities of Maharashtra and the Panch Dravidas were
examined. Her clearest noting of the actual reading from the
Shringeri Peetha’s authentic version of the Sahyadri Khanda is
worth note for all the Chitpavans and their baiters. I am giving
my understanding of the matter below:
The following testimony of the authentic Sahyadri Khand,

which was produced from the Matha of the venerable Shri
Shankaracharya of Shringeri Peetha:
‘.............They (The Brahma Sabha called by Shahu Chhatrapati of
Satara in the1749AD) ordered the copy of the Sahyadri Khanda
from the Shringeri Matha. .......
(it read..) .. "The five Dravidas included the Dravidas, the

Maharashtras, the Tailangas, the Karnatakas and the Gurjaras.
These Brahmins are there since antiquity. ............
Parashurama made the ocean give him a land 14 Kroshas long and
74 villages wide so that he could have home. In that land he
established Brahmins (in the region) from the river near Kalyan (a
town near Thane in north Konkan) to the river in Rajapur (a town
near Ratnagiri in the south Konkan).
He established Brahmins from the Maharashtra country and

named them 'Chitpavans'; they were Brahmins attached to the
'Ashwalayana' branch of the Rig Veda’.
This will emphatically set at rest, once for all, the mischief
behind the 14 corpse’s story.
V. V. Lele
Author
___________________________________________________
Page9

___________________________________________________
ESSENTIALS
CHITPAVAN
KONKANASTH
A BRAHMINS’
HISTORY
(PROTO- AND PRE)
PART I
___________________________________________________
ESSENTIALS
BRAHMINS’ HISTORY (PROTO AND PRE)
_________________________
CHAPTER 1
***
BRIEF DETAILS
Source-1
Korati Sri Niwas Rao's book on SRI RAGHAVENDRA

CHARITRA (Kannada) Original Shashtik Brahmins (of 60
Kulas --like Chitpavans hold to be their case) - move South from
North from Ahichhatra (Rampur -Bareilly--Ujjain) to
(Pratishtthana- Paithan-Ambejogai to Vanavasi - Vaijayanti near
Shimoga in Karnataka in the times of Trinetra Sharma of
Kadamba Dynasty-father of Mayoor Sharma-(230 BC) for
performing Sarvatomukha, Ashwamedha and other Yajnas.
Some of these families later on move over to Ratnagiri in

Konkan. They were called ‘Agnihotra-pavan’- ‘Trihotra
Pavan’ due to performing ‘Agnihotra’--then just ‘Pavan’ and
later on ‘Chitpavan’-purified of 'Chit' by ‘Agnihotra’.
The details in the abovesaid book are reliable because it was like
obiter ditta, by the way, and not for specially recording
Chitpavan history. The details about Chitpavan ancestry and
migrations were noted in the book by the way to trace the
ancestry of Shri Raghavendra Swami who is held in great esteem
Page1
as a famous Madhwa saint of the Dwaita tradition.

Mr. Sri Niwas Rao informs in the said book that Shri
Raghavendra Swami, as well as the famous Bajirao Peshawa the
1st, were the descendants of the Shashtik Brahmins. He had given
a list of references upon the issue which are appended at
Appendix II of this book.
Ahichhatra was mentioned as present day Ujjain in the said book.

However further research by this author brought out another
more ancient Ahichhatra which is in present day Uttar Pradesh
(UP), near to Varanasi (Banaras or Kashi as known
alternatively). The general theory and evidence points to the
Sarasvati basin, and later the Ganges basin, as the original
habitats of Brahmins in general. They migrated from there to the
South and many other places. Chitpavans might not be an
exception. However, they must have migrated to the South India
in the antiquity, thus losing traces of their sojourn.
Further, the Charanavyuha mentions the abodes of Brahmins in

the long past times. The Hiranyakeshi and Ashwalayanas were
together at Varanasi in those ancient times as per the said
reference. These details I gathered from the reference listed at
entry no. 13 of Appendix I.
Source-2
VYADESHVARODAYA KAVYA (1627 AD) by MAHA-KAVI

VISHWANATH:
After creating Konkan-Parashurama and Muni Vyadi

established a Shivalinga at Guhagar- Parashurama visited
river Kaveri-Met Brahmins residing on the bank of river
Payaswini ('Payoshni') south of Kaveri near Kasargod region
- Invited them to come to the settlement created by him-
Named as Chittapavan-All Brahmins residing there called
Chitpavan since then.
Just like the place names Ahichhatra and Vindhyachal, the

Page2
river name Payaswini (Payoshni, Paryushni etc. are

aberrations) is alluded to multiple rivers viz. The Tapi, the

Payaswini of Kasargod, Kerala border and Poorna in

Vidarbha...
This author endorses the Payaswini of down South, Kerala-

Karnataka boundary as the one from where these Chitpavans’
ancestors came to Guhagar for two reasons:
A. Vyadeshwarodaya refers to Parashurama having gone to

Kaveri River where he supposedly met the Chitpavans’
ancestors for settling at Guhagar. Payaswini down south is
likely to be a more probable river from the same geographical
area than Tapi or Poorna from North of Maharashtra state.
Poorna basin is in Vidarbha and Tapi basin is in Khandesh and
abutting Gujarat. Their distances from the Kaveri River
compared to the southernmost Payaswini are far too much.
B. It is said that the Khares and some others who later joined
Chitpavans came from the Kaveri River basin. This
information is given in ‘Chitpavan’ by Mr. N. G. Chapekar.
Apart from above, the tendency of migrants to new lands is to

name new places after their old places. For example there are
more than a dozen places named ‘London’, in USA and
elsewhere where the British had settled. The same is the story
with Spanish, Dutch, Portuguese and other settlers elsewhere.
The Indians from the North India were no exception. Hence
there are multiple ‘Ahichchatras’, ‘Vindhyachalas’ and
‘Payaswinis’ etc.
Also the name ‘Payaswini’ is rather different. In Sanskrit, it

means ‘Full of Payasa' (literally milk, ambrosia), a ritual feast
Page3
offered to the Gods in Yajnas. The Sandhya-vandanam1 has
1
‘Sandhya-vandanam’ is a routine prayer by Richas of Vedas and
recitation of Gayatri mantra by the three Varnas (classes of Vedics). It
is ordained by the Shastras that Sandhya-vandanam is performed three
times daily: in the dawn before sunrise, at noon and in the dusk before
sunset.

mantras regarding ‘Payaswini’. The rivers were the cradles of

civilizations all around the world. The Indians, recognizing
their importance to life, were used to venerate them like
mothers who feed their children with milk so essential to life.
Hence one may find still some more rivers which bear this
name.
Source 3 Mr. N. S. Rajpurohit s paper on Talagunda and

Chiploon Agraharas
Some new information, reinforcing migration of Chitpavans

from Ahichhatra in UP to Talagunda and Banavasi –
Karnataka - Kaveri region, was discovered by Mr Deepak
Gore, CGM, NABARD. The research article by Mr N. S.
Rajpurohit sent by him to this author is quite useful for the
Chitpavan Konkanastha Brahmins’ Pre-History and as it turns
out, for their medieval history, too.
The article is in Kannada titled “Talagunda and Chiploon

Agraharas” by Mr. N. S. Rajpurohit, an eminent archaeologist
of his times It was published by Mysore University, in 1946.
It reaffirmed, with Archaeology evidence, two migrations of
64 Kula Brahmins from Ahichhatra- in the North, (most
probably from UP) - one in the times of Mayoorasharma of
Kadamba dynasty, around 350 AD and the other, in times of
one Mukanna Kadamba, sometime in 1174 AD.
Each time 64 Kulas of Brahmins were brought and settled at

Talagunda in Karnataka and at Chiploon in Konkan. The
reason for requiring 64 Kulas is also well explained i.e. for
performing Sarvatomukha Yajna. For that purpose, you need
64 Brahmins well versed in all the four Vedas and Yajnas,
sixteen Brahmins of every Veda. A number of surnames and
common Gotras of the Chitpavans and the Shashtik or the 64
Kula Brahmins who are still in Karnataka, called
Aravathokkalu, are very similar. It is worth careful note by
Page4
historians of the Chitpavans. Talagunda, Dist. Shimoga, in

Karnataka has inscriptions on stone pillar noting related the

matter.
As per Mr. N. S. Rajpurohit, one settlement of Chitpavans was

made at Chiploon by Mukanna of Kadamba dynasty around 1100
AD. In this connection, it is to point out that the Chitales
traditionally have been like masters of the place, with most of the
Agraharas belonging to them. Further, they appear to be later day
Chitpavan settlers in Konkan, the first being settlements at
Guhagar, referred to by Vishwanatha in Vyadeshwarodaya.
Source 4 Lele Kulavrittanta: The Lele Kulavrittanta has

been of immense help in arriving at some definite conclusions
about Chitpavans’ earlier stay in Konkan in the pre-historic
times.
1. Its detailed notes on the Hiranyakeshi Branch of Chitpavans,

the austerities performed by their preceptor Satyashadha on the
riverbanks of Hiranyakeshi in Parashurama Kshetra in the
Sahyadris; 2. Domicile of Hiranyakeshi branch in and around
Chiploon area and on the banks of Hiranyakeshi River as per
Charanavyuha and commentary upon it by Mahidasa; 3. The
Tamrapatra of a Kongani king, mentioning a Hiranyakeshi
Brahmin and 4. Ggeneral Vedic pre-history of Kashyapa
Gotra of the Chitpavans have all provided a hitherto untapped
source of Chitpavans’ pre- and proto-history.
All Chitpavans ought to be grateful to the compilers of Lele

Kulavrittanta for recording important links to their history
which would have been otherwise lost in the course of time.
Source 5: Pulakeshi s Shila-lekha
Mr. Jog of Bombay, in his book 'Chitpavan Brahmananchi

Kulakatha ani Adanave' (चित्पािन ब्राह्मणाांिी कुळकथा आणण
Page5
आडनाि) has given information about a point of history that

Emperor Pulakeshi had imported some Brahmin families from

the North for the purpose of performing Ashwamedha Yajna.
If the details of that Shila-lekha could be located, in support
of this statement, some authentic evidence could be adduced
in the matter of migration of Chitpavan Brahmins from the
North. It is very important. Emperor Pulakeshi’s time was
around 600AD. He was Emperor Harshavardhana's
contemporary.
_________________________________________________
CHAPTER 2
***
PRESENTATION
This research book is a presentation, reconstructing and
researching from various sources, inter alia, the independent
historic information provided in Mr. Korati Sri Niwas Rao's
book ‘Sri Sri Raghavendra Swamigalu (LIFE HISTORY)’
(Kannada), further amplified with reference to
‘Vyadeshwarodaya Mahakavya’ by Mahakavi Vishwanatha
(1627 AD) and the Talagunda Archaeological inscriptions as
researched by the eminent Archaeologist Mr N. S. Rajpurohit
as per the paper published by Mysore University in 1946 by
title ‘Talagunda And the Chiploon Agraharas of Chitpavans’
(in Kannada).
This author has tapped many other sources on the Chitpavans’

historical past with a view to present a more multidimensional
research on the subject. Their Vedic past is considered by him
to be of special significance in determining their pre- and
proto-history. Their Kuladevatas and Kulaswamis are a very
important indicator of their past and migrations. Lele
Kulavrittanta and information received from other sources,
Page6
Puranas and Vedic literature, on the internet, discussions with

scholars, and previous researchers’ ideas, from India and

abroad, have all been collated logically to weave together the
Chitpavans’ ancestral history over the past ten millennia.
This is also a modern day attempt to take note of the recent

advances in human genetic haplotype studies of Chitpavan
Brahmins and other genetic groups. The findings of Genetics
researchers have been extrapolated by this author to assess
their implications on the ancestral past of Chitpavans. The
author has also pointed out to the mischief by some
researchers of genetics who have tried to malign the image of
Chitpavan Brahmins.
There were some articles and research publications on the

Chitpavan Brahmins’ antecedents by this author. All these,
published privately and on the internet, were a precursor to
this book. His research has been taken note of by academics
and scholars in India and abroad and it has been appreciated
as instrumental in introducing fresh dimensions to the subject
of Chitpavan Brahmins’ pre- and proto-history.
_________________________________________________
CHAPTER 3
***
ANCESTORS:
The ancestors of Chitpavan Brahmins were called "Shashtik"
in the past, meaning ‘of 60 families (Kulas)’. It is much like
the Chitpavans’ belief that there were 64 original Kulas and
surnames of their ancestors. The ancestors were at Ahichhatra
(Rampur-Bareilly in present day UP) and later on, probably,
Page7

at Ambejogai, for long periods of time in the pre and proto-

historic days.
This is borne out by information in "Charanavyuha"-an old

authoritative book as per details given in the "Mantrashastra"
of Shri Shri Shankaracharya Khareshastri, ed. by Mr. G. P.
Bhave. In very old proto-historic times, there were
concurrently Brahmins who practised the two Veda branch
viz. Ashwalayana of Rigveda and Hiranyakeshi of Yajurveda
at Varanasi-Banaras, near Ahichhatra, in UP.
Being ‘Dwivedi’ Brahmins i.e. the practice of two Vedas in a

given Brahmin community is current in very few Dwivedi or
Trivedi Brahmins like Chitpavans. The Chitpavans, since
prehistoric times are Dwivedis in as much as they practise
both the Rigveda and the Yajurveda. They were actually the
practitioners of the Moola or the Krishna Yajurveda which is
the older of the two, Shukla and Krishna Yajurvedas.
The Dwivedis are supposed to automatically include the

practice of Samaveda in their recital of the Vedas. Samaveda
is just the melodious singing of the Rigveda Richas. It can be
said that the Chitpavans had originally all the four Vedas-
practising Brahmins among their community. This is based on
the findings of Mr. N. S. Rajpurohit, (henceforth called NSR
or NSRajpurohit for the sake of brevity), from the Talagunda
monument that the ancestors of Chitpavans viz. the Shashtik
Brahmins, well versed in all the four Vedas were invited by
the Kadamba kings for Sarvatomukha Yajna. The original
ancestors of Chitpavans must, therefore, have been practising
all the four Vedas.
Hence the Chitpavans’ ancestors might have been practising

the oldest known Veda which was divided into four by Veda
Vyasa. It was the "Moola Veda", in contrast to later day other
single -Veda practising Brahmins like the Shukla Yajurvedis
Page8
etc. Thus the Chitpavans’ ancestors have to be regarded as

more ancient than these single-Veda practising other Brahmin

communities. The Chitpavans thus also trace their antiquity to

the days of Veda Vyasa who is said to have divided the Moola
Veda into four branches, Rigveda, Yajurveda, Samaveda and
Atharvaveda.
It is held that Ravana, a Brahmin himself, was the first to

compile the original Moola Veda manuscript (Samhita) from
the various Suktas and Samhitas of Richas, known to and
spread over many schools of Vedas.
Later on, in the Dwapara-yuga, Veda Vyasa, also called

Krishna-dwaipayana Vyasa, divided the Moola Veda into four
branches for his disciples, for easier memorising and
understanding. Each Veda was given by him to one disciple
to practise as a separate school while participating in the
Yajnas and other Vedic activities like study, teaching and
practising. Veda Vyasa is reckoned to be contemporary of
Mahabharata war times, approximately 3000 years B.C.
Sage Yajnavalka quarrelled with Vaishampayana, his

preceptor and separated from the Moola Yajurveda branch. He
formed a separate branch, now known as Shukla Yajurveda.
It is also called the Vajasaneyi Samhita as it is said that
Soorya, assuming the form of a horse (Vaji), Himself revealed
it to sage Yajnavalka. Thus the Yajurveda came to have two
main sub-branches, the Krishna and the Shukla.
It must have taken a good deal of time after Veda Vyasa’s

time, many a centuries at the least, for the practice of limited
single-Veda to take firm roots in the Brahmin Communities.
This practice of single-Veda must not have taken roots until
the Chitpavans’ Moola-Veda-practising ancestors migrated
away from the main land of Brahmins in the Gangetic
/Sarasvati belt in the North India to the South.
The Brahmins who later on migrated to the South India from

Page9
the North in comparatively recent times, about a few centuries

ago, are invariably single-Veda branch practitioners, as

juxtaposed to the Moola-Veda-practising Chitpavans and their

ancestors.
_________________________________________________
CHAPTER 4
***
KULADEVATA
The Chitale families of Chitpavans worship Goddess
Vindhyavasini, a deity which, because of her name, is thought
of to be originally from the Vindhyas mountains in Madhya
Pradesh near Ujjain region. However, that is not so.
This author has discovered that there is a famous very ancient

place named Vindhyachal, near Bareilly, Ahichhatra, at a
distance of about 8 km from Mirzapur, 58 km from Varanasi
and 82 km from Allahabad in Uttar Pradesh, India.
Archeologists are investigating it for ancient links to the
Mahabharata times. It is supposed to have been the capital city
of Pandavas’ Guru Dronacharya’s kingdom. A thermal power
station of that name runs in the region. There is the main
temple of the goddess Vindhyavasini at Vindhyachal. It is one
of the famous 52 Shakti-Peethas of goddess Parvati.
On further search, it was seen that there is no famous temple

or otherwise of the goddess Vindhyavasini anywhere in India,
leave alone at Ujjain or any other place in the Vindhya
mountain range in Madhya Pradesh and adjoining areas. The
only other temple is at Chiploon in Konkan. Obviously, it has
been built in the memory of their Kuldevata (at Vindhyachal)
by the emigrees, Chitales and Avalaskaras etc.
Page10
The Chitales and some others like Avalaskar etc. regard

Chiploon as the place of their Kuladevata. However, it does

not appear to be correct. As can be seen in this book, the

Chitpavans were brought for settlement at Chiploon from
Ahichhatra in UP, in the vicinity of which the main temple of
Vindhyavasini existed at Vindhyachal. Therefore, they must
have built this Chiploon temple for her local worship.
Vindhyachal in UP was far away for that purpose.
Another important point worth noting is that the goddess at

Vindhyachal is in Tandala form, like goddess Yogeshwari of
Ambejogai. The goddess at Chiploon is in a proper idol form.
In the proto- and pre-historic times, the Tandala form was
preeminent. The idol forms of Gods and Goddesses were a
subsequent development.
This shows that the Vindhyachal (UP) goddess is prehistoric

and the one at Chiploon is a more recent one. Hence it must
have been their original Kuladevata.
These aspects of the Kuladevata Vindhyavasini also help

clinch the fact that Ujjain was not the one Ahichhatra from
where the Chitpavans came before settling down at Chiploon
in Konkan, as the said in the book by Sri Niwas Rao of
Karnataka.
Another matter of interest is that the Puranas hold that the

mythological Shesha serpent, supporting the earth upon its
thousand headed hood, is stationed below the earth
Ahichhatra. That is how the place was named after ‘Ahi’, the
great serpent Shesha.
The Chitale families and also some others like Avalaskar etc.
have been worshipping Vindhyavasini since times
immemorial. This implies that, for a long period in the
forgotten past, their ancestors, along with others of their
community, were in the Vindhyachal near Ahichhatra. They
would not be alone to practise this deity worship. May be their
Page11
other Chitpavan community brethren worshipped the

Vindhyavasini also alike them but lost her memory in

subsequent migrations to the South, as it so often happens in

the case of the Kuladevatas.
People tend to adopt the local deities first as Gramadevatas

(deities presiding locally over a village) and on staying for
many a generation in the settlement, slowly tend to forget the
original Kuladevata and substitute it by the local
Gramadevatas. This does not happen if the older Kuladevata
has etched a strong memory bond upon their psyches. This
occurred in the case of the Chitales, Avalaskar and others for
the Vindhyavasini and they have not forgotten her and
continue to worship her till today.
In the same way, most of the other Chitpavans, in general,

worship the Yogeshwari Devi of Ambejogai as their
Kuladevata as they must have been for long near Ambejogai,
Beed district, Marathwada region, in eastern Maharashtra. In
the known past 500 years, there is no known stay of the
Chitales or the Chitpavans en-mass either in the Vindhyas in
MP, Vindhyachal in UP or at Ambejogai. Hence their stays at
Vindhyachal and / Ambejogai must be going back to ancient
forgotten times.
It is also mentioned in local folk memoirs of the Devi

Yogeshwari of Ambejogai that Parashurama had visited
Ambejogai to gather 60 Kulas of in all 14 Gotra Brahmins
from there to get them settled in the Konkan area.
The form of the Yogeshwari Devi of Ambejogai is in Tandala

(pristine stone block) mode. This is much more primitive form
than the Murti (idol) forms at other Peethas of goddesses e.g.
Mahalakshmi of Kolhapur. The Tandala form is regarded to
have been current in the proto-historic times. Still today, one
finds many ancient communities practising the Tandala
worship in India.
Page12
It goes to indicate that the Chitpavans might have come to

Ambejogai much earlier than the times when the idols

(Moortis) of Gods came in vogue for worship. Otherwise they

would not have taken to the worship of a Tandala which is so
much more synonymous with folk worship even today
amongst the primitive tribes in India and particularly in
Maharashtra.
There is a myth of sage Agasti having been the first from the
Vedic culture of the North India to move down over the
Vindhyas Mountains to the Dandakaranya and southern
regions of India. It is supposed to have been in the pre-
Ramayana times. Discounting the preposterously antedated
chronology of the Puranas, some scholars estimate Ramayana
times to about 4000 years BC. The Brahmins and others are
supposed to have migrated down to South with Agasti and
continued even after his times.
In that case, the Chitpavans’ Moola-Veda-practising ancestors

might have moved down south at any time since sage Agasti’s
times i.e. 4000 years BC. However, the most probable period
would have to be taken after Veda Vyasa’s times of 3000
years BC. The Veda divisions arose around 3000 years BC.
Some of the Brahmin communities of that time must have kept
practising all the four Vedas for some time after Veda Vyasa,
albeit recognising the Veda’s divisions into four.
Chitpavans do not practise the Moola Veda of Agasti’s times

which was current before the divisions were formed. They
combine the practice of different branches of the Vedas viz.
Rigveda and Yajurveda as formed by Veda Vyasa. As such
their ancestors must have departed from the North after Veda
Vyasa’s time but before the Brahmin communities in the
North turned to strict single-Veda-practice.
The Veda branches like Rigveda and Yajurveda are still

current amongst Chitpavans, as they are Dwivedis and not
Page13
Moola-Veda followers in toto. They are still conforming

partially to their ancestral practice of combined four Vedas.
They are not like the single-Veda-practising Brahmins of the

North who moved down south in relatively recent times in the

past few centuries.
NSRajpurohit has named the Shashtik Brahmins as forebears

of Chitpavan Brahmins. Since when they assumed this ID of
Shashtikas is not certain. However, even before moving away
from the Gangetic belt, they could have been known as the
Shashtikas or by some other names.
However, they might have had the Shashtik ID at the time of

coming to Vanavasi (Banavasi) in Shimoga district of
Karnataka in Trinetrasharma’s / Mayoorasharma’s times
350AD or so.2 They might have been called simply
Deshasthas also some time, in view of their settlement in the
Desha region of Maharashtra, Ambejogai etc. It is like the
Karnataka Brahmins still being called Deshasthas, even after
moving away from Desha region to Karnataka many a century
ago.
_________________________________________________
Page14
2
Kadamba dynasty of Vanavasi, Timeline: It is given as from AD 345
to 525. Its founder was Mayoorasharma. His period was from AD345
to 365. Mukanna Kadamba was his ancestor who had relocated 32
Brahmin families from Ahichhatra to Sthanagundur (earlier name of
Talgunda), as per inscription found at Talgunda. His name could be
Trinetrasharma also. Another Mukanna Kadamba was probably the last
ruler of Kadambas of Bankapur. He is placed by some at around AD
1108. Talgunda appears to have been one of the great Vedic learning
centres down South in those times. (Ref. Mr. B. L. Rice: Epigraphica
Carnatica vol VII, no 186, 177, 178 &185, ex-Wikipedia).

CHAPTER 5
***
FIRST MIGRATION DOWN SOUTH TO

AMBEJOGAI:
Some time, probably much earlier to the Kadamba’s times,
some of these Shashtik Brahmin forebears of Chitpavans from
Ahichhatra in the north moved down south to Ambejogai-
Paithan-Pratishtthana belt near Beed in the Godavari river
basin in Marathwada in Maharashtra. This must have been so
because many of Chitpavans still continue to worship
Yogeshwari Devi of Ambejogai. The old time migrants used
to settle mainly along the river basins owing to fertile lands.
The Devi Yogeshwari of Ambejogai is by default the

Kuladevata of most of the Chitpavans. Going by the details
furnished in researched records in books, especially by Mr.
Ajit Patwardhan, it looks like it is the Kuladevata of about 90
percent of Chitpavan families, despite some claims to the
contrary. This Devi from the distant land of Marathwada,
almost 400 km from Konkan, still continues to be the
Kuladevata of the majority of Chitpavans who are now located
in Ratnagiri-Chiploon belt in the Konkan.
There is no known place of this goddess commanding as much

reverence and as old as that of Ambejogai in Chiploon-
Ratnagiri in Konkan. This indicates that their forebears were
in direct proximal vicinity of this Devi at Ambejogai for a very
long time indeed!
Having forgotten their roots and migratory details, they had

no plausible answers on the question as to how they worship
a deity from distant lands of Marathwada. Some of the
Page15
Chitpavans explained this away by mythical tales. Someone

invented impossible stories like the goddess Yogeshwari

moved from Konkan to Ambejogai to marry her consort etc.

Later on, such stories must have been taken up wholesale to
explain the anomaly why this Devi of distant land is their
deity.
Acceptance of such mythical folklores was very common

amongst the people of those times. Even today, one finds
many takers of such tales. However, scientifically such stories
cannot stand scrutiny. One has, therefore, to separate the grain
from the chaff from such myths.
According to Proto-historians, the worship of a female deity

is rooted pretty old in the Indian subcontinent. The instances
of Mohenjo-Daro and Harappa, at least 5000 years old, if not
still older, had it amongst them. Scholars find in the Vedas
references to female goddesses. There are hymns in praise of
goddesses. The Devi-sukta and the Usha-sukta are most
famous. According to the presentation in the book by Ms
Pushpa Trilokekar,3 the practice of Devi worship is as old as
4000B.C.
As is the case today, one has to discount: 1. The now outdated

theories of the arrival of Vedic Aryans to India and the
theories of Aryan Invasion of India of Max Mueller’s times;
2. The other many misconceptions formed under the influence

of Western Historians about the chronologies of Indian
history, under sway of the supposed originality and the pre-
eminence of the Egyptian and the Greko-Roman civilizations
to rule out the pre-existence of any earlier greater culture,
except, somehow, the Chinese.
In that case, majority of Indian historical chronology will have

to be predated by some millennia.
Page16
3
Ref pp 1of the Appendix II

Contrary to the general belief that they were idol worshippers,

the early Vedics were not much in favour of Icons or idols of
the Gods and the Goddesses for worshipping. They used to
worship the Vedic deities by mantras of the Vedas and by fire.
In fact even until now, the Poorva-mimamsa school of the
Vedas was predominant. According to Poorva-mimamsa,
recitation of the Vedas and offering of sacrifices into the
Yajnas are the only ways of worship. Idol worship is strictly
forbidden.
However, many Vedics in subsequent times accepted the idol

worship. By Adi Shankaracharya’s times, idol worship was
well established in India, except for the Poorva-Mimamsakas.
Hence, Shankaracharya had to reconcile with the tradition of
idol worship along with the strict Vedic practices. The famous
Panchayatana4 worship stipulated by him was one of such
reconciliations between the worship of different deities.
However, even the Vedas have certain references to the Idol

of Indra. Since when the Vedics started including idol and
deity worship is not known. In view of certain current thinking
amongst the historians, its starting might have to be predated
to say at least 3000BC.
The South-bound Vedic Brahmins like the Shashtikas and

other ancestors of Chitpavans from Ahichhatra must have had
the Tandala of the deity Vindhyavasini of Vindhyachal in their
worship as a Kuladevata. Therefore, it might have been
natural for them to accept and adopt the reigning deity of
Ambejogai- the Yogeshwari as their Kuladevata in the course
of time thereafter. They certainly have carried forward her
Page17
worship to newer habitats, like Konkan.
4
‘Panchayatan’ is placing of the five most worshipped deities together.
They are Shiva, Vishnu, Soorya, Devi and Ganapati. Shastra rules
govern their placement. The deity which is the main to the worshiper is
placed at the centre.

Upon this background, they could well have been at

Ambejogai and around even before the times of Mayoor-
sharma (say 350 AD). They might as well have settled there
anytime long ago, even say 2500 BC, in the footsteps of sage
Agasti.
It is to be noted that the time of establishing the Kadamba

dynasty at Vanavasi in Karnataka is not certain. Popularly,
historians take it to be around 350 AD. However, there are
deviant views. The Indian historical chronology is derived
with reference to the Puranika chronology. Many take it from
the Bhagavata Mahapurana.
The Puranic chronologies are no certain way to find the actual

historic time of many kings. Some reckon Kadamba dynasty
of Vanavasi, Karnataka, as starting as early as 250BC. Hence
this author has difficulty in stating the correct time of
Mayoorasharma and Trinetrasharma. According to him, it can
be somewhere between 250BC to 250AD as an approximate
estimate. However, he takes it for the present work as 250 AD
for further discussion.
_________________________________________________
CHAPTER 6
***
SECOND MIGRATION TO VANAVASI NEAR

SHIMOGA
The Shashtik forebears then moved away even from this
ancient abode near Ambejogai in still long forgotten past to
other places. They might also have moved to Vanavasi-
Vaijayantipur near Shimoga in Karnataka in 250 BC at the
Page18
invitation of Trinetrasharma, father of Mayoorasharma, the

famous founder of the Kadamba dynasty, for presiding over

performance of high Yajnas like Sarvatomukha, Ashwamedha

etc. at which they were regarded as most proficient Brahmins.
They were given Agraharas there.
Many notable persons from the Madhwa Bhakti Sampradaya

from Karnataka were born in this Shashtik community
including Sri Sri Raghavendra Swami.
Even today, there are many Chitpavans residing there since

very long times near Jog falls - Gokarna- Darbhe Tarf -
Mundaje - Belthangadi etc. in Shimoga district. Some of them
do not know for sure about their antecedents. It was thought
that they might have continued in and around this place of
Vanavasi since the times of Mayoorasharma-Trinetrasharma.
However, some of them claim to have come from the Konkan

around seventeenth century AD to escape from the
persecution by the Mohammedan rulers of Konkan under the
reign of Adilashaha of Bijapur, Karnataka, and the Siddis
ruling the Konkan coast from Janjira - Murud in the present
Raigad district. It is now established that this indeed is the
case since they do trace their Kulaswamis to places in Konkan
- mainly in the Ratnagiri District with Yogeshwari Devi of
Ambejogai as their Kuladevata.
Thus it emerges that the ancestors of Chitpavan Brahmins

came definitely from the following places:
1. Ahichhatra, near Bareilly, UP, around 250AD, on the basis

of the historical record of Trinetrasharma and Mayoorasharma
of Kadamba dynasty and also around 1150 AD on the basis of
the historical record of Mukanna Kadamba (of Bankapur
minor Kadamba dynasty). These Kadamba kings had resettled
them at 1. Talgunda, Karnataka and 2. At Chiploon, Ratnagiri
in Konkan as per NSR paper.
Page19
2. At and near Ambejogai, Marathawada, Maharashtra, based

on their predominent Kuldevata Yogeshwari of Ambejogai,

the Parashurama legend amongst folks of Ambejogai and an

inference from the authentic version of the Sahyadri Khanda
of Skanda Purana. As gathered from Dr. Urmila Rajashekhar
Patil’s dissertation.
3. From Talgunda, after being settled there by the Kadambas

in 3rd/4th century AD.
_________________________________________________
CHAPTER 7
***
THIRD AND SUBSEQUENT MIGRATION TO

KOKAN
Quite a few of these Shashtik Brahmins later on re-migrated
to Ratnagiri-Chiploon area in Konkan, mostly at the invitation
of local kings for presiding over various Yajnas.
The Talagunda stone pillar inscriptions cited by NSR show

such a settlement at Chiploon in the times of Mukanna
Kadamba around 1100AD.
_________________________________________________
CHAPTER 8
***
GENESIS OF CHITPAVAN NOMENCLATURE

According to Korati Sri Niwas Rao’s book, initially the
Chitpavan Brahmins were called "Agnihotra-Pavan" because
Page20
of their practice of Agnihotra since times immemorial. They

were called ‘Agnihotra-Pavitra’ and later only "Pavan" in

Vanavasi region. Still later on, they came to be known as

Chitpavans, presumably in Konkan. They either were called
as or they assumed the ID of "Chitpavan", meaning ‘Chit’ or
their hearts purified to the supreme due to sacred ‘Agni’ of the
Agnihotra practice, as per folklore of Karnataka.
This etymology is not understood by others jealous of

Chitpavans. Hence they fabricated the story of their being
purified by fire (Agni of the Pyre – Chita -चिता) instead of the
pious fire (Agni of the Agnihotra). What a contrasting
misconception this was, exaggerating their bias to malign
these highly pious and religiously endowed Chitpavan
Brahmins! The holiest of the Agni of daily worship (चित्यग्नन)
by which they were named as Chitpavan was thus reduced into
the last rites Agni (चिता) by these self-seeking malevolent
rivals of Chitpavans to denigrate them.
Noted historian Mr V. K. Rajawade calls this ‘Chitetna

Pavan’- (चितत्न पािन) (purified by pyre) etymology as
‘Asadvyutpatti’ (patently false etymology). Refer his article-
‘Chitpavananchi Samajik Moola Peethika, Madhya v
Sadyasthiti’ – (चित्पािनाांिी सामाग्िक मूळपीठिका, मध्य ि
सद्य:ग्थथतत), compiled in ‘Amhi Chitpavan- Konkanastha’-
(आम्ही चित्पािन कोंकणथथ) by Mr M. S. Dixit.
Readers may refer to research papers, listed under Appendix

for,5for getting an idea into the conflicts amongst the Brahmin
Communities of Maharashtra, Goa and Konkan regions in the
Page21
recent past of the Peshawa’s times,
5
1. Dissertation by Dr Urmila Rajshekhar Patil (2010): (Conflict,
Identity and Narratives: The Brahmin Communities of Western India
Seventeenth through the Nineteenth Century); and
2. Dr Madhav M. Deshpande: Panca Gauda and Panca Dravida –
Contested Borders of a Traditional Classification.

Dr O’Hanlon makes a point. She asks about the theory that the
term 'Chitpavan' once denoted a place, and only after that did
the community acquire the name. Evidence for the 'place'
argument she gives is as follows:
1. Rajawade makes this case in his essay 'Chitpavan'. He cites

a Sammatipatra in which one Sadashiva Bhatta Dikshit
Chitale describes himself as 'Chittpavanastha
Dharmadhikari'. Rajawade dates this document to the mid
eighteenth century, i.e. quite late.
2. ‘Vyadeshwarodaya’ of Vishwanatha, Sarga no. 5, also says

the place was named first as ‘Chitpavan’, and the community
named after the place.
3. The old Sanskrit Harihareshwara Mahatmya, available at

the British Library, also describes the 'Kshetra' as
‘Chittapavan’. Chapekar's book 'Chitpavan' gives this
reference on p. 5 of the main text.
These are really very good points made out by the learned
scholar.
On this, for looking at other etymologies of the term

‘Chitpavan’, this author humbly invites attention of the
readers to refer to point at no. 15. ‘Etymology Of
‘Chitpavan’According To This Author’. (Ref Chapter 9).
Some of the other etymologies have been also mentioned and
elaborated thereunder. It also includes a logical and
convincing etymology given by Sri Niwas Rao’s book on
Raghavendra Swami viz. they were fastidious adherers to the
custom of Agnihotra i.e. the ritualistic worship of fire and
keeping it alive all throughout 360x24 hours round the year
Page22
without allowing it to be ever extinguished.

A somewhat common practice is found amongst the

Zoroastrians in the fire temples, but with different rituals. The
Vedics were worshipers of Agni. It was the messenger of their
gods and their belief was that the ‘Agni’ used to carry their
oblations (‘Ahuti’- आहुती) given in it to the respective Devatas.
Hence maintaining its sanctity by ritual prayers, Mantras and
Vidhis (Vedic acts) was regarded as paramount and sacrosanct
for all the Brahmins.
The Brahmins in general are known by the region they hail

from like Deshasthas from the Desha region of Maharashtra,
Karhades from Karhad side of Western Maharashtra, Gaud
from Gaud desha i.e. Bengal, Kanyakubja from region
surrounding Kanoj in UP, etc. Secondly they append Rigvedi,
Yajurvedi etc. to their identity according to the Veda they
practise. Thirdly, they append their branch and sub-branch
(शाखा & उपशाखा) viz. Hiranyakeshi, Ashwalayana, Kannva,
etc. with their personal ID.
Lastly, there was a custom of adding the name of the place of

their residence. The Brahmins, in general, were not using any
surnames. The Chitpavans, an exception, have been using
surnames for long. The Chitpavan identity thus appears to be
unique. However, they, too, were also called as 1. Chiplona,
2. Konkanastha Brahmins i.e. Konkan region’s inhabitants to
append the regional identity and 3. Brahmins of Parashurama-
kshetra.
This author ventures an explanation as to since when their

Chitpavan (alternately Chittapavan) ID might have come in
vogue. It is almost certain that barring pilgrimages and stay
by a few at the religious towns and places of Vedic learning
like Kashi, Paithan, Rameshwar, Prayaga etc. they were, too,
much less mobile like others until the rise of Maratha power
in the 16th century AD. In particular, during and after the time
Page23
of the Peshawas, they started spreading far and wide. So

occasions to state their regional ID and otherwise Chitpavan

ID must have been just a few.
The earliest reference to the Chitpavan (or Chittapavan) ID

one finds is Vishwanatha. His time was around 1600AD. One
will have research into old manuscripts to find the timeline of
gaining such a specific ‘Chitpavan’ ID. However, the
etymology of Mr. Korati Sri Niwas Rao seems to indicate that
this ID was known in the neighbouring Karnataka much
earlier than the times of the politico-social expansion of
Chitpavans to other regions.
The said etymology given by Mr. Korati Sri Niwas rao and
NSR from the word ‘Agnihotra’ has not been given by any
other researchers. It traces their vocational specifics by calling
them ‘Holy’ (Pavan, Pavitra) because of association with the
Holy Fire (Agni). However, Dr Irawati Karve has given the
etymology for ‘Chit’ from ‘Chityagni’ i.e. ‘Chiti’. Rajawade
gives it as from 'Chitya'-related to 'Chiti'. Thus their ‘Chit’
(not ‘Chitta’) + ‘Pavan’ ID is supposed to be logically
explained.
The ID specific of ‘Chitta’ might have come into vogue after

the disputant Brahmins' innuendo of reading ‘Chita’ into the
original ‘Chit’. Vishwanatha appears to subscribe to the
‘Chitta’ specific ID, although he states it by appending ‘Chit’
and not ‘Chitta’. There is but little difference in the writing of
the letters, ‘t’ (त ्) and ‘tta’ (त्त), found crucial in these
alternatives.
Hence even if one finds older manuscript of

‘Vyadeshwarodaya’, the dilemma may not be resolved, on
account of likely misspelling. Thus both the ‘Chitpavan’ and
‘Chittapavan’ IDs can be well defended from the time of
Vishwanatha. However, the proud Chitpavans had been
Page24
calling themselves as ‘Chitpavan’ and not ‘Chittapavan’.

They appear to have begun using the word ‘Chittapavan’ by

the 20th century, due to assault of misnomer jibes.
So however, two points emerge. One is the arrival of the

second batch of Chitpavans at Chiploon as per NSR and the
first batch’s earlier settlement at Vanavasi in Karnataka. The
‘Agnihotra Pavan’ etymology was not known in Maharashtra
until chance discovery by this author in a Kannada book,
although it must have been well-known to the Brahmins of
Karnataka.
The later day migrations of Chitpavans to Karnataka took

place around 1700AD, about one hundred years after
Vishwanatha. Hence there is a good chance than ‘Agnihotra
Pavan – Pavan – Chitpavan’ link might be really much older,
may be even as old as Chitpavans' Shashtik ancestor’s
settlement at Vanavasi. Chitpavans must have carried it from
there to Konkan later on. The link of ‘Chit’ and
‘Agnihotrapavan’- (अग्ननह त्रपािन) might have been lost by
Vishwanatha’s time. Hence he may have used the ‘Chitta’
specific ‘Chitta – pavan’ ID by explaining the Parashurama
story.
The other Shashtik groups’ IDs, except of ‘Agnihotra-pavan’

/ ‘(Chitpavan)’, probably got changed into other specifics like
North-Deshasthas, Badaganadu, 64 Okkalu, Sahavashi,
Karhade, Devamukhi (Devarushi, Vadama, Brahmacharana,
Sankethi etc., as can be inferred from the paper of NSR.
From his paper (translated into English), below are some of

the important paras in connection with (a) ‘Chitpavan-
Agnihotrapavan’ IDs and (b) The likelihood of Karhades and
some other Brahmin communities being from the same
Shashtik group:
Page25
1. ‘64 Brahmin families at Chiploon as well as 64 Brahmin

families at Talagunda used to call themselves as “Agnihotra

Pavitra” or “Agnihotrapavan” Brahmins as described in this

Shilashasana. However, by passage of time and convenient to
pronounce, they started to call themselves as ‘Pavan
Brahmins’ from North India. It took nearly a century for these
64 Brahmin families to settle down at Chiploon and become
famous after their migration.’
2. ‘Shri Vishnuchitta established Sri Narasimha Temple at

Halasige and brought Karhade Brahmins for overall looking
after the temple. This fact indicates that these Karhade
Brahmins might have come to south from Ahichhatra
Agrahara during the same period. Similarly it is observed that
there is similarity between branches, Gotra of Devamukhi
(Devarushi) Brahmins with that of Chitpavan Brahmins’
branches and Gotras. Hence it is presumed that Devamukhi
Brahmins, too, came from Ahichhatra Agrahara towards
south.’
3. “Without identifying themselves as any one of the

Panchagauda like Utkal, Maithila, Kanyakubja, Sarasvat and
Gauda, some of the Brahmin families with surnames as North-
Deshasthas, Badaganadu, 64 Okkalu, Agnihotrapavan
(Chitpavan), Sahavashi, Karhade, Devamukhi (Devarushi,
Vadama, Brahmacharana, Sankethi etc., with common culture
and common food habits migrated to South India from North
India for permanent settlement. These migrated Brahmins
subsequently became famous as 'Pancha Dravida
Brahmins'”
NSR says in his paper that as seen from the inscriptions of

Talagunda monument, the ‘Chitpavan’-related prior IDs of
‘Agnihotra Pavitra’ or ‘Agnihotrapavan’ must at least be as
old as the monument itself. The monument is dated 1259 AD.
This is so since the monument states clearly that the person
who is mentiones in the monument was an ‘Agnihotra Pavitra’
Page26
or ‘Agnihotrapavan’. That ID might as well be from still much

earlier period, although, undisputedly, it was in vogue in 1259

AD.
Secondly, these Brahmins were specially brought from

Ahichhatra of the North, near Varanasi, for the purpose of
presiding over the Sarvatomukha-like Yajnas. Since Agni has
the most special place in the Yajnas, their being called as
‘Agnihotra Pavan’ by the local people of Karnataka seems to
be most logical. In my estimate, their being called by terms
related to Agni might have been the case since as early as their
arrival from the North around Kadamba Trinetrasharma’s/
Mayoorasharma’s time, 300 AD or whatever.
The branches of Vedas got their nomenclatures like

Ashwalayana, Khandaviya, Ranayaniya, Kauthumi etc. from
the regions where the same were in vogue, as seen from
Charanavyuha. As I had said previously, almost all the
Brahmin groups are known by the place of their general
habitats. That could also be true about Chitpavan Brahmins.
Only question that would arise is whether the places get their
names from those who inhabit it or vice versa. There are many
British surnames after the places of residences. That is true in
present day India too. This game is like which came first: the
hen or the egg. It could likewise be said that a place
previously uninhabited could have been named after the new
occupants. They could also name it after their earlier habitat,
like New England etc.
There is also another excellent point from Harihareshwar

Mahatmya cited above. It says that the place Harihareshwar
was first named as ‘Chitpavan’. This is similar to the place
Guhagar having first been named as ‘Chitpavan’ as per
Vyadeshwarodaya of Vishvanatha. Both these instances go to
show that the Chitpavan Brahmins’ ancestors had a penchant
for the word ‘Chitpavan’ whether it was a place name earlier
Page27
associated with their community or it was their community ID

detached from habitats.

Incidentally, there is a Yogeshwari Devi in the Kalbhairava

temple at Harihareshwar, almost unique in whole of Konkan.
Shrivarshan/ Harihareshwar were one of the earliest landing
sites of Chitpavan Brahmins’ ancestors as shown in CHAPTER
37. Hence it will show their connection to the Kuldevata as
well.
Harihareshwar was also named as Devaghar. There are two

places named Devaghar, one near Ratnagiri, connected with
one of the Chitpavan Ancestors’ earliest landing place.
Another is in Bihar, in the region of old habitats of Vedic
Brhmins. It is significant that these places carry the dsame
name and appear to be connected with Chitpavans in the pre-
historic times, one way or the other.
There is still one more important point in this connection.

From web browsing, the following results emerged in
connection with the etymology of the word ‘Chitpavan’:
1. At the Dictionary.com, the following etymology of the

word ‘Satrap’, relating to 'Kshatrapavan', as derived from its
Persian roots appears: ‘Satrap (n.)’ - Look up ‘Satrap’ at late
14c., "governor of a province of ancient Persia," from Latin
'Satrapes', from Greek 'Satrapes', from Old Persian
xšathrapavan-, literally ‘Guardian of the realm,’ from xšathra-
‘Realm, province’ (related to xšayathiya "king," cognate with
Sanskrit 'Kshatra'; cf. shah) + ‘Pavan’- ‘Guardian’, from PIE
*pa- ‘To protect, feed’ (see food). Related: Satrapy.
2. There is a query: ‘If the Persian word ‘Ksatrapavan’ means

a ‘Governor’ or ‘Viceroy’, then, on similar lines, what would
the word ‘Chitpavan’ mean? In reply: It is given that many
Persian words have been amalgamated into Marathi language.
What does ‘Chitpavan’ indicate then? Is it a Persian word too?
‘Chitpavan’ means ‘Pure in Heart’; it is used in the ancient
Page28
Persian holy books.’

3. Similarly, at Academia.edu, the word ‘Satrap’ is explained

as follows: ‘Satrap’ late 14c., "Governor of a province of ancient
Persia,’ from L. 'Satrapes', from Gk. 'Satrapes', from Old Persian.
'Kshatrapavan': lit. ‘Guardian of the realm,’ from ‘Kshatra’-
‘Realm, province’ (related to ‘Kshatriya’- ‘king,’ cognate with
Skt. ‘Kshatra’; cf. ‘Shah’) + ‘Pavan’- ‘Guardian’, from ‘Pa’- ‘To
protect’ - ‘Shah'. This explanation is much similar to that in 1
above.
4. Yet another on-line dictionary: ‘The word ‘Satrap’

originates ultimately (via Ancient Greek and Latin) from Old
Persian ‘xšaçapāvan’ (‘Protector of the province’), Sanskrit
‘#e$eHeced’ (‘Kshatrapam’ or ‘Kshatrapa’), from ‘xšaça’ (‘Realm’
or ‘Province’) and ‘Pāvan’ (‘Protector’). In Greek, the word
was rendered as ‘ α π ’, ‘satrápēs’ (later borrowed into
Latin as ‘Satrapes’), from a Western Iranian cognate
‘xšaθrapā’ (‘van’). In modern Persian the descendant of
‘xšaθrapāvan’ is ''‫‘( ششههرربباانن‬Shahrbān’), but the
components have undergone semantic shift so the word now
means ‘Town keeper’: (‫‘ ششههرر‬Shahr’, meaning ‘Town’,
‫‘ بباانن‬b n’ meaning ‘Keeper’).
5. The meaning of ‘Chit’ in Sanskrit, as well as in modern

English is as follows: ‘Chit’, ‘cit’ (Sanskrit): ‘Abstract
thought, consciousness as contrasted with concrete or
operative thought’. According to Vedantic philosophy, ‘Chit’
is one of the three attributes (‘Sat, Chit, Ananda’) of the
Atman or the Brahman or, again, of the cosmic Logos.
6. The ancient Persian was definitely on the lines of Indo-

European group of languages, more so nearest to Sanskrit than
European languages. Even the Avesta and the Vedas are said
to have many parallels. In fact, historians reckon that the
erstwhile Persian people and the Indians were compatriots and
split sometime in their ancient past. This author once found a
Page29
passage in a book on History where a passage from Sanskrit

and Persian were tallied side by side. He could understand

many of the words from the Persian language passage, though

he knew not much of Sanskrit and none of Persian languages.
7. Hence it might be that ‘Chit’ from Indo-Sanskrit group had

a similar sounding word of the same meaning as in the archaic
Persian i.e. ‘Pure of heart’. In that case, ‘Chitpavan’, ‘Chit’ +
‘Pavan’, on the lines of Kshatra + pavan, may also have the
meaning as ‘Guardian of Pure Chit’.
8. Here we can link the etymologies given by Dr Irawati

Karve, an Indian scholar and Mr V. K. Rajawade, an Indian
historian of repute from the first quarter of the 20 th century,
both also Chitpavans.
Their etymologies are based upon the word ‘Chit’ as in ‘Chiti’

or ‘Chityagni’ meaning ‘The sacrificial altar’, (Yajna Kunda –
यज्ञकुण्ड) and the ‘Agni’ fire to be kept burning in it, round the
clock. In that case, one may have to look farther from the
meaning of ‘Chit’ as ‘Consciousness’ given above. It will then
connote that ‘Chit + Pavan’ means a ‘Guardian of the Chiti’.
‘Chiti’- (चितत) is the constructed place, an altar in the shape of
a ‘Kunda’ for keeping the sacrificial Yajna fire in it. It is built
up of bricks of specified sizes and patterns and the sacrificial
fire is kept in it by the Vedic followers. The ‘Kunda’ formed
of ‘Chiti’ is rightly called ‘Yajna Kunda’.
Referring to Sanskrit dictionary, ‘Pavan’ means (adj.)

‘Purifying’, ‘Holy’, (n.) ‘Purification’, ‘Penance’, ‘Cow-
dung’, ‘Any means of purification’ ‘Atonement’ and lastly
and more importantly, ‘Fire’ i.e. ‘Agni’. Seen from these
meanings of ‘Pavan’, we can see that Mr. Rajawade et al are
not far from the real meaning of ‘Chitpavan’. They read
‘Chityagni’ in ‘Chit’+ ‘Purifying’ in ‘Chitpavan’. However, if
one may go by the Sanskrit derivation, ‘Chit’ corresponds to
‘Chiti’ and by implication ‘Chityagni’.
Page30

‘Pavan’- (पािन) meaning ‘Agni’ would thus be taken care of

as per Rajawade and others’ etymologies in the word ‘Chit’
itself. Retaining the Persian meaning of ‘Pavan’ i.e.
‘Guardian’, one will get the meaning of ‘Chit + Pavan’ as
‘Chityagni+ Guardian’. In short, the word ‘Chitpavan’ would
then mean ‘Guardian of Chityagni’.
On the balance, the probable derivative course followed by the

word ‘Chitpavan’ may appear to be like this: ‘Chitpavan’ to
be read on the lines of Persian ‘Kshatrapavan’’ It will then
mean a name identified by the duty of guarding the ‘Sacrificial
Fire’ with its altar. Pavan would not mean ‘Pavitra’ or purified
et al. ‘Pavan’ means a ‘Guardian’. Literally and in actual
reality, ‘Chitpavan’ then meant ‘Guardian of the Sacrificial
Fire’ (Chityagni’ ibid Mr. Rajawade and Ms Irawati Karve).
In the course of time, the word might have become associated

with its Sanskrit meaning to explain what is meant by
‘Chitpavan’. So the words might mean 1. ‘Chit’ =
‘Consciousness’ and the like; 2. ‘Pavan’= ‘Pure’ etc. Then
‘Chit + Pavan’ would mean ‘Pure of chit’: ‘Pure
Consciousness’ etc. However, by further reading the word
‘Chitta’ in the word ‘Chit’, its meaning might have got
associated with ‘Pure of Chitta’ etc. All the while the problem
must have been how to reconcile the ‘Chit’ with ‘Chiti’ having
two meanings related to fire: one meaning ‘Yajna Kunda’ –
the Vedic sacrificial altar and the other being ‘Funeral Pyre’.
Both mean a place of fire. The dilemma started there.
If one can find out the meaning of ‘Chit’ from ancient Persian
like that of ‘Kshatrapavan’, the matter might become very
clear. However, one must not forget the aspect of the word
‘Chitpavan’ equivalent to ‘Guardian of Sacrificial Fire’ or
better still, ‘Guardian of Yajna Kunda with its Fire’.
Page31
One would have also to consider how this specific word

‘Chitpavan’ came to be around, whether of a place or a

community. As of now, it appears that the older evidence of

Talagunda pillar points to the community being named after
their main activity i.e. ‘Agnihotra’. If any place name did have
anything to do with ‘Chitpavan’, it might have been so named
after the new settlers of that name.
_________________________________________________
CHAPTER 9
***
ETYMOLOGY OF CHITPAVAN ACCORDING TO

THIS AUTHOR
Though not a linguist, this author has delved into the
etymologic complexities of the word ‘Chitpavan’. He found
certain much better explanation to arrive at the etymology of
that word, based altogether upon Sanskrit words combined
together, keeping the above discussion in mind. The following
is a discussion on the various aspects for arriving at the correct
interpretation of etymology of the term ‘Chitpavan’.
1. One meaning of ‘Chitpavan’ in Persian is given as ‘Pure of

heart’. Secondly, one arrives at its meaning as ‘Guardians of
Chit’. Then, can any light be thrown upon the meaning of the
word ‘Chit’ in Persian which can help in a viable etymological
explanation of the word ‘Chitpavan’? It is for a linguistic expert
to come forward with it.
2. The ‘Pavan’ ID from Persian word ‘Pavan’ has not been

accounted for in the general etymologies of anyone. That work
is needed to be done still for satisfactory explanation of ‘Chit’ or
‘Chitta’, whatever it may have been, based upon this somewhat
Page32
more logical etymology from Persian roots.

3. Some etymologists who went in for ‘Kshatrapavan’ related

derivation, remained stuck by the word ‘Chit’. The same appears
to be the case of others like Ms Irawati Karve and Mr. Rajawade,
although they might have worked on the lines of connoting the
word ‘Agni’ into the word ‘Chit’. No one really thought of
explaining the ‘Chit’/ ‘(Chitta)’+ ‘Pavan’ as ‘Guardian of ‘Chit’
/ ‘Chitta’.
4. It is most likely to be ‘Chit’, arising from ‘Chityagni’, and not

‘Chitta’, as seen from its etymology shown by Ms Irawati Karve
and Mr. Rajawade. If ‘Chit’ is related to ‘Chiti’ which broadly
speaking means ‘The container or the place where fire is kept’,
or simply a ‘Fire place’; the meaning of ‘Chit-pavan’ – (‘Chit’ +
‘Pavan’), based upon Persian meaning of ‘Pavan’- (Guardian),
will be ‘One who guards the fire’ or ‘Guardian of Fire’.
The Sanskrit dictionary meaning of the word ‘Chit’ is twofold:
1. To perceive, to notice, to understand, to long, to desire, to

remind of; and 2. Thought, intellect, heart, mind, the soul, the
Atman, the -Brahman.
5. However, on further examination and research, this author

discovered that the word ‘Agnichit’6 (अग्निचित ्) in Sanskrit means
‘One who keeps the Sacred Fire i.e. the ‘Agni’ of ‘Agnihotra’.
Thereefore, ‘Agnichit’ = ‘Agni’ + ‘Chit’ = Agni (The Sacred
Fire) + (One who keeps). It will lead one to the meaning of the
words: ‘Agni’ = ‘The Sacred Fire’ and ‘Chit’ = ‘The Keeper’.
Page33
6. Hence one may safely and without doubt assume that the word
‘Chitpavan’ is derived from ‘Agnichit’. A person who is an
6
Agnichit: अग्ननचित ्: Meaning given in The Students’ New Sanskrit
Dictionary (by Devasthali, Joshi and Kulkarni), pp 6: One who has kept
the sacred fire, तनयममत पूिसािी अग्नन सांतत ििणारा.

‘Agnihotrin’ is literally a guardian of the sacred fire, who has the

Vedic duty of preservation of ‘The Sacrificial Fire of Yajna’, day
and night without any break. Hence one may conclude that the
‘Chitpavan’ ID is analogous to the Vedic term ‘Agnihotrin’. It
can be seen that ‘Agnihotrin’ is in use as a surname amongst
Brahmins from the North to the South of India.
7. In that case, the precursor IDs of ‘Chitpavan’ as ‘‘Agnihotra

Pavitra’ ‘Agnihotrapavan to Pavan’ would be a perfect fit.
Therefore, based upon ‘Agnihotra’, it is most likely that these
were the intermediate transformational IDs of Chitpavans in the
medieval age.
8. They might have reverted to a more ancient ID of ‘Chitpavan’

as of the still olden times when the Persian cousins of Indians
had been around. Their breaking of contacts has been established
by scholars based upon Vedic scriptures and Ahura Mazda.
9. Hence the ‘Chitpavan’ ID may have been the original ID of

these Shashtikas since contact with the Persians broke in the
ancient Vedic times. The Aravathokkalu and other IDs sprang up
later on, based upon their being 64 families and so on. The ID
‘Chitpavan’ which appears to be based upon the work, profession
or duty of a community as a whole is most logical in the Indian
context.
It is seen that there is another similarly placed Brahmin

community in Karnataka who came from Ahichhatra. Their ID
is ‘Havyak’ related to ‘Havan’ (Havya-kavya – Vedic rites of
Yajna). Hence ‘Agnihotra-pavan’ is not at all an unlikely ID for
Chitpavan Brahmins’ ancestors who came to Banavasi in
Kadamba Emperor’s times. The nomenclature of another
community of Brahmins as ‘Trihotra’, too, is significant in this
Page34
connection. It again relates to Yajna. ‘Hotra’ means ‘Yajna’.

‘Trihotra’ means daily three times worship by ‘Yajna-yaga’.

10. In the historical past and until recent times, most of the castes,
including the higher classes, did not have any caste names, other
than ID by their vocation, profession, trade, art and craft, which
they used to practise for livelihood. That is even the case today.
Hence the Brahmins whose duty it was to guard the sacred fire
must have been rightly called ‘Chitpavan’, signifying their duty.
11. Barring its mythical content, the anecdote of Parashurama

recounted by Vishwanatha in Vyadeshwarodaya, of having
bestowed the name of ‘Chittapavan’ upon Guhagar by him and
the consequent naming of the settler Brahmins there by
‘Chitpavan’ ID indicates, at best, that the ‘Chitpavan’ ID is very
ancient.
12. Thus, this discussion enables one to throw light upon what
were the earliest IDs of Chitpavans’ ancestors, how and where
the same arose and the time when those were in use and allied
matters. It might be because the original community of Brahmins
from the North India was still using the ‘Chitpavan’ ID, like
Chitpavans in Konkan, that the newcomers were recognised as
one of them by those in Konkan at a later date.
13. The word ‘Hotra’ in Sanskrit means ‘Yajna’. Coupled with

the word ‘Agni’, it means an oblation to ‘Agni’. The oblation is
ordained to be given in the morning, noon and evening. The
‘Garhapatya Agni’ is the morning, ‘Dakshinagni’ in the noon and
‘Ahavaniyagni’ in the evening. Hence it can be seen that the
words ‘Agnihotra’ and ‘Trihotra’ have the same meaning.
14. Goddess Gayatri is supposed to be present at the three times

at the place where the ‘Agni’ is. ‘Gayatri’ herself assumes three
forms for that purpose: ‘Vedavati’ in the morning, ‘Dharmavati’
in the noon and ‘Satyavati’ in the evening.
Page35

15. referring to point 5 above, the word ‘Agnichit’ in Sanskrit,

according to Sanskrit dictionary means ‘One who keeps the
sacred Fire going’ without break. It has been noted that the word,
‘Chit’ in Sanskrit has different sets of meanings: (A) To perceive,
to notice, to know, to understand, to long or desire, to remind of;
and (B) Thought, Intellect, The heart, The Mind, The soul, The
Atman and The ‘Brahman’.
16. In this context, one can say that ‘Agnichit’ can have
following connotations: One who knows the ‘Agni’ i.e. like a
person and he can invite the ‘Agni’ for Vedic rites and the ‘Agni’
will appear before him to participate in the Vedic rites and
Yajnas etc. He understands how to invite the ‘Agni’. He can
perceive the ‘Agni’, the Vedic god, in the fire he ignites or keeps.
17. He can make ‘Agni’ appear from nowhere. The

‘Agnichayanakriya’7 is to be performed by the ‘Agnichit’ and no
others for sacred purposes. The ‘Agni’ is invited by Vedic
mantras. At the same time the Brahmins ‘Agnichit’ rubs two
wooden pieces together for the fire to appear in the pieces by
friction. The ‘Agni’ reminds one of ‘Devakarya’ i.e. the duty to
offer sacrifice to Gods daily as ordained by the Vedas.
18. Against this background, the word ‘Agnichit’ can be now

well understood. In this context, it has reference to the person
who not only guards the ‘Sacred Fire’, but also performs all the
Vedic duties associated Vedic rites and Yajnas. He is the most
knowledgeable person in that respect.
19. The word ‘Chiti’ is different in this context. It means, as

already explained the receptacle for fire, a place where fire is
Page36
kept. It can mean ‘a funeral pyre’, as well as the ‘Sacrificial
7
Ag i ha a akri a ea s the method and process by which the
Agni is ignited by constant friction between two wooden pieces.

Sacred Fire’. In fact, the ‘Agni’ used for funeral fire is also
regarded as sacred and the rites of funeral are called ‘Agnikriya’.
The Vedics believe in chanting of mantras at that time. It is called
‘Samantraka Agnikriya’. The meaning of the word ‘Agnikriya’
is different from ‘Agnikarya’ which is offering ‘Ahuti’ (offering)
to the sacred sacrificial fire: ‘Agni’.
20. Reverting to the word ‘Agnichit’, it has been seen that it

means one who keeps the fire. He is the most knowledgeable
person in the matter of Vedic rites and Yajnas associated with
‘Agni’. It will then mean that the word ‘Chit’ here has not to do
something with ‘Chityagni’ as suggested by Irawati Karve and
Rajawade. ‘Agnichit’ = ‘Agni’ + ‘Chit’ = ‘Agni’ + ‘Keeper’.
Hence the meaning of the word ‘Chit’ here will be ‘Keeper’.
21. The Persian word ‘Pavan’ means: ‘The Keeper’, the overseer,
the controller, the governor etc. as seen earlier. The meaning of
the Sanskrit word ‘Pavan’ was also noted above that it has
different meanings, including: holy, purifying, and most
importantly, ‘fire’ or ‘Agni’. Thus the meanings of Persian word
Page37
‘Pavan’ as ‘Keeper’ and Sanskrit word ‘Chit’ as Keeper’ is the
same and these appear to be overlapping. 8
8
Mr. N.G. Chapekar gi es a other ea i g of the ord Chit i his
fa ous Marathi ook Chitpa a . A ordi g to hi , Chit ea s
Chait a , a te ple, a d also a Vedi i.e. Vedi sa rifi ial altar for Yajna.
Chit + Parashura a ill ea A te ple of Parashura a or the
Vedi of Parashura a . If e o sider this li e of thi ki g, Chit +
Pa a a ea A te ple of Fire , or a olog , A keeper of a
te ple or Vedi , o sideri g Pa a fro its Persian root meaning as
Keeper .
The the ter Chitpa a ould i pl , i oth these a s, the
follo i g ea i g: . The i o ator of the Sa red Fire . The keeper
of the Sa red Fire . The k o er of the Sa red Fire . The o e ho
incants the Mantras of Fire 5. The one who invites the Sacred Fire

22. The word ‘Chit’ + ‘Pavan’ in Sanskrit will literally mean

‘Keeper’ + ‘Fire’ = keeper of fire. In the context of the Vedic
duties, it will apply to the Brahmins whose duty it was to keep
‘The Sacred Fire’, in all the respects: making it, tending it,
keeping it going without break, inviting ‘Agni’, performing
sacrifices, offering ‘Ahuti’, requesting it to carry it to the Vedic
devatas etc. 9
23. Thus it may be seen that without toying with the Persian word
‘Pavan’ i.e. ‘Keeper’, the logical and purely Sanskrit-based
etymology of the word ‘Chitpavan’ can be clearly arrived at. At
best, the Persian words may be overlapping the same final
meaning i.e. ‘The Keeper of the Sacred Fire’.
24. In short, the word ‘Chitpavan’ refers to ‘Agnihotrin’

Brahmins. The act of keeping ‘Agni’ and being in constant
association with it needs one equally pure of heart. There is
nothing ‘purer’ than ‘Agni’ and there is no better ‘purifier’ than
it in the Vedic context. As such by 'oblique’, various words like
‘Agnihotra Pavitra’, ‘Agnihotrapavan, ‘Pavan’, ‘Trihotra’
‘Agnihotraparayana’ et al came in vogue to refer to these
Brahmins whose original Sanskrit ID must have been
‘Chitpavan’.
25. There is nothing wrong in these nomenclatures which were

taken as equivalents of ‘Chitpavan’ i.e. ‘Keepers of Sacred Fire’.
Page38
However, these words are not as explicit in meaning as

‘Chitpavan’ as ‘The Keepers of The Sacred Agni’, as shown by
(ctd.) 6. The one who stirs the Sacred Fire by Vedic Mantras in the
pieces of woods being rubbed against each other (Agnichayanakriya).
All these are pointers to the central role of the Brahmins as the
Agnihotrins.
9
Reference is invited to the first Richa of Rigveda: ‘Agnimide
Purohitam’; an invocation of ‘Agni’ for Vedic rites by the Purohit i.e.
Brahmin, ‘The Keeper or Guardian of Agni’.

this author here. Sanskrit language has the feature of obliquely

referring to many things by a word. The word ‘Balakhilya’
actually means the community of tiny-bodied Vedic Rishis who
are 100000 in all. The same word in the context of counting will
mean the number ‘100000’. There is no dearth of such examples.
It is a regular feature of the language.
26. Therefore, whatever they were called, from ‘Pavan’ to

‘Agnihotra Pavitra’, their original ID for a long time had been
‘Chitpavan’. The case of a North Indian Brahmin calling himself
as a ‘Chitpavan’ has been referred to elsewhere. As the said
Brahmin or his ancestors never hailed from Konkan anytime in
the past or the present, it indicates that the ‘Chitpavan’ ID is not
used by the Konkanastha Chitpavans alone.
27. There must have been and still have to be other groups of
Brahmins with ‘Chitpavan’ specific IDs, spread over India. It is
a matter of further research to find them to buttress what this
author has found about the ‘Chitpavan’ ID of Konkanastha
Brahmins. However, suffice it to say that even one good example
like the above proves this author’s postulations about
‘Chitpavan’ ID, broadly and also specifically detailed in this
book.
28. One may wonder how such a simple derivative etymology

should have eluded the stalwart scholars of Sanskrit and Vedic
history. The work ultimately fell upon the humble person of this
author. He hopes that he has done it satisfactorily. This author
has no claim to any great scholarship and is most probably
nobody as compared to Dr. Irawati Karve and Mr. Rajawade.
This author hopes that he is not proved wrong in arriving at this
etymology given here independently, against this background of
efforts by the stalwarts.
Page39

CHAPTER 10
***
HIRANYAKESHI LELE KULVRUTTANT
*SETTLEMENT IN KOKAN AROUND 200 AD*

As per Lele Kulavrittanta, a Tamrapatra of a paddy field given
by a Kongani king, Kongani-varma probably, to a
Hiranyakeshi Brahmin (meaning ‘Chitpavan’) of the fifth
century AD existed. Hiranyakeshi is a river originating in the
Amboli Ghat, a mountain section connecting Konkan to the
rest of Maharashtra, in the Sahyadris and flowing east. This
river appears to be named after their Hiranyakeshi Veda
Samhita as the Chitpavans must have for long resided upon
her banks.
The founder of Hiranyakeshi branch, Satyashadha, had

performed austerities on the banks of this river on the
Sahyadri Mountains. Hence it can be surmised that the
Chitpavans were residing in this locale near Sawantwadi,
Ratnagiri in Konkan as far back as 200 AD since they must
have been established there at least a few hundred years before
the grant of the Tamrapatra in the fifth century AD.
One can find a reference to the Kongani King’s Tamrapatra

on pp 16 of Lele Kulavrittanta in its last para. The king was
probably Kongani-varma of that period. It is stated therein that
the said Tamrapatra was of the fifth century AD by Kongani
king, gifting paddy field. The mention of Hiranyakeshi
Brahmins is made therein.
One may also refer the penultimate para on the same page
which states about Satyashadha, the seer of the Hiranyakeshi
Sutra who made austerities on the banks of the river
Page40
Hiranyakeshi on the Eastern flank of the Sahyadri Mountains

in the Parashurama-kshetra i.e. place devoted to Parashurama.

As such the ‘Hiranyakeshi Sutra’ and its follower Brahmins

can be definitely dated to before the fifth century AD as stated
therein. There is a ref to the Indian Antiquary 4.136 in the
bracket at the end for the said Tamrapatra noting.
The Brahmins of the present day are mostly followers of a

branch of one Veda only, like Yajurveda, Rigveda etc. The
Chitpavans are an exception in that they comprise of followers
of Krishna Yajurveda and Rigveda. Their branches are
Hiranyakeshi and Ashwalayana respectively. They are,
therefore, known as Dwivedis, meaning those who follow two
Vedas as a Brahmin community as a whole. This is different
from Dube and Chaube who are individual families well
learned in two or four Vedas. They still follow only one Veda,
not two or four.
The information on Brahmin communities is that such

Dwivedi Brahmin communities are but only two in India,
namely, the Chitpavans and the Devrukhes. They both follow
the same branches viz. Hiranyakeshi and Ashwalayana.
However, the Devrukhes have migrated to Konkan in known
times of Yadavas and Shilaharas from Karnataka, mainly as
Revenue officers collecting Octroi from transporters. The
Chitpavan Brahmins' stay in Konkan antedates that of these
Dwivedi Devrukhes.
There are not any other followers of Hiranyakeshi branch in

Konkan or its vicinity. The reference to Satyashadha in Lele
Kulavrittanta is material to clinch the fact that the 5th century
Tamrapatra given to a Hiranyakeshi Brahmin by the Kongani
king, in all probability, refers to the Chitpavans. Hiranyakeshi
is a river in the Sahyadri mountain ranges which stretch from
Gujrat to Kerala down South. This river originates near
Sawantwadi in Ratnagiri area, in the Amboli Ghat and flows
east to Karnataka. It is then known as river Ghataprabha,
Page41
passing very near to the Kadamba kings’ bastion.

Not many Chitpavan researchers are aware of these facts.

This author, too, chanced upon this river while watching a TV
programme some years ago. Lele Kulavrittanta, Satyashadha,
the Tamrapatra, Hiranyakeshi River, Parashuramakshetra,
Sahyadri Mountains, Hiranyakeshi branch of Chitpavans in
near vicinity of …...... from Sri Niwas Rao's book, NSR paper
... All this chain of pointers to Chitpavans’ antecedents leads
one to conclude that the Hiranyakeshi Brahmin referred to in
the Tamrapatra must in all probability have been be a
Chitpavan.
_________________________________________________
CHAPTER 11
***
BAJIRAO PESHWA
THE GREAT HINDU CHITPAVAN GENERAL

The famous Bajirao Peshawa, the 1st, the great general of the
Maratha Empire, defeated the Mughal Empire and the Nizam
of Hyderabad, Deccan, present Andhra Pradesh. His brother
Chimaji Appa was an equal of Bajirao. He, too, vanquished
the Portuguese ruling for long the Vasai-Konkan belt and
drove them out to Goa.
They were the scions of these valiant and intelligent

Chitpavan Konkanastha Brahmins. In the numerous battles
they fought, both of them remained invincible because of their
military genius. The motto of the Chitpavans is the ‘Brahma’
(Brahminical) and the ‘Kshatra’ (Kshatriya) ‘Teja’
(capabilities) combined, in the footsteps of their icon, Shri
Parashurama who too was a valiant warrior and the first
Page42
amongst the Brahmins.

Reference to Bajirao as a Chitpavan from the Shashtik

ancestry is found in the Kannada book by Mr. Korati Sri
Niwas Rao: ‘Sri Sri Raghavendra Charita’.
_________________________________________________
CHAPTER 12
***
LEGENDARY LINK TO PARSHURAM
AND ITS LOGICAL ANALYSIS

The legends tell that Parashurama, the fifth incarnation of
Lord Shri Vishnu, created land out of the western sea coast of
India. It is called Konkan, divided into seven regions, known
as the seven Konkans (Sapta Konkan). That land stretches
from Bharuch in Gujarat in the north to Kerala, Malabar
Coast, in the south of India. The tribes and communities
residing in this region have many anecdotes of Parashurama,
linking him to their individual communities. Namboodri
Brahmins and others on the west coast of India also cite of a
Parashurama connection, in common with Chitpavan
Brahmins.
The main temples of Parashurama are supposedly at two

places in Konkan, one at Sopara, near Bombay, known as
‘Shoorparaka’ island in ancient times; and the other at
‘Parashurama Kshetra’ in Chiploon region, District Ratnagiri.
As some historians claim, the earlier region of Parashurama’s

influence and his conflict with the Haihaya Kartikeya kings
was in the central India, stretching from the Narmada River
region to Vidarbha and the Marathwada regions of
Page43
Maharashtra. It is said that Parashurama conquered all the

Prithvi, meaning Bharatavarsha i.e. India to the North of

Narmada river, purging it of tyrant and arrogant Kshatriyas.

The Rishis of his time demanded that he should atone for the
sin of that great bloodshed, howsoever justified. He donated
that land to sage Kashyapa. He went in search of a land
suitable for his penance. That is why he created Konkan from
the sea.
It is interesting to note that the place most famous for the

worship of his mother Renuka is at Mahur in Vidarbha, not far
from Beed-Ambejogai area of Chitpavan ancestor’s one time
habitat. The goddess Renuka at Mahur, too, is in the Tandala
form, like goddess Yogeshwari of Ambejogai. The form of
Tandala indicates that the goddess is from proto-historic
times, like the goddess at Ambejogai.
The Parashurama connection claimed by Chitpavans is that

Shri Parashurama brought them from their original land to
Konkan for Yajnas and settlement in the newly created land.
Ambejogai folks have a lore that Brahmins from their place
were taken away by Parashurama to Konkan for resettlement.
All this tallies with the premise that the ancestors of
Chitpavans were at some time well settled for a long time,
indeed, in the region of Mahur-Ambejogai.
According to this author’s hypothesis, prior to Ambejogai,

they might have been worshippers of goddess Renuka.
Leaving their probable earlier settlement in Mahur region,
they might have moved to Ambejogai. Finding a similar
goddess there, who is regarded also as an incarnation of
Renuka, they must have taken to worshipping her, being more
of a ‘Kshetra Devata’ (local goddess of universal eminence)
than the distantly located Renuka.
Parashurama still remained an icon for them, being the

legendary son of the Goddess Renuka. It must have been some
Page44
intermix of racial memories due to which the present day

Chitpavans claim allegiance to Parashurama as their icon and
may be serving as the reminder of Renuka, as their one time

Kuladevata. Substance is that they remember Parashurama,

son of Renuka, as their saviour, who got them settled in
Konkan. They are not found to worship Parashurama as a
Kuladeva, though his idol is installed at Parashurama Kshetra.
They respect him as an incarnation of Lord Shri Vishnu. They,
however, worship the goddess of Ambejogai as Kuladevata,
just as they might have been worshipping Renuka earlier.
After their past at Mahur-Ambejogai region, once they had

settled in Konkan, legendarily the land proper of
Parashurama, they must have kept worshipping him as the
Icon out of pious intent and gratitude for succour from his
land. They may have felt that from Mahur-Ambejogai, the
original Kshetra of Parashurama, they had just moved to his
another Kshetra viz. Konkan.
Again it could be that they might just have built up a legendary

connection to Parashurama to explain their continuing stay in
Konkan which must then have been more or less inhabited by
local tribes. This might have given rise to the myths associated
with Parashurama, including, having brought and settled them
in Konkan etc. As myths stand, Parashurama’s bringing them
to Konkan is more like a divine direction to a new land
regarded as his own, rather than actually some mythical figure
physically leading them there.
Some analogy to the supposed conjecture of some historians

of Agnikula Kshatriyas was also sought to be portrayed by
postulating the absorption as Brahmins by Parashurama as in
the ‘purification by funeral pyre’ myth. But this does not hold
water. Such a conjecture was current amongst some historians
probably to explain how the Scythians, the Kushanas and the
Huns were assimilated in the Vedic fold, first as Kshatriyas.
Some allege that Parashurama was an Irano-Scythian by

Page45
connecting him etymologically to Faras-Parasi-Persia-Parshu

et al, also since he belonged to the Bhrigu family, a Gotra of
Brahmins in India. At one time, Vedics were spread from

Mesopotamia (present day middle-east to Kamboj (Far-east).

Later on their place was taken by Buddhism. Hence some
historians stipulate that Parashurama, though, if he might have
come from Persia, was still as much a Vedic Brahmin as other
Brahmins from the Gangetic belt.
All this could be seen from the perspective of historical times

like those of Chandragupta Maurya when there was much
commerce and wars as well, between Greece, Persia and
Afghanistan and Patliputra, the Nanda emperor’s bastion.
Cases of Darius, Alexander, Seleucus Nicetor and Kanishka
are only too famous in this context.
There is also an interesting connection to the word Chitpavan

with Parsi word Kshatrapavan, as noted earlier under heading
‘Genesis of Chitpavan’. (Ref pp 20)
Let us turn to the imputation of the ‘Agnikula’ type

conversion of any non-Vedic non-Sanskrit speaking Yavana
adult into a learned Vedic Brahmin, capable of reciting all the
Vedas and proficient in the high Vedic lore and rites. There
are obvious insurmountable difficulties.
It is well-nigh impossible to convert a grown-up /middle aged

person from a different civilization, religious, linguistic and
social ethos, lacking any knowledge of Sanskrit and the
learning in the Vedas, the very prerequisites of a Brahmin in
those days, into a full-fledged well versed Dwivedi Yajnyic
Brahmin to perform the various high grade Yajnas that were
supposedly the need of Parashurama to turn some foreigners’
corpses or some other non-Vedics into Brahmin-hood. This
clearly shows the unacceptability of some such stories and
conjectures for research.
Page46

The language mastering part itself would rule out such a

possibility, as emphatically suggested by Dr P.V. Vartak,10 a
Chitpavan, in his article in the compilation by Mr Dixit. The
Sanskrit pronunciations of Chitpavans are far too superior to
those of other Brahmins from North and South India.
In fact many of these other Brahmins cannot properly or even

approximately correctly pronounce certain Sanskrit vowels
and consonants; like ‘Sh’ (ष) as in ‘Shatkar’ (षटकार) as
different that (श) in ‘Shakuni’ (शकुनी). Many Yajurvedis from
the north, especially of the Shukla branch, pronounce it as
‘Kh’(ख). Similar is the case of ‘Ri’ (ऋ) in ‘Rishi’ (ऋवष) as
different from ‘Ru’ (रु) in ‘Rudana’ (रुदन), derived from the
root ‘Rud’ (रुद्). There are such many a difficulty faced by
even Vedics, other than Chitpavans whose pronunciation of
the Veda Mantras is the gold standard.
The Mahakavya (epic) ‘Vyadeshwarodaya’ by Vishwanatha

of Guhagar of 1627AD recounts the ancient anecdote of
Parashurama having invited the Chitpavans’ ancestors from
their erstwhile settlement on the banks of the River Payaswini
bordering upon the present Karnataka and Kerala states, down
South of the Kaveri River. This historical noting and the
corresponding legendary connection with Parashurama,
rooted deeply in the minds of Chitpavans’ ancestors even as
early as 400 years ago, will have to be given its due credence.
If still one wants to link the legendary Parashurama to the

Chitpavans’ migration to Konkan region, one will have to
place the time period far beyond the Mahabharata times,
Page47
regarded as 5000years ago, to the probable legendary

Ramayana times, a few thousand years earlier, to say 9000BC.
(Ref. pp 1, Sr No. 9 - REFERENCE BOOKS AND OTHER

10
BOOKS OF INTEREST ON THE PRE AND PROTO- HISTORY OF

CHITPAVAN BRAHMINS)

This is so because Parashurama regarded as Shri Vishnu’s

incarnation, is placed earlier than Rama’s times in the
Puranas. This would lead to tracing the Ancestry of the
Chitpavans back in time to around 9000-10000 BC. This is far
back in time, contemporary to that corresponding to the onset
of the modern ice age!
CHAPTER 13
***
ANCIENT MIGRANTS TO THE SOUTH INDIA IN

THE FOOTSTEPS OF SAGE AGASTI
The Parashurama legend as recounted by Vishwanatha in the
Vyadeshwarodaya also means that the Chitpavans were very
Ancient Vedic Brahmins who must have migrated to the South
around the time sage Agasti is supposed to have settled down
in the South, in the times prior to Shri Rama’s times.
In such a case, they must have followed in the footsteps of

sage Agasti down south en-route the Vindhyas, as
reconstructed earlier. It tallies with the general pattern of
migrations of other Brahmins down south, Deshasthas,
Iyengars and Aiyers et al. But it was very much earlier than
these later-day single-Veda branch Vedics whose migratory
time is deemed to be around 1000 AD. This is as juxtaposed
to these original Moola-Veda- practising Vedic ancestors of
Chitpavans who must have migrated mostly as early as may
be 3000 BC and whose descendants, Chitpavans, still preserve
the most ancient tradition of following all the Veda branches,
without branching out in the strict diverse single-Veda-
Page48
branch-practice.

There used to be a taboo of marriages and taking food with a

different branch Brahmins amongst these later-day single-
Veda- practising Brahmins. No such taboo existed amongst
the community of Chitpavans. They could freely intermarry
and dine with a family practising a Veda different from theirs.
That is, except for practising a separate family school of the
Vedas, there is no other distinction whatsoever between
different Chitpavan families.
The community was endogamous and cohesive, a bond

probably fostered by travelling far together with families and
remaining within the same group over thousands of years. The
preliminary genetic studies of Chitpavans made so far reveal
that their genetic pool has not much changed over the past
9000 years, as one may conclude from the data given in Roper
study. 11
If we go by the sketchy haplotype studies done so far, we have

to give some credence to the rudimentary genetic findings
placing a few of the Chitpavan Kulas e.g. Leles, Damles,
Khares and Abhyankaras et al in the time zone of 9000years
ybp (years before the present) i.e. 7000BC This goes to
indicate Chitpavans' continuing homogeneity as a gene-pool
over such a long time zone, thus establishing their antiquity as
a group and probable very early separation from the North
Indian Brahmins.
If we try to interpret the Roper mutation chart, it appears that

around 9000 ybp the (A) 1. Dixits and Abhyankaras; (B) 2.
Manoharas, 3. Damles, 4. Joshis and Joshees; (C) 5. Ranades,
Phadkes and Kanheres; (D) 6. Khares and Leles, were having
a common genetic stock.
Page49
11
Re. Study results: Comparison of European Surnames Y-
chromosome Markers with those of an Indian Surnames by L. David
Roper (roperld@vt.edu) (www.roperld.com).

In 7000 ybp, groups (A) and (B) appear to have separated

from the original stock and the groups (C) and (D) had
separated around 8000 ybp from the original stock. Further
the groups (A) and (B) separated from one another around
5000 ybp. So also the stock of group(C) and (D) separated
from one another around the same time. Since then the gene
pool of all these groups is stationary.
This could be interpreted as follows: (1) the Ranades, Phadkes

and the Kanheres have no variations since 5000ybp. The
Dixits and the Abhyankaras likewise have no changes since
7000 ybp. The Damles have no changes since 8000 ybp. (2)
Leles and Khares do not have any variations over past 9000
years. (3) The Joshis and the Joshees have subsequent stock
variations but are stable since 5000 ybp. It is also said that the
Leles have fewer variations with the Palaeolithic (early Stone
Age) European group as compared to the Neolithic (later
Stone Age) groups.
1. From Wikipedia: *The Palaeolithic Age, Era or Period is a

prehistoric period of human history distinguished by the
development of the most primitive stone tools discovered
(Grahame Clark's Modes I and II,) and covers roughly 99% of
human technological prehistory. It extends from the earliest
known use of stone tools, probably by Hominines such as
Australopithecines, 2.6 million years ago, to the end of the
Pleistocene around 10,000 BP. (ref Wikipedia).* 12
Page50
Well! The Ramayana stories of the Hanuman and his folk of

Vanaras fighting the Rakshasas of Lanka with stones may be
12
Ref. Footenote no. 91 on pp 1 of Part II of this book for copyright for
matter borrowed from Wikipedia. General Permission to reproduce and
modify text on Wikipedia has already been granted to anyone anywhere
by the authors of individual articles as long as such reproduction and
modification complies with licensing terms (see Wikipedia: Mirrors
and forks for specific terms). Copyright for matter other than from
Wikipedia is with the author of this work.

true if the time period was actually Palaeolithic, at least 10000

ybp.
All this could mean that these groups 1 to 6 started out as one
cluster 9000 ybp. Groups 5 and 6 got separated from the others
around 8000 ybp. Group 1 separated from groups 2 to 3
around 7000 years ago. Group 2 separated from 3 and 4 5000
years ago. Again there are individual variations amongst all
the members of all these groups, somewhat of recent origin
say 4000 ybp or so.
It is undisputed that as of the past 500 years of their known

history, all the Chitpavans, with their groups and individual
members, are presumably together, mainly in Konkan region.
The above presents a picture that the various Chitpavan

groups, including others not covered by the Roper study,
might have been separated in time but got together again in
the past more than a thousand years ago, like homing pigeons.
They separated time and again and regrouped from time to
time, as can be surmised from the steady genetic pool since
the Palaeolithic times.
This is indeed wondrous! The steadiness of their gene-pool as

highlighted by Roper studies emphatically disproves many
conjectures and insinuations about their affinity and
intermixing with other groups like Europeans, Jews and other
lower castes etc.
The point regarding unchanging gene-pool of the Leles with

the Palaeolithic (early Stone Age) European group as
compared to the Neolithic (later Stone Age) groups is
noteworthy in every respect. No other group or community
has thus far been traced with these singular features of the
gene-pools.
Page51

It will go to buttress this author’s hypothesis that Chitpavans

are the real and original Moola Veda practising Vedic
Brahmins, since much before the Ramayana times.
It means that they had communications all along with each

other even though separated and they have preserved their
identity as Chitpavans, by whatever group name they might
be having, way far beyond the past 9000 years so examined.
This is possible only of the Vedic Brahmins as they had a
penchant for close coordination with each other to preserve
their Vedic learning traditions.
Thus it may mean that the Chitpavans have been all along
these years rooted in Vedic Brahminical practices over the
past 9000 years at least, so to say. This also means that they
are the original Veda practitioners of the yore. Here it is seen
that the western historians try to place the times of the Vedas
around 3000 -2000 ybp most graciously. On the other hand,
the Vedic lore is taken by its Vedic followers to be very
ancient, of the proto-historic times.
As seen from the stone age dating of the Ramayana from

noting above and because Ravana of the Ramayana epic is
regarded as the first compiler of the Moola Veda manuscript,
one may have to antedate the Vedas to at the least 10000 ybp,
if not earlier. The Richas and Suktas of the Vedas were current
in Ravana’s times from earlier times but were not compiled in
a cohesive well-ordered collated lot. The Vedic lore attributes
that work to Ravana.
That arduous task, considering that there were tens of

thousands of Richas and Padas of the Vedas, must have been
indeed a gigantic task. Ravana, who singlehandedly carried
out that task, is, therefore, rightly credited as a superhuman
being. That might be the origin of his mythical ten heads and
Page52
mouths with which he used to sing in praise of Shiva with the

Veda Mantras.

The genetic variations from close to the European pool, to

their somewhat obscure relationship with the Palaeolithic-
Neolithic stock, have been noted. All this could mean that the
Chitpavans might have traversed long distances from
Palaeolithic-Neolithic Europe to South India over this vast
time scale of thousands of years at the least. The Europeans
themselves might have gone out of the Pan-Indian sub-
continent to Europe, so they could be sharing this
commonality.
It will be interesting, therefore, to understand what history

says about the Neolithic period:
*1. Neolithic period as seen from Wikipedia: The Neolithic

Era, or Period, from ν ο (néos, "new") and λί ο (líthos,
"stone"), or New Stone age, was a period in the development
of human technology, beginning about 10,200 BC, according
to the ASPRO chronology, in some parts of the Middle East,
and later in other parts of the world and ending between 4,500
and 2,000 BC.
2. Traditionally considered the last part of the Stone Age, the

Neolithic followed the terminal Holocene Epi-paleolithic
period and commenced with the beginning of farming, which
produced the "Neolithic Revolution". Neolithic stone
implements, including bracelets, axe-heads, chisels and
polishing tools are, by definition, polished and, except for
specialty items, not chipped.
3. It ended when metal tools became widespread (in the

Copper Age or Bronze Age; or, in some geographical regions,
in the Iron Age). The Neolithic is a progression of behavioural
and cultural characteristics and changes, including the use of
wild and domestic crops and of domesticated animals.
4. The beginning of the Neolithic culture is considered to be

Page53
in the Levant (Jericho, modern-day West Bank) about 10,200–

8,800 BC. It developed directly from the Epipaleolithic

Natufian culture in the region, whose people pioneered the use

of wild cereals, which then evolved into true farming.
5. The Natufian period was between 12,000 and 10,200 BC,

and the so-called ‘proto-neolithic’ is now included in the Pre-
Pottery Neolithic (PPNA) between 10,200 and 8,800 BC. As
the Natufians had become dependent on wild cereals13 in their
diet, and a sedentary way of life had begun among them, the
climatic changes associated with the Younger Dryas are
thought to have forced people to develop farming. By 10,200–
8,800 BC, farming communities arose in the Levant and
spread to Asia Minor, North Africa and North Mesopotamia.
6. Early Neolithic farming was limited to a narrow range of

plants, both wild and domesticated, which included einkorn
wheat, millet and spelt, and the keeping of dogs, sheep and
goats. By about 6,900–6,400 BC, it included domesticated
cattle and pigs, the establishment of permanently or
seasonally inhabited settlements, and the use of pottery.
7. Not all these cultural elements characteristic of the

Neolithic appeared everywhere in the same order: the earliest
farming societies in the Near East did not use pottery. In other
parts of the world, such as Africa, South Asia and Southeast
Asia, independent domestication events led to their own
regionally-distinctive Neolithic cultures that arose completely
independent of those in Europe and Southwest Asia. Early
Japanese societies and other East Asian cultures used pottery
before developing agriculture.
8. Unlike the Palaeolithic, when more than one human species

existed, only one human species (Homo sapiens sapiens)
Page54
reached the Neolithic. Homo-floresiensis may have survived
13
The Vedic’s stress on using ‘Yava’ (Barley) seeds for ritual offerings
and consumption is interesting. This could link the practice of Vedas to
12000BC, to the Natufian period.

right up to the very dawn of the Neolithic, about 12,200 years

ago.*
As an aside, these passages on Neolithic period clearly

indicate that there were distinct human species in the
Palaeolithic period. The stories in the Ramayana of different
races like the Rakshasas, Vanaras, Rikshas and humans
cannot, therefore, be easily discounted.
It will appear from a study of the Kulaswamis and the

Kuladevatas of these nine Chitpavan Kulas that the Leles
(Kashyapa)*, Phadkes (Atri)*, Ranades (Bhardwaj)* and
Damles (Shandilya)* have a definite and one deity viz.
Vyadeshwara of the Guhagar group and Ambejogai Devi.
Manoharas (original Ranades-Bhardwaj)*, Dixits (Kaundinya
and Kaushikas)* Kanheres (Kashyapa)* and Joshis (of
various 8 Gotras) do not have any such definiteness in this
matter. It is left to conjecture what is the implication of this in
the migrations of these Kulas on way to Konkan.14
_________________________________________________
CHAPTER 14
***
ROOTS OF CHITPAVANS BASED ON HAPLOTYPE

STUDIES DEBUNKING THEIR FOREIGN ORIGIN
THEORIES
Also the current thinking on haplotype studies are in

agreement with the above, as the Brahmins and allegedly the
North Indian upper castes overall do exhibit a similarity to
Page55
Indo-European strains. Chitpavans’ affinity with European
14
{(*) denotes the Gotra of each family.)}

strains is not any exception but may be found conforming to

this observation in general.
Now the theorists are regarding that there was no race like
Aryans. The word ‘Arya’ was used as a polite way of
addressing a male in Sanskrit, in the civilised society viz. like
‘Gentleman’ or ‘Sir’ in English.
The great migration of the pre-historic Homo sapiens is now

regarded by most analysts to have been from Africa to
Eurasia, India and then from India to Southeast Asia-
Australia-China and that too some 35000 to 60000 ybp or so.
No such large scale migration has ever taken place in the
recent few thousand years from Europe to Asia or India. Also
the spread of the so-called Indo-European culture and masses
is nowadays regarded to be from India to Europe and to East
Eurasia-Asia Minor-Iran etc., and not vice versa.
Thus the conjectures saying Chitpavans came from some

other parts of the world Berber-Egypt-Mesopotamia etc. and
the existence of a special race called the Aryans and their
origin in the Eurasia, founded on the now discredited Aryan
invasion theory, are all lacking foundation.
Some recent sketchy Haplotype studies suggest that the

Chitpavans are linked genetically to the Latasha, Xenia and
Una trees - i.e. it appears that there is a genetic link from the
African node through East Eurasian and on, to Central and
West Eurasian nodes. It is also suggested by some that the
Chitpavans have common genetic haplotypes with Ashkenazi
Jews of the Eastern Europe.
The relation might be so as alleged if we are to go by the

studies linking the Chitpavans to the Latasha, Xenia and Una
trees. The Ashkenazi Jews were far too distinct from the Jews
of today, in timeline, religious practices and gene-pools as
Page56
well. They are called ‘Jews’ but it is a misnomer. They were

simply inhabitants of the region which is nowadays associated

with the Jews. Really speaking, that entire region, with the
recent exception of Israel, now has the Arabs inhabiting it, and
not the Jews. Therefore, instead of calling them Jews, It is
appropriate to call them Ashkenazi population. Best it would
be to call them the Mideastern people’ of that period of 3000
to 5000 BC.
The so-called Ashkenazi population or the Mideastern people

will obviously have common pool of genes with Latasha,
Xenia and Una trees, as their ancestry is more in common with
that regional mode.
There is no such thing genetically as a Jewish gene. The genes

in question identifying these Askenazi populations have
descended from 350 people, a fusion of European and other
populations since more than 60000 years ago. It has nothing
to do with present day Jewish people who have, most
probably, the same gene pool as their neighbours and
Europeans. That is, afterall, to be expected since their history
is firmly interwoven with the present day Arabs and other
Middle-eastern and European populace.
The partial, though indefinite, identification with Ashkenazis,

if at all, does not in any way mean that the Ashkenazis got into
the Brahminical fold. At the most, the Ashkenazi and
Chitpavans might have some common genetic ancestors on
account of commonality with Latasha, Xenia and Una trees
and both these groups had, due to endogamy and conjugal
separation from other groups, preserved their original gene
stock for a very long time, the diversion noted might have
arisen just say 10000 years past, as a corollary to the Roper
study.
Definitely, Judaism was not ever current then. If wone is to go

by biblical and Judaic myths, God created the world, say 4000
Page57
years ago. The myth may mean that Judaism is a phenomenon

just 4000 years old! So the present Ashkenazi Jews’ ancestors
could not be following Judaism 10000 ybp! The cacophony

by Chitpavan-baiters of naming the Chitpavan Brahmins as

Jews is malicious and ill-motivated as can be seen from
certain mischievous blogs on the internet.
_________________________________________________
CHAPTER 15
***
PLEISTOCENE TIMES OF PARSHURAM

The coast of Konkan is now sinking .The pre-historic time of
the legendary Parashurama may, therefore, have to be held,
according to Geological changes, to be millions of years ago
in the Pleistocene epoch when the land was coming out of the
seas to give rise to the legend of Parashurama’s reclaiming
land from the sea at Konkan on such a vast scale.
We are talking here about the recent history of Chitpavans in

the latter half of the Holocene (i.e. post Pleistocene) epoch.
This epoch is so much removed from the legendary Konkan-
creating times of Parashurama, as above in Pleistocene. Thus
the alleged connection of Chitpavans to their being
resurrected from the dead or otherwise to Brahmin-hood is at
best a fiction of imagination and scientifically unfounded. In
fact it was some maliciously intended propaganda by other
rival Brahmin factions. Parashurama’s relation to the
Chitpavans must be regarded as ‘Iconic’ as already explained
earlier.
If we discount the billions of years long fictitious Yuga epochs

of the Puranas, Parashurama of the pre-Ramayana era might
be reasonably ascribed a time slot around 8000-10000 BC. In
that case, he could be said to have led the Chitpavans’ Vedic
Page58
ancestors for final settlement in the Konkan at Guhagar, if at

all. ###

CHAPTER 16
***
PRE-REQUISITES OF A THEORY ON
CHITPAVANS PROTO-HISTORY AND ROOTS
Any theory on the proto-history of Chitpavan Brahmins has to
explain satisfactorily, inter alia:
1. Why they are Dwivedis, unlike other Brahmins;
2. Why they worship Yogeshwari of Ambejogai as

Kuladevata;
3. Why the Vindhyavasini of Vindhyachal (Near Ahichhatra)

in UP is Chitales' and some other Chitpavans’ prehistoric
Kuladevata; did their ancestors go directly to Chiploon from
Ahichhatra in UP;
4. Why the Mahalakshmi of Kolhapur is the Kuladevata of

some other Chitpavans;
5. Where they were before 1600 AD.
6. Which river Payaswini it was from where Parashurama is

supposed to have sought Chitpavans’ ancestors for settlement
at Guhagar, as narrated in Vyadeshwarodaya by Vishwanatha;
7. How to account for NSRajpurohit’s account of Chiploon

and Talagunda Agraharas settled by Kadamba kings;
8. Why and how did their neighbours in Karnataka know that

the older IDs of ‘Chitpavan’ were ‘Agnihotra-Pavitra’
‘Agnihotrapavan’ to ‘Pavan’ when Chitpavans seem to be not
Page59
aware of it; NSR indicates that they started calling themselves

as ‘Chitpavan’ while settled by Kadamba kings at Talagunda
and Chiploon;

9. What is the etymological connection of the word

‘Chitpavan’ to the Persian word ‘Kshatrapavan’; how to
explain the old Persian meanings of Chitpavan given as ‘Pure
of heart’; Howcan one arrive by analogy at ‘Guardians of
chit’; is there any connecting word in Persian which can
explain the meaning of ‘Chit’ in arriving at a viable
etymological explanation of the word ‘Chitpavan’; what were
the old IDs of Chitpavans before coming to Konkan;
10. Did they go from Ambejogai to Konkan via Vanavasi of

Kadamba kingdom or directly, from Ambejogai to Konkan as
per Ambejogai folklore;
11. Why the Khares and some others from Kaveri side were
accepted into Chitpavans’ fold recently; what link with them
was known to Chitpavans from Konkan that enabled them to
identify them as long-forgotten kin from the distant land of
Kaveri River basin;
12. As in NSRajpurohit paper, if there were two settlements

of Chitpavans’ ancestors in Konkan at the behest of Kadamba
kings, one around 350AD and another around 1174AD, how
the older lot of Chitpavans settled in Konkan since the fourth
century recognised the newcomers after almost 800 years to
be their kin; what links were there known to them then,
connecting to their clan from distant Ahichhatra in UP;
13. The mention of Trihotra Brahmins in Konkan as per said

Sahyadri Khanda needs to be explained in the light of
etymology of ‘Chitpavan’ with reference to ‘Agnihotra’;
14. The Sahyadri Khanda calls the ‘Chitpavans’ as

‘Agnihotraparayana’ and brought by Parashurama from
Desha region; what is its significance for piecing together the
‘Chitpavan’ History;
Page60
15. The little known details given in Lele Kulavrittanta have

not been taken into consideration by any regarding

Satyashadha’s austerities at Parashurama Kshetra in Konkan

and the Tamrapatra given to a Hiranyakeshi Brahmin by
Kongani king (may be Kongani Varma) around 500 AD in
Konkan. These need to be taken into account.
16. The connection of river name Hiranyakeshi at Amboli in

Konkan to the history of Chitpavans needs to be explained;
17. The mention in Lele Kulavrittanta of Hiranyakeshi

Brahmins domiciled on the western flanks of Sahyadri
Mountains in Chiploon and other areas needs to be connected
to the Chitpavan ancestors’ past.
18. What was the Vedic past of the ancestors of Chitpavan

Brahmins;
19. Tamrapatas of 1000AD, mentioning Chitpavan surnames

like Patwardhan, Bapat etc. had been found, indicating
existence of Chitpavan IDs as early as that. The history of
those Chitpavans’ ancestors needs to be traced and reconciled
with other data.
The association with Parashurama is not well explained

except in VYADESHVARODAYA KAVYA of early
seventeenth century AD by VISHWANATH and the folklore
of Ambejogai regarding Parashurama having brought
Chitpavans’ ancestors to Konkan from Ambejogai. One
cannot go by the myth of fishermen / corpses of foreigner sea
sailors etc. being brought back to life and bestowed Brahmin
hood. The said story is intentionally mischievous / erroneous
and highly derogatory, and has complicated serious scriptural
implications and scientifically untenable.
_________________________________________________
Page61

CHAPTER 17
***
SHORTCOMINGS OF THE KNOWN THEORIES

The various theories in vogue do not take various facts into
consideration, in general, inter alia:
1. That a river named Hiranyakeshi exists at Amboli Ghat and

flows eastwards to Karnataka, later called Ghataprabha.
2. Satyashadha of Hiranyakeshi branch performed austerities

on Sahyadri Mountains on the banks of this river near
Chiploon at Parashurama Kshetra.
3. ‘Charanavyuha’ mentions that the ‘Ashwalayana’ and

‘Hiranyakeshi’ Brahmins (the probable ancestors of the
Chitpavan Brahmins) resided at Varanasi in very old times
concurrently.
4. The history of Shashtik Brahmins’ migration and their links

with Kadamba dynasty are well documented as per sources
based upon the inscriptions on stone pillars, manuscripts and
old books. This is nowhere figuring in any theory.
4. There are many other points which are narrated in this

author’s reconstructive research essays of about 20 pages, a
part of which has been published in the quarterly
"Chittavedha" by the Chitpavan Brahman Sangha, Dombivli.
_________________________________________________
Page62

CHAPTER 18
***
ETYMOLOGY OF THE WORD CHITPAVAN

The etymology given for nomenclature 'Chitpavan' is much
better explained from the ‘Agni of Agnihotra’ as against the
abhorrent one from ‘Agni of Chita (pyre)-fire’. The distorting
etymologies were introduced in a spirit of malicious intent due
to rivalry between Brahmins in the Peshawa’s times.
Given below are more etymologies, including those from the

collection in 'Chitpavan Darshana', by Mr S. L. Tilak by some
eminent Chitpavan scholars and historians of merit. These
buttress the say that none gave any relevance to the alleged
Parashurama story of the Sahyadri Khanda but have
definitely, in a way, refuted it by sticking to the glorious past
of Chitpavans as original Vedic Brahmins and no low class
imposters or corpses brought back to life et al;
1. The etymology of 'Chitpavan' based upon Mr Sri Niwas

Rao's book "Sri Raghavendra Swami Charitra" was given as
'Agnihotra-pavan  Pavan  Chitpavan’. The book clearly
indicates that these Brahmins, were held to be pious because
of uninterrupted Agnihotra practice and were called the
holiest and most pure Brahmins.
2. From ‘Chitpavan Darshana’: (A) By Mr. Rajawade, the

great Indian historian, famous for his work on the Maratha
empire - 'Chitpavan' i.e. purified by the Yajnas performed by
them; from '‘Chitya'-related to 'Chiti' i.e. Yajna-vedi (Vedist’s
sacrificial altar for religious rites)15.
Page63
(B) Dr Irawati Karve (eminent Indian social scientist,

archaeologist, and anthropologist) - Chitpavan means (i).
15
Note: Not from 'Chita' or pyre fire

‘Purified by the 'Chityagni' i.e. purified by the ‘Agni’

(Sacrificial fire of the Vedics) of the 'Chiti' (the Vedists’
layout of the altar for the sacrificial fire of);
Notes:
1. Purified by performing ‘Chiti-yajana' i.e. purified by

performing Yajana (Vedic sacrificial rites) in the ‘Chiti’.
‘Chiti’ means Yajna-kunda, Vedic altar for Yajnas.
2. ‘Agni’ of the 'Chit' or 'Chiti' have further connotations to

what is called 'Kundalini' by saint Shri Dnyaneshwar, the
'Serpent fire' or the 'Serpent power' as translated by Sir John
Woodroffe (Arthur Avalon), the ‘Primordial 'Shakti'
governing this universe.
3. As some scholars regard, the very purpose of Maunji-

bandhana (ceremonial tying of the sacrificial thread called the
‘Yajnopavita’) is to pass on the Kundalini Shakti by
traditional Vedic rites from father to son.
4. The relevance of goddesses as Primary Kula-devatas, so

also the traditional Mahalakshmi worship, in Chitpavans is
with regard to this aspect for the Kundalini Shakti.
5. It is accepted that the kundalini Shakti is the only and the

true purifier of the 'Chit" (consciousness) which can burn
away the desires (Vasanas) and the bonds of past Karmas, thus
purifying the "Chitta.”
c) A quote from 'Vyadeshwarodaya Kavya' of 1627 by

Vishwanatha is cited in ‘Chitpavan Darshana' by Mr S. L.
Tilak. Giving a free translation and interpretation of the same,
it indicates that: “(Parshu)-Rama's 'Chitta' became purified in
'Guha-van' or 'Guha-gar'. Hence, the place was called
'Chitpavan' (Nagara), the place that purifies the 'Chitta' i.e. the
Page64
mind. After that place name, the Brahmins who had come

from Payaswini River for settling there at the behest of

Parashurama came to be known as 'Chitpavan".
Mr Vijay Apte, Dadar, Mumbai, has recommended a

correction to this meaning which is noted elsewhere in this
book.
d) None of the other eminent figures of the yore like G.K.

Modak, Raosaheb Mandalik, and Date - Karve who compiled
the 'Maharashtra Shabdakosha', have given credit to ‘Chitetna
pavan’ (purified by the fire of the pyre) derivation.
They have given other etymologies related to ‘Egypt –

Jiptawan’, ‘Kshetra-pavan’, ‘Kshiti-pavan’ and ‘Chit-polan’
et al. Even the later day Dr. Savaji has not endorsed the story
of purification in the pyre since he finds it fictional. His take
on 'Chitpavan' is 'Chitta-tapavan’  ‘Chittapavan’ or
‘Chitpavan' or from 'Chittap' Brahmins i.e. Brahmins
belonging to the Samaveda branch.
_________________________________________________
CHAPTER 19
***
IRANO-SYTHIAN- ARYAN ORIGIN, GENETIC

STUDIES AND HAPLOTYPES
One can figure out what the studies of haplotypes in Genetic
Anthropology arrive at. There are a number of web-sites on
which the detailed papers presented can be seen. This is
comparatively a young branch of scientific enquiry and still in
its infancy.
Page65
The latest haplotype studies, though still not final, indicate

how Chitpavans are placed in the Indian milieu. The so-called

special anthropological features of some of the Chitpavans are

receiving scientific attention. Still this is a fledgling science
by all that one can make out.
Any haste in rushing to conclusions based on the rudimentary

studies of genetics has to be avoided in scientific spirit. The
results are derived by random sampling and statistical analysis
of experimental lab-results. Hypotheses to proceed in the
work have been postulated. All these are subject to many a
nuance, as this branch is not so well understood by others, and
it, too, works on certain presumptions and premises.
The results found are only pilot and lot more extensive studies
are required as this author can understand. The sampling will
have to be in proportion to the size of the whole lot of the
population to be studied and the diverse purposes of testing.
‘Hiranyakeshi’ does have the obvious meaning of ‘the golden

haired one’, an interesting probable link to the past genetics
of the Chitpavans. One will have to await specific conclusive
studies in Genetic Anthropology. This author is not up-to-date
and well aware of latest research in this area.
As far as it can be understood, the theories of Caucasian roots

are based upon the Aryan invasion theory. The Indians are
having a mixed gene-pool as the Haplotype studies carried out
on pilot basis do indicate.
The fair skin, blue, green, grey or light eyes and other
Caucasian features are not that common amongst the
Chitpavans as the old day Anthropologists made out. Looking
at any major gathering of the Chitpavans, one will observe that
they are not as white as the White Race who totally lack in
melanin. They are not as blue or green eyed as some scholars
thought. Even amongst the Europeans, blue eyes are regarded
with wonder. That is why they call someone ‘A Blue Eyed
Page66
Boy’.

The old time Anthropologists did not conduct any mass survey
of these features among the Chitpavan community
proportionate to the population. It was the observation in some
British gazetteer that started this Caucasian theorizing.
Some of the theorists had based their theories on the

measurements and shapes of the skulls and later, on the blood
types and that too, without adequate sampling. Of late, this is
regarded as a very unscientific method.
Similar genetic studies on a proportionate scale are required

to be carried out among the other major and minor Indian
population groups for comparative analysis. It may only be
possible to draw any significant conclusion from these
methods after such mass Haplotype surveys are carried out
from all the related communities and so called races.
_________________________________________________
CHAPTER 20
***
CAUTION FOR INTERPRETING STUDIES

Meanwhile this author is afraid that if these sketchy available
results fall into the hands of self-serving persons, they can
wreak havoc given the present social milieu and the racist
trends elsewhere. Hence undue publicity of the results of these
studies, outside academic circles, should be avoided in the
interest of the public.
Our ancestors had restricted the indiscriminate spread of

consequential knowledge for the very purpose of avoiding its
abuse, the very same policy being practised by the developed
Page67
nations like USA and UK etc. regarding sensitive technology,

whether we like it or not. ###

CHAPTER 21
***
ARYAN INVASION THEORY

This author’s efforts are for preventing the Chitpavan
Brahmin community from being branded unjustly as
foreigners on the basis of the faulty Aryan invasion theory of
the Europeans, now much in doubt. The so far published
results of haplotype studies have altogether different views,
debunking the said theory. But it has taken well over 100 years
of scientific advance to counter this fallacious theory, that too
in a small way.
The old Aryan invasion theories are discredited. Instead the

current thinking is about spread of so-called indo-Aryans, if
at all there were any such entity, from India to Eurasia if I
mistake not. In this connection, reference may be made to the
latest book by Dr N.R. Varhadpande – ‘Arya ani Tyanchya
Kapolkalpit Swarya (Dee³e& DeeefCe l³eeb®³ee keÀHeesuekeÀefuHele mJeeN³ee). The
subject matter of this Marathi book is to debunk the Aryan
Invasion theory. The Puranas also hold similar point of view.
The Bhagavata Purana talks about the Yadus, Turvasus etc.
spreading to the west in the distant past from India; some of
whom like the Yadus returned to India after lapse of a long
time.
It is not possible to elaborate upon many points here. But one

ought to keep one’s sights open. This author’s interest is in
giving its due publicity to a so far unknown and neglected
connection to the past of the Chitpavan Brahmins amongst all
concerned, to the researchers and Chitpavans; that view it as
you may, form opinion on due research and not very hastily.
Page68
_________________________________________________

CHAPTER 22
***
IMPORTANCE OF OBSCURE PIECES OF

INFORMATION
The importance of small obscure pieces of information in

reconstructing the past cannot but be highlighted. For
example, a few thoughtful lines recorded in the Lele
Kulavrittanta in 1949 have preserved some of the Chitpavans’
important links to the past. Reference is invited to its page no.
16, the last few paragraphs regarding:
a) Satyashadha- the Sutrakara (preceptor) of Hiranyakeshi

(one of the Chitpavans’ Vedic branches);
b) His penance on the banks of river Hiranyakeshi near

Parashurama Kshetra, Chiploon, Konkan; and
c) The details of a Tamrapatra by Kongani Raja in the 5th

century AD, mentioning a Hiranyakeshi Brahmin in Konkan.
These three pieces of information place the Chitpavans’

ancestors in Konkan in the times before 5th century AD for
sure; a fact not known to any of the so-called theorists of
‘Chitpavan Origins’ and others because they did not examine
such sources.
All the Chitpavans should be grateful to the Leles of past

generation who helped to compile the Kulavrittanta for
retaining such very important links to their pre- and proto-
history.
This author had found in an old book, probably either by Mr.

Page69
N. G. Chapekar on Chitpavans, or by Mr Ketkar, on the social

and civilizational proto-history of Maharashtra (‘Prachina
Maharashtracha Samskritika Itihasa’) that some Tamrapatras

of around 1000AD refer to Chitpavans by their surnames e.g.

Patwardhan, Ghaisas, Bappataka (Bapat) and Bhanu. These
Tamrapatas in the names of Patwardhan, Bapat and Ghaisas
et al dating 1000 AD prove that the Chitpavans did have
surnames even in those days.
As per ‘Charanavyuha’ of old times, cited by revered Sri

Yogeshwarananda Teerth Shankaracharya Khareshastri in his
book ‘Mantrashastra’, there were concurrently ‘Ashwalayana’
and ‘Hiranyakeshi’ Brahmins at Varanasi. In all probability,
they were the ancestors of the Chitpavan Brahmins. These
Dwivedi branches are of the Chitpavans as we know, and none
other Brahmin groups, except Devrukhes.
A member of the Vaidya family from Nala Sopara, (old name

‘Shoorparaka’) district Thane, Maharashtra, had informed in
net communications that his ancestors were invited from the
Konkan region to the famous Rameshwar temple in the South
by the Venerable Shrimad Adya Shankaracharya around 5th
century B.C. for presiding over the religious worship and
other religious functions there. The time of Adya
Shankaracharya given is approximate as per the Shankar
Maths’ traditional chronology.
_________________________________________________
CHAPTER 23
***
MAGA BRAHMINS
Mr. Ketkar in his "Prachina Maharashtracha Samskritika
Itihasa" has referred to Maga Brahmins from erstwhile
Bihar/Bengal whose ancestors were dated to be in India
Page70
around 200-300 BC. These Maga Brahmins as per Mr Ketkar's

book held the view of Chitpavans belonged to their

community.
The 'Charanavyuha' as per 'Mantrashastra' by Khareshastri

gives that the ‘Magga Brahman’ branch of Samaveda was
current in olden times in the Asia Minor.
This author contacted Maga Shakadweepiya Brahmins on this

matter and got one of their forums on line but he could not get
certain details from them about their Gotras, Veda Shakhas
(branches), rituals, historical anecdotes and monuments etc. The
help of older generation of these Brahmins has to be sought for
any information they may be having upon their pre- and proto-
history, linking them to Chitpavans’ ancestry.
The Maga Brahmins were supposedly Sooryapoojakas (Sun

worshippers). It is supposed by some historians that they brought
this worship to India with them around 100BC. However it does
not look like Chitpavans have anything to do with them as Sun
worship amongst them is limited to whatever is ordained in the
Shastras as per Gayatri worship practice, in common with the
rest of all the Brahmin communities elsewhere in India, as was
the practice long before the Magas arrived in India. The Magga
Brahmins in that time were in Mesopotamia, present day Iran,
Iraq or the olden Babylon and Asia Minor as per that reference.
They are presently settled in Bihar state, near Patna. They call
themselves Shakadweepiya Brahmins, claiming to have come
from present day Iran.
It might be interesting to examine if the Magas are in any way

related to the present day Shukla Yajurvedis who claim their
Veda as gifted by the God Soorya to His devotee Yajnavalka
who disowned the old branch of Yajurveda, now known as
Krishna Yajurveda, or the Moola Yajurveda of Krishna-
dwaipayana Vyasa fame who had passed it on to
Vaishampayana, his disciple and preceptor of that school of
Page71
the Vedas.

Notably, the Chitpavans are amongst the chief practitioners of

this Krishna Yajurveda’s Taittiriya Samhita, Hiranyakeshi
branch. Since they do not have any known connection to
Sooryapooja, as such, it will look improbable that the
Chitpavans are related to the Maga Brahmins and their descent
from Asia Minor on that account.
_________________________________________________
CHAPTER 24
***
LELE KULVRITTANT
Lele Kulavrittanta of 1949 contains reference to Satyashadha,
the founder of Hiranyakeshi, which is one of the Veda
branches of the Chitpavans, having performed penance on the
Sahyadri Mountains on the banks of the River Hiranyakeshi
near Chiploon at Parashurama Kshetra. The river
Hiranyakeshi is at Amboli Ghat.
It is mentioned in Lele Kulavrittanta that a Tamrapatra16in the

name of a Hiranyakeshi Brahmin was found dated around 500
AD granted by Kongani Raja, probably Kongani Varma or
someone connected with him.
In the last para on the same page, it is mentioned that in the

commentary by Mahidasa on Charanavyuha, it is mentioned
that there were Hiranyakeshi Brahmins on the western flanks
of Sahyadri Mountains in Chiploon and other areas.
Page72
Apart from above, the Lele Kulavrittanta gives a lot of

information on the Proto-history of Chitpavans, like
originators of their Vedic branches, Rishis and Gotra-Pravaras
16
Tamrapatra, Tamrapata: Inscription on a copper plate, generally a
grant of some benefit conferred upon someone by the king.

of the Hiranyakeshi branch etc. It is all most useful to trace

the pre- and proto-history of Chitpavans.
_________________________________________________
CHAPTER 25
***
HISTORIC SETTLEMENT IN KONKAN

The above facts lead to the conclusion that Satyashadha's
period, being the founder of Hiranyakeshi branch has to be
dated to earlier than 500 AD or so i.e. earlier than the grant of
the Tamrapatra to the Hiranyakeshi Brahmin in Konkan. The
period of Charanavyuha and its commentator Mahidasa can
help shed more light upon the pre-history of Hiranyakeshi
Chitpavans’ ancestral domicile at Chiploon and in its vicinity
in Konkan.
All this record places the Chitpavans’ ancestors in India at

least as far back as in the 200-300 BC to 500 AD epoch. And
in the Konkan region, at least around 200-300 AD, i.e. about
200-300 years prior to grant of the Tamrapatra cited above,
considering the time they might have taken to establish
themselves in that region after migration.
One has to agree that it is quite logical and practical that there
may be other river/s named as Hiranyakeshi even though such
same name rivers are not yet located. This matter can be a
good research topic in some able hands. But Lele
Kulavrittanta mentions the said Hiranyakeshi River to be in
the Sahyadris near Chiploon.
Dealing with the Chitpavans, thus the river by the name

Page73
Hiranyakeshi must be from Sahyadri. The mention in Lele

Kulavrittanta of austerities performed in Sahyadri near
Chiploon at Parashurama Kshetra by the founder of

Hiranyakeshi branch, Satyashadha, is of special significance

in reconstructing the Chitpavans’ past. He must have
performed the same in the vicinity of this river.
_________________________________________________
CHAPTER 26
***
DWIVEDAS OF THE CHITPAVANS

YAJURVEDA AND RIGVEDA, AND SHAKAL SHAKHA
The Rigveda has ‘Shakala’ Samhita which may have been

named either after the name of its founder or the region where
they first lived. This author was delightedly surprised when he
found a map of the olden times depicting ‘Shakala’ as a region
near Kurukshetra in a book on pre-history by Gayadhani and
others. May be these Shakala Brahmins hailed from, or had
some connection, with this place.
‘Shakala’ is one of the five Rig-Veda Samhitas (recensions)

and related branches, just like ‘Ashwalayana’ which the
Chitpavans follow. The others are named ‘Sankhyayana’,
‘Bashkala’ and ‘Bhandya’ as per ‘Charanavyuha’.17
Still some others consider that ‘Ashwalayana’ is a branch or

‘Sutra’ of the ‘Shakala’ Shakha of the Rigveda. Viewed from
this angle, the Shakala region of the yore near Kurukshetra
will have a bearing on the Proto-history of the Chitpavans,
indicating that in the times long ago, it was the residence of
Page74
the Chitpavans’ ancestors.
Citation in ‘Mantrashastra’ by the revered Sri

17
Shankaracharya Yogeshwarananda Teerth Khareshastri.

The ‘Krishna Yajurveda’ has a main branch, ‘Taittiriya’, its

sub-branch being ‘Kandikeya’ of which ‘Hiranyakeshi’ is a
‘Sutra’. The Chitpavans belong to the ‘Ashwalayana’ and the
‘Hiranyakeshi’ sutras as earlier narrated.
The Brahmins of the day are mostly followers of a branch of

one Veda only, like Yajurveda, Rigveda etc. The Chitpavans
are an exception in that they comprise of followers of Krishna
Yajurveda and Rigveda. Their branches are Hiranyakeshi and
Ashwalayana respectively. They are, therefore, known as
Dwivedis, meaning those who follow two Vedas as a Brahmin
community as a whole. This is different from Dube and
Chaube who are individual families well learned in two or
four Vedas. They still follow only one Veda, not two or four.
As per available information on Brahmin communities, such

Dwivedi Brahmin communities are but only two in India
namely, the Chitpavans and the Devrukhes. They both follow
the same branches viz. Hiranyakeshi and Ashwalayana.
However, the Devrukhes have migrated from Karnataka to
Konkan in known times of Yadavas and Shilaharas, mainly as
Revenue officers collecting Octroi from transporters. The
Chitpavans' stay in Konkan antedates that of these Dwivedi
Devrukhes.
GOTRAS
The Chitpavan Brahmin Gotras are 14 in number as follows:
1. Atri 2. Kapi 3. Kashyapa 4. Kaundinya 5. Kaushika 6.

Gargya 7. Jamadagnya 8. Nityundana 9. Babhravya 10.
Bharadwaja 11. Vatsa 12. Vasishtthya 13. Vishnuvriddha 14.
Shandilya
The Gotras traditionally belong to either the original

Vedadhyapaka Rishi (preceptor teacher of the Vedas), or the
Page75
preceptor of the individual from whom his genealogy is

traced. The historical details on this account also need to be

co-ordinated by the researchers while studying the origins of

these Brahmins. Such an attempt has been made in the Lele
Kulavrittanta and the interested persons may refer to pp 6 to
18 of it for more details.
There is a reason for Chitpavans being ‘Dwivedis’, instead of

being ‘Chaturvedis’ i.e. followers of the four Vedas as a
community today, like their Shashtik ancestors. It is due to a
possible extinction of other Veda branches among them,
Samaveda and Atharvaveda, owing to demise of the families
with tradition of these Veda branches.
This might lead to an understanding that they were not

Dwivedis but Mono-vedic i.e. practising the Moola Veda as
of very olden times which might be Agasti’s time i.e.
Ramayana or pre-Ramayana. The Vedas were not branched
out then. In fact the first collation of Veda Samhita
(manuscript) is attributed to Ravana, a Brahmin of the
Ramayana fame and the king of Lanka.
The Chitpavans might have migrated from North Indian

Sarasvati-Gangetic belt in the Ramayana times. That is why
they do not follow strict single-Veda branch like the
Deshasthas and other Brahmins of today. Certain taboos
related to inter-community commerce like marriage and
partaking of food that are found amongst the other strictly-
branched Vedic practitioners also do not exist amongst the
Chitpavans’ individual Ashwalayana and Hiranyakeshi
branches.
The Vedic branching firmed up, may be, 3000 years or so ago
or even much later, far after the Mahabharata fame Veda
Vyasa's times. The Chitpavans did not become affected by the
strict rules of Vedic branching which came in vogue around
that time because they were already separated from the North
Page76
Indian Brahmins much earlier, having migrated to the South

in Agasti’s times probably, or shortly after Veda Vyasa
divided the Vedas into four around 3000 BC. ###

CHAPTER 27
***
ORIGINAL AND VERY ANCIENT VEDIC

TRADITIONS OF CHITPAVAN BRAHMINS
All this also proves that the Chitpavans had a very ancient
tradition of Vedic studies. They are not some Yavanas
(foreigners) brought back to life; or some fishermen taught the
Brahmin high craft; or low class Brahmins, as some
malevolently suggested.
In fact, they have a high tradition of learning in the Vedas,

stretching as far back as the old times of Vyasa, 5000 years
ago, and even farther, if we reckon the reality of Vedist
Ravana and Parashurama, instead of being just mythical
figures. In that case, Parashurama’s time is shown to be earlier
to 10000 ybp.
In this matter, attention is invited to

VYADASHWARODAYA (1627AD) by VISHWANATH
wherein, it is clearly noted that Parashurama had gone to the
Kaveri river delta area. There he met Brahmins from the banks
of the river Payaswini (Payoshni), who had come there on
pilgrimage.
They were brought by Parashurama to Konkan in Guhagar

(‘Guha-vana’) and settled there, in the well laid out township
designed by Vishvakarma. Thus it is clear that till the time of
Vishwanatha, in the early seventeenth century AD, the
Chitpavans and others had full knowledge that they had come
from the Kaveri river side in the South.
Therefore, any theories which ignore this fact are devoid of

Page77
any factual base. We know that River Kaveri is near Mysore

in the erstwhile region of the Kadamba kingdom. Mr. M. D.

Paradkar mentions in his commentary on Vyadeshwarodaya

that the River ‘Payoshni’ is the present ‘Tapi’ River.
However, it is more probably the River ‘Payaswini’
(aberrations-‘Payoshni’, ‘Paryushni’) and it is in the South
Karnataka region, near Kodagu which was in the erstwhile
region of Kadambas.
Even if it were the River Tapi, which is in the Vindhya-

Satapuda mountain chains belt, it will point to a much earlier
time than the Kadambas and a reflection on the Devi
Vindhyavasini, if she had any place there in ancient times, and
earlier settlement of Chitpavans in that region. However, no
such details have been found about their settlement in the
Vindhyas and any temple of Vindhyavasini Devi is that
region.
The Chitpavans are at present amongst the rare Shatkarmi18

Brahmins in India and abroad. Mr. Prakash Godse has,
laboriously and painstakingly, compiled an ideal
Kulavrittanta of the Godse Kula in which his original essays
of over 300 pages appear on ‘Chitpavan Brahmins’.
Although this author’s resources are different from Mr

Prakash Godse’s and the postulations are totally at variance
with his theory of Chitpavans’ ancestral history 5000 years
past, the more than successful efforts of Mr. Godse are
Page78
admirable in showing, in a lucid manner, the hollowness of

the fishermen-corpses mischievous story.
18
Those entrusted by the Vedas for observance of the six-fold duties,
Shat-karmas, are called ‘Shatkarmi‘. The said six-fold duties are: 1.
‘Adhyayana’ – learning the Vedas and the Shastras; 2. ‘Adhyapana’-
Teaching of the Vedas and the Shastras; 3. ‘Yajana’ – Performing
Yajnas as a householder’s duty; 4. ‘Yaajana’ – Presiding over
performance of Yajnas by others in the capacity of a Vedic authority,
reciting mantras etc. for that purpose; 5. ‘Daana’ – offering of alms to
others as a householder’s duty and 6. ‘Pratigraha’ – Acceptance of
tributes and Daana from others, for performing their Vedic duties.

The readers are urged to read from the original text from
Godse Kulavrittanta. As far as this author knows, Mr. Godse
had sent complimentary copies of the Kulavrittanta to the
Chitpavan Brahman Sangha at Dombivli, Parle, Pune and
Girgaum etc.
There had been a dispute between Chitpavans and some other

Brahmins of a rival community. The latter were not so entitled
to the Shatkarmas owing to their ancestry and divergent life
styles that were not in keeping with the dicta of the Smritis.
The Shankaracharya then held that Chitpavans’ ancestors
were pure Vedic Shatkarmi Brahmins and upheld, as
traditional and of times immemorial, their right to all the
practices of Brahminical duties i.e. entitlement to practice all
the six main Karmas of Brahmins, viz. Adhyayana,
Adhyapana, Daana, Pratigraha, Yajana and Yaajana.
A member of Vaidya family from Nala Sopara claimed that

one of their ancestors was appointed by Shrimad Adi
Shankaracharya as the main priest of the famous Jyotirlinga
of the Rameshwar temple, in present Tamilnadu. This could
have been done only if the Chitpavans were not in any way
inferior to the purest of all the Brahmins of Shankaracharya’s
times. Shrimad Shakaracharya’s time is reckoned to be around
500 AD as per Shankar Math chronology.
As another testimony to their being the Brahmins of the

highest order, one may cite the example of Shri
Yogeshwarananda Teerth (former householder name - Mr
Tryambak Bhaskar Khareshastri), a Chitpavan Brahmin,
highly learned in the Vedas and also a highly successful
Chartered Accountant of the British Guild of his times. He
was anointed as the Shankaracharya twice, once at the
Dvaraka Peetha, Gujarat and later on at the Jagannatha Puri
Peetha, Odisha. If Chitpavans were in any way inferior to the
Page79
purest of Brhmins, he could never have been so appointed.

Also, the information given in his book on Raghavendra

Swami by Korati Sri Niwas Rao, alone, squarely establishes
Chitpavans’ Indian Vedic past from earlier than 250 AD, as
Agnihotrin Vedics and deeply respected by the emperors of
their times; and as high class Yajnics who only could perform
the high Yajnas like Ashwamedha, Sarvatomukha et al in their
times.
This is further borne out by the inscriptions on the Talagunda

stone pillar. The said engravings have been interpreted in his
paper by Mr N. S. Rajpurohit, an eminent archaeologist of 1940s
from the then Mysore state. It is concluded by him that there were
two migrations of the ancestors of these Brahmins from
Ahichhatra (in North India) to Talagunda in Karnataka and
Chiploon in Konkan, in 350 AD and 1174 AD.
In his esteemed conclusion, the King Mayoorasharma who

was from the Kadamba dynasty during fourth century,
sometime around 350 AD, brought Brahmins from Ahichhatra
Agrahara from North India and settled them at Talagunda and
Chiploon Agraharas. Similarly, the King Mukanna Kadamba
who was ruling Central Konkan and Banavasi from Goa as
capital, brought 64 Brahmin families from Ahichhatra
Agrahara during the 12th century, sometime in 1174 AD and
settled their 64 families each, at Talagunda in Karnataka and
Chiploon in Konkan.
There is noting by Mr Ketkar in 'Prachina Maharashtracha

Samskritika Itihasa' (प्रािीन महाराष्ट्रािा साांथकृततक इततहास) that
the Maga Brahmins regard Chitpavans as their compatriots, kith
and kin who migrated with them from Shakadweepa; and they
are in India since 200- 300 BC, if not earlier. In his book on
‘Mantrashastra’, 'Shankaracharya' Khareshastri’ has vouched for
the information given in 'Charanavyuha' that the Magga
Brahmins were old timer Samavedis from Asia Minor. These two
Page80
points are equally important to connect Chitpavans with their

past.

It means that the Chitpavan Brahmins were not that obscure

as some of the so-called theorists-cum-conjecturers make it
out. Thus their past from 300 BC in fragments is available.
Fragmented history is a regular feature of the Indian history;
and the Chitpavans’ Pre- and Proto-History may not be an
exception.
All these facts are very important. The same rule-out

emphatically many misconceptions and wild conjectures
about the Proto- and Pre-History on the Roots of Chitpavans;
and their past.
_________________________________________________
CHAPTER 28
***
OTHER RELEVANT FACTORS

To delineate the Proto- and Pre-history of Chitpavan
Brahmins, some factors that need to be considered among
others are the customs singular to the Chitpavans, inter alia:
1. ‘Bodana’ (ब डण) – The ritual worship of Kuladevata;
2. ‘Khadyanchya Gauri’ (खडयाांच्या ग री) - The ritual celebration
in Bhadrapada, the sixth Indian calendar month, of the arrival
home of the Goddess Parvati who is regarded as the daughter
of the household;
3. ‘Pithicha Mukhavata’ (पीिीिा मुखिटा) - Making of the head
of the Goddess Mahalakshmi from paddy flour for her
worship on the ninth day of Ashvina, the seventh Indian
month;
4. ‘Mahalakshmi Vrata’ (महालक्ष्मीव्रत) - Annual austerities
offered for the Goddess Mahalakshmi on that day, ibid;
Page81

5. ‘Dev Diwali’ (दिठदिाळी) - Celebration of a special Diwali in

honour of the Gods on the first day of Margashirsha, the ninth
Indian month of
6. ‘Dhulawada’ (धळु िड) - Celebration on a day after the Holi
festival; and
7. More importantly the strictest prohibition of Sapinda (सवपांड)
marriages (consanguine marriages), especially between Ate-
Chulata-Mame-Mawasa cousins. 19
The Sapinda restriction is Dharma-shastra based. It is to be

adhered to by all Hindu upper castes. Even the lower strata
used to have similar rules.
As per Chitpavan practice, a Sapinda of someone is a relative

who is genealogically in the first and last five generations on
the paternal side and three generations on the maternal side,
as counted from oneself. This is so because they are followers
of patriarchal system of the Smartas. No one from this bunch
of relatives can marry the person from whom this computation
is thus to be made. This rule of consanguinity automatically
forbids marriage with the ‘Ate’, ‘Mame’, ‘Mawasa’, ‘Chulata’
cousins.
It does have some merit as seen from the scientific research

today. Even the modern most liberal Hindu code bill enacted
after Indian independence carries this prohibition; and
marriages in contravention are treated as void ab initio.
In short, it means firstly that one cannot marry with any

cousins of the first order. Not only that; the cousins covered
Page82
under Sapinda rule are also proscribed. This custom is unique

to Chitpavans. Others, even Brahmins e.g. Deshasthas, permit
certain cousins to be married. Shri Krishna of Mahabharata is
19
* ‘Ate’ (आत) means cousins on father's sister side, ‘Chulat’ (िुलत)
from father's brother side, ‘Mame’ (माम) means mother's brother side
and ‘Mawas’ (मािस) means mother's sister side.

said to have married first cousins. It means this custom of

Chitpavans is so unique that it has to be unravelled for
tracing their origin.
The Gotra prohibition applies to all the upper castes. The

Gotra of one is invariably that of one's father's family, not
mother's. Each Gotra has a Pravara or more than one. It is an
archaic system. It is based upon the presumption that the same
Gotra or Pravar indicates common patrilineal stock. Hence
marriages amongst same Gotra and/ or Pravara are not
allowed.
There is also a mention in some older sources that a few Kulas

of Chitpavans, including the Khares, who came from the
Kaveri River-side in the South at much later dates, joined
them in Konkan. This happened in more recent times. They
were taken up as one of the Chitpavans without any grudge.
They were not migrating back to Konkan.
This incident of Khares and others’ migration is well-known

to them and the old priests of Ganapatipule, district Ratnagiri,
Maharashtra. These later day migrants differed in two
customs from those settled earlier in the Konkan. They did not
follow: a) Bodana and b) Khadyanchya Gauri. This fact may
be useful in further research on Chitpavan Brahmins’
historical past.
From the above facts, it is seen that Chitpavan Brahmins, at

least till then, had the racial awareness of their re-migration
from the Kaveri River side from the South to Konkan, if not
from the Ahichhatra - Varanasi side in the North. The
Payaswini River, being a southern Kaveri-side river, as said
in this presentation by this author, is further buttressed by this
account about the Khares and other Chitpavan families joining
them in Konkan from the Kaveri side.
Page83
_________________________________________________

CHAPTER 29
***
THE SCRIPTURES FOLLOWED BY
CHITPAVAN BRAHMINS
The table below depicts the Veda and Vedangas20 that are
current amongst the Chitpavan Brahmins. These details hold
an important link to their past.
_________________________________________________
___
TABLE SHOWING VEDA AND VEDANGAS
OF CHITPAVAN BRAHMINS
The Nature Application Ashwal- Hiranya-

Scripture ayana keshi
Veda Veda Adhyayana Rigveda Krishna

Samhita Adhyapana or Moola
Yajur-
veda
Brahmana -do- Matters and 1. Aitareya Taittiriya

Comment- 2. Kaushi-
aries on the taki
Vedas-
Yajnas
Page84
applications
20
‘Vedanga’ literally means ‘Limbs of the Vedas’ - the Bramanas,
Aranyakas, Upanishads and Sutras, in particular.

Aranyaka Do Guidance on 1. Aitareya Taittiriya

Vanaprastha
-ashramites 2.Sankhya-
on matters yana
of religion,
spiritual and
philosophi-
cal issues
Upa- -do- Guidance 1. Aitareya 1.Aitar-

nishada and wisdom 2. Kaushi- eya
related to taki 2.Maha-
Moksha to 3.Bashkala narayana
the seekers 3.Maitra-
of the yani
Absolute- 4.Kath-
Brahman aka
5.Shwet-
ashwatar
Shrauta- Kalpa Relating to Ashwal- Hiranya-

sutra Yajnas ayana keshi
Grihya- do Relating to Ashwal- Hiranya-

sutra Grihastha- ayana keshi
ashram
Dharma- Do Relating to Vasishttha Hiranya-

sutra Customs and keshi
traditions
___________________________________
Page85

CHAPTER 30
***
USEFULNESS OF THE VEDIC PAST IN THE

MATTER
All this information on the Vedic scriptures followed by
Chitpavans can be useful in tracing the Proto-History of the
Chitpavans. The timeline periods of these scriptures, though
taken as immemorial by the traditionalists, are subject to
historians’ research and investigations. Efforts have already
been made in the past to date many of these scriptures that are
useful to determine the history of their followers regarding:
1. The times of the various Sutrakaras (preceptors or
formulators of the Sutras);
2. The regions where these Sutras were current;
3. When they first came in vogue.
The relation between the followers of various scriptures and

their location are also a matter of special interest in
deciphering the history of the Chitpavans.
However, the western historians’ later dating of many of the

Vedic scriptures appears to be erroneous, based upon certain
presumptions about the pre-eminence of the Greko-Egyptian
and the Chinese civilisations due to their chronicles and
written records of history. Unfortunately, such records of the
Indian history are rarely available and least so, of the
scriptures.
Another point to be noted in this connection is that the Vedic

scriptures used to be learnt by heart through oral tradition. At
one time, even when scripts and the art of writing came in
vogue, it was a taboo for a very long time to put the Vedic
Page86
scriptures and the Shastras in writing. All these were learnt by

heart under the able guidance of a Master of phenomenal

memory and intellect.
The quantum of efforts that went into the Vedic learning are
nowhere in evidence in the so-called great Egyptian, Greko-
Roman, Chinese and other civilisations. The western
historians are simply unaware of how the Vedas were learnt
and the entire Vedic scriptures are kept intact, stanza by
stanza, sentence by sentence, word by word and vowel by
vowel, in the formal correct method of incantation by the
traditional oral learning methods, without use of any written
books. Attention is invited to ‘Charanavyuha’ in which the
way the Vedic scripture is learnt is mentioned in details.21
As the tradition says, Krishna Yajurveda is older than Shukla

Yajurveda. If the antiquity of this Shukla branch can be
ascertained, it follows that the Krishna Yajurveda must be
dated earlier to it. The historians have to satisfactorily address
these matters of determining the antiquity of the Vedic
scriptures which have a great significance in tracing the roots
of all the Brahmins, none the less those of the Chitpavans.
Those more interested may refer to ‘Mantrashastra’ of Sri

Khareshastri for details of many other Veda branches and their Page87
Veda-Vedangas.
21
* Reference is invited to: 1. ‘Charanvyuha-sutram’ of Shaunaka
Maharshi, with commentary by Mahidasa, verses 5 & 6 of Samhita with
commentary (pp 6 to13) Ed. by Pt. Anantaram Dograshastri; Published,
1938, under The Chawkhambha Sanskrit Series by Jaikrishnadas
Haridas Gupta. Available at https://archive.org/details/caranavyuha.:
and
2. Agama Aur Trpitaka: Eka Anusilana by Nagraj Muni, Agama and
Tripitika: Language & Literature – Vol. II (pages no. 78 to 82), Google
books:
http://books.google.co.in/books?ID=dXVOXRrYQiQC&pg=PA79&l
pg=PA79&dq=vedas+methods+of+recitation+path+ghanpatha&sourc
e=bl&ots

The dating of the entire body of Veda-Vedangas, in general,

and the chronology and interrelations, and geographical
locality where the various branches were current will be
helpful in shedding more light on the roots of Chitpavans, as
well as, of other Brahmins.
For anything to do with the history of Brahmins, in general,

one has to definitely research into these aspects which were a
hallmark of their priestly traditions.
_________________________________________________
CHAPTER 31
***
THE BRANCHES OF VEDAS
CONCURRENT WITH THOSE OF THE

CHITPAVANS:
A) Rig-Veda from Pail Rishi: 1. Ashwalayana 2.Sankhyayan
3. Shakala 4. Bashkala 5. Bhandya
B) Krishna i.e. Moola Yajurveda from Vaishampayana

Rishi: 1. Charaka 2. Avaraka 3. Kata 4. Prachyakata 5.
Kapishtala 6. Charayaniya 7. Shwetashwatara 8.
Aupamanyava 9. Patadaniya 10. Varayaniya 11.
Vartantaveerya 12. Maitrayaniya 13. Taittiriya
Sub-branches of Taittiriya are of special interest, in relation
to the history of Chitpavans, which are: 1. Aurvya
2.Kandikeya :
Kandikeya : Of this sub-branch, there are five Sutras which
are of greater interest for studying Chitpavans’ proto- and pre-
Page88
history : 1. Apastamba 2. Baudhayana 3.Satyavadin

4.Audheya and 5.Hiranyakeshi. ###

CHAPTER 32
***
THEORIES ON SYTHO-ASIAN-IRANIAN-BERBER
- EUROPEAN AND OTHER FOREIGN ROOTS AND
IMPLICATIONS
According to the scholars, there are clear records of rule of
Gujarat region by Kushanas and Shakas etc., which were wild,
fair-skinned Scytho-Iranian tribes of the past. Also, they
accepted the Indian religions, Buddhist mostly, and excelled
in doing do. Some historians conjecture that they might have
produced some of the most learned Brahmins in and around
the regions of their long rule. Gujarat is very close to Konkan.
Many high-caste Gujratis share the fair skin and light-eyes
features that Chitpavans are supposed to have.
In support of this, the historians tend to give the analogy of

the so-called ‘Agnikula Kshatriya’ converts from these
Scytho-Iranian tribes. This has already been discussed and
refuted as improbable in the prior noting as follows:
‘…. Also some analogy to the supposed theory of some

historians of Agnikula Kshatriyas was sought to be portrayed
by postulating the absorption as Brahmins by Parashurama as
in the purification by funeral pyre myth. But this does not hold
water. …. It is well-nigh impossible to convert a grownup
/middle aged person from a different civilization and religious
and social ethos, lacking any knowledge of Sanskrit and the
learning in the Vedas, into a full-fledged well versed Dwivedi
Yajnic Brahmin, capable of performing the various high
grade Yajnas because such were the prerequisites of a
Brahmin in those days.’
Page89
It has also been conjectured that the Chitpavans might have

come from the ancient Gandhara (currently - Afghanistan),

which was supposed to be a part of the Aryavarta which is

why, it is said, they look so fair-skinned. They might even be
the ancient Maga Brahmins. So, even if they did come from
outside the present Indian sub-continent, they were Brahmins
from the start. This theory makes them quite legitimately the
ancient and archaic Brahmins.
In this connection, attention is invited to the article ‘Chitpavan

Konkanastha Brahmananche Moola Bharatatacha’ (क कणथथ
ब्राह्मणाांि मूळ भारताति) by Dr P. V. Vartak in ‘Amhi
Chitpavan’ (आम्ही चित्पािन) ed. Mr. M. S. Dixit. He has noted
variously why the Irano-Scythian-Berberic-European
hypothesis does not hold water. Especially his comments may
be noted on the pronunciation of Sanskrit consonents and
vowels by the Chitpavans being exactly as required for the
Vedic recitals and how none others, even many Brahmins, can
emulate their example of chaste pronunciations.
For the background socio-politico-religious cultural ethos of

the proto-historic era, related to Chitpavans’ trans-migrations,
one may refer to Mr. Prakash Godse's copious essays on
‘Chitpavans’ from the Godse Kulavrittanta, latest ed. 2006-8.
It will help in understanding the socio-cultural milieu of the
related times, so very necessary for the due appreciation of the
Proto-History of the Chitpavans.
In particular, the compulsions of their migrations from the

Sarasvati River belt, prior to their moving on to the Gangetic
belt and other regions may be looked into. Although all of it
may not be relevant to our present discussion, the ways of the
then times can best be appreciated by a reading of the essays
of Mr. Prakash Godse.
Readers are referred to the following book: 'Brahman

Parakiya Hote ka?’ (ब्राह्मण परकीय ह त का) - By Dr. N. R.
Page90
Varhadpande, Pub.: 'Vidweshachya Virodhata Jagriti

Mancha" (विद्िषाच्या विर धात िागतृ त मांि) - H. M. Marathe,

Kothrud, Pune 411038. It demolishes the myth of their foreign
origins, which had led to अ strife on their foreign origins. One
will also get in it more researched information on the Brahmin
communities’ Proto-History as an adjunct to the submission
in this book.
The views in the said book by Dr. Varhadapande are

scholastic and noteworthy; and useful to counter the
arguments of some vested interest groups, including the Max
Mullerian scholars, trying to project the higher classes of the
Indian society, in general, being outsiders as a whole, with
other so called Aryans, who never existed as alleged in Aryan
hypotheses. Also, reference is invited to other scholastic
books voicing views against the Aryan Migration Theories.
The Western historians try to bolster their claims to

superiority over Indians by hypothesizing on the roots of Indo-
Asians. Max Mueller propounded the theory of Aryan
Invasion and a superior white Aryan race. It was with a view
to reinforce the British rule as customary, so to say, of a
traditionally superior white race and to propagate the
Christian religion in India. Later on, he changed all that to say
that there was something like Indo-Aryan Linguistic group, by
showing parallels between the European and North Indian
languages; and postulating a common pre-Sanskrit original
root language which is supposed to have been common to
these languages.
Present-day Indian scholars have shown that the North Indian

languages, in particular, the Marathi language, have more in
common linguistically with the South Indian languages like
Tamil (SA-MA-TA – समत: सांथकृत-मरािी-तममळ - theory) than
with European languages. Thus, the case of greater linguistic
analogy between the Indo-European languages also appears to
Page91
be defective.

One is taken aback by the gross misinterpretation of the

Chitpavans’ ancestry, even branding them as foreigners,
which has serious day-today implications in the present
social milieu against the background reality of what happened
in the comparatively recent past, in India. One can imagine
the gross bias, which led to that very unfortunate tragedy in
which, many of the Brahmin families suffered.
Even today while interacting with the society, one may find
traces of the misunderstandings that are dormant. To
understand the present day social milieu in relation to the
Brahmin communities, readers are referred to the book-
‘Brahmanana Kiti Zodapnar?’ (ब्राह्मणाांना ककती झ डपणार) by
Mr H. M. Marathe, published by ‘Vidweshachya Virodhi
Jagriti Mancha’, Pune.
Hence, it is the duty of every Chitpavan Brahmin to clear the

slate, state emphatically their case and their contribution to the
nation. For this, one cannot restrict oneself to the known
history from the Peshawas to the modern times. The
contribution made by their Pre- and Proto-historic ancestors
has also to be projected in the proper light. Efforts like this
will help in clearing the air and promoting them and the others
to live together in greater harmony.
A patent, all-time, lesson from history is that those who do not

know their history, and fail to learn from it, are destined to be
miserable. This is the very foremost reason why the
Chitpavans must know their ancestral past and the heritage.
Many pose a question asking what purpose will it serve to
know about these matters, in this modern era and what is its
relation to the present multi-dynamic, multi-ethnic global
village community.
However, it is to point out that the social fabric, having woven

Page92
into it the prejudices and stresses on a particular ethnicity, is

not yet at all extinct and shows up from time to time; be it the

slavery of the Africans in early 18th century; genocide of

Bengali citizens by the Pakistani army; the Rwanda Burundi
episodes; the genocide of the Jewish community by Hitler;
the killings of the Sikhs in the aftermath of Indira Gandhi’s
murder; the Bosnian tragedy, the strife of Tamils and war
crimes in Sri Lanka; or the recent spate of anti-Indian
incidents in Australia. This has all happened, not only in the
medieval times of Genghis Khan or Timur Lane, but also in
the modern times.
Once people are branded into one or the other group, all these
factors play their usual historical roles of hatred and other
prejudices. Humanity is yet far away from the ideal
brotherhood. Instead they are today in the thick of ‘The Tower
of Babel Myth’.
Unfortunately, in today’s India, Brahmins are misunderstood.

The Chitpavans were predominantly so, also in part due to
jealousy about their rise in the political hierarchy since the
time of the Peshawas.
Hence it is utmost important to remove all that

misunderstanding on their origins, be it regarding Scytho-
Iranian, Magas; or any other as unjustly conjectured and
construed by some scholars without discreetness; and a lack
of proper understanding of the cultural ways of the Vedic
society and the pristine Brahminical way of life and their
value system.
One more point to be noted regarding the alleged migrations

of Brahmins from the erstwhile Middle East region is that, for
a very long time, the Vedic culture had spread far and wide,
into the Middle East, Gandhara (present-day Afghanistan),
Iraq, Persia (Iran of today) and regions of the old Byzantine
Empire. It was again a story of migration of Brahmins being
Page93
invited by the kings and emperors for following Vedic

practices in these regions.

Thus to and fro migrations of Brahmins and other Vedic

communities was the order of the day and one should not read
much in the Magas’ migration to India, or the Parthians22 into
India. In fact such migrations have been listed in the Puranas
and in Mahabharata often e.g. those of the Druhyus, the
Turvasus, the Yadus and the likes, who were originally from
the Aryavarta and had migrated outside it in earlier times.
The motto of the then Vedics appears to have been

“Krunvanto Vishvamaryam” (ke=ÀCJevlees efJeéeced Dee³e&ced) – “Vasudhaiva
Kutumbakam” (JemegOewJe kegÀìgbyekeÀced) and the like. Just like Buddhism
spread its wings from India to the Far East throughout China,
Indonesia, Malaya, Burma, Cambodia and Sri Lanka etc.; at
one time, Vedic scriptures and the traditions were held in high
esteem far and wide on a continental scale in this trans-
Eurasian firmament.
It should, therefore, be no surprise to find the Brahmins

having gone to Iran, Iraq, or any such vaster regions in the
olden times. Its testimony is found in ‘Charanavyuha’. It also
must be understood that just the Brahmins going to these lands
alone could not have been the case. Other retinue and classes
of personnel must have accompanied them to their
destinations in these Pan-Vedic lands that were far distant
from Aryavarta, which was the main land of the Vedic
civilisation.
It was Pan-Vedism at its height and glory. It may be recounted

that Gandhari, the Queen of the Kurus in Mahabharata, hailed
from the Vedic Gandhara, present day Afghanistan. Even in
the recent past, the Vedics were still found in the above-noted
regions, and till the days of the Taliban in the Afghan region;
Page94
least to say; in the times of the Peshawas, and Ranajitsinh who
22
Parashurama is said to one such by a few scholars, albeit not on very
sound grounds.

had established the Sikh empire and held sway over much of
this region of present Afghanistan, Balkh, Gilgit etc.
_________________________________________________
CHAPTER 33
***
SURNAMES OF CHITPAVAN BRAHMINS

The Chitpavans have a surname Soman which, according to
some, is attributed to Sanskrit etymology as being derived
from ‘SOMA’, meaning, they were the priests that produced
‘Soma Rasa’ before religious rites. As far as one can gather,
according to European researchers, ‘Soma’ is a very ancient
drink, which was consumed by the ancestors of ancient
Vedics/Indo-Iranians. Even ancient Iranians are supposed to
have been consuming ‘Soma’. They called it ‘Homa’. The fact
that the Chitpavans have these surnames may mean they might
belong to the stock of very ancient Brahmins.
In connection with how the surnames of the Chitpavans were

formed, please refer to ‘Chitpavan Darshana’ (चित्पािन दशशन)
ed. by Mr S. L. Tilak and another book by Mr Jog on
Chitpavan Roots. It is seen that a number of surnames like
Lele, Gokhale, Gadgil, Damle, Risbud etc. can be attributed
to the Rishi’s names. Some others like Acharya, Phatak,
Agnihotri, Vaze, Dixit, Datar, Abhyankar etc. can be linked to
the practice and study of the Vedas. NSR’s paper also cites
the genesis of some Chitpavan surnames. NSR paper also lists
out a number of Chitpavan and Shashtik surnames which have
links to their Vedic Brahminical history.
From the above points, one may say that the Chitpavans
Page95
belonged to the oldest tradition of the Vedic Brahmins. ###

CHAPTER 34
***
MIGRATORY INDICATORS AND ROUTE OF

CHITPAVANS
Regarding Chitales’ and some other Chitpavans’ Kuladevata
being the Vindhyavasini Devi, can it be said that they were
later immigrants to Konkan from Ahichhatra, Bareilly, UP,
after the earlier batches of Chitpavans had settled? To this, as
stated earlier, there is no known en-mass establishment of
Chitales, or the others, in the past 500 years from regions in
the Vindhya Mountains or Ahichhatra of UP. However,
NSR’s paper does prove later-day migrations of 64 Kulas of
Chitpavans in Mukanna Kadamba’s times around 1174AD as
noted earlier.
The Chitales and some others might have joined later than the
first groups of settlers from Ahichhatra in UP in Konkan, in
Mayoorasharma’s time around 350 AD, based upon
Talagunda inscriptions and NSR’s paper. Their carrying with
them the Vindhyavasini as Kuladevata may also be indicative
of all the Chitpavans’ ancient Kuladevata being the
Vindhyavasini, more ancient than the Yogeshwari Devi of
Ambejogai, if, at some time, all of the Chitpavans’ ancestors
were settled in Ahichhatra or Vindhyachal region, UP, as
postulated.
It is seen from old record in the reference books that a group

of families of Chitpavans, the Khares, joined them in the
relatively recent known past, from the Kaveri region of the
South which was the region of the erstwhile kingdom of the
Kadambas. Such details of the Chitales and others with
Vindhyavasini as their Kuladevata are not known. So it could
Page96
be in the still far earlier times.

In fact, it is possible that the Shashtik ancestors of Chitpavans

might have migrated from the North to the intermediate
settlements en-route, in lots, from time to time, to the known
sanctuaries e.g. Ambejogai and Kadamba kingdom, including
Mangalore, Karnataka and from there to Konkan region and
to the South to Kaveri river basin.
In a way, as the greater picture is now emerging from the

various factors discussed here-in-above, it is suspected that
the original Shashtika group, as a whole, might have been
spread over a vast area In India at one time; and for some
reason or the other, some of their sub-groups finally centred
on the Kaveri-Godavari-Tapi riverine belt, much before
finally some of them emerged into one settlement in the
Konkan region and came to be known as the Chitpavan
Brahmins.
Their routes from there i.e. Vanavasi- Shimoga to Konkan

could have been as follows:
1. By land along paths leading to Konkan, may be, via the

Kolhapur- Kumbharli Ghat and through other entrances in the
Western Ghats to the Konkan. There might also have been
their settlements along that route which might explain why
some of the Chitpavan families’ Kuladevata is the
Mahalakshmi of Kolhapur.
Lele Kulavrittanta, giving reference of Charanavyuha,

mentions Hiranyakeshi Brahmins’ old time settlements on the
banks of river Hiranyakeshi in the Sahyadris, and in Chiploon
and its vicinity. That in itself has the possibility of Chitpavans’
migration via land routes from the South, Vanavasi etc. and
Ambejogai. Kolhapur is a very old historic major town en-
route.
Some of the ancestors of Chitpavans might have initially

Page97
settled at Kolhapur before coming to Hiranyakeshi River and

to Chiploon area. That could explain that those who had

settled there for long might have adopted Mahalakshmi of

Kolhapur as their Kuladevata. Incidentally, that goddess, too,
is treated as Parvati by many.
2. Also by sea from Kasargod-Mangalore side seaports active

in those old times.
In the Western coastal region, the maritime route was well

established even in the old days. Many ports dotted the West
coast in ancient times from Kerala to Kuchchha-Sindha. In
fact, there are remains of a Proto-historic port, which is now
inlands, at Palshet, near Hedavi, Taluka Guhagar in Ratnagiri
District.23
It is learnt from newspaper reports that the recent satellite

surveys indicate that there are broken pieces of walls or dykes
in the sea near the Velneshwar coast, Guhagar, in Konkan.
There is then the tale of Dvaraka which got submerged in the
seas, post Shri Krishna’s departure from the world.
It would thus appear that the western coast gets exposed from
and submerged in the Arabian Sea, from time to time. Such
happenings might be connected to the legends of
Parashurama’s acquiring land from the sea.
Lot of maritime activity has been traced between India and

other countries, like Greece and Rome. It was Emperor
Asoka’s time around 200-300 BC when good roads existed,
from north to south and east to west all over India, called
‘Sarthawaha’ paths (साथशिाह मागश) (mercantile routes).
Page98
23
This gives scope to think that the land has emerged out of sea some
long time ago, after the said port at Palshet was in operation. By
ascertaining geologically when the sea receded, it may be possible to
get some clue to the mystery of Parashurama having obtained land from
the sea.

So migrating long distances was not infrequent, although

hazardous, considering the other dangers. This situation
remained more or less the same. Hence Aladdin Khilji of the
13th century and his likes, right up to the British in the 19th
century, could move relatively unfettered and fast anywhere
in India, crossing difficult mountainous terrain, fording great
rivers and traversing Dandakaranya-like forests.
The ancient migratory route of the Chitpavans, linking from

Ahichhatra, Bareilly, UP, to Ujjain, and then to Paithan-
Ambejogai to Vanavasi in Kadamba kingdom, can be the then
–well- laid-out track as follows:
Rampur – Bareilly – Gwalior – Bhopal - Vidisha – Ujjain –

Indore – Mhow - Khandwa - Burhanpur - Edlabad - Malkapur
- Fardapur - Ajanta – Sillod – Devgiri – Aurangabad - Paithan
(Pratishtthana) - Beed-Gevrai – Ambejogai - Usmanabad -
Tulajapur - Sholapur - Bijapur (Karnataka) – Bagalkot -
Badami - Nargund - Hubli - Yellapur - Shirasi - Vanavasi
(near Shimoga/Jog falls).
Depending upon the route chosen, the distance between (1)

Bareilly to Ujjain is around 800 km. and (2) From Ujjain to
Vanavasi about 1100 km. (3) The onward migration to
Konkan could be taken as about 500 km. All this is just an
estimate. Incidentally, most of the above en-route places have
presence of substantial Brahmin populations and some were
most famous for Vedic learning like Ujjain and Paithan.
_________________________________________________
Page99

CHAPTER 35
***
SIXTY KULAS AND SURNAMES OF THE

CHITPAVANS
Mr. N. G. Chapekar has given a list of the supposed original
sixty surnames of Chitpavan Brahmins in his book
'Chitpavan’ (चित्पािन). There was a poem of old times linking
these 60 surnames and the 14 Gotras.
The book ed. by Mr. Ajit Patwardhan- ‘Kuladaivata’ (कुलदित)

–also does provide a Gotra-wise list of the Original 60 Kula
surnames of the Chitpavans.
As mentioned earlier, the Shashtik Brahmins had 60+ Kulas24

who, as per NSR, had migrated to the South from the North India.
Later, some of them, on migration to Konkan, became known as
Chitpavans. One will have to search the Shashtik history from
sources down South to find out if they had any Kula-specific
names matching with those of Chitpavans. Some of such
references are given in the Appendix-D.25
Already NSR had made a start by comparing 28 surnames

among them. However, a comparison of the surnames of those
Brahmin groups, like Karhade, Devarukhe and others, who he
alludes to be the probable descendants of Shashtik Brahmins,
Page100
will also have to be made.
24
or 64 as per N.S. Rajpurohit, which, over the time got verbalized as
of the 60s or the 60 Okkalus or 60 Kulas.
25
Already, NSRajpurohit has identified a number of such surnames
common to the Shashtikas settled in Karnataka and Chitpvans in
Konkan. Ref. His Article in the Appendix –C.

However, it appears that most of the probable successors of

the Shashtikas cannot be specifically identified as most of
them might now be recognized as either Shaiva or Vaishnava
Brahmins; and might have undergone many changes in their
surnames, customs and Brahminical practices. These present
day Kannada Brahmins are not known to have any surnames.
They follow the current practice of giving personal ID by
name, father’s name and place name. However, NSR
mentions having obtained the list of 64 surnames of the 64
Okkalu Brahmins from a person belonging to their
community.
The medieval custom elsewhere in India was to say ‘I am

.(xyz).., son of .(abc).., of .(akc)..Gotra, of Veda branch
(amn).., from (.hfj) .. place’ to identify a Brahmin. Even today
we find this practice in the south and the north to an extent
current.26
Similar to the British who had middle names and surnames,

there was no parallel except for the surnames in Chitpavans,
when the former ruled. However, there is a difference. The
middle name in case of Chitpavans is their father’s name.
_________________________________________________ Page101
e.g. I am Vishnusharman, son of Narasimhasharman, of Kashyapa

26
Gotra, of Veda branch Shakala, from Humpi place’.

CHAPTER 36
***
TRADITIONAL SCHOOLS OF WORSHIP

(SAMPRADAYAS) OF CHITPAVANS:
Some of the Shashtikas later became followers of
Madhwacharya of the Dwaita Sampradaya. Madhwa's time
was around 1238-1317 AD.
The Chitpavans, as shown by NSR, a branch off-shot from the

Shashtik Brahmins, still continue to cling to the Kevaladwaita
of Adya Shrimad Shankaracharya whose time the European
historians place around 700 AD. However, the Matha records
of their succession chronology held in the Shankar Peethas
place it much earlier, to 400BC or even earlier.
The Chitpavans are traditionally ‘Smartas’ (थमातश), as per

available information. It means that they are the followers and
adherents of the Smriti or religious texts derived from the
Vedic scriptures. It is from this practice that the word ‘Smart’
(थमातश) is derived. This term is used with respect to a certain
specialized category of Brahmins. Adhering to texts derived
directly from the Vedas, they are followers of Apastamba and
other Sutras.
It was Shrimad Adi Shankaracharya who brought all the Vedic

communities together. He removed the non-Vedic aspects that
had crept into their practices. Shankaracharya opined that any
of the different Hindu gods could be worshipped, according to
the prescriptions given in the Smriti texts.
Page102

He also established that the worship of various deities is

compatible with the Vedas and is not contradictory to it,27
since all are different manifestations of the Brahman. His
ideas were accepted as he succeeded in convincing Brahmins
of his day, that this is exactly what was indicated by the
Vedas.
Some scholars are inclined to call the Chitpavans to be

Shaivas. However, it is to be noted that as a general practice,
they do not distinguish between Hari (Vishnu) and Hara
(Shiva)28. This is the practice of the Bhagavatas, as against
that of the Shaivaites. Moreover, they are clearly devotees of
mother goddesses like Yogeshwari, Mahalakshmi and
Vindhyavasini et al.
However, as a general rule as per Manu Smriti, Brahmins

worship Shiva whereas Kshatriyas worship Vishnu.29
Chitpavans follow, in general, both the major Ekadashis30 and

the Maha-Shivaratri Vratas.31
27
It has been noted earlier that in contrast to Shankaracharya’s dictum, Page103
that the Poorva-Mimamsaks do not agree to idol worship.
28
Hari-Hara-Bhed
29
Brahmansya shivo devo, kshatriyasya janardanah। (ब्राह्मणथय मशि
दि , क्षत्रत्रयथय िनादश न:।); Ref. Pushpa Trilokekar: ‘Devanchi
Janmakatha’ (दिाांिी िन्मकथा) - pp 60; Moreover she states that the
Shaivas were tolerant and reconciliatory - pp 74. This will fit in well
with the present day image of the Chitpavans, although, clearly, they
are not Shaivaites, in the true sense.
30
Ekadashi: The Vaishnavite practice of special worship of Vishnu, by
observing a fast on the eleventh day of every lunar fortnight, Shukla
and Krishna Paksha.
31
Shivaratri: Shaivaite practice of special worship of Shiva, by
observing a fast on the 13th day of each lunar fortnight.

Shaivas have their own ‘Shiva Gita’ whereas the Chitpavans

follow the ‘Bhagvad Gita’. Many of them are not even aware
about there being such a Shiva Gita. As of the early 20th
century, a scholastic treatise on the Bhagavad Gita by the title
‘Gita Rahasya’ (गीतारहथय) was written by the venerable
Lokamanya Shri Bal Gangadhar Tilak, the Great Chitpavan
patriot. Such a thing is unknown even today in the South
where the staunch Shaivas will not even touch the Bhagavad
Gita.
The Chitpavans are followers of Shankaracharya and

accordingly they practice Dakshinachara32 (दक्षक्षणािार) and
Pancha-Deva-Upasana33 (पांिदि उपासना) as sanctioned by him.
This is at definite variance with the practice of the puritan
Shaivas.
As earlier noted, the Chitpavans are traditional devotees of

goddesses, be it Yogeshwari, Vindhyavasini, Mahalakshmi or
Durgadevi or some other. This is a prominent practice
amongst them.
All these factors need to be diligently reviewed to place the

history of the Chitpavans in its proper perspective.
_________________________________________________
Page104
32
There are three ways of worshipping by the Vedics: Dakshinachar
(दक्षक्षणािार) (the right hand path), Vamachar (िामािार) (the left hand
path) and Ubhayachar (उभयािार) (A combination of the first two paths).
33
Panchayatana (पांिायतनपि
ू न): The worship of the five main gods
together viz. Shiva, Vishnu, Sun, Devi and Ganapati (मशि, विष्ट्णु, सूय,श
दिी, गणपतत). The prime deity one worships is to be kept at the centre
of the remaining four. There are rules governing the directional
placement of each deity according to which deity is central.

CHAPTER 37
***
A CLUE TO CHITPAVANS ANCESTORS

MIGRATORY ROUTE
KULADEVATAS OF CHITPAVANS
As a sample case, the Devatas worshipped by a particular

branch of the Leles are as follows:-
Kulaswami: Dashabhuja Ganapati and Vitthal
Kulaswamini: Yogeshwari Devi of Ambejogai
Other Devatas to whom Naivedya is offered: 1.Jogeshwar
2.Narsoba 3. Rameshwar 4. Wambil 5. Velneshwar 6. Devi
Bhagavati 7.Devi Amba Bhavani 8. Devi Ghumbadai
On perusing a few Kulavrittantas of Chitpavans, almost

similar observations were made of the numerous Devatas in
each family’s worship. Some are Gramadevatas34 of the places
THAT their ancestors had inhabited.
Almost always, there was reckoned one Kulaswami, usually a

Shiva Deity of the place of their probable first settlement in
Konkan. The other was the Kulaswamini (also called
Kuladevata), usually a Devi (goddess) from their past long
forgotten habitat; or from their new settlement after coming to
Konkan.
The same pattern is observed in respect of the Chitpavans

settled in Karnataka in the Mundaje-Belthangadi area.
Given below is a gist of the Kulaswaminis of the Chitpavan

Page105
Brahmins, arrived at from the website of ‘Maharashtra

Chitpavan Sangha, Pune’:
34
Local deities worshipped by the folks in a place.

KULADEVATAS
1. Shri Yogeshwari Devi, Ambejogai: The Yogeshwari Devi

of Ambejogai, Dist. Beed, Marathwada, Maharashtra state, is
the Kuladevata of all the Chitpavans, by default, except those
listed below:
2. Shri Vindhyavasini: Avalaskar / Bhajekar / Bhadbhole /

Chitale / Jamadar / Joshi / Kokarekar / Kurlekar / Mone /
Upadhye
3. Shri Mahalakshmi, Kolhapur : Bhende / Bendre+ /

Shintre+/ Gore / Bhende / Biniwale / Joshi+ / Lele+ / Phadtare
/ Puranik / Rane / Bhatkhande+ / Lagu / Pimpalkhare+ /
Mehendale+ / Bawdekar / Bhate / Borgaonkar / Danage /
Joshi+ / Lakde / Lavekar / Nargunde+ / Potnis / Rashinkar+ /
Subhedar / Bedekar+ / Pimpalkhare +/ Rahalkar+ / Thosar
4. Shri Durgadevi, Guhagar : Of Athavale /Kale/ Khambete

/Late /Maeel /Shukla/ Acharya / Kale/ Khambete/
Khanwalkar/ Dantir/ Datar/
Ganu+/Gokhale/Gadre/Godbole/Khare/Lonkar/ Palkar
/Dhopavkar/Palande+ /Pethkar /Puranik /Sharangpani
/Velandure/Kale/ Agarkar/ Oke /Vaidya/Namjoshi /Padme
/Parchure /Desai+
5. Shri Navdurgadevi, Guhagar: Deshmukh/

Harbule/Harbude /Pethe /Sharangpani /Shidras /Velankar/
Amdekar/ Vaidya
6. Shri Karanjeshwari, Chiplun: Acharya /Dixit /Kaketkar

/Katke /Manjarekar /Phanse /Shastri
7. Shri Mahankali, Adivare: Sovani /Date /Datye+ /Deo

/Kinkine /Mandlik /Olkar /Paranjape /Rane /Wakalkar
Page106
/Sohani /Sovoni

8. Shri Durgadevi,/ Murud: Dandekar /Datar+ /Ganu /Kale

/Vartak / Gore+ / Kale /Kanade+ / Karve /Dabke+ / Gore /
Khajane / Khandaje / Khangle / Aaglawe / Bal / Dabholkar+
/Ghate+ / Gore+ / Kakatkar
9. Shri Kelmai, Ashti: Kanhere / Navlakhe
Note- A (+) sign indicates that some from these Kulas

(families) worship the Yogeshwari Devi of Ambejogai also as
Kuladevata.
It can be seen that the worship of the Yogeshwari Devi of

Ambejogai as their Principal Kuladevata is preponderant
amongst Chitpavans. Therefore, Ambejogai, District Beed,
Marathawada, Maharashtra state, must have been a common
abode of most, if not all, of the Chitpavans in the past.
Next in the line are the goddesses, 1. Mahalakshmi of

Kolhapur in western Maharashtra and 2. Vindhyavasini (of
Vindhyachal, UP, as has been shown by this author). Hence
we get a clue to an earlier settlement at Kolhapur and
Ahichhatra, Vindhyachal, UP.
It appears from a perusal of the Kulaswamis and Kuladevatas

that those Chitpavans, who worship Vindhyavasini, also
worship Vireshwar of Chiploon. This may indicate that these
Kulas have come directly to Chiploon first, probably settled
there in the times of Mukanna Kadamba around 1174 AD; and
they might have come directly from Ahichhatra, in UP.
Other families Avalaskar, Mone etc. also worship Vindhyavasini

like Chitales. May be it is a pointer to their simultaneous
migration around 1100 AD to Chiploon from
Ahichhatra/Vindhyachal, UP. By contrast, almost all those
Chitpavans who worship Yogeshwari Devi of Ambejogai can be
Page107
traced to Guhagar, the first settlement.

Therefore, the Chitales and some others still worship the deity
of Vindhyachal, UP, viz. Vindhyavasini. Thus Chitales and
some others as above might be regarded as the latest emigrants
en-block to Konkan, but for the Khares and a few others who
joined later on from the Kaveri side. The Chitales and the few
other Kulas of Chiploon are, albeit, from the same stock of
Chitpavans still left behind in the Northern Indian regions at
Ahichhatra, UP.
The worshippers of the Karanjeshwari of Chiploon are from

the Kaundinya Gotra – Acharya, Achari, Kakathkar, Kapshe
and others. As their Kulaswami is Vyadeshwara of Guhagar.
They might have initially come to Guhagar and got settled in
Chiploon in Mukanna Kadamba’s times.
As it is, the Chitpavans’ ancestors’ stay in the Kadamba

Kingdom might not have been long. It is hinted at by NSR in
his paper. No Devata like Shakambhari prevalent in the region
is their Kuladevata; or it might not have had the weightage
like that of the Yogeshwari and the Vindhyavasini.
By the way, it appears that the Shakambhari Devi is the

Kuladevata of many Madhwaites and other Deshastha
Brahmins settled in the Karnataka region. According to NSR,
they are probably the descendants of the Shashtikas. This may
help us place these later Brahmins viz. Deshasthas etc. as
probable later day emigrants to the region as compared to the
Shashtikas.
Next to consider are the Devatas which clearly are from

Konkan, the Durgadevi and the Nava Durgadevi of Guhagar,
Karanjeshwari of Chiploon, and the goddesses of Adiware,
Murud (Harnai- Dabhol ) and Ashti (location could not be
ascertained. There is a place Ashti in Beed Dist. of
Marathwada.)
Page108
From the above, we may conclude that the original landing

site of the Chitpavans is indicated as Guhagar in Chiploon

Taluka from where some of them might have spread initially

to Chiploon, Adiware and Murud. They might as well have
gone to these places directly when they came to Konkan but
that is a lesser possibility if their Kulaswami continues to be
Vyadeshwara of Guhagar.
KULASWAMIS
A similar study of the Kulaswamis of the Chitpavan families

reinforces our conclusion as above. Their Kulaswamis are
from the following places:
1. Guhagar, 2. Chiploon, 3.Velneshwar and 4. Ravthale (All
these four are in Taluka Chiploon).
5. Nandivade - Taluka Jaigad.
6. Murud, 7. Kolthare and 8. Asood – (All these three places
are inTaluka Dapoli).
9. Kolisare, 10. Ratnagiri, 11. Karla and 12. Nevare – (All
these four are in Taluka Ratnagiri.)
13. Mogare and 14. Adiware (These two places are in Taluka
Rajapur).
15. Sangameshwar and 16. Makhjan (These two places are in
Taluka Sangameshwar).
17. Shrivardhan and 18. Harihareshwar (Both these places are
in Taluka Shrivardhan).
The majority of the Chitpavan families appear to have settled

at the following places in the order of 1.Guhagar,
2.Velneshwar, 3.Kolthare, 4.Kolisare, 5.Adiware, 6. Murud
(Harnai), 7. Sangameshwar and 8. Srivardhan /
Harihareshwar.
It appears from the above, that Chiploon proper does not look
like a primary candidate for the first prehistoric settlement of
the Chitpavans as conjectured by Dr. Savaji and some others,
based upon their perceived etymology of the word Chitpavan
Page109
– Chitpolan – etc. From the analysis of the Kulaswamis, the

first pre-historic settlement appears to be Guhagar, and its
Velneshwar neighbourhood. It matches with Vishwanatha’s

narration of the pre-historic settlement made at Guhagar; as

told in the Parashurama anecdote in his epic
‘Vyadeshwarodaya’.
A very ancient port has also been discovered at Palshet near

Hedvi-Velneshwar, indicating old maritime activity in its
vicinity. The ancestors of Chitpavans must have as such first
landed at Guhagar- Velneshwar. Research is needed into
ascertaining the time of their arrival in Konkan matching with
the time the said Palshet port was operative. A part of the
fourteen corpses superimposed tale could relate to sea travel
by Chitpavans’ ancestors to arrive in Konkan.
Velneshwar itself might be a port in those times as the sea is

deep there. Presently, there is a port called Borya Bunder near
Velneshwar which might as well have been the first landing
place for those opting to be settled at Velneshwar. The
distance between Velneshwar to Palshet is 11km and between
Palshet and Guhagar is just 5km. Thus the pre-historic
arrival/settlement places of Guhagar, Palshet, Boryabandar
and Velneshwar are quite in close vicinity of one another.
As mentioned in the paper by Shri N.S. Rajpurohit, the batch

of Chitpavans to settle at Chiploon might be the one settled
there by King Mukanna Kadamba in 1174AD, at a much later
date than the Chitpavans’ Arrival at Guhagar and its
surroundings.
GOTRAS
Also one may note that the Chitpavan Brahmins of a particular

Gotra have mostly landed at one site or nearby, on the basis
of their Kulaswamis.
For example: 1. Atri- Guhagar / Chiploon/Velneshwar

Page110
2. Kapi – Guhagar
3. Kashyapa –i. Guhagar / Velneshwar, ii. Kolisare, iii.
Kolthare/ Asood and iv. Shrivardhan.

4. Kaundinya –Guhagar
5. Kaushika – i. Guhagar/Velneshwar and ii. Kolthare.
6. Gargya - i. Velneshwar/Guhagar and ii. Shrivardhan.
7. Jamdagnya – i. Guhagar and ii. Nevare.
8. Nityundana –i. Asood and ii. Guhagar.
9. Babhravya – i. Guhagar
10. Bharadwaja – i. Asood/ Kolthare, ii. Shrivardhan and iii.
Ratnagiri.
11. Vatsa – i. Guhagar, ii. Shrivardhan, iii. Murud and iv.
Ratnagiri.
12. Vasishttha –i. Guhagar –Velneshwar and ii. Asood-
Kolthare.
13. Vishnuvriddha – i. Mogare and ii. Kolisare.
14. Shandilya – i. Guhagar, ii. Kolisare and iii. Asood/
Murud.
From the above, it can be seen that the majority of Chitpavans’

original habitats in the Konkan were:
1. Guhagar/Velneshwar (Tal. Chiploon)
2. Kolthare/Asood/Murud (Tal. Dapoli)
3. Kolisare/Ratnagiri and
4. Shrivardhan/ Harihareshwar, in that order.
From the above, one may see that majority of the Gotras,
except Vishnuvriddha and Bhardwaj, have their Kulaswami
as Vyadeshwara of Guhagar, even if some families belonging
to their Gotras are worshippers of a Kulaswami other than
Vyadeshwara of Guhagar.
It could be that the Brahmin families belonging to a Gotra

travelled to Konkan together and settled at one place initially,
and spread to other places later. After settling at other places,
they might have chosen the local deity as their Kulaswami,
over that of Vyadeshwara.
Page111
The case of all the families belonging to a Gotra travelling

together is most likely since the Gotras are a greater family,
or the main paternal family, comprising of different smaller

families (Kulas), tracing their genealogy from the Rishi after

whom the Gotra had been named.
That will prove the case of Guhagar as being the most ancient
place of settlement of Chitpavans in Konkan. It will buttress
the case of ‘Vyadeshwarodaya’ that Chitpavans came from
down south from the Payaswini River-side, near Kaveri River,
to settle at Guhagar, their pre-historic establishment. And it
can be said that it must have en-route the western seacoast.
It will also mean that Vishwanatha’s narration of this incident

is not at all a fiction of imagination and his narration is based
on historic facts; and that the racial memory of who they were
and from where they came for settling down in Konkan was
not at all lost in the times of Vishwanatha i.e. even in the
1630s.
The fact of having come from Payaswini River from the Kaveri
River region was well-known to the Chitpavan Brahmins of the 16th
and the 17th century AD. Hence, interpolating with 1. NSR, 2. Lele
Kulavrittanta Satyashadha and Charanavyuha narrations, 3.
Pulakeshi’s Shila-lekha of the 7th century AD and 4. the Kongani
King’s 5th century AD Tamrapata, it must have been a well-known
fact amongst Chitpavan Brahmins since times like 200BC to the
16th/17th century AD that they came from the South India from
Kaveri/Payaswini delta region.
In that case, it will look futile to say that their history is not
known before the 17th century. All that will just mean that they
were more or less immersed in the Vedic practices and did not
routinely go into other professions as was done by the later
day Chitpavans like the Peshawas.
There are umpteen Brahmin families in India amongst all

different communities who do not know the history of their
ancestors beyond three to five generations starting with a
Page112
given individual. The past two/ four generations have to be

remembered for offering prayers to them with their share of

food etc. while performing the Shraddha35 (श्राद्ध) rites in their

memory.
If one asks them from where their ancestors came, some of

them may be able to name that place. However, there is not
much of evidentiary record to support such claims. That also
is the case of Chitpavans, not different from all the rest of
Brahmins. Historians and rival communities have made much
ado about nothing in the matter.
The past of Chitpavans is clearly traceable in

‘Vyadeshwarodaya’, barring its mythological content. That is
also reinforced by Talagunda and other historical records
which might be in Kannada or other local languages of the
locale their forefathers inhabited. It is not brought to light
because of linguistic difficulties and a general lack of interest
amongst them in tracing their history.
In the light this book, it should be possible to direct the

attention of all thsose Chitpavan Brahmins concerned with
their pre-history to the various relevant facts and shut down
once for ever the topic of their history not being traceable to
earlier than the time of rise of the Peshawas.
Their places of settlement being along the coast, it is likely

that the Chitpavans’ ancestors would have taken the sea route
for arriving there from the South/Vanavasi/ Kaveri/Payaswini
region. A few might have followed the earlier settlers by
travelling by land route from Tapi/Satapuda/Vindhya side,
Kolhapur and from Vanavasi side, entailing continued
migrations over substantial period of time.
Page113
An important point to be noted here is that the original Vedics

were not idol worshippers. Up to the hey-day of the Poorva-
35
‘Shraddha’ (श्राद्ध): It is a religious rite, prescribed by the Smritis, for
paying obeisance to the forefathers who have departed from this world.

Mimamsakas (पूिम श ीमाांसक), they used to worship the Veda

Mantras by incantation which was an end in itself. The general
Vedics and more particularly, the Brahmins, accepted idol
worship at relatively later dates.
The time period of such an acceptance has been variously

worked out by the scholars. It will have to be taken into
account to fix since when the various idol deities might have
been accepted by the Chitpavans’ ancestors. This in turn will
help determine their time of their stay at Ambejogai and
Ahichhatra.
_________________________________________________
CHAPTER 38
***
WHY THE CHITPAVANS SETTLED ALONG THE

KOKAN COAST
It is pointed out by many scholars that the Chitpavans’
original settlements have mostly been along the sea shore. It
is a fact that such settlements like Guhagar, Dabhol,
Harihareshwar, Shrivardhan, Ratnagiri, Velneshwar etc. are
on the sea shores.
In the long past, may be 8000 years ago, the maritime activity
in these regions was well developed, much before the
chronicled activity of seafarers in the Romans’ annals. The
discovery of an inland port at Palshet near Hedvi is an
indication of the long past era before the sea receded to its
present limits.
Page114
Anyone who is at first hand familiar with the topography of

the Konkan belt will immediately notice that the real
inhabitable part of the region is all along the coast, with means

of sustenance in abundance. The other parts are infertile rocky

terrain almost uninhabitable. Hence it is but natural for the
forebears of the Chitpavans to have settled along the coast,
particularly so as they came at the invitation of the kings and
the rulers of the region who offered them Agrahara lands there
as a means of good sustenance along the coast.
It is not as if they were seafarers like the British and erstwhile

Europeans of the 16th century and onwards that they settled
upon the coastal belt. Again the Europeans settled on the
coastal Konkan strip because of the importance of the ports to
maritime and trading activities; and as the coastal towns were
prosperous.
The Chitpavans would naturally have used the easier transport

of navigation as the entire coast from Bharuch and Lothal in
Gujarat, to Kasargod and Cochin in Kerala, to Mangalore in
Karnataka to Dabolim in Konkan, was eminently in use in
those ancient times. If they came from south of Kaveri,
boarding a ship at Kasargod and travelling to Guhagar was the
most likely and easier mode of transport as compared to inland
journey. Same is applicable for journeys from Vanavasi via
Mangalore to Chiploon and Velneshwar etc.
___________________________________________________
CHAPTER 39
***
CHITPAVANI DIALECT
All the Chitpavans from Karnataka speak the Chitpavani.
Those from the Konkan also used to speak it, but they have
now switched over to the modernised Marathi, current
Page115
amongst the elites. There was a Ph.D. thesis by Ms Vasudha

V. Bhide on ‘Chitpavani Boli’. A reference to it is in Mr.

Savaji’s book-'Chitpavanancha udaya ani vikasa' (चित्पािनाांिा

उदय आणण विकास) - pages 11-12.
Also Mr. Prakash Godse has written on this in the Godse

Kulavrittanta. Further, there was a ‘Chitpavani’ language
community also on ‘Orkut’ where one could meet persons
who knew Chitpavani.
Scholars regard the study of a dialect as important to deduce

which linguistic groups influenced its formation which in turn
can lead to a clue to the probable periods and regions of
migrations in respective linguistic belts for such influences to
take effect.
Some scholars tend to link the Chitpavani dialect to the

Shouraseni, the Maithili and the Gujarati dialects etc. on the
grounds of similarities. This author, for one, knows that these
types of similarities can also be found with the Rajasthani, the
Malawi (माळिी - of Ujjain-Madhya Bharata region) and the
Gujarat side dialects. In fact, there are many similarities
between the dialects of Gujrat – Saurashtra – Rajasthan –
Malwa (MP) regions. It is for the scholars to research these
aspects before coming to any conclusion on the regional
parallels of the Chitpavani, instead of basing their theories
upon the studies of merely one or two of these dialects.
___________________________________________________
CHAPTER 40
***
OTHER ANCIENT SETTLEMENTS OF

CHITPAVANS
Page116
One of Chitpavan Brahman Sangha office-bearers told this

author to have met a Chitpavan from UP - name ‘Sharma’,

whose ancestors did not go there from Maharashtra or other

known places of Chitpavans’ domiciles in the known past.
They are there since what they know. He said that they are in
no way concerned with Maharashtra or Karnataka as their
ancestral places. Further details did not come forth from him.
Sevaka Brahmins of Kachchha, Gujrat 36
In an article in a book about Sevaka Brahmins from Kachchha,

western costal area of Gujarat, it is noted that they have the
same surnames as other Chitpavan Brahmins. There is an
article on the Sevaka Brahmins in ‘The Maharashtra
Chitpavan Sangha’, Pune’s ‘Mahasammelana Smaranika’
about ‘Sevaka’ Brahmins.
Mr Gopal Chaphekar or Gopal Godse, this author does not

distinctly remember who, had brought the said article of Mr.
Girish Dabke to my notice. Curiosity spiked this author’s
interest and he tried to trace other Sevaka Brahmins. Those
details have been covered in the context of Shakadveepiya and
Bhojak Brahmins.
The Sevaka Brahmins are domiciled for the past about 450
years in the arid area of Kachchha in Saurashtra. They are in
the service of the temple of Shri Krishna at Dvaraka. Their
surnames are mostly like those of Chitpavan Brahmins e.g.
Tilak, Mandalik, Kanade, Deodhar, Raste etc. They maintain
their family root tree called ‘Ambo’ of about 15 past
generations. They do not know since when they came to be
domiciled there and wherefrom their ancestors came.
Page117
Mr Girish Dabke has cited a new etymology, about

‘Chitpavan’, connecting them with Kadamba kings of Goa
36
Some details of Sevak Brahmins of Kachcha given here are
condensed from the article by Mr Girish Dabke in ‘Smaranika’ of
Chitpavan Brahman Mahasangh, First World Forum, held at Pune in
2007.

circa 1100-1200 AD. The King Shivchitti of that period

brought their ancestors from Rohilakhanda in north India.
Because they were succoured by him, they came to be known
as ‘Shivchittapalan’. It transmuted into ‘Chittapalan’ and then
into ‘Chittapavan’. The author says that the ‘Nagar’ Brahmins
of Gujrat are much similar in features to Chitpavans.
Some scholars have also hinted at their similarity, in line with

Sevaka Brahmins. This has to be really investigated further.
However, as pointed out in this book by this author, the spread
all over India of Chitpavans’ likes from Roop Kunda to north
Indian Sevakas, to Nagaras and Sevakas of Gujrat and down
south to Karnataka and Kaveri side, almost all connected to
the Kadambas, Emperor Pulakeshi and other powerful kings
of the yore, gives a Pan-Indian picture of Chitpavans of the
ancient times as being universally spread all over India and
the middle east. The ‘Chitpavan’ ID could have been their
original ID, as it is related to their Vedic duties of performance
of Yajnas.
___________________________________________________
CHAPTER 41
***
KULADEVATAS OF KANNAD CHITPAVANS AND

THEIR MIGRATION
It is said that the Chitpavan Brahmins in Mundaje-
Belthangadi area of Karnataka have Kuladaivatas from the
Konkan. Mr. Gopal Chapekar said to have met at Guhagar a
group of 20 people from Karnataka Chitpavans led by one Mr.
Khare. These persons came there for worshipping
‘Vyadeshwara’, their Kuladaivata. None knew Marathi. The
Page118
Kuladevatas of Mundaje side tally with those given in Ajit

Patwardhan's book –‘Kuladevata’ and the web-site of

Maharashtra Chitpavan Brahman Sangha. Since they have the

same Kuladevatas by name and place as the others settled in
Konkan, it confirms that they were with the other Chitpavas
in the Konkan sometime.
In the discussions on one of the web sites on Dakshina

Kannada Chitpavans, it was mentioned that some of them, at
least, had migrated from Konkan to Mundaje side due to
oppression in Muslim times, probably in the times of
Adilashaha, the Siddis of Murud-Janjira or Aurangzeb (i.e.
17th century AD).
___________________________________________________
CHAPTER 42
***
DISINFORMATION ON THE ROOTS AND PROTO-

HISTORY OF THE CHITPAVAN BRAHMINS
There was some kind of disinformation on the Wikipedia page
on the Chitpavan Brahmins. But some of the essential
information needs to be placed on the page. It is hoped that
someone who knows better how to edit the Wikipedia will do
the needful.
The story of corpses and fishermen linked to Parashurama is

ill-motivated. This is also the opinion of some of the
Chitpavan elders. None of the eminent Chitpavan elders with
better access to their history and the roots has ever endorsed
Page119
this story of corpses revived or fishermen or their children

taught the Vedas by Parashurama. They must be having
ulterior motive behind spreading this story! 37 On the other
37
Pl. see reference at sr. no. 37 nad 38 in

hand, the epic ‘Vyadeshwarodaya’ rightly recounts the

Chitpavans’ racial memory of being brought from the south
of Kaveri Riverine delta to Konkan, incidentally, by the same
legendary Parashurama of the corpses’ story.
The original Sanskrit version of the ‘Sahyadri Khanda’ of the

‘Skanda Purana’ does not contain this story. On the other
hand, Skanda Purana talks highly of these Brahmins calling
them ‘Agnihotraparayana’ i.e. highly skilled in the Agnihotra
practice.38
It is important to note that the story is a later-day ploy after

the rise of the Peshawas to power. It is understood that even
the Marathi version of the Sahyadri Khanda’s authentic copies
does not contain the story. The Peshawas are supposed to have
taken a search for the divergent copies, with such a malevolent
story, but they found none to authenticate it.
Page120
It is said by some interested parties that the Peshawas had
decreed death penalty on anyone propagating this story and
rightly so, if that is at all true. It was an act of treason to cast
APPENDIX-C for a better idea of the strife between the Brahmins, and
the social milieu, of the past few hundred years, and other related
matters of interest in this connection .
38
Refer: ‘Maharshi Parshuram’-an article by Mr. P. N. Phadke
compiled in the book-‘Amhi Chitpavan’ by Mr M. S. Dixit.

unfounded aspersions on the rulers, by doctoring the

scriptures, to denigrate their authority with a mischievous
intent. One may refer ‘Chitpavan Vinod’ by one Keni to reveal
the kind of animosity towards Chitpavans; and how these
rivals viewed the Chitpavans.
The Peshawas who ruled strongly for a greater part of more

than a century in the vast tracts from Attack to Kattak in those
troubled times would not have been so naïve as to fall prey to
the machinations of their unscrupulous, though, insignificant
rivals.
At the same time the Peshawas could not have decreed the
death penalty as alleged upon these Brahmins, even if rivals,
as the judges would not have upheld such an action, going
against the Dharma-shastra. The independence of the
Judiciary of the Ramashastri Prabhune is very famous. He did
not hesitate to pronounce the penalty of atonement by death
(दहाांत प्रायग्चित्त) even upon the all-too-powerful and
malicious Raghunatharao Peshawa himself for the murder of
his nephew Narayanrao Peshawa.
The Peshawas would definitely have questioned the veracity

of the copy of the Sahyadri Khand with the imputed story of
corpses, if and when found in the possession of a person for
determining if it was doctored by anyone to further the
machinations against their State Power, as they were the
regents of Chhatrapati Shahu Maharaja then and taken action
against those found guilty of mischief as per the judiciary’s
decision.
It is worth noting that there were unfulfilled aspirations for

gaining the regency and the top posts in the regime of some
other Brahmins who might have sat in judgement over the
matter. They would never have sided with the Peshawas on
Page121
any account. There was supposedly some rift between the said
communities on the sharing of the regent’s power at the

relevant time, as opined by those then in the know of the

matters.
About the Sahyadri Khand and the malicious innuendos of

some other Brahmin communities, the rivalry between various
Brahmin sects was only too well known. In some cases, it had
political overtones. The first Chitpavan Peshawa was given
the title on primogeniture basis for his family by Chhatrapati
Shahu Maharaja the 1st, overruling the claims of some others.
Until that time, barring a few exceptions, as a rule, the
Peshawas of the Maratha kingdom had mostly been the
Deshastha Brahmins, from the time of Chhatrapati Shivaji
Maharaja. The categorical shift under Shahu Chhatrapati is
said to have riled the aspirants and led to strife amongst the
Brahmins.
In the case of some others Brahmin communities, there were

disputes about certain Dharmashastra injunctions as to eating
of food etc. and their non-observance by them because of
which, the Pancha Dravida Brahmins were not accepting their
claims of Brahmin status.
However, many of Brahmin communities appear to have been

dragged into the dispute later on, in the mid of the 18th century
AD, though they had nothing to do with the Dharmashastra
dispute. The dispute further became aggravated due to name-
calling by innuendoes.
This had some political and economic overtones due to

incoming Brahmins trying to vie for a niche in the positions
enjoyed for hundreds of years by the earlier settled Brahmins.
The Chitpavans, too, got dragged into the Dharmashastra
dispute, calling their claims of superior hierarchy into
question on the basis of said passages quoted by the disputants
in support of their contentions.
Page122
This finally led to a certain community taking up the matter

about the deviant community, to claim equality in status by

being recognised as Brahmins themselves. The matter was

taken to the divine Dharma-shastra court of the venerable
Shankaracharya who ordered a committee of learned Brahmin
Pundits to examine the issue. The disputants tried to defend
themselves by casting slurs against their rival Chitpavans by
referring to the derogatory passages from Sahyadri Khanda.
The Brahma-sabha to adjudicate upon the dispute was finally

convened by Shankaracharya of Shringeri Peeth, in the times
of Shahu the 1st around 1749/1750AD.* Representatives of
Shankaracharya and other eminent Brahmins from all over
India attended the meeting. They were specifically asked to
bring their own copies of Sahyadri Khand to examine the issue
and to find out if the said stories were a later day addition, a
forgery to doctor the Purana to bring the Chitpavan Brahmin
communities in disrepute and to determine the applicability or
otherwise of the traditional Smritis to the other disputant
community.
The meeting was conceivably going to have the final say by

the majority Brahmin community who attended the meeting.
Sensing it, probably, the warring faction quoted Sahyadri
Khand, to highlight the holiness of the ruling majority, at the
same time denigrating their economic rival Chitpavans who
were in minority in the Brahma Sabha.39
As gathered from the dissertation on the matter by Ms Patil,

none of the parties present could provide any copy of the
Sahyadri Khand containing the said derogatory passages.
Even the most authentic version from Shankaracharya Math
Page123
did not contain any such passages at all.
39
Reference is invited, for a better appreciation of the dispute and exact
details of the case, to the ‘Dissertation’ by Dr. Urmila Rajshekhar Patil
(2010): ‘Conflict, Identity and Narratives: The Brahmin Communities
of Western India Seventeenth through the Nineteenth Century’.

In the final conclusion, there was nothing derogatory that the

Brahma Sabha could find against Chitpavans in the Sahyadri
Khanda. Some scholars suppose that there could have been a
suppression of the derogatory matter against the Chitpavans’
because of their political clout. This inference does not seem
right for various reasons:
1. The Peshawas could never have overruled this authority of

the Shankaracharya Peeth even if the decision were to be
unfavourable to them.
2. Secondly around 1000 learned Brahmins are supposed to

have attended the meeting, including some from Kashi,
Paithan, Shringeri and other Vedic Peethas. The majority
Brahmin community was known for their forthright dealings
and would not have brooked any interference, even by the
Chhatrapati, who was the supreme ruling power, let alone
their minions, the Peshawas. They had no reason to give any
favourable or unfavourable verdict for Chitpavans.
It was later demonstrated by the utter fearlessness of their

Chief Justice, Ramashastri Prabhune, who was earlier a
menial servant of the Peshawas. He did not hesitate to
pronounce the verdict of guilty upon Raghunatharao Peshawa
for the murder of his nephew, Narayanrao Peshawa and
decreed the death penalty to Raghunatharao. It shows the
independence of the judiciary in the Peshawa’s times.
At one time, it is said that the staunch Brahmin priests of

Nasik, a holy place in Maharashtra, had prevented the most
powerful Bajirao Peshawa, the 1st, dearest to Shahu
Chhatrapati, from bathing upon the Godavari riverine Ghats
reserved for them.
Considering these circumstances, the independence of the

Page124
Brahma Sabha cannot be challenged. The Brahma Sabha

would never have subjugated itself to the Peshawa’s or the

Chhatrapati’s rule, since it was ever so fearless of the

Peshawa’s and the Chhatrapati’s powers.
Lastly, the Brahma-sabha was held at the behest of

Chhatrapati Shahu who wanted to settle the matter once for
all, whether in favour of or against the Chitpavan Peshawas.
It seems therefore, that he was neutral in the matter. Till his
time, the Peshawas had not become supreme socio-politically.
The final reigns rested in the hands of the Chhatrapati till that
time.
As such it is not correct to infer that the assembly of Brahmins

was predisposed in favour of Chitpavans, as might be
concluded from Dr. Patil’s paper. If someone really wants to
reinvestigate the issue of the Brahma-sabha, it will be
advisable to get to the root copy of Sahyadri Khand at the
Shankaracharya Peeth of Shringeri which was relied upon by
the Brahma-sabha as most authentic copy.
Therefore, considering the balance, it has to be concluded that

the Sahyadri Khanda’s authentic copies produced and
examined by the Brahma Sabha had none of the derogatory
references (of corpses etc.) to Chitpavans in them as
insinuated.
However, the matter of such disputes has lost relevance in the

modern times. Let the buried disputes be buried. Quite a few
Brahmins have gone astray from the Dharma-shastra. Today
it does not matter to many a Brahmin whether they are called
true blue Brahmins or else. The injunctions of the Dharma-
shastra have become anachronistic in the opinion of many of
Brahmins of even the past generations and more so of the
younger lot.
___________________________________________________
Page125

CHAPTER 43
***
VYADESHVARODAYA KAVYA : BY
VISHWANATH
Vishwanatha Kavi wrote ‘Vyadeshwarodaya Mahakavya’ in
the year 1627. Thus, it is about 380 years old. At present, only
one manuscript is in existence and it is in the Asiatic Library
in Calcutta. Mr. Vijay Apte got it translated in Marathi by
Prof. M. D. Paradkar and got it published in the name of his
father Mr Raghunath Hari Apte in 1981. The book is now out
of print. It appears that the only available copy of the
translated ‘Vyadeshwarodaya’ is presently with Mr. Vijay
Apte of Dadar, Mumbai.
Read the 5th Sarga of ‘Vyadeshwarodaya Mahakavya’: The

Bhoomi [land] itself was created by Parashurama and,
therefore, there is no question of any Brahmin staying there
before the arrival of Parashurama. After being blessed by Lord
Shiva, Parashurama invited Kartikeya and Amba
Vindhyavasini to reside there: (Shloka 6) [This may explain
why some Chitpavans are devotees of Vindhyavasini, some
say.]
Some Munis [and not Brahmins] accompanied Parashurama

and one of the Munis whose name was ‘Vyadi’ (व्याडी)
established a Shivalinga there. Then Parashurama visited the
banks of the River Kaveri, where he met some Brahmins
residing on the bank of River Payoshni [Tapi River of present
days, as per Mr. M. D. Paradkar] performing pilgrimage
((तीथशयात्रा - Teerth Yatra). He invited those Brahmins to come
with him and settle down in the new place (Guhagar) created
Page126
by him.

Parashurama then created a settlement for those Brahmins

with houses, roads etc. through Vishvakarma. His mind was
filled with Peace and happiness due to the achievement of
settling down the Brahmins in that place :( Shloka 31).
He then named the settlement as ‘Chitpavan’ and all the

Brahmins residing in that settlement started being called
‘Chitpavan’ :( Shloka 32).
_________________________________________________
CHAPTER 44
***
LOCATIONAL DETAILS OF PARSHURAMA S

BRAHMINS FROM KAVERI SIDE BEFORE
COMING TO KOKAN
A search on Google revealed some of the following
information on the river system including "Payaswini". This
river’s name may indicate that reference to ‘Payoshni’
(पय ष्ट्णी) in ‘Vyadeshwarodaya Mahakavya’ might be an
aberration (अपभ्रांश - Apabhramsha) of ‘PAYASWINI’
(पयग्थिनी) which means the ‘River of Milk’. This name is
purely on the Vedic lines.
*Payaswini River, a major inter-state river of Kerala and

Karnataka, originates from Patti Ghats reserve forests in
Kodagu District. The river merges with Chandragiri River at
Machipana near Kasargod and drains into the Arabian Sea.
The river has a catchment area of about 1,324 sq. km.
Page127
Payaswini (Chandragiri Puzha) is a river in Kasargod district

of Kerala state, south India. On the banks of this river is the

17th century Chandragiri fort. This river is considered as the

traditional boundary between Tulu-nadu and Malayalam
regions of Kerala.
The river originates in a village called Koinadu of Kodagu

district in Karnataka state. It flows in a north-westerly
direction through Sullia Taluk of Dakshina Kannada district.
In Sullia Taluk, it is the major water source for domestic and
agricultural purposes. It then flows west to Kasargod district
of Kerala state to join the Arabian Sea. Sullia has suspension
bridges (locally known as hanging bridges) helping local
pedestrians to cross across the Payaswini River. These bridges
also attract a lot of tourists. Payaswini and Kumaradhara are
the major two rivers of Sullia.
The Kumaradhara River is an Indian river, in the south-

western India state of Karnataka. One of the two major rivers
of Sullia, it merges with the Netravati River at Uppinangadi
before flowing into the Arabian Sea. The merging of the rivers
is a major event for the local villagers, as they crowd the
riverbanks to watch what they call the "Sangama," which is a
Sanskrit word for confluence.
The Netravati River has its origins at Gangamoola at Samse

in Chikkamangaluru district of Karnataka, India. This river
flows through the famous pilgrimage place Dharmasthala and
considered as one of the Holy Rivers of India. It merges with
the Kumaradhara River at Uppinangadi before flowing to the
Arabian Sea. This river is the main source of water to
Chikkamangaluru, Shringeri, and Mangalore. The Netravati
railway bridge is one of the known bridges, which serves as
the gateway to Mangalore. Earlier in the last century it was
called as Buntwal River due to the important town of Buntwal
Page128
on its banks.*40
40
*From Wikipedia.

Since etymologically, ‘Payoshni’ is an aberration of

‘Payashwini’ (more correctly-‘PAYASWINI’, which is more
likely), the river might be this one bordering Kerala and
Karnataka merging with Kumaradhara and then with
Netravati flowing to the Arabian Sea. This is in South Kanara
Dist. of Karnataka, the region of Mayoorasharma, the
Kadamba king, and in the region nearest to the Kaveri River.
Parashurama appears thus to have brought these Brahmins
from the said Kadamba region, near River Kaveri.
An older source mentions that some Chitpavan families who

came from the banks of the Kaveri River from down south, 41
Khares et al, joined the Chitpavans in Konkan. This memory
has been retained till date by them and the old priests of
Ganapatipule, Dist. Ratnagiri.
Now, one wonders if ‘Payoshni’ could be ‘Tapi’, a river in

Khandesh i.e. in Northern Maharashtra, as the learned Mr.
Paradkar comments in ‘Vyadeshwarodaya’ translated by him.
Dr Rosalind O’Hanlon, Professor of Indian History and Culture,

Oriental Institute, Oxford, informed me that she came across a
reference to the founding of an Agraharam by Kholeshvara, the
Great Brahmin Generalissimo of the Yadava King Singhana
(ruled circa 1210-1246). This Agraharam was founded on the
‘Payoshni’ River, identified as the modern ‘Poorna’ river. It was
named after him ‘Khollapura’. This is modern ‘Kholapur’, near
Amravati. So in those early centuries, a reference to Brahmins
brought from the Payoshni River may possibly refer to this
Agraharam.
Some historians have drawn the maps of Indian regions in the

Vedic times. If we can get this sorted out from the same, it
Page129
will be good for reconstructing the history of the Vedics, in

general.
41
Note-the erstwhile region of Kadambas of Vanavasi

However, our present concern is about the reference to

‘Payaswini’ in connection with Kaveri River. It would have
been much less probable for Parashurama to have met
Brahmins from the other ‘Payaswinis’ viz. the ‘Tapi’ and the
‘Poorna’ than from the ‘Payaswini’ River just down south of
the Kaveri. The Tapi and Poorna rivers are far too distant from
Kaveri River as compared to its distance from Payaswini in
the Kaveri region.
It is possible that their ancestors might as well have settled in

the vast region from the Tapi (Vindhya-Satapuda region) to
the Godavari basin (Marathwada-Nasik region) to the Kaveri
region. This can explain why the Chitpavans do worship the
Goddess Yogeshwari of Ambejogai of Beed dist.
The worshippers of Shri Vindhyavasini are given as:

Avalaskar, Bhajekar, Bhadbhole, Chitale, Jamadar, Joshi,
Kokarekar, Kurlekar, Mone and Upadhye (as per
‘Maharashtra Chitpavan Brahman Sangha’ site). It will be of
interest to find out if there is any famous holy place associated
with Vindhyavasini in the Satapuda- Vindhya mountain
ranges. It will be helpful in tracing some unknown part of
Chitpavans’ ancestors’ pre-history.42
___________________________________________________
Page130
42
Note-It will be interesting to find out if there is any more
information in the Kulavrittantas of Chitales and others or
elsewhere on this issue.

CHAPTER 45
***
GONDHAL AND BODAN CUSTOMS
It is said by some that the custom of ‘Bodana’ (ब डण) is

followed only by Chitpavans with Ekaranta (एकारान्त)
surnames (surnames which end in Devanagari vowel ‘e’ - (ए),
pronounced as ‘e’ - (ए) in ‘E’lephant). This will need further
research. Yet it appears that ‘Bodana’ custom is followed by
many Chitpavans irrespective of their surnames being
Ekaranta or otherwise. Per say, there is nothing special about
being an Ekaranta. Surnames like Lele, Nene are only a
subject of humour, created due to the rhythm of these names.
Among the Leles (लल), (Ekaranta): One particular branch

does not foolow the Bodana custom, while most others do.
This branch, instead, follow the Deshastha Brahmins’ custom
of ‘Gondhala’ (गोंधळ). They have adopted ‘Gondhala’ with
presiding deity (Aradhya Daivata) as Vitthal of Pandharpur,
Maharashtra, which now has the status of Kuladevata at the
instance of their ancestral Guru, one Vithoba Maharaja
Sahasrabuddhe (himself a Chitpavan), although their other
consanguine sub-branches from earlier ancestors have
Ganapati as Kuladaivata.
Ganapati is their families’ (Koota’s) oldest known

Kuladaivata with Yogeshwari of Ambejogai as the
Kuladevata. This highlights how customs and traditions
change. Though they hail originally from Velneshwar, the
deity Velneshwar is not included as their Kulaswami. Instead,
it is one of the ‘Naivedya’ Devata i.e. one to whom Naivedya
Page131
is offered along with Kuladevatas, Gramadevatas and any

other important Devatas.

Moreover, though the Lele families are supposed to worship

the deity ‘Vyadeshwara’ of Guhagar as the Kulaswami, this
particular Lele family does not do so.
Many Deshastha Brahmins follow this tradition of Gondhala.

In fact one of the Shukla Yajurvedi Deshastha families is
Gondhalis, who actually preside over the performance of
Gondhala as priests Gondhala. Usually Gondhalis are a lower
class devotee who presides over the Gondhala as a priest of
the goddess.
These are Devi worship traditions. Gondhala is actually a

depiction of Adhyatma principle, ‘Jeeva to Shiva’ (िीि-मशि)
(individual soul as related to its unity with god). Some opine
that ‘Bodana’ and ‘Gondhala’ are customary to all Chitpavans.
Yet, all of those who worship the Devi Yogeshwari of
Ambejogai follow the custom of Bodana. While others who
worship the Mahalakshmi of Kolhapur as their Kuladevata
follow the custom of Gondhala. Also, there are some families
who had changed from customary Gondhala to Bodana and
vice versa for some reasons.
Mr Vijay Apte, Mumbai, says that Gondhala is not a

Kulachara of Chitpavans. He has written a detailed note on
this topic some time back. Naivedya (offerings to goddess),
Bodana and Mahalakshmi Vrata are the only Kulacharas43 of
Chitpavans. Gondhala is the Kulachara of some families,
which migrated from Konkan to Western Maharashtra.
This discussion is central to shed more light upon whether

some of the Chitpavans who finally settled in Konkan had a
Page132
long stay at Kolhapur en-route, because of which, the

Mahalakshmi of Kolhapur became their Kuladevata with
43
Kulachara: The religious rites required to be followed by a family
traditionally from one generation to other.

‘Gondhala’ as the ‘Kulachara’, instead of Bodana. It is also

necessary to determine since when the Chitpavans are
following the custom of Bodana, as it is a unique custom not
found in any other communities. Some scholars tried to
conjecture that the Germanic goddess ‘Wöden’ might be
related to ‘Bomana’ which may show some connection of
Chitpavans with the Germanic tribes.
_____________________________________________
NOTES ON BODANA44
Bodana -A Ritual unique to Konkanastha Brahmins45
Boda a: The ritual of Boda a ब डण) is a way of connecting

to the Devi and asking for help in bad times. This ritual is
carried out by women with children especially a son. Especially
Boda a is perfor ed so that fa il tree sta s loo i g
(Vamsha Vriddhi - िांशिद्ध
ृ ी).
The Bodana is performed on special occasions like a marriage,

a birth, Upanayanam (Maunji-bandhana) in the family. Bodana
is typically performed on Tuesdays and Fridays. These days are
considered days of Goddess. Sunday is also considered fine
day for this. It is performed i a o th e ept Chaitra –
(ित्र) a d Pausha – (प ष) .
Page133
Invitees: Four other wedded mothers besides mother in the

household a d a Ku arika -girl between age five and eight
44
Contributed by Mr. Deepak Gore, ex-CGM, Nabard. This
presentation is an abridged form of his original noting sent to the
author.
45
Ref. http://www.kokanastha.com/articles/bodan.html:
attributed to Madhuri Bapat, Thatcher, NZ.

are invited. There is no Brahmin priest required for the

ere o . Pura Poli - परु णप ळी is spe ial Pak aa a for
the o asio . E er Su asi i other ri gs o e of the fi e
o stitue ts of Pa ha rita ith her. Pa ha rita is ade
up of milk, sugar, honey, ghee and curds. They are supposed
to wear traditional nine-yard silk sari They should not be on
their monthly period or be pregnant. Widows are not allowed
to perform the ritual either.
Tulasi Poojanam: The invited ladies, Suvasinis (सि

ु ामसनी) – (a
married woman with a living husband and son) and the
maidens (Kumarikas - कुमाररका) first perform the Tulasi plant
Pooja a . Ea h Su asi i s feet are ashed ith ater a d
milk. The host Suvasini offers rice and fruit (Otee) to the
invited Suvasinis.
Bodana Ceremony: In a large brass plate (Parat -परात), an idol

of goddess A apur a – (अन्नपण
ू ाश) is pla ed i the e tre of
the plate. Ra goli – (राांग ळी) desig is dra arou d the
Paat – (पाट) . Ra goli is also dra u der the plate. Su asinis
and the aide sit upo the oode Paat surrou i g the
plate. Host Suvasini sits facing east, and the maiden sits on the
right side of her. Goddess is worshiped by the Suvasinis by
offering Haladi (Turmeric powder), flowers, Panchamrita and
Sau hag ala kar i.e. a gles, earri gs ade up of heat
flour dough mixed with turmeric.
Five lamps are made out of wheat flour. Each lamp is lit with
oil in it. Each Suvasini gives Prasadam of Purana Poli to
goddess. Then Aarti – (आरती) of Ganesha (सख ु कताश द:ु खहताश)
and Devi Durga (दग ु े दर्
ु टश भारी) are sung keeping the five oil
Page134
lamps in the silver plate. Each Suvasini keeps a lamp in the

Parata 46 alo g ith offeri gs of food, flo ers, Paa – (पान) ,

Supari – (सप ु ारी) and a money in the form of coins (दक्षक्षणा).
Milk is poured on the lamps one at a time to extinguish them.
All Suvasinis and the maiden insert their right hands in to the
brass plate and mix the offerings. The maiden is asked what
she needs more for the goddess as if goddess speaks through
her. She may ask for any ingredient from Panchamrita or
Purana Poli. It is added to the mixture.
More i gredie ts are added till the aide sa s Uda da –

(उदां ड) . It ea s e er thi g is ore tha e ough . The
mixture is searched for the idol of goddess. Once the idol is
fou d, Boda a ritual is o plete. While Boda a i.e. the i
in the Parata is being mixed, rest of the family members come
and pay their regards, by way of prostrating before the Devi in
the Bodana (नमथकार) as if it manifests the goddess. Many
Suvasinis go in trance during the Bodana ritual.
Little bit of the mixture is given to the members of the family

as Ga dha to e applied to their foreheads. Su asi is ash
their hands in the Parata using warm water and Puran.
Accidentally allowing the mixture to be dropped upon the
floor is not allowed. The entire mixture is poured into the
container carefully and given to a cow as a meal. A story –
(कथा) of Bodana is also read. It is said that a woman
performing this ritual becomes favourite of everybody,
especially of her in-laws.
Page135
46
Parata – A flat-bottomed circular shaped vessel with edges about 1
to 2 inches high.

All Suvasinis, the maiden and everybody in the family are

ser ed food. Su asi is a d the aide are offered Vida –
(विडा) a d Dakshi a o e , typically, Rs.1.25 each.)
Other Information47
Some persons say that the word Bodana comes from Sanskrit
ord Vardha ea i g Gro th. The Boda a is offered when
you make your family (Vamsha Vriddhi). After the arrival of new
baby the Bodana is offered to Devi (Shakti) to seek her blessings
for the whole family.
Some say that the word Bodana is derived from another word
Motana (म टन) and the word Motana is described in entitled
Chaturvarga Chintamani (on page 265). It is seen that the
procedure given is somewhat similar to Bodana, except that it
is performed at the time of Upanayanam i.e. Munja (thread
ceremony). It also says that Motana has been described in Meru
Tantra.
Some persons say that Bodana is also performed (or at least it

used to be performed) by some Deshashtha Brahmin families as
well. In any case, these days, Bodana is not prevalent among
Deshastha Brahmins. (Ref. Folk Notes - Vol, II- Konkan; Compiled
From Materials Collected by the Late A, M. T. Jackson, Indian
Civil Service. R. E. Enthoven, 1908, Page-30)
It raises a i teresti g poi t: Ha e the Chitpa a Brah i s

ancestors actually come from the Desha region to Konkan?
Were they actually the Deshastha Brahmins as alleged in the
Page136
Sahyadri Khanda? Was Bodana a ritual prevalent amongst the
47
http://www.nasikchitpavan.org/history-of-chitpavans.php

Deshashtha Brahmins who were in turn brought it to Konkan

area allegedly by Parshurama?
Bodhana in Bengal and eastern regions of India48: Even among

the Be galis, there is a ere o alled Bodha a – ब धन’ (a
name which sounds similar to Bodana of Chitpavans), which is
performed during Durga Puja. Here are the details:
Akāla-bodhana is literall tra slated as u ti el a ake i g

a d refers to the Bodha a of Durgā duri g the Durgotsa a.
Durgotsava (or Durga-pooja) is the most popular ceremonial

function in Bengal, Bihar and Assam dedicated to the worship of
goddess Durgā, the Śakti or Mother-goddess. This worship is
usually practiced on a consecrated clay image. After the festival
is over, the image is taken out in a procession and is immersed
in the waters of the sea, a river, a lake or even a big tank.
It is well known that the Durga worship according to the Tantric

traditions are more prevalent in Bengal. How is it that the
Chitpavan Brahmins are performing Bodana, a tantric ritual?
Does this indicate some relation between Chitpavans and
Bengal?
_______________________________
Page137
48
http://www.hindupedia.com/en/Ak%C4%81la-bodhana

MAHALAKSHMI VRATA 49
Maha Lakshmi (Ghagari Phunkane – र्ागरी फुांकण)50: A Unique

ritual of Konkanastha Brahmin
This is another unique ritual besides Bodana, for Chitpavan

Kokanastha women. After girls are married, for five years they
are supposed to worship goddess ‘Maha-Lakshmi’ on the eighth
day ‘Durga Ashtami’ in ‘Navaratri’. This ritual is supposed to
increase the woman’s husband’s life. This is performed usually
in temple or community place. Occasionally it is performed at
somebody’s house.
At noon they worship ‘Maha-Lakshmi’. Pooja material includes

Haladi-kumkum, flowers, leaves of flowering plants,
‘Saubhagya Leni’ i.e. Bangles, Mangalsutra, Earrings, etc. made
up of wheat flour. They sing Durga Aarti and eat Prasadam
which consists of Purana Poli. Women typically wear nine-yard
silk Saris. Only married women take part in the ceremony.
In the evening, a mask (Mukhwata) of ‘Maha Laxmi’ is made out

of Ukad – (उकड) of cooked rice flour. The Mask is then decorated
with brand new Sari and jewelry. Women worship that mask,
sing Aarti and eat ‘Prasadam’.
Blowing air by mouth into the earthen pot (Ghagar Phunkane)

while standing, dancing in front of ‘Maha Laxmi’ is considered
part of worshiping. Some women go in trance and do that all
night. The resonating sound of the blowing of air into the earthen
Page138
pots makes the whole atmosphere mystique and sometimes scary

for children. Smoke of burning ‘Uda – (उद)’ makes the
49
Contributed by Mr. Deepak Gore, ex-CGM, Nabard. This
presentation is an abridged form of his original noting sent to the
author.
50
Source: http://www.kokanastha.com/articles/mahalaxmi.html :
Contributor: Madhuri Bapat, Thatcher, AZ.

atmosphere even more enchanting. Many believe that the

goddess appears in the forms of women worshipping her. People
with problems ask them questions to get solutions. Their answer
is considered as answer from Goddess. With their forehead
covered with red kumkum and adrenaline going high in their
bodies, those women truly look like full of some kind of super
power.
In early morning, women take bath and worship goddess and

submerge the mask (Visarjan) in river water.
A question arises whether it is exclusively a ‘Chitpavan

Kokanastha’ ritual because of the Prasadam offered being Puran
Poli which is a typical Deshastha main dish.
Mr. Sudesh Vaze, in his book: ‘Shri Mahalakshmi Vrat (Ghagari

Phunkanachye Vrat)’ has described the Mahalakshmi Vrat in
detail.
_______________________________
CHAPTER 46
***
BACKGROUND OF PRESENTATION
A presentation on matters of relevance to studying ‘Chitpavan
Roots and Their Pre- and Proto-history’ was made about 3-4
years ago by this author to the congregation of Lele Kulas
from Thane, Dombivli and Kalyan areas, held at Dombivli by
‘Lele Hitavardhaka Mandal’. It was liked by those present.
Page139

The new thread from Mr. Korati Sri Niwas Rao's book51 came
to this author accidentally a few years ago on which he
presented a detailed article to ‘Chitpavan Brahman Sangha’,
Dombivli. They had published a part of it in their quarterly
‘Chittavedha’ (चित्तिध) of April-June 2008 under his pen
name Hiranyakeshi.
The latest threads for this book have been:

1. The article by researcher archaeologist Mr. N. S. Rajpurohit
on the Talagunda Inscriptions (Talagunda and Chiploon
Agraharas pub. 1946 originally in Kannada by Mysore
University) and its English translation – courtesy, Mr. Deepak
Gore;
2. ‘Vyadeshwarodaya Mahakavya’ and comments received –
courtesy, Mr Vijay Apte, Mumbai;
3. Lele Kulavrittanta.
4. Emperor Pulakeshi’s Shilalekha, cited by Mr. Jog in his
book – ‘Chitpavan Brahmananchi Kulakatha ani Adanave’
(चित्पािन ब्राह्मणाांिी कुळकथा आणण आडनाि).
Page140
According to Mr. NS Rajpurohit, the Chitpavan Brahmins’
ancestors were earlier known as belonging to the 64 Kulas,
‘Aravathokkalu’ in Kannada language, who were brought to
51
This book and its contents regarding Chitpavan Brahmins’
connection to the ‘Shashtik Brahmins’ and the corresponding historical
evidence was brought to this author’s notice by one of his friends, Mr.
K. R. Kodiyal, retd. DET. MTNL, himself a Kannadigga Deshastha
Brahmin. He also provided a copy and English translation of the
relevant extract from the said book. In fact, this book would not have
been written but for the said piece of important information brought to
the notice of this author by him. This author is most grateful to him for
providing this link to Chitpavan Brahmins’ ancestral glorious Vedic
past and the reverence that they were given by the Kadamba Kings and
the peoples of the erstwhile Kadamba subjects. They are held in esteem
even till the present times in Karnataka state. Hence the etymologies
from ‘Agnihotra-pavitra’, ‘Agnihotra-pavan’, ‘Pavan’ and ‘Chitpavan’
are yet current and available that shed ample light upon who they were.

the Talagunda (Dist. Shimoga, Karnataka) and Chiploon

Agraharas and who had hailed from Ahichhatra in the North
(Uttar Pradesh of the present day). The following Brahmins
are their descendants, presently classified as the Pancha
Dravidas i.e. North Deshastha52, Badaganadu, 64 okkalu,
Agnihotrapavan (Chitpavan), Sahavashi, Karhade,
Devamukhi (Devarukhe or Devarushi, Vadama,
Brahmacharana and Sankethi etc.
This author has been synthesizing and building upon this

information for reconstructing the Pre- and Proto-history of
Chitpavan Brahmins. He has been sending copies of his paper
on it to as many Chitpavan Brahmins as possible. Many of
them do show interest in it. But a few question the utility of
knowing the past history of such a small community like the
Chitpavans.
This author recollects a novel 'Roots' by Alex Haley, a famous

American-African. The search made by him to trace his roots
was remarkably depicted in it. All people around the world -
when prosperous – do generally try to know their roots and
history. Apathy to it is rather unusual.
This author believes that the Chitpavans, whose antecedents

were made constantly a matter of conjecture, derision and
wild speculation for the past 200 years since the rise of the
Peshawas to power, do have a duty to themselves, to their
glorious ancestors and to their progeny, to clear the slate of
the various ridiculous Quixotic theories woven around their
Proto- and Pre-history. The general theory about Brahmin
communities’ settlement in the Sothern India is that of
migrations and spread of Brahmins to the South from the
Page141
North. The migrations of any other Brahmin community to the

South from the North are not in question. So also is the case
52
Not to be confused with later day emigrants like the followers of
Shukla Yajurveda.

of the Deshasthas. Agasti was said to be the pioneer of the

migrations of the Vedics down south from north India.
This book and allied research by this author is an attempt to

reconstruct the hazy past of Chitpavans. The history of over
5000 to 10000 years given by anyone, including this author,
will have to be adjudged accordingly, since the historians
differ a lot in their views. Even the time epochs of many
important historical persons are a matter of debate. But it is
hoped that this book will serve as a path-breaker in the
attempts at reconstructing the Pre- and the Proto-history of
Chitpavan Brahmins.
This author does not so much as claim absolute perfection in

what he is portraying. However, all the various factors
recorded in this book by him will have to be necessarily
considered for a cogent analysis of the various streams of
thought, documents, monuments, folklore and other evidence
on this, much vexed issue of the antiquity of the Chitpavan
Brahmins. He is making an effort to learn the story of their
roots but with openness. He is aware that it is very difficult to
construct and defend one's theories on a subject of this type.
Certain details presented in this book were garnered by this

author 25 years ago when he had no such intention of
searching for the roots of his Chitpavan ancestors and hence
he did not make any special noting of the same. Now it is
difficult to get some of these reference books from the local
sources. These details are narrated to the best of his memory,
with a view to promote the research into this subject.
With a view to preserve such references to the antecedents and

socio-cultural history of Chitpavans, it is suggested to open an
archive for the same; which should also have copies of
eminent works in arts, science, technology and other fields,
Page142
with a roll of honour of eminent Chitpavan contributors to the

humanities and other fields.

After 100 more years their history might have become more
obscure as available sources and books will become
unavailable.
In all likelihood, judging by the present scarcity of learned

Vedic Brahmins, the first casualty would be the scriptures of
Chitpavan and other Brahmins which have the most ancient
traditions still in vogue, so assiduously guarded over the
millennia by their forefathers. The Vedas, Brahmanas,
Upanishads and the Kalpa Granthas etc. are already becoming
rare.
If one wishes to check any references, one has to go to the

Bhandarkar Institute or the Bharat Itihasa Samshodhaka
Mandal every now and then; and one may only hope to get the
required reference only if it has been well-preserved in spite
of the tides of the times. Not a ‘VKRajawade’ arrives on the
dishevelled scene of historical records every now and then. It
is best to preserve and guard the records available today.
To this author’s knowledge, the Central Indian organisation of

Chitpavans had undertaken such a project on a moderate scale.
Recently, he was presented with a complimentary copy of the
first book of the project - ‘Chitpavan Brahmanancha Charitra
Kosha’ (चित्पािन ब्राह्मणाांिा िररत्र क श, खांड:१) - by Mr. Madhav
Ghule, on behalf of ‘Akhil Chittapavan Brahman Seva
Samstha’ (अणखल चित्तपािन ब्राह्मण सिा सांथथा) Dombivli. I
wish them full success in this worthy venture of theirs.
Page143
This author would be happy if anyone can provide him with

any more references and copies of the old generation books
e.g. Irawati Karve's etc.53 He promises to return to the owner
53
A brand-new-like copy of the vintage book ‘Chitpavan’ (चित्पािन)
by Mr. N. G. Chapekar was recently presented to this author during
their meeting at London by Ms Rosalind O’Hanlon, Professor of Indian

his material, after taking notes from the same. Considering the
wealth of golden information yielded by Lele Kulavrittanta
(लल कुलित्ृ ताांत), scrutiny of each and every published
‘Chitpavan Kulavrittanta’ is yet to be done by him. It is
absolutely needed. Any help in this regard is welcome.
If anyone is interested, a list of books on this matter is

furnished, some of which are still available. This author would
definitely be happy if any of the Chitpavans takes the research
further on the threads provided in this paper.
The presentation in this book is done from a ‘.pdf’ file form

and can be mailed it to any Chitpavan Brahmin and well-
wisher on introduction of his credentials. This author most
sincerely urges that someone young should come forward and
pick up this thread from here before some others do.
This author agrees that the presentation in this book is not the
last word. Efforts have been made to present in a collated
manner whatever facts were gathered by him and are of
significance in addressing the vexed matter of the Proto- and
Pre-history of the Chitpavans. In the scientific spirit, this
author does never hold any hypothesis as the last word. No
progress is possible then. The entire matter of Holocene and
Pleistocene migrations of Chitpavans is an open issue.
There was a 16000 strong Chitpavan Konkanastha Brahmin

community on Orkut and other Chitpavan communities on
the internet. A lot of discussion on the origin of Chitpavan
Brahmins had taken place there.
___________________________________________________
Page144
history and culture, Oriental Institute, Oxford. This author is most

grateful to her for the same.

CHAPTER 4754
***
Other Brahmin Communities In Relation to

Chitpavan Konkanastha Brahmins
Preface
In this chapter, it is proposed to consider certain aspects of the

mutual connection between Chitpavan Konkanastha
Brahmins and some Brahmin communities which are
supposed to be related closely with one another by some
Page145
scholars. NSR has indicated the following communities in his
paper for commonality with Chitpavan Brahmins:
54 This Chapter: ‘Other Brahmin Communities In Relation To

Chitpavan Konkanastha Brahmins’ heavily borrows from
WIKIPEDIA. As per their terms of reusing, including collection and
modification of the content of their web: General Permission to
reproduce and modify text on Wikipedia has already been granted to
anyone anywhere by the authors of individual articles as long as such
reproduction and modification complies with licensing terms (see
below and Wikipedia: Mirrors and forks for specific terms). Interested
persons may refer to respective WIKIPEDIA Web Pages.
The borrowed Contents of this Chapter are released on agreed terms
similar to under the following Licensing Notice under CC-BY-SA. :
URL to the text of the license -
http://creativecommons.org/licenses/by-sa/3.0; and / or under the
terms of the GNU Free Documentation License under the GFDL;
as applicable.
The portions of the text of this Chapter amalgamates the original matter
of Wikipedia with author’s other sources, including his own book and
copious comments given here-in-below. In view of such inclusions and
since the relevant matter is in a synthesised form, it is not possible to
separate such matter from that of the Wikipedia. This applies to all the
content wherever borrowed for this book from WIKIPEDIA. However,
the author has attempted, as fairly as possible to segregate
WIKEPEDIA matter enclosing it within asterisk marks (*), in the book.

‘North-Deshasthas, Badaganadu, 64 okkalu, Agnihotrapavan

(Chitpavan), Sahavashi, Karhade, Devamukhi (Devarushi,
Vadama, Brahmacharana and Sankethi etc., with common
culture and common food habits migrated to south from north
for permanent settlement. These migrated Brahmins
subsequently became famous as 'Pancha Dravida
Brahmins'.
Also certain claims have been made that the so called

‘Militarist Brahmins’ like Mohiyal and Bhoomihar etc., have
a connection with Chitpavan Brahmins because of their
military leadership and non-preference to three of the six
Karmas (Shatkarma) of Brahmins viz. Veda Adhyapana,
Pratigraha and priesthood (Yaajana). Similarly, Maga
Shakadveepiya Brahmins are supposed to be connected to
Chitpavan Brahmins in some way or the other.
There are Brahmin communities which claim a connection to

the mythical figure of Parashurama and for creating the
Konkan land for their habitation. One more connection
amongst most of the Brahmin communities, if not all, is royal
patronage of the kings and emperors, and grant of Agraharas
for resettling them in their realms.
As noted earlier, on the basis of the account given in

‘Vyadeshwarodaya’ of Vishwanatha, the abode of the
Chitpavan Brahmins before they came to Konkan was the
‘Kaveri-Payaswini’ riverine region. Additionally, as per
NSR, the habitat of some of the Brahmin communities above-
mentioned, in the South India, still today, is the same as
Chitpavans’ ancestors’; the region of Kaveri river and
Karnataka - Kerala region, Kasargod et al.
On carefully looking into all these aspects, one can come to

certain definite conclusions. This matter is examined below:
Page146

Pre-Historic Settlements of Vedic Brahmins in Pan-

India
Before moving forward in the subject, it is proposed to cite
here the pre-historic settlements of Brahmins in Pan-India, as
per ‘Charanavyuha’.55
Region Rig- Yajurveda Samaveda Atharva-

veda veda
Sindh, Kaushika
Balhika
Koorma Mailava
(Kachchha Kushe-
- Bhuj) ndrava
Sinhala - Palibhadra, Autara

Lanka Saubhara-
kata
Magadha Dausalaka, Kubjaka

Kubjaka,
Karuna
(Gayavala),
Hiranya-
shringa
Gurjara Haridraniya Mahakhal-

Desha ,Rohina, vala,
Audocha Mudgala
Kashi Ashw Hiranya- Ajamila

Page147
-al- keshi,
ayana Apastamba
55
Mantrashastra, pp 24 and 25, by Shri Jagadguru Shankaracharya
Yogeshwaranand Teerth, (Khareshastri), Jagannathpuri Matha

Narayana Mahakhal-
Sarovara vala
Videha Maithila Deva-

Desha varna
Tamra- Shaunak-
parni eya
Yavana- Kat,
desha Prachya-
(Baluchi- kata,
stan) Charaya-
niya,
Hasalekata
Mathura Chaubhaga
(Chobhe)
Kashmir Sabara, Langala Stobhaga

Mudrala-
kata,
Urdhwa-
gaja,
Mudgala
Andhra- Bashk Auravya Kauthuma Charana-

desha -ala vidha
Nepal Vetala, Jaimina Stotara

Shauna-
keya
Kim- Ashw Audheya, Ranaya-

purusha al- Trigula, niya
Page148
(Afghani- ayan, Devarukha,

stan), Manava,

Maha- Shama-
rashtra, Shak- yaniya,
Karnataka ala Kayastha,
Palasha,
Maitra-
yaniya,
Taittiriya,
Baudheya,
Ranavata,
Kannva,
Madhya-
ndina
Marudesha Shathya- Shravaka

(Marwad) yaniya,
Pushkara-
niya,
Bhairava,
Parasharya,
Varaha,
Shaivaja,
Jayatravara
Himvata Man- Kuthu-

Desha dukya shrava,
(Region Dhumra-
surround- ksha,
ing the Dombhila
Hima-
layas)
Sarayu, Kannva,
Sarasvati Madhya-
ndina
Page149

Banks of Sarasvata Dan

Gomati
river
Malawa Shrimali,
Desha Kapojnya,
(Malawa) Shaundra-
vatsa
Vanga Man- Kosalkata,

Desha dukya Kubjaka,
(Bengal) Chaubhaga
(Chobhe),
Karuna
(Gayavala)
Asuri (Asia Magga

Minor) Brahman
Kadamba Dynasty’s Connection
NSR paper has clearly established that ‘60+ Aravathokkalu’56

Brahmins of Karnataka’s and Chitpavans’ ancestors came
from Ahichhatra57 in the north India. ‘64 Brahmin’ families at Page150
Chiploon as well as ‘64 Brahmin’ families at Talagunda used
to call themselves as ‘Agnihotra Pavitra’ or ‘Agnihotrapavan’
56
‘Okkalu’ means ‘Family’ in North Karnataka. ‘Aaravatha-vokkalu’,
consisting of two Kannada terms, ‘Aaravathu’ and ‘Vakkalu’ means
‘60 families’. There are two groups of these Brahmins in Karnataka:
1.Madhwa Arvathu Vokkalu with claim that they are from the 60
Families which migrated from Punjab in the north and settled in the
South. 2. Madhwa Balaganadu/Badaganadu (Karnataka, Tamil Nadu).
‘Badaganadu’ literally means the northern land. This indicates their
migration from north India, though presently the ‘Badaganadu’ means
the land in north Karnataka and Tamilnadu.
57
This author has already established that this place Ahichhatra was in
present day Uttar Pradesh in Bareilly Dist., near Rampur, which has
been the site of archaeological excavations.

Brahmins as described in the said inscriptions. However, by

passage of time and convenient to pronounce, they started to
call themselves as ‘Pavan Brahmins’ from the North.
As from the inscriptions, during the rule of Veeraballala

Devarus of Hoyasal Dynasty the king Mukanna Kadamba
(i.e.1173-1220), (Mandalika of Veeraballala), brought 64
Brahmin families from Ahichhatra Agrahara and made them
to settle down in Talagunda Maha-Agrahara.
It was also gathered from the said stone pillar inscriptions at

Talagunda that these 64 Brahmin families were experts in
Shrauta Sutra and accordingly they came to be known as
‘Dwatrishanta Vipra Kutumbam’ later on. The said stone
pillar recording was made by these 64 Brahmins to keep their
prestige.
In footnote at 1 of his paper, NSR adds that Havyaka

Brahmins, as per ‘Jnanadeepika’ book and Shivali Brahmins
in ‘Udupi Mahatmya’ & ‘Gram Paddhati books’ had proudly
stated that Shri Mayoorasharma, the King of Kadamba, had
brought their ancestors from Ahichhatra Agrahara in two
groups.
Shri Mayoorasharma was the first king of Kadamba dynasty

who ruled between 345 to 370 AC.58 This claim by Havyaka
Brahmins and Shivalika Brahmins runs parallel to the story of
‘Shashtik’ Brahmins, ancestors of Kannada Aravathokkalu
and Chitpavan Brahmins.
Migrations of Brahmins from the North to the South of

India
Page151
It is a historical fact that all the Brahmin communities of the

South, included in the Panch Dravida classification, have
58
NSR invites reference to the ‘Kadamba Dynasty Tree’ on page – 15,
of ‘Kadamba Kula Vrittant’.

migrated from the north. Most of them, if not all, have come
to the South many a century/ some millennia past. Almost all
of them came at the behest of the rulers who provided them
with patronage and lands etc. in the form of Agraharas.
Origin of Havyaka Brahmins
It is noted that historically, Havyaka Brahmins were invited

and brought to present-day Karnataka around the end of 3rd
century AD or beginning of 4th century AD from a place
called Ahichhatra. Other sects like Shivali, Smarta etc., are
believed to have arrived later around 7th century AD.
*The Brahmin king Mayoorasharma was instrumental in

bringing the first Havyaka families. It is proven through
Talagunda and Varadahalli inscriptions that Kadambas
brought 32 Havyaka families to perform the royal sacrificial
rituals and the related functions of the empirical government
from a place called Ahichhatra in the state of Uttar Pradesh.
King Mayoorasharma’s act of inviting Havyakas to Banavasi

has been inscribed on a stone slab (Shilashasana) from the
period of the Kadambas, which now lies near the village of
Varadahalli in Sagar Taluk of Shimoga district.
There is a suggestion that the place ‘Ahichhatra’ is somewhere

in the Nainital district of Uttarakhand. However, as noted
earlier, the archaeological site of ‘Ahichhatra’ is in the District
Bareilly in Uttar Pradesh.* This author has already proved that
this historic place is near Rampur in that District from which
the ancestors of Chitpavan Brahmins came in
Mayoorasharma’s time and later in Mukanna Kadamba’s
times.
*The first few families of Havyaka Brahmins were settled in

Page152
Haigunda (a small island in Sharavati river, Honavar Taluka,

Uttara Kannada district, Karnataka) and also in Banavasi, the

capital of the Kadambas and the place adorned by the famous

Pampa lake.
Vidwan Timmappa Kalasi hypothesizes that Havyakas are the

descendants of Brahmins who left Dravida country during the
ascent of Jain tradition and support for Vedic traditions waned
in the south during 3rd century BC to 3rd century AD.
Havyakas are a sub-sect of Pancha Dravida Brahmins.*
Eminent historian, Sir Ramakrishna Gopal Bhandarkar, tends

to include castes like Bhojak, Chitpavan, Havyaka, Karhade
and Nagar Brahmins as of partly foreign origin. The grounds
of such a surmise appear to be unclear because his own
opinion in this connection of foreigners being converted into
Brahmanism is contradictory to these castes having such a
foreign origin.
He has argued that there is no title of evidence to show that

these people were admitted to exclusive Hindu community
and assigned the highest place. The Jews came to India in very
early times but they have not been so incorporated; taken
Hindu Gotras; and become adherents to Vedas. Secondly, this
author has already laid bare the vainness of speculations on
foreign roots of Chitpavan Brahmins. The same had already
been attested by Dr P. V. Vartak.
Shakadveepiya Brahmins
They were also known as Magga (also called Mag, Maggi,

Magus, Maga, Magha etc.). Charanavyuha mentions that they
were in Asia Minor in old times. *In Mahabharata it is stated
that Lord Krishna had a son Samba. He was suffering from
leprosy. That's why Krishna called special Brahmins of
Shakadveepa. They were Sun-worshipers and famous
astronomer. They treated Samba and cured him from leprosy.
Page153
The Govindpur inscription of (1137-1138) refers to a Maga

family of Gaya, Bihar that was celebrated for its learning,

Vedic scholarship and poetic faculty, and who descended

from one of the original Samba invitees. The Brahmans of the
Godda district in Jharkhand likewise trace their lineage to the
original invitees.
The exact location of Shakadveepa is uncertain, though it

must have been in the Middle East by all accounts. One
opinion is that kadvīp corresponds to regions of
Afghanistan beyond the Hindu Kush Mountains. Other
scholars believe that to be present day Iran.
Some scholars say that Magi have come from the kingdom of
Parthia since Magiism was that country's chief religion; or,
they may have come from Eastern Chaldea. They cite the
reason for that as follows: When they arrived in Jerusalem;
their appearance, clothes, and the gifts they bore, indicated
that they were above their country's ordinary citizen class.
Except for the Magi who visited Jesus, they were not always
spoken highly of in the New Testament. Examples of this are
Simon Magus and Elymas Magus. Many Magi were present
in or about Roman courts as they accompanied high ranking
officials and governors. Therefore, they were socially
accepted in Roman society.*
Bhojak Brahmins
*The Bhojak Brahmins are supposed to be Shakadveepiya

Brahmins, in common with the Magga Brahmins, who came
to India together, or in separate lots. They find mention in the
inscriptions of Maurya Ashoka and King Kharavel. The
Kadamba Dynasty (4th-6th centuries) copperplates, found in
Karnataka, mention Bhojak Brahmins as administrators of
Jain institutions.*
Page154

59
Deshastha Brahmins
They have a very ancient history in the Desha region

comprising of Maharashtra, Karnataka and allied regions. As
of olden times, the term ‘Desha’ implied the region of
Dandakaranya, south of the Vindhyas, to the east of the
Sahyadris. It used to cover the present day Maharashtra,
Karnataka and Andhra Pradesh states.
The historians tend to consider them to be original residents

of Desha region. However, the very old records of their
antecedents are not to be found. The history of Maharashtra
itself, as such, before the 12th century is quite sparse. It has to
be mainly surmised from Puranas and myths. The Deshastha
Brahmins appear to be the ones who must have followed sage
Agasti, the first Brahmin settler to come from north, traversing
the insurmountable Vindhya Mountains.
Historians sometimes refer to them as North Deshastha

Brahmins. NSR also has referred to them as such. They are
not to be confused with later day migrants from North India,
mainly Shukla Yajurvedi Brahmins.
*The Deshastha community may be as old as the Vedas, as

Vedic literature describes people strongly resembling
Deshasthas. This puts Deshastha Brahmins’ presence in the
Desha region, from around 1100–1700 BC. This makes the
history of the Deshastha Brahmins older than that of their
mother tongue of Marathi, which itself is supposed to have its
origins in 100 AD.
As the original Brahmins of Maharashtra, the Deshasthas have

Page155
been held in the greatest esteem in Maharashtra and they have

considered themselves superior to other Brahmins. The
traditional occupation of the Deshasthas was that of
59
Also reference is invited to Dr. Savaji’s book on Maharashtrian
Brahmin communities, mentioned in the Appendix of reference books.

priesthood at the Hindu temples or at socio-religious

ceremonies. Records show that most of the religious and
literary leaders since the 13th century have been Deshasthas.
In addition to being village priests, most of the village

accountants belonged to the Deshastha caste. Priests at the
famous Vitthal temple in Pandharpur are Deshastha, as are the
priests in many of Pune's temples.*
Chitpavan Konkanastha Brahmins
*The Satavahanas were greatly fond of Sanskrit language.

Some historians think that it is possibly at their time that the
new group of Chitpavan Brahmins were formed. However,
they are not clear about their original habitat. Sir R. G.
Bhandarkar has overruled ‘Sanskritization’ hypothesis.*
The fallacy of applying such foreign origin hypotheses like

the ‘Agnikula Kshatriya’ to Brahmin communities has been
abundantly made clear in this book as well as Sir
Bhandarkar’s reasoning against it.
Secondly, the historians never even considered the Kadamba

connection of the Shashtik Brahmins, who were their
ancestors as has been proved by NSR. Their failure must have
been because of lack of access to the inscriptions of
Talagunda.
Their presence in Konkan, apart from NSR paper, is proved to

be as early as 1060 AD. There is a reference to the Chitpavan
surname Ghaisas, written in Prakrita Marathi as can be seen
on a Tamrapatra (copper plaque) of the Year 1060 A.D. of the
King Mamruni of Shilahara Kingdom, found at Diveagar in
Konkan. This evidence proves the fallacy of historians who
claim that Chitpavans had no connection with Konkan before
Page156
the 17th century AD.

The historians of old suggested various theories of their

origin, indicating primarily a Jewish, Turkish or Iranian
origin. Such theories have already been examined in details
by this author in this book and are seen to be baseless.
Some interested parties have raked up the issue of Chitpavans’

origins based upon a book ‘Shat-Prashna-Kalpa-Latika’. *The
book supposedly mentions that the race of Chitpavans is
“Berber”60 (a mixed race of Indians and Greeks). A popular
story goes that a group of local Brahmins migrated to Egypt
from Konkan coast in around the 2nd century AD and
intermarried with Greeks, North African black people who
colonized the region of Egypt around the Nile River. These
people kept the knowledge of Sanskrit and the Smart Shaiva
religion alive for centuries. After conquest of Egypt by Arabs
these “Egyptian” people moved to the “Sokotra” island near
Yemen and later moved to Dapoli Tehsil in Konkan in 7th
century AD.*
*However, the book called "Sarasvati Mandal" written by a

non-Chitpavan, Ramachandra Bhikaji Gunjikar, criticizes
‘Shat-Prashna-Kalpa-Latika’ regarding how the author of that
book has just thrown about theories without any proof to look
down upon Chitpavan community.*
In this connection, reference is invited to certain

dissertations/articles by Dr Urmila R. Patil and Dr Madhav
Deshpande, mentioned in the Appendix on reference books.
The matter about societal tensions and strife of the Brahmin
Page157
communities of Maharashtra finds mention and discussion in

those papers by these eminent scholars. Mr Deepak Gore, also
60
For the actual meaning of the term ‘Berber’, reference is invited to
the detailed discussion on it, refuting the contention here as to a mixed
race of Indo-Greeks, in the book by Mr Deepak Gore: ‘Origins of
Chitpavans’. He has conclusively proved therein that Berber is not a
race, but a region of India, so far as this author could understand. It has
nothing to do with any foreign race or its habitation.

has refuted such preposterously wild conjectures in his book

‘Origins of Chitpavans’, available on-line at ‘calameo’:
publishers of his book.
Namboodri Brahmins
*Namboodri mythology associates their immigration to

Kerala from the banks of Narmada, Krishna and Kaveri rivers,
with the legendary creation of Kerala by Parashurama, an
avatar of Vishnu.* This story of Parashurama is shared in
common with Chitpavan Brahmins, as narrated in
‘Vyadeshwarodaya’ by Vishwanatha. There, too, it is
mentioned that ‘Chitpavans’ came from the river Payaswini,
which has been shown to be south of Kaveri in this book.
There had been opinions by scholars that the river Payaswini

could be river Tapi or river Poorna. The Namboodri
Brahmins, thought to be connected to Chitpavan Brahmins by
some historians, hailed from the vast region of Narmada-
Krishna- Kaveri belt. There is thus some kind of commonality
of the region with Chitpavan Brahmins’ history, namely the
region south of Kaveri, (ibid ‘Vyadeshwarodaya’); and
Krishna riverine basin (ibid from NSR’s Kadamba region
settlements which are the main region of Krishna-Kaveri
belt).
*In this matter, a reference to what Pullapilly says is made by

some authors. He opines that Brahmin influence had existed
in the said area (of Namboodri Brahmins’ migrations) since at
least the 1st-century AD. However, there was a large influx of
the Brahmin communities from around the 8th century AD
when they acted as priests, counsellors and ministers to local
kings and invading ‘Aryan’ princes (meaning kings from
north India).*
Page158
Thus it is seen that there were large scale migrations of

Brahmins to the south since the 8th century. That probably
refers to the later day newcomers like Shukla Yajurvedi

Brahmins who, by and large, appear to have settled in

Godavari river basin from that time onwards.61
Vadama Brahmins
*Vadama (Tamil: meaning "Northerners" are a sub-sect of the

Iyer community of Tamil Brahmins. While some believe that
their name is an indication of the fact that they were the most
recent Brahmin migrants to the Tamil country. Others
interpret the usage of the term "Vadama" as a reference to
their strict adherence to the Sanskrit language and Vedic
rituals which are of northern origin.
The oldest historical references to Vadamas date from the first

millennium AD. A large number of Vadamas migrated to
Kerala during the medieval period, so that Vadamas along
with the Brahmacharana community form the majority of the
Kerala Iyer community. A section of the Vadama community
also migrated north to the Telugu country and Maharashtra
where they were known as Dravida Brahmins.
Some historians hold that all the Brahmins who migrated to

the far-south, during and after the age of the Gupta Emperors,
came to be known as Vadama Brahmins.
They are believed to have been the protectors of Brahmin

villages or Agraharas and served as administrators and
advisors to Tamil and Telugu kings during the medieval and
early modern period.*
History of Vadama Brahmins

Page159
*There is a perception that some Kashmir-linked Vadamas

settled in Tirunelveli between 750 and 800 AD. An interesting
fact corroborating this migration may be had from the treatise
61
Reference is invited to Dr. Savaji’s book on Brahmin communities
of Maharashtra, mentioned in the Appendix on reference books.

called ‘Natyashastra’ written by Bharata Muni, held by some

to have been from Kashmir and by others to be from the south.
It formed the basis of the dance-form ‘Bharatanatyam’ which
is particularly associated with Tamil Nadu.
Art Historians such as Vasundhara Filliozat claim that there

are inscriptional evidences to prove the continuous migration
of Brahmin teachers from Kashmir to South. Such scholars
also state that some other South Indian Shaivaite and Tantric
traditions were also introduced by Brahmin teachers from
Kashmir.
It appears that the Sabhaiyar group of the Vadama were

present in the Chola Empire in the 9th century AD, since the
grant of the "entire village of ‘Chirri [dai] yarru’ excluding the
Kani of Samgappadi-kilan was made to the temple of
Mahadeva at Tirumalpperu as a tax-free gift to god (Deva-
danam) in the 21st year [892 A.D.] of the reign of Chola
Aditya I and the administration of the charity was entrusted to
the Sabhaiyar of Puduppakkam in Purisanadu.
The Shrivaishnava sect followers hold that their guru

Ramanujacharya, born in the first quarter of the 11th century,
was a Vadama by birth.*
General Conditions of Historical Turmoil
*Historians note that instability prevailed in Peninsular India

in the aftermath of the defeat of the Yadavas of Devgiri and
Kakatiyas of Warangal in the early 14th century by the Khiljis
and Tughlaqs from Delhi.
After the division of the Bahamani Sultanate in 1490 into the

Sultanates of Bijapur, Golconda, Ahmednagar and Berar, the
armies of Vijayanagar were successful in fending off
Page160
invasions and restricting the Sultanates to Central India,

especially in the reign of Krishnadev Raya (1509–1529), who

also began the practice of appointing Brahmins as

commanders of strategically important forts.
Relative peace prevailed until the Battle of Talikot (1565)

when Rama Raya of Vijayanagar was killed and the capital
city was razed to the ground. The land, in addition to being
plundered by the combined armies of the Sultanates, came to
be oppressed by renegade Palegars and bandits whose rise
commenced with the destruction of the central power of
Vijayanagar. The Moghul invasion of Peninsular India and the
invasion of the Deccan by the Marathas also began later in the
17th century.*
Effect upon Brahmins’ migrations
*A combination of these upheavals in political and social

hierarchy created insecurity. The Brahmins sought after the
relative peace reigning in the far south of the country under
the Hindu kings of Travancore, Madurai, Tanjore and Mysore.
Therefore for a secure refuge, a mass exodus southwards
seems to have occurred in the period in question.
An instance of these migrations can be seen in the case of the

relatives and family members of C. P. Ramaswami Iyer, a
Vadadesa Vadama. They are believed to be the descendants
of Brahmins of the Desha region of Maharashtra and Madhya
Pradesh who migrated to Chittoor district of Andhra Pradesh.
From where they later on migrated to the northern part of
Tamil Nadu in the 16th century where they were granted the
village of Chetpet by a local chieftain.
During the 19th century, the Vadamas along with other Tamil
Brahmins made ample use of the opportunities provided by
British rule to dominate the civil services, legislature and the
judiciary in the Madras Presidency.
Page161

There is also evidence that some South Indian Brahmins

settled in Kashmir. The actual sect of their origin is not
known.*
Aarama Dravidulu
*There is a perception that the ancestors of some Aarama

Dravidulu Brahmins of Andhra Pradesh migrated in the 13th
and 14th centuries, from Saurashtra to the banks of the River
Kaveri in Tamil Nadu, whence some of them migrated to
Andhra Pradesh, by all accounts before the 18th century. They
offer a daily prayer to river Narmada in the following words
which establishes the fact of their having come from that
region.
‘Narmadayai Namah pratah Narmadayai namo nisi............।
Namostu Narmade tubhyam pahi mam visa-sarpatah’॥*62
Iyar Brahmins
*Iyer (also spelt as Ayyar, Aiyar, Ayer or Aiyer) is the title

given to the caste of Hindu Brahmin communities of Tamil
origin.
Due to influence of Indo-Aryan theories, Iyers were thought

of as descendants of Indo-Aryan migrants from North India.*
However, a recent study has shown that the Aryan migration
theory is a myth.
Chitrapur Sarasvata
Page162
*They are Brahmins who had to flee from Kashmir due to

Islamic intolerance and forced religious conversions. The
62
‘नमशदाय नम: प्रात: नमशदाय नम तनशी, नम थतु नमशद तुभ्यम पाठह
माम विषसपशत:’।।

period goes back to the devastation wrought by Zulju, a

Mughal general from Turkmenistan, in 1320. The Sayyid
Dynasty ruled Kashmir from 1339 to 1561 CE and during this
period Islam was firmly established in Kashmir.*
Sarasvata Brahmins
*Some historians regard that the Sarasvata Brahmins are

Central Asian migrants who settled along the regions of the
former Sarasvati River that once flowed parallel to the Indus
in present day Pakistan, Afghanistan, Kashmir and other parts
of Northern India.
Around 1900 BC, the river Sarasvati started vanishing

underground and the people on its banks started migrating to
other parts of South Asia thus forming sub-communities.
There are many sub-communities in Sarasvatas, including:
Himachali Sarasvatas, Rajasthan Sarasvatas, Sarasvatas from
Haryana, Sarasvatas from Uttar Pradesh, Sarasvatas from
Konkan, Kashmiri Sarasvatas, Kashmiri Pundits, Dogra
Sarasvatas (Brahmins from Jammu), Punjabi Sarasvatas,
Sindhi Sarasvatas, Bengali Sarasvatas (Vaidyas) and Oriya
Sarasvatas.*
Geo-morphism and migrations of Brahmins from Sarasvati river

basin63
*Due to geo-morphisms in the Himalayas, the Sarasvati began

to dry up and the Sarasvatas were forced to migrate to greener
pastures. Some went to Kashmir in the north, others went
eastward. Few made their way to the Konkan and Goa. These
came to be recognised as ‘Gaud Sarasvatas’ or ‘Dakshinatya
Page163
63
Reference is invited to ‘Godse Kulvrittant’- Essays by Prakash
Godse for a total review of this geological upheaval and its effects upon
the populations of the said region.

Sarasvatas’, to distinguish them from other Sarasvata groups

of the north.
The Sarasvata Brahmins are mentioned in the Vedas, the

Ramayana, the Mahabharata, the Bhagavata and the
Bhavisyottara Pur ṇ. Some historians speculate that they may
have come from Central Asia and Southern Germany to the
Indian sub-continent through the Hindu-Kush Mountains and
the Khyber Pass to south in about 2000–1500 BC; or they
might as well, have been indigenous.*
Ayyar Brahmins
*According to the Buddhist scripture Mahavamsa, the

presence of these Brahmins has been recorded in Sri Lanka as
early as 500BC when the first migrations from the Indian
mainland supposedly took place.*
_________________________________________________
Veda Shakhas
Karhade Brahmins
They are Rigvedi Brahmins and follow the Ashwalayana

Sutra. They are thus followers of Ashwalayana branch, in
common with Chitpavan Brahmins. This might be an
indicator of their common origin, as hinted by NSR.
Havyaka Brahmins
*They are mostly Yajurvedi Brahmins and follow the

Baudhayana Shrauta Sutra of Shukla Yajurveda. Few
Havyakas follow Rigveda which is the oldest in Vedas. They
thus appear to be one of the Dwivedi Brahmins like Chitpavan
Page164
Brahmins are. However, the details of their Samhitas are not

known.*

Since they are followers of Shukla Yajurveda, which is later

than Krishna Yajurveda followed by Chitpavans, they must
have been later-day Brahmins to come to South than
Chitpavans’ ancestors. It has already been noted earlier that
they came to Karnataka at the end of 3rd century AD or
beginning of 4th century AD, from a place called Ahichhatra.
Deshastha Brahmins
The information on their Veda-Shakha-Sutra is given in the

table below:*
Veda Recension Shakha or Brahmin

followed or sub-part branch Nomenclature
of the Veda
Rig Veda No kalya Deshastha

(composed recension (only one Rigvedi
:1500 BC – or branch
1400 BC) survives)
sub-parts
exist
Yajurveda Shukla Madhya- Yajurvedi

(composed (White) ndina Madhyandina
:900 BC -
700 BC) Kannva Yajurvedi
Kannva
Krishna Irrelevant Irrelevant for

(Black) for Deshasthas
Deshasthas
*
Page165

Iyer Brahmins
*The Vedas are further sub-divided into Sh kh s or

"branches" and followers of each Veda are further sub-divided
based on the Sh kh they adhere to. However, only a few of
the Sh kh s are extant, the vast majority of them having
disappeared. The different Vedas and the corresponding
Sh kh s that exist amongst Iyer Brahmins today in Tamil
Nadu are as follows:
Veda Shākhā
Rigveda Shakala and Paingi
Yajurveda Kannva and Taittiriya
Samaveda Kauthumi, Jaiminiya / Talavakara,

Shathyayaniya and Gautama
Atharvaveda Shaunakeya and Paippalada
Iyers, belonging to the Yajurveda sect, usually follow the

teachings of the Krishna Yajurveda.
Iyer rituals comprise rites as described in Hindu scriptures

such as Apastamba Sutra attributed to the Hindu sage
Apastamba. They also follow the Grihya Sutras of Apastamba
and Baudhayana apart from the Manusmriti.*
From this information, it follows that Ayers are ‘Chaturvedi’

Brahmins, like Chitpavans are ‘Dwivedis’. However, a
difference to note is that they have the Kannva branch of
Shukla Yajurveda also with Taittiriya branch of Krishna
Yajurveda, unlike Chitpavans, who follow only Taittiriya
Hiranyakeshi sub-branch of Krishna Yajurveda.
Page166
This finding of Chaturvedi Brahmins amongst Brahmins of

the South India is significant. As hypothesised in this book by

this author, the Chaturveda system is the oldest one after the
Moola Veda Samhita collated by Ravana. It indicates that the
ancestors of Ayers had definitely left north India soon after
Veda Vyasa divided the Vedas into four parts. That time was
estimated based upon Yudhishthira Shaka of Hindu calendar
to be around 3000 years BC.
The Sri Lankan testimony given earlier places them in Sri

Lanka around 500BC. This establishes that Iyers are the
earliest settlers in South, just like Chitpavans’ ancestors were.
Chitrapur Sarasvata
*They follow Rigveda.* It is not known which recension of

Rigveda is followed by them.
Sarasvatas
*Due to their nomenclature based upon the extinct river

Sarasvati of the Vedas, they are regarded by some scholars to
be the original propagators of the revered texts such as the
Vedas and the Upanishadas. They are supposed to have taken
these scriptures into other parts of South Asia. They are
considered to be the descendants of the revered Brahmin, Sage
Sarasvata Muni, who lived on the banks of the ancient river
Sarasvati.
They are followers of Rigveda;* which branch is not

confirmed.
_________________________________________________
Page167

Present Habitats South of Kaveri
Karhade Brahmins
*Most modern day Marathi-speaking Karhade Brahmins live

in Maharashtra and Goa, though a significant population
exists in Madhya Pradesh.
A southern branch of Karhade Brahmins settled around the

Kasaragod region (north of the Chandragiri River) of the
Malabar Coast. They are called the Karhada and share their
traditions with fellow Tuluva Brahmins of Kasargod and
Dakshina Kannada/Udupi. Other Tuluva Brahmins of the
region are Shivali and Havyaka, South of the Chandragiri
River. Collectively the Tulu and certain Karhada Brahmins,
who, assimilated with the Kerala Brahmins, are loosely called
Embranthiri.*
The habitat of this group of Karhades south of river Kaveri is

significant. It is the same region from which Parashurama is
said to have brought Chitpavan Brahmins’ ancestors for
settling at Guhagar in Konkan (ibid ‘Vyadeshwarodaya’).
Śākadvīpīya Brahmins
*One of their groups, known as Bhojak Brahmins, is a class

of Hindu priests and Ayurveda teachers (Acharyas) and
practitioners, with significant concentrations of their
populations occurring in western and northern India. Major
centres of other kadvīpīya are in Rajasthan in Western India
and near Gaya in Bihar in northern India.*
Migrations from Sarasvati Riverine Belt
There are certain theories on the migrations of Brahmins from

Page168
the erstwhile Sarasvati river basin, which vanished under geo-

morphologic changes around 2000 years BC. Such theories
centre upon the hypotheses that the vanishing habitat in

Sarasvati region forced migrations of original Vedic

Brahmins who were domiciled there for many a millennium
and they migrated mainly to:
1. North India to Kashmir, Himachali Pradesh, Uttar Pradesh,
Ganges riverine region, Bihar and Bengal et al.
2. Western India, along the coastal regions of Saurashtra,
Gujarat, Konkan down to Goa, Karnataka and Cochin –
Malabar - Kerala strip.
3. The south of the Vindhyas to Desha region and Tamilnadu
et al.
4. The Indus river basin, Sindh and Punjab et al.
There is a possibility it was around that time, and later on, that
these Brahmins migrated to the west of India to Iran,
Afghanistan and Mesopotamia et al.
Reference is invited to Godse Kulavrittanta featuring Mr

Prakash Godse’s essays on the matter of such migrations
along the western regions of India. He appears to have a
hypothesis that Chitpavan Brahmins’ ancestors took that
route, and settling along the Gujarat region, finally arrived in
Konkan region.
Fallaciousness of Sanskritization/ Brahminization

Hypotheses
*It is significant to note that Sevaka Brahmins of Gujarat and

Kachchha - Kathiawar regions and others like Anavila and
Nagar Brahmins, are found in these regions. The Bhojak
Brahmins’ coming to India is, however, said to be a much
later-day incident. It might be possible that Shakadveepiya
and other Brahmins were the ones who dispersed to the
regions west of India due to Sarasvati riverine upheavals, later
on re-migrated to India.
Page169
In that case, the avidly held hypotheses of some historians of

‘Sanskritization’/’Brahminization’ of invading foreigners like
Scythians, Parthians, Huns, Kushanas and Pallavas, fall apart

as baseless. The so-called Scythians’ and others’ alleged

‘Brahminization’ is fallacious; and it was a fact that, so to say,
the said foreigners, allegedly turned into Brahmins, were none
other than those re-immigrating Indian Vedic Brahmins who
had migrated to the western countries in the wake of Sarasvati
disruptions in earlier times.*
Sir R. G. Bhandarkar, also, has concluded that such

hypotheses are fallacious in their nature. ‘Charanavyuha’ lists
Brahmin communities domiciled in the western countries of
the Middle East which also points out to the fallaciousness of
these hypotheses as being without substance.
Such hypotheses are primarily based upon the concept of

admission of foreigners into the Vedic fold. It has been
already shown earlier in this book that, although, such
instances of their assimilation into the other Varnas might
have taken place; and even if the ‘Agnikula Kshatriya’
hypotheses might be true; admission into the Brahmin Varna
and their Brahminization was an impossibility on account of
the rigours of the Vedic learning process which was very strict
and exclusive. Sir R. G. Bhandarkar, also, has opined likewise
(ibid).64
Gaud Sarasvata Brahmins
*Gaud/Gawd Sarasvatas were in all the kingdoms of the

western coast under different dynasties right from the 6th
century A.D. Kadamba, Rashtrakuta, Hoysala, Chalukya,
Shilahara and Vijayanagar kings had given important posts to
Sarasvatas. This fact, in general, points to the state of affairs
and certain other reasons for migrations of Brahmins to South
Page170
India, particularly to Konkan; and Desha and Godavari-

Poorna-Krishna-Kaveri belt, in the relevant periods. ###
64
Also reference is invited to Dr P. V. Vartak’s essay (ibid: Appendix
on reference books)

Gotra and Pravara
The classical system of Gotra and Pravara
*Brahmins classify themselves on the basis of their patrilineal

descent from a notable ancestor. These ancestors are either
ancient Indian sages or Kshatriyas (warriors), who chose to
become Brahmins. The major Gotras that trace descent from
sages are: Shrivatsa, Kannva, Jamadagni, Bhrigu, Bharadvâj,
Kaundinya, Gautama Maharishi, Shandilya, Bhrigu,
Vasishttha, Par shar, Atreya, Harita, Kashyapa and Agastya
Gotras. Other Gotras are Mitra, Vishvamitra and Chaurasia
Gotras. In general, Gotra of any person who traces descent in
an unbroken male line is from a common male ancestor.
P nini defines Gotra for grammatical purposes as 'apatyam-

pautra-prabhriti gotram' (IV. 1. 162) It means that: ‘The word
Gotra denotes the progeny (of a sage) beginning with the son
and son's son’.*
When a person says, ‘I am Kashyapa-gotrotpannah’, he means

that he traces his descent from the ancient sage Kashyapa by
unbroken male descent. The enumeration of eight primary
Gotras as above seems to have been known to P nini.
*These Gotras are not directly connected to Prajapati i.e. the

would-be Brahma of the next cycle. The offspring (apatyam)
of these Eight are Gotras; and others than these are called
'gotrâvayava'.
The Gotras are divided into three tiers of Ganas, then into
Pakshas; and finally into individual Gotras. According to the
Âsvalâyan-shraut-sûtra, there are four subdivisions of the
Vasishttha Gana viz. Upamanyu, Par shar, Kundina and
Vasishttha (i.e. other than the first three). The first has
Page171
survived in the Bhrigu and ngiras Gana. According to

Baudhayana, the principal eight Gotras were divided into
Pakshas. The Pravara of Upamanyu is Vasishttha, Bharadwaja

and Indrapramada; the Pravara of the Parâshar Gotra is

Vasishttha, Shâkti and Pârâshar; the Pravara of the
Kaundinya Gotra is Vasishttha, Maitrâvarun, Kaundinya and
the Pravara of Vasishttha, other than these three is, simply,
Vasishttha. Therefore, some define Pravara as the group of
sages that distinguishes the founder (lit. the starter) of one
Gotra from another.
There are two kinds of Pravaras, 'sishya-prasishya-rishi-

parampara' and 'putraparampara'. Gotra-Pravara can be
Ekarshreya, Dwarshreya, Triarshreya, Pancharshreya,
Saptarshreya, and up to 19 rishis. ‘Kashyapa Gotra’ has at
least two distinct Pravaras in Andhra Pradesh: one with three
sages (Triarshreya Pravara) and the other with seven sages
(Saptarshreya Pravara). This Pravara may be either ‘sishya-
prasishya-rishi-parampara; or ‘Putraparampara’. Similarly,
‘Shrivatsa Gotra’ has five sages or is called ‘Pancharshreya’
and they are all descendants of sage Jamadagni.
For a ‘sishya-prasishya-rishi-parampara’, marriage is not

acceptable if a half or more than half of the rishis are the same
in both the bride’s and the bridegroom’s Gotras. If it is
‘Putraparampara’, a marriage is totally unacceptable even if
one rishi matches.
The Gotra system may have been philosophical/ ideological

at its roots rather than the popular belief that it indicates the
genealogical origins.*65
Gurjara/ Padye
*Their Gotras are Avatsara and Naidhruva. It is worth a note

that Chitpavan Brahmins do not have descendants of Avatsara
Page172
and Naidhruva Gotras; although their Kashyapa Gotra is

derived from the three Pravaras viz. Kashyapa, Avatsara and
Naidhruva.* This similarity is remarkable in the light of
65
See also Mr Deepak Gore’s book on ‘Chitpavan Gotra Pravar’

NSR’s linking Chitpavans to other Brahmin groups inter alia,

Karhades of whom Gurjara and Padye Brahmins are a sub-
group.
Havyaka Brahmins
*Their Gotras are Bharadwaja, Vasishttha, Angirasa,

Gautama, and Vishvamitra.* Two of these tally with those of
Chitpavan Brahmins viz. Bharadwaja and Vasishttha. It has
been already noted that Chitpavan Brahmins have fourteen
Gotras viz. 1. Atri, 2. Kapi, 3. Kashyapa, 4. Kaundinya, 5.
Kaushika, 6. Gargya, 7. Jamdagnya, 8. Nityundana, 9.
Babhravya, 10. Bharadwaja, 11. Vatsa, 12. Vasishttha, 13.
Vishnuvriddha and 14. Shandilya
*They are supposed to be one of the only two Brahmin groups

which are said to have originated outside India. However, that
may not be true since about half of their clan names (Gotras)
are the same as those of other Brahmins from India.
There are thirteen kadvīpī Gotras: K yap, Gargya, P r ar,

Bhrigu/Bhargava, Kaundinya, Kausala, Bharadwaja, Vasu,
Sūryadatta/Arkadatta, Nal, Bhavya Maṭi and Mihr su. The
Sūryadhvaj Shakadveepiya Brahmins, a sub-branch, have five
Gotras: Gargya, Sūrya, Soral, Lakhi, Binju and Malek Jade.
Out of these, the following series of Gotras are not to be

generally found amongst Brahmin communities who had not
settled abroad:
1. Sūryadatta/Arkadatta, Nal, Bhavya Maṭi and Mihr su; and
2. Sūrya, Soral, Lakhi, Binju and Malek Jade
It can be said that during their long stay abroad, may be, of
Page173
even 1500 to 2000 years post Sarasvati geomorphologic

changes, these Gotras might have arisen due to eminent

Sutrakaras and Gotra-pravartaka rishis in the period they spent

away from mainland India.*
Sarasvata Brahmin Communities
*As per several renowned historians, the Sarasvati-Sindhu

River was existent in parts of Kashmir, Punjab and Sindh.
Approximately 45% of Punjabi Brahmins, a Sarasvata
Brahmin group which is the same as the one found in
Kashmir, belong to the Bharadwaja Gotra. The other
prominent Gotra in Punjab is Lakhanpal, in addition to the
main Sarasvata Gotras such as Bharadwaja and Vasishttha.*
It may be noted that Bharadwaja and Vasishttha are Gotras of

Chitpavans in Konkan. Out of these, Vasishttha Gotra
Brahmins appear to be amongst those who were the first
settlers at Guhagar. ‘Vasishttha’ traces its roots far in the
Vedic Richas and lore.
___________________________________________________
Ethnicity and Related ethnic groups
Almost all the Brahmin communities of India are

endogamous.
Karhade Brahmins
*Related ethnic groups: Deshastha Brahmins, Konkanastha

Brahmins, Nagar & Bhojak of Gujarat, Havyaka and Shivali
of Coastal Karnataka.
Karhade Brahmins from Bundelkhand: This sub-group is

endogamous to all Marathi speaking Brahmins such as
Karhade, Deshastha and more recently Chitpavan.*
Page174

Reminiscent of Brahminization on the lines of ‘Agnikula’

theories, these theorists propound that *originally, the
Kshaharatas, perhaps, spoke an old Eastern-Iranian language.
However, under the increasing cultural influences from the
Satavahanas gradually their languages were amalgamated
with local and colloquial languages of the regions they
inhabited in India (Prakritized). They used Kharoshti and
Brahmi scripts for writing.*
These theorists allege that subsequent Brahminization of these

Kshaharats, during the medieval times, inspired the Karhades
who were Kshaharats to begin with, to learn Sanskrit as a
medium to officiate religious ceremonies.
The absolute fallacy of these theorists has been pointed out

already and Sir R. G. Bhandarkar, the eminent Indologist of
the yore, has clearly shown their being untenable.
*The kadvīpīyas are also known as Maga Brahmins (or

sometimes Mragha). Historically, Maga Brahmins are
Sūryadhvaja ("white flag") Brahmins, who nevertheless today
consider that they are distinct from the kadvīpīya or Bhojak
Brahmins. Of the pious representatives of the 18 families
Samba invited to resettle in the city of Sambapura, eight were
Mandagas, and their descendants became Shoodras.
The other ten families were Maga Brahmins, who married

Bhoja Vamsa women and so their descendants came to be
known as Bhojakas. A community called as ‘Daivajna’ who
speak Konkani hailing from Konkan area are believed to have
descended from Magas.
The depiction of Soorya (the Sun God) in Shakdvipiya

Page175
Brahmins’ temples in earlier times follows their scriptural

injunctions, and in the early iconography, the Soorya deity is
depicted in the central Asian dress, replete with boots.*

Mohyal Brahmin Clans
*This ethnic group consists of seven clans listed below with

their Gotras (lineages):
Bali: Parâshar Bhimwal: Kaushal
Chhibber/Chibber: Bhrigu Datt: Bharadwaja
Lau: Vasishttha Mohan: Kashyapa
Vaid:
Dhanvantari/Bharadwaja
Deshastha Brahmins
*Related ethnic groups: Karhade • Konkanastha • Devarukhe

• Daivajna Brahmins; Gaud Sarasvata Brahmin • Maratha
(Uttar Pradesh) •Thanjavur Marathi; Pancha Dravida
Brahmins • Marathi people*.
Chitpavan Brahmins
The ethnicity of Chitpavans Brahmins was being depicted by

certain historians and interested parties as being that of
foreigners, right from Nordics, Iranians, Parthians,
Caucasians, Italians, Barbaric people to Shaka, Yavanas et al.
the reason for such a thinking was that they have different
anthropological features from those of the common Indians.
Some anthropologists like Dr Irawati Karve, a Chitpavan

herself, too, endorsed such views. However, the criterion she
had relied upon of cranial measurements etc. has become
Page176
outdated and totally irrelevant due to advancement in science.

It is no longer being endorsed as a correct criterion by modern
anthropologists.

The latest opening of, and research in, a new branch in

anthropology and genetics, is based upon haplotypes to
determine their ethnicity and relationship with known human
sub-groups. Utmost caution is required to be exercised in
evaluation of the research in this new and fledgling branch of
modern Biology. It has already been discussed in the earlier
part of this book.
Dr. Jay Dixit in 'Chitpavanism'
As is gathered from Wikipedia and allied websites: *‘Dr. Jay

Dixit from the USA has been investigating from 2002-03, ‘The
Origin of Chitpavans’, using genetic analyses including that of
mitochondrial DNA, a first for the Chitpavan community. The
genetic samples of more than 20 Chitpavans of different
surnames indicate northern European origins for both male and
female Chitpavans.’
‘They were probably residents of northern Europe about 2000

years ago, that is at the beginning of the Christian era. The
findings of the genetic study appear to have conclusively
disproved several ancient beliefs about Chitpavans. Dr. Dixit has
presented the findings in his comprehensive book
‘Chitpavanism’, along with extensive details about the history
and culture as well as achievements of Chitpavans.
Study by Sonali Gaikwad and VK Kashyap

*A 2005 study conducted by Ms Sonali Gaikwad and Mr. V.
K. Kashyap for National DNA Analysis Centre, Central
Forensic Science Laboratory, Kolkata, suggests that the
Chitpavans may have roots outside of India, in either Iran or
Turkey. The authors allegedly conclude that the Chitpavans
were amalgamated and Brahminized at a late date in the
Page177
Indian society.

‘…. Chitpavan Brahmins demonstrate younger maternal

component and substantial paternal gene flow from West
Asia, thus giving credence to their recent Irano-Scythian
ancestry from Mediterranean or Turkey, which correlated well
with European-looking features of this caste. This also
explains their untraceable ethno-history before 1000 years,
Brahminization event and later amalgamation by Maratha.’
The said researchers appear to have genetic evidence to show

that the Chitpavans have genetic association with Iranians,
Ashkenazi Jews (Turkey), Greeks (East Europe) and to some
extent with central Asian Turks, elucidating their distinct
Nordic ‘Scytho-Iranian’ ancestry.
They have compared their results with Bene Israeli groups to

suggest similar ‘indigenous’ Palaeolithic contribution.
Comparing with Deshastha Brahmins, they show larger
genetic affinity with west Asians and East Europeans. ….
These researchers appear to have discovered a Caucasian link

to Chitpavans’ DNA. They say that Chitpavans share ancestry
with conspicuously European-looking Pagan or Alpine group.
They present that because the documented history of
Chitpavans is not traceable beyond 1000 years, it indicates
that Chitpavans were not part of the original Vedic migrations
(early Indo-Europeans) on the west coast.
The researchers go on further to talk about their

Brahminization for performing religious rituals at King
(Chhatrapati) Shivaji Maharaja’s court. They allege it to the
basis of their considerable genetic affinity with Maratha caste.
They appear to hint that because of Maratha affinity, they
were appointed as Peshawas, in Chhatrapati (King) Shivaji
Maharaja’s times.* That is, too ridiculous a historic finding.
The Chitpavan Peshawa’s rise came much later, after
Page178
Chhatrapati Shivaji Maharaja’s time.

It was in the reign of Chhatrapati Shahu the 1st, the grandson

of Chhatrapati Shivaji Maharaja that Balaji Vishwanatha Bhat
was appointed as the first Chitpavan Peshawa in 1713 AD.
Until that time, the Deshastha Brahmins used to be so
appointed.
It is already in historical records, as proved by NSR and others

giving evidence that Chitpavan Brahmins were definitely
there in India at the times of Kadamba king Mayoorasharma
in AD 250; much before their allegedly known history of past
1000 years which the researchers wanted to be verified. In
fact, ‘Vyadeshwarodaya’ by Vishwanatha was there since the
1620s, even before Chhatrapati Shivaji was born.
NSR paper was published in the year 1946 by Mysore

University, which could have been verified by the researchers,
if at all. The Lele Kulavrittanta of 1949 was already there to
consult, along with other Chitpavans’ Kulavrittantas. The
Kshetra Mahatmyas, village records etc. which historians rely
upon were also there much before the said researchers set out
upon their genetic research project of Chitpavans’ DNA.
The researchers appear to lack the necessary background of

Indian and Chitpavan History to come to certain inferences
based upon their known and unknown history. They appear to
go by the popular belief that Chitpavans have no history
before the 17th century. Probably, the forgery in Sahyadri
Khand could have influenced their judgement, if they
happened to know about it.
These lacunae on their parts have led to many erroneous

conclusions and inferences, based upon a genetic study of
paltry sampling in proportion to the various population groups
they talk about. This author has already discussed in details
the authenticity and otherwise of such genetic studies in the
Page179
earlier part of this book. In its light, this author is of the

opinion to discard the rather immature understanding of

Chitpavan genetics, based upon the said studies of Ms Sonali

Gaikawad and Mr. V. K. Kashyap.
At its best, such research only confirms similar genetic

combination of almost all the upper castes in India. The Indian
gene pool is definitely a mixed lot. The Hindu religion of the
Smriti periods had recognised the admixture of different
Varnas, by invoking the concept of ‘Anuloma’ and
‘Pratiloma’66 marriages and cohabitation between different
men and women of different community groups, as a social
phenomenon.
Today, the USA is deemed to be a melting pot of various

‘races’, ethnic groups and nationalities. In the days past, India
had been a similar melting pot of genes of many diverse and
distinct genetic groups. Upon this background of history, the
Genetics researchers of haplotypes have to be especially
careful of the inferences they draw, based upon their scant
studies. This author’s objections to such inferences from
current genetic studies have already been voiced earlier, on
the basis of statistical principles.
Roop Kunda Tragedy
*Interestingly, in 2004, the genetic analyses of several human

skeletons from the 9th century AD mass grave discovered at
Roop Kunda, a lake at 5054 m (16500 ft.) in the Himalayas of
Uttaranchal's Garhwal region, have shown presence of genetic
mutations which are specific to Chitpavan Brahmins.
Page180
The National Geographic-led investigation also involved

scientists from Universities of Heidelberg, Oxford, Delhi,
66
‘Anuloma’ marriage is a male of a higher class taking a woman of a
lower class; ‘Pratiloma’ marriage is a male of a lower class taking a
woman of a higher class. Some of the castes derived their origins to this
system adopted by the Smriti texts. Such distinctions were not prevalent
in the heyday of the Vedas.

Deccan College, Pune, as well as Centre for Cellular and

Molecular Biology (CCMB), Hyderabad, India.
It seems many Chitpavan Brahmins were part of the

unfortunate entourage of several hundred people buried in the
lake due to a hailstorm. Incidentally, the location of Roop
Kunda does not fall on any trade route or pilgrimage. How and
why Chitpavans went to the Roop Kunda area is still a
mystery. Roop Kunda's skeletons were featured in a National
Geographic documentary "Riddles of The Dead: Skeleton
Lake".*
The Roop Kunda tragedy was partly discussed earlier. It was

suggested by this author that the persons who perished, men,
women and children at that spot may have been residents of
the said region in Garhwal Himalayas. If their genetic make-
up could really be so Chitpavan-specific, which the author
doubts, it will lead to an inescapable conclusion that
Chitpavans, apart from Konkan, Kodagu, Kaveri and
Kadamba regions, inhabited in India elsewhere as far as the
Himalayas.
It again proves the fallacious natures of Ms Sonali Gaikwad,

Mr. V. K. Kashyap and et al’s other genetic studies which had
taken for granted a certain view on history of Chitpavan
Brahmins.
Irawati Karve on Sahyadri Khanda
According to historian Irawati Karve, the origin of the

Chitpavan is explained by referring to the tale of Parashurama
in the Sahyadri Khanda of the Skanda Pur ṇ.
The erroneous nature of this view of the scholar and similar

other views has already been highlighted by this author in this
Page181
book earlier. Opinions on ‘Sahyadri Khand’ of other reputed

researchers had also been cited with details of a conclusive
Brahma-sabha held at the instance of Shahu the 1 st,

Chhatrapati of Satara, under the dicta of the Shankaracharya

of Shringeri. No authentic version of the alleged ‘Sahyadri
Khand’ with the said ‘14 corpses and Parashurama’ story is
available anywhere so far, to the knowledge of this author.
Vadama Brahmins
*Their related ethnic groups are: Iyer, Vadakalai Iyengar,

Tamil people and Deshastha Brahmin*
Bhoomihar
*Siyaram Tiwari, the former dean at Vishva Bharati

University, stated that the Bhoomihar are ‘landed Brahmins
who stopped taking alms and performing pujas and rituals’.
These are Tyagis of Western UP, Zamindar Bengali
Brahmins, Niyogi Brahmins of Andhra Pradesh, Namboodri
Brahmins and Ezhavathy Brahmins of Kerala, Chitpavan
Brahmins of Maharashtra, Anavila Desais of Gujarat and
Mohyals of Punjab. Bhoomihar are classified as Brahmins in
the classical Varna system of Hinduism and hence use the
designation Bhoomihar Brahmin.
It may be noted that certain Brahmin groups, as noted above,

became landed gentry and stopped adhering to the classical
‘Shatkarmas’ attributed to Brahmin Varna by the Smritis.*
Mohiyal Brahmins
*Punjab is also home to the ‘Mohiyal’, a minority sub-

community of Brahmins within the Punjabi Sarasvata
Brahmins, who have traditionally been landlords, Diwans,
Shahs, and Kings in the Northern areas, being the descendants
of Dronacharya; and were warriors.*
Page182

Sarasvata Brahmins
*Present day Kashmiri Pundits are the descendants of various

Central Asian, Middle Eastern and Sarasvata Brahmin
communities.* This has been already dealt with.
_________________________________________________
Languages spoken by Brahmin communities
On Karadi Boli
*In Goa, Karhade Brahmins have two sub-castes, viz. Padyes

who speak a unique dialect of Konkani/Bhati Bhasha and
Bhatt Prabhus who speak standard Konkani.
In some pockets the Karadi dialect has been preserved or has

influenced the spoken languages of Karhade, e.g. the Karhada
Bhasha of Dakshina Kannada/Kasargod, the Karhadi Boli of
Rajapur/Sawantwadi and some peculiarities of the Marathi
spoken by the Karhade of Bundelkhand.
Particular mention may be made of the Karhadi language of

Kasaragod. Several researchers like Dr. Radhakrishnan
Belluru - Kannur University, Nozomi Kodama - Tokyo
University and Smt. Sarasvati - Hampi University have
studied this intra-community language unique to the region.
Dr. Radhakrishna Belluru published a book on Karhada
grammar and edited Karhada Vocabulary. Nozomi Kodama
also published a book on Karhada language. Research has
shown that the Kasaragod Karhadas retained this language
which appears to be a dialect of Konkani with significant
structural borrowings from Kannada and notably Tulu.
According to Dr. Radhakrishna Belluru, two Karhada dialects

Page183
are very popular in Tulu Nadu and Kasaragod region. The

second dialect is called Bekila Bhasha, spoken by later
Karhada migrants to the region.*

Havyaka Dialect: Link to North Indian Languages
*The Havyaka dialect is supposed to be quite old. Its origins,

like many other things in India, are shrouded in mystery.
Notably certain Havigannada speakers from Dakshina
Kannada (Panja side) and Uttara Kannada districts, use
neutral gender in place of feminine gender while addressing
females. This fact is Prominent and it is distinct from the north
Indian languages which lack neutral gender and restricted to
masculine or feminine genders; while most of Dravidian
languages use words with Masculine, feminine and neutral
genders.
The similarity of Havigannada words with Tamil, Malayalam

and old Kannada and variance of the gender usage with
respect to the major Dravidian languages help the hypothesis
that Havyaka Brahmins migrated to the region during the
Proto-Dravidian languages and Havigannada was developed
with the prevailing languages with North-Indian influence.
But Havyakas in certain parts of Karnataka, like Kundapura,
Thirthahalli and Kodagu do not speak Havigannada.*
‘Brāhmik’ or ‘Brahmin Tamil’ of Ayyar Brahmins
*The Iyers speak a distinct dialect of Tamil unique to their

community. This dialect of Tamil is known as Br hmik or
Brahmin Tamil. Brahmin Tamil is highly Sanskritized
language.
The Sankethi Iyers speak Sankethi which borrows words from

Kannada, Tamil and Sanskrit.
Sage Agathiar, usually identified with the legendary Vedic

sage Agastya, is credited with compiling the first rules of
grammar of the Tamil language.*
Page184

Konkani of Chitrapur Sarasvata Brahmins
*Chitrapur Sarasvata Brahmins are a small Konkani-speaking

community of Hindu Brahmins in India who trace their
genealogy to the Kashmiri Pundits.*
Konkani of Gaud Sarasvata Brahmins
*Gaud Sarasvata Brahmins primarily speak Konkani as their

mother tongue. The Konkani they speak is slightly different
from the Konkani spoken by other communities such as the
Catholics, Navayatas, and Siddis. The Konkani spoken by
Goan Sarasvatas, Karnataka Sarasvatas and Kerala Sarasvatas
is also different. The Konkani spoken by Karnataka
Sarasvatas has borrowed loan words from Kannada while the
Konkani spoken by Kerala Sarasvatas has borrowed loan
words from Malayalam.
From a review of the languages in use by various related

Brahmin communities, it is seen that:
In general, they have colloquilized original Sanskrit language.

The Ayyars appear to be foremost Sanskritizers of Prakrita
language.
Noteworthy case is that of Havyaka Brahmins. Their language

shows a clear link to the North Indian languages, fortifying
their claim to have originally come from North India.*
_________________________________________________
Agraharas of Brahmins
Page185
*Apocryphally, the kadvīpīya centre was at Magadha.

According to their tradition, they were there allotted 72

principalities (Puras), and were identified by their ‘Puras’

rather than by their lineage (Gotras).
Most of Brahmin communities who migrated to other lands

were granted Agrahara lands and other facilities by the kings
and their subalterns.*
_________________________________________________
Food habits
Karhade Brahmins
*Regional influences have flavoured Karhada cuisine, notably

the southern Karhada food is influenced by Shivali and
Havyaka Brahmin habits. Similarly in Marathi speaking
regions the food is indistinguishable from that of Deshastha
and Chitpavan Brahmins.
Generally, it is seen that the food habits of most of the

Brahmin communities are similar, with occasional variations
to accommodate the local food preferences and staple diets.*
_________________________________________________
Worship, Devi and Kuladaivatas
Karhade Brahmins
*One of the distinctive features of the Karhades’ belief system

is that their titular deities (Gram Devata or Kula Daivata) are
almost always different versions of Shakti or Durga. Five
'Durga' temples are in the four corners of Kerala-Karnataka
region where there is a concentration of Karhade population –
Kongoor at Mangalore and Aavala, Kuntikanna, Agalpaady
Page186
and Thaire in Kasaragod.

Similarly in the Marathi speaking domains, Karhada

populations have always patronised Mahalakshmi-Kolhapur
and Durga-Goa. Similarly, the Marathi dominions host 3 1/2
Shakti-peethas or 'Durga' temples in its four corners,
Kolhapur, Tulajapur, Vani and Mahur.
Padye Brahmins, a sub-group of Karhade Brahmins, have

Arya Durga of Devi Hasol and Ankola as their family deity.
Most of them belong to the Kashyapa and / or Naidhruva
Gotra.*
*By the time, the Bhaviṣya Pur ṇ was composed, the

kadvīpīya Brahmins were identified as devotees of Sūrya,
the Sun-god which is one of the deities of Hindus.
Subsequently, in Brihat Samhita (60.19), [Var hamihir]
directs that the installation of the Sūrya images should be
made by the Maga, as they were the foremost to worship the
said divinity.
According to Bhavishya Pur ṇ and other texts, the

Shakadveepiya Brahmins were invited to settle in Punjab (of
present-day Pakistan) to conduct the worship of Lord Sun
(Mitra or Surya in Sanskrit). Bhavishya Pur ṇ explicitly
associates them to the rituals of the Zoroastrian faith.
The Maga Brahmins did not confine themselves to

Sambapura, identified with modern Multan, where Hiuen
Tsang saw a grand Sun Temple in the 7th century AD. They
soon spread over to other parts of India. Ptolemy vouches for
the existence of the ‘Maga’ in South India.
Their communities have historically served as the priests of

the Sun God (‘Soorya’, ‘Mitra’ in Sanskrit, ‘Mithra’ in
Page187
Avestan). Sanskrit word Mihir is related to Sun and one

kadvīpīya Gotra name is Mihr su, which points to Persian
connections (‘Mihr’ in Persian).

The Iranian Soorya (sun god) icon wearing a long coat with a
sacred girdle and knee-high boots was worshipped by Indian
kings. He had a special name ‘Mundira Swami’. The word
‘Mundira’ is found in ancient Iranian texts from Khotan. The
Sun Temple of Modhera in Gujarat and Munirka village in
Delhi remind of the name ‘Mundira’.
The Sun God at Sun Temple, Konarka, Orissa, is famous for

His attire in Iranian drapery and boots. Images of Lord Sun in
India are shown wearing a central Asian dress, complete with
boots. The term ‘Mihir’ in India is regarded to represent the
‘Maga’ influence. The Royal priests of this Royal Sūrya were
of Iranian descent like kadvīpīya Brahmins.
The members of the Shakadveepiya community still worship

in Sun temples in India. They are also hereditary priests in
several Jain temples in Gujarat and Rajasthan. Bhojakas, one
of their sub-groups, are mentioned in the copperplates of the
Kadamba Dynasty (4-6th century AD) as managers of Jain
institutions. Sun Worship of Maga Brahmins is different From
Gayatri Worship.
But the most important contribution of the Magas (who were

elevated to the status of Brahmins in some indigenous texts)
was the introduction of a particular form of Sun worship
which is different from the ancient indigenous mode.
Var hamihir directs that the installation of the Surya images
should be made by the Magas, who were the fit persons to
worship the God. In this connection, it is worth noting that the
Vedic worshippers of Soorya do it by the chanting of Gayatri
mantra. They were not erecting any temples for any deity in
the purely Vedic times.*
Sun worship Temples

Page188
*It is very much clear from different historical account that

the Shakadveepiya Brahmins were instrumental in not only
introducing Sun-worship but also construction of Sun

Temples In different parts of the country (viz. Kashmir,

Kathiawar and Somanatha in Gujrat, Dholpur in Rajasthan,
Hissar in Jodhpur, Bharatpur and Khajuraho in Madhya
Pradesh and Konarka in Orissa etc.). The three famous Sun
temples at Deo, Dev Kunda and Umga in Bihar were also
constructed on their recommendations.*
Deshastha Brahmins
*The Khandoba of Jejuri is an example of a Kuladaivata of

some Maharashtrian Deshastha families; he is a common
Kuladaivata to several castes ranging from Brahmins to
Dalits. The practice of worshiping local or territorial deities as
Kuladaivatas began in the period of the Yadava dynasty.
Other family deities of the people of Maharashtra are Bhavani
of Tulajapur, Mahalakshmi of Kolhapur, Mahalakshmi of
Amravati, Renuka of Mahur, Parashurama in Konkan and
Saptashringi on Saptashringa hill at Vani in Nasik district.
Despite being the most popular deity amongst Deshastha and
other Marathi people, very few families regard Vitthal or other
popular Avatars of Vishnu such as Rama or Krishna as their
Kuladaivata, with Balaji being an exception.*
Vadama Brahmins
*Vadama Brahmins have also significantly contributed

towards popularizing and propagating the worship of Lord
Shiva and Devi.*
Bhoomihar Brahmins
*It was the custom of the Bhoomihar Brahmins to stage an

elaborate K lī puja.*
Sarasvata Brahmins
Page189
*Kashmiri Pundits identify their deity as the Goddess

Sarasvati, which has been mentioned in the Vedas as the

Goddess of learning. Their path in Hinduism is known as

Kashmir Shaivism.*
*They continued to worship the deities they brought with

them from the north. These were 'Mahan Girish' or Mangeshi,
Shakti or Shantadurga, Vishnu, Ganesh and Soorya. They
form the ‘Panchayatana’ or five deities, sacred to all
Sarasvatas, as ordained by Adi Shankaracharya67.*
Vedic duties and rituals
Bhojaka and Sevaka Brahmins
*They are historically associated with several Jain temples in

Gujarat and Rajasthan, where they serve as priests and
attendants. Some of the Shakadveepiya Brahmins of Bihar
and Uttar Pradesh are Ayurvedic physicians, some are priests
in Rajput families, while yet others are landholders.*
Mohiyal Brahmins
*Despite their classification as Brahmins in the Hindu Varna

system, they strictly refrain from working as priests, often to
the point of excommunicating those who break that tradition.
They also do not adhere to many customs and taboos observed
by other Brahmin groups, and their regional history and
specific customs mark them as a distinct ethnic group also.*
Page190
67
*‘Panchayatan’ – worshipping five gods: Shiva, Vishnu, Durga,
Surya and Ganapati. The Sarasvatas of Goa are predominantly the
worshipers of Shiva and Durga, though many of them have got
converted to Vaishnavites but they still retain their worship to their
ancestral Shaivaite and Vedic deities.*

Bhoomihar Brahmins
*As they also practise secular occupations like the Laukika

Brahmins of Southern India, they are not entitled to accept
religious gifts or to minister to anyone as priest.
Only those Brahmins who perform all six duties are reckoned
perfectly orthodox. Some perform three of them, namely, the
first, third and fifth and omit the other three. Hence Brahmins
are divided into two kinds, the Shat-karmas and the tri-karmas
or those who perform only three.
Sarvapalli Radhakrishnan, who came from a Niyogi Brahmin

community who are just like the Bhoomihar Brahmins and are
called Laukika or Ajachaka Brahmins, attests in his ‘Hindu
View of Life’ to the fact of ‘The Rishis of yore were
agriculturists and sometimes warriors too’.
Acharya Tarineesh Jha, himself a Maithila Brahmin scholar

has attested how from ancient to modern times, all great
Brahmin scholars like Maithili Manishi Mahamahopadhyaya
Chitradhar Mishra, and others have mentioned about
Bhoomihar Brahmins as their fellow Brahmin brothers.
The Bhoomihar Brahmins follow in every respect the standard

Brahminical rules. They are usually Shaivaites and Shaktas.
There are also Vaishnavas, following the Tattwavada school
of Madhwacharya.*
Vadama Brahmins
*It may also be possible that Vadamas may be the Brahmins

whose origins are in the Dravida region of northern Tamil
Nadu. Like other Iyer communities, they follow the Adwaita
philosophy propounded by Adi Shankar. Significant
Page191
proportion of Vadama Brahmin community has adopted

Vaishnavism; and is thus believed to have given rise to the
Vadakalai Iyengar community.* ###

Etymology & Chitpavan Proto-Id
Havyaka Brahmins
*The word ‘Havyaka’ – (हव्यक) was transcended from words

Havyaga or Haveega which means the one who performs
‘Havana’ (‘Havya’- हव्य) and ‘Homa’ (‘Gavya’- कव्य), since
the very purpose of Havyaka Brahmins was to perform the
royal rituals and the related functions of the empirical
government.
The word ‘Havyaka’ might also be derived from the place

named Haigunda. That region of Karnataka which has been
inhabited by Havyakas from ancient times is also called
Parashuramakshetra, Gorashtradesha, and Gokarnamandala.
The term 'Bhojak' is popular in the western states while

‘ kadvīpīya’ and its numerous variations are typical for the
north and east. The terms 'Graha Vipra' and ' c rya Brahman'
are common in Orissa, West Bengal and Rajasthan. One of the
kadvīpīya groups, the 'Sūryadhvaja' Brahmans, is endemic
to Northern India and is the only Shakadveepiya group
classified as Kashmiri Pundits.*
Mohiyal Brahmins
*(Alternate spellings include Muhiyal, Muhial, Mhial,

Mohiyal or Mahjal). It is the name of an endogamous ethnic
group that originates from the Gandhar region and consists of
seven Brahmin lineages of that area that left the usual priestly
occupation of Brahmins long ago to serve as soldiers and in
government services.*
Chitpavan
Page192
*The word means "pure-hearted" and is derived from the

Sanskrit words Chitta ("heart") and Pavan ("pure")

‘Chit-pavan’ i.e. "a corpse saved from the funeral pyre", a

figurative epithet, probably condensing in a word the long
history of their almost miraculous survival from the fire of
Buddhist persecution. Also it is claimed that they are of far
purer Aryan blood than any other Hindu people east of the
Gandaka and Son, or south of the Krishna.*
Sir R Bhandarkar Opinion
*He has clearly said that has criticized such Etymologies.*

His opinion has already been noted. The subject of
‘Chitpavan’ etymology has already been gone into great
details.
Vadama Brahmins
*The term ‘Vadama’ may have originated from the Tamil
term 'Vadakku' meaning north, indicating the Northern origin
of the Vadama Brahmins. This claim is supported by the fact
that, unlike other sub-sects of Iyers, some Vadama pay
oblations in their daily Sandhyavandanam to the river
Narmada in Central India.
Other scholars are of the opinion that rather than the

superficial indication of a northern origin for the people, the
term "Vadama" would rather refer to proficiency in Sanskrit
and Vedic ritual, generally associated with the north prior to
the first millennium AD.*
Incidetally, this opinion reflects the reason why the Shashtik

ancestors of ‘Chitpavan’ and ‘Arvathokkalu’ Brahmins were
held in high esteem and were brought from the North India
and their other habitats South of Narmada by the Kadamba
Emperors for performing the high tech Yajnas.
Iyer Brahmins
Page193
*The word ‘Iyer’ is derived from the title ‘Ayy ’ which is

often used by Tamils to designate respectable people. There

are number of etymologies for the word ‘Ayy ’. Generally it

is thought to be derived from Proto-Dravidian term denoting
an ‘elder brother’. It is used in that meaning in Tamil, Telugu
and Malayalam. Yet others derive the word ‘Ayya’ as a
Prakrita version of the Sanskrit word ‘Ary ’ which means
'noble'. ‘Ayar’ is also the name of a Tamil Yadava sub-caste.
During the British Raj, Christian clergymen were also
occasionally given the honorific surname ‘Ayyar’.*
*The new immigrants were called 'Gaud' because they were

followers of Monism or Adwaita as preached by
Gaudapadacharya, who was guru of Govinda Bhagavatpada;
whose direct disciple was Shankaracharya, who resurrected
Sanatana Dharma i.e. Hinduism and Vedic religion in India.*
_________________________________________________
Parashurama connect
*Parashurama was the sixth avatar of God Shri Vishnu. He is

credited with large scale annihilation of Kshatriyas who had
arrogated all powers to their clans and as a result, had become
oppressive. After vanquishing Kshatriyas in twenty-one great
battles, he donated the entire kingdom to sage Kashyapa.
He was asked to leave the land and atone for the killings. He
went to the western sea coast and prayed Varuna, the God of
the seas, to grant him land for settlement. The land he thus
obtained is the narrow strip, west of the Sahyadris, from
Bharuch to Rajapur and down south to Kerala. He is credited
by myths to have attempted urbanisation of that strip by
bringing people to settle in well laid out townships.
Page194
Especially, he got Brahmins from different regions of India to

migrate and settle in the Agraharas created for them in
Konkan, so that that land known after him as ‘Parashurama

Kshetra may be well populated and Vedic rituals could

become a daily life of the inhabitants. As such most Brahmin
communities upon the west coast of India trace their history
to Parashurama.*
Bhoomihar Brahmins
*When Parashurama destroyed the Kshatriyas and he set up

in their place the descendants of Brahmins, who, after a time,
having mostly abandoned their priestly functions, took to
land-owning (Zamindar) or became kings. According to
Bhoomihar mythology, Lord Parashurama was the first
Bhoomihar. The ancestor of Dronawar Bhoomihar Brahmins
is regarded as Guru Dronacharya and that of Kashi Naresha is
Gautama Maharishi.*
Namboodri and other Brahmins
*Namboodri mythology associates their immigration to

Kerala from the banks of Narmada, Krishna and Kaveri rivers
with the legendary creation of Kerala by Parashurama, an
avatar of Vishnu.*
This goes to show that the Brahmin communities like

Namboodri, Vadama and some others, having some
allegiance to Chitpavan Brahmins, were already settled in a
vast tract of India in the Narmada-Krishna-Kaveri riverine
region. The history of Chitpavans’ ancestors coming from 1.
Ambejogai, 2. Kaveri side and 3. Vanavasi to Konkan, as
variously claimed and shown by this author in this book is,
therefore, fully compatible with the then prevalent socio-
geographic spread of related Brahmin communities.
Their link to Ahichhatra in North India is also eminently clear

from the account of NSR. In particular, the account in
Page195
Talgunda monuments of the descent of Chitales and other

worshippers of Vindhyavasini Goddess, directly from
Ahichhatra/ Vindhyachal in North India to Talgunda in

Karnataka and Chiploon in Konkan in the times of Mayoor-

sharma (350 AD) and Mukanna Kadamba (1174 AD), is
crucial for understanding the spread of the Chitpavans’
ancestors all over Pan-Indian subcontinent.
*Sarasvata Brahmins, too, claim to have been settled in

Konkan by Parashurama, citing Sahyadri Khanda of Skanda
Purana.*
Chitpavan Brahmins
Sahyadri Khanda
The Parashurama connection of Chitpavan Brahmins has

already been discussed in details earlier. In passing, the actual
details from the disputed Sahyadri Khanda are being cited
here. This is mostly based upon the details provided in Dr.
Urmila R. Patil’s dissertation (ibid).
A dispute was raised by the Prabhu caste for granting them the
status of Brahmins, based upon Gaud Sarasvata Brahmins’
being so recognised, on equal basis. Shahu the 1st, Chhatrapati
of Satara court decided to hold a Brahma Sabha to decide upon
their claim. An audience of ten thousand persons, including
many learned Brahmins and pundits from various important
Vedic centres were present. The Brahma Sabha was held in
1749 AD.
The elite Pundits from Kashi, Karavir, Karad, Vai and others
were present to take part in the adjudication of the dispute.
Representatives of Shri Shankaracharya of Shringeri, the chief
seat of Shankar Mathas, and also from Karavir Peeth were
invited. The authentic copy of Sahyadri Khanda was brought
from Shringeri Peeth. It was deliberated upon by the Brahma
Sabha.
Page196
During the proceedings of the Sabha, the pedigree of various

Brahmin communities like Deshasthas, Sarasvatas,

Chitpavans, Pancha Dravidas and Pancha Gaudas was noted

by the learned Brahmins and Pundits.
Regarding Chitpavans, it was noted that they were established

in the region of Konkan from the River at Kalyan (present
Thane District of Maharashtra state) to Rajapur, in the present
Ratnagiri District, by Shri Parashurama.
Before coming to Konkan they were domiciled in the ‘Maharashtra

region’, meaning ‘Madhya Desha’ or the hinterland i.e. ‘The region
south of the Narmada River to north of Krishna river, east of the
Sahyadris’. They were belonging to Ashwalayana branch of
Rigveda.
Since the most authentic copy of Sahyadri Khanda from

Shringeri Peetha was consulted, the hearsay about their being
resurrected by Parashurama was refuted in toto. The other
copies with the disputing Brahmins must have been clear
forgeries. It is inferred from Dr. Urmila R. Patil’s paper that
there was a proliferation of copies of ‘Sahyadri Khanda’
during that period, indicating that it was being reinterpreted
and reinvented, by interested parties.
Parashurama and Ambejogai
The above noting from Sahyadri Khanda reinforces the folklore of

Ambejogai (ibid) that Parashurama had collected Chitpavan
Brahmins from that place to be resettled in Konkan .
Parashurama and Vyadeshwarodaya
The story of Parashurama (ibid) from epic

‘Vyadeshwarodaya’ connects Parashurama to Chitpavans’
ancestors. He brought them from river Payaswini to Guhagar;
Payaswini being the river south of Kaveri River has already been
established.
Page197

Parashurama and Corpses/foreigners/fishermen disconnect
The wildness of a myth circulated under the banner of the forgery

in ‘Sahyadri Khand’ has been fully exposed (ibid). Dr. P. V.
Vartak’s article exposes fully the fallacy of foreigners / fishermen
turned into Chitpavan Brahmins. Sir R. G. Bhandarkar has clearly
refuted the corpses turned into Brahmins etymology. As a
corollary, the underlying myth’s fallaciousness is fully exposed.
Even if such a myth had some pointer to facts, it could be as

follows:
1. Parashurama is a mythical figure, brought into the story to
give it credence.
2. Corpses cannot be brought back to life. Meaning given by
some is fallen Brahmins or lower class people or Yavanas
were accepted into Brahminical fold. This point refuted by
other scholars like Sir Bhandarkar and Dr P. V. Vartak.
Instead it is explained by some other scholars to be an allusion
to the miraculous survival of Chitpavans from the persecution
and onslaught of Buddism. They had survived ‘The Trial by
Fire’ i.e. escaped unharmed from the ‘Fire of the Pyre of
Buddhism’.
_________________________________________________
Surnames from professional Vedic work
Havyaka Brahmins
*Havyaka Brahmins derive their surnames from the jobs that

they perform rather than by their origin. Names include
Vaidya, Bhat, Hegde, Avadhani, Bhagavata, Dixit, Gaonkar,
Joisa, Karnik, Murthy, Pandit, Patel, Puranik, Rao, Raysad,
Sabhahit, Sharma, Vathi, Shastri, Shanbhag, Shastri,
Upadhyaya, Baravani, Hebbar, and Joshi.*
Page198
*Their Surnames (Padavi or spada titles) are given below in

alphabetical order, with their respective traditional areas are:

Surname Traditional "Root" Areas
Bhatta J&K, Bihar
Upadhyaya Bengal, Jharkhand, Bihar,

Chhattisgarh
Ganaka Assam
Ganaka Kerala
c rya Bengal, Tripura
Graha Vipra Bihar
Bhojak, Sevaka, Kaushika, Rajasthan, Maharashtra

Sharma
Mi ra Rajasthan, Jharkhand,
Bihar, Madhya Pradesh,
Uttar Pradesh
P ṭhak Jharkhand, Bihar,

Madhya Pradesh, Uttar
Pradesh
Mehrishi Kashmir, Uttar Pradesh,

Delhi, Punjab, Rajasthan
P ṇḍey[9] Jharkhand, Bihar,

Rajasthan, Uttar Pradesh
Sharma Rajasthan
Shukla, Rai Uttar Pradesh, Bihar

Page199
Soral Uttar Pradesh, Bihar

Dasguru, Indraguru Delhi, Rajasthan
Vajpayee Jharkhand, Bihar
Vadhyayar/Vadhyar Uttar Pradesh
Ojha, Jyotishi Kerala, Karnataka
Mohapatra, Nayak, Jyotishi, Jharkhand, Uttar Pradesh

Jyotish, Ojha, Patta Joshi,
Khadiratna, Senapati,
Nathsharma
Das Guru Orissa, people from

Jharkhand
Different Nomenclatures and Professions of Maga Brahmins
*The ‘Maga-vyakti’ of Krishnadas Mishra contains an

elaborate account of these Maga Brahmin. The descendants of
the Magas are known in different places by different names.
In Rajasthan, they are called ‘Bhojaka’. They are known in
Bengal as ‘Graham Vipras’, ‘Acharya Brahmin’, in Assam as
‘Ganaka Brahmins’ and in Kerala as ‘Ganaka’, interested in
astrology and the lore of the planets. Some of the kadvīpī
Brahmins of Bihar and Uttar Pradesh are Ayurvedic
Physicians; some are priests of Rajput families, while others
are landholders. There are also many who had taken to other
professions.*
Chitpavan Brahmins
NSR has noted the similarity of some surnames of Chitpavan

Page200
these are found to be based upon the Vedic duty each were
entrusted. Similarly, Mr. Jog, in his book ‘Chitpavananchi
Adanave ani Kulakatha’, has listed some such surnames. ###

CHAPTER 48
***
Miscellanea in the Context of Other Brahmin

Communities In Relation To Chitpavan Konkanastha
Brahmins
Vedas
1. It is opined by some historians that Vedas were written

down sometime around 400 BC. It means that prior to that the
Vedas existed by oral traditions only.
2. *ASWALAYAN: For Asii / Aswa / Assaceni / Aspasio

connection with the word Ashwa i.e. a horse, refer to Annals
and Antiquities of Rajasthan, Reprint (2002), James Tod.
e.g.: "In Aswa, we have ancient race peopled on both sides of
Indus and probable etymon of Asia. The Assaceni, the Ari-
aspii, the Aspasians and (the Asi whom Strabo describes as
Scythic race have same origin. Hence Asi-gurh (Hasi/Hans
and Asii-gard, the first settlements of Scythic Asii in
Scandinavia" (See: Annals and Antiquities of Rajasthan,
Reprint (2002), Vol. I, p 64 fn 1. Also see: pp 51-54, 87, 95;
Vol-2, P 2, James Tod.*
*Pliny also refers to horse clans like Aseni, Asoi living in

north-west of India (which were none-else than the
‘Ashvayana’ and ‘Ashvakayana’ Kambojas (read present day
Afghanistan) of Indian texts). See: Hist. Nat. VI 21.8-23.11;
See Ancient India as Described by Megasthenes and Arrian,
Trans. and edited by J. W. McCrindle, Calcutta and Bombay:
Thacker, Spink, 1877, 30-174.*
The above noting gives rise to the possibility of Ashwalayana

Shakha of Rigveda and its follower Brahmins like the
Page201
Chitpavans and the Karhades were domiciled, once upon a

time, in respective regions of Kamboja. The timeline of

association of the said region’s name with ‘Ashwakayana’

needs to be researched by historians to link it up with the
probable period of these Brahmins’ likely stay in that region.
Refering to the details given in ‘Mantrashastra’, it is seen that

the domiciles of the two Chitpavan Branches are given as
follows:
1. Ashwalayana: Varanasi and Kimpurush (present-day

Afganistan)
2. Hiranyakeshi: Varanasi
3. Tattiriya (Root i.e. original Shakha of Hiranyakeshi):

present-day Maharashtraand Karnataka.
It is, therefore, almost certain that the Ashwalayans were

settled once upon a time in Kamboja, most likely, before
coming to Varanasi. That may be the original region of their
settlement in the proto-Vedic times and/or their migrations to
Kamboja and later on to Varanasi may have to be read in the
light of the spreading far and wide of the Vedic Brahmins in
the period of turmoil due to the drying up of the River
Sarasvati around 1900 BC. There is good scope for research
on these lines.
Vedic Regions Chitpavan Brahmins' Ancestors came

from, in the Ancient Vedic Times (5000 ybp/ 3000 BC)
Vedics stayed in various regions of India and derived their

Shakha (Veda branch) names from those regions. It could be
vice versa.
1. Ashwalayana (Rigveda Sh kh , one of the two Shakhas of

the Chitpavan Brahmins)): The north-western India-Kamboja
Page202
(present-day Afghanistan).

2. Shakala (Rigveda Sh kh , said to be associated deeply

with the Ashwalayana Sh kh of Chitpavan Brahmins):-
Punjab to Sindha with present day Sialkot situated within it.
3. Kapishtala (Krishna Yajurveda Sh kh ):-Sindhu-Sarasvati
basins (North-western India)
4. Kath (Krishna Yajurveda Shakha):-The region of Parushni-
Shatadru rivers (Panchanada) - Punjab - Jammu Kashmir.
5. Taittiriya (Krishna Yajurveda Sh kh , one of the two
Shakhas of Chitpavan Brahmins): Panchal Pradesh at the
Himalayan foothills - region of Ganges-Sharayu river basins.
6. Kaushika (A Gotra of Chitpavan and other Brahmins; also
a branch of Yajurveda): Ganges-Yamuna river basins-Kashi
region.
7. Kannva (Shukla Yajurveda Sh kh ): To the East of
Taittiriya Sh kh - Kosala Ganges-Sharayu riverine region.
8. Kauthumi (Samaveda Sh kh ): Kurukshetra- Punjab.
9. Jaimini ((Samaveda Sh kh ): Region northwest of
Vindhyas (Malwa - Mewad - Rajasthan).
10. Paippalada (Atharvaveda Shakha): Himachal Pradesh to
the East of river Parushni.
11. Shaunaka (Atharvaveda Sh kh ): To the South of
Taittiriya - Ganges-Sharayu riverside riverine region.
12. Hiranyakeshi (Krishna Yajurveda Sh kh ):68

Hiranyakeshi riverside region in Sahyadri near Parashurama
Kshetra in Maharashtra.
Chitpavans Ancestral Domicile Around 5000 ybp:

Page203
Proceeding from above, the ancestors of Chitpavans must

have originally been in the regions of India of Shakhas 1, 2
and 5 above i.e. Ashwalayana, Shakala and Taittiriya branches
68
Note: One of the two Shakhas of the Chitpavan Brahmins. It is a later
day improvisation on the ‘Kandikeya’ sub-branch of ‘Taittiriya’
branch.They follow the ‘Kalpa-sutras’ by ‘Hiranyakeshi Satyashadha’.
They follow the ‘Shulba sutra’ of ‘Apastamba’ since their Shulba-sutra
is non-extant in the present times.

of the respective Veda. These regions where Chitpavans'

ancestors lived in the ancient VEDIC times were, therefore,
spread from the north-western India-Kamboja (present day
Afghanistan) to Punjab to Sindha, with present day Sialkot
situated within it extending right up to Panchal Pradesh at the
Himalayan foothills - region of Ganges-Sharayu River. Here
we are talking about the times of Mahabharata war, almost
5000 ybp.
It must be remembered that Kamboja (Gandhara, present-day

Afganistan, Kimpurushavarsha) was very much a part of the
Vedic Aryavarta. Queen Gandhari of Kaurava King
Dhritarasgtra was the princess from Gandhara i.e. Afganistan.
This has nothing to do with the outright absurd proposition
that they were non-Indians. Even the later-day Arya Chanakya
and Emperor Chandragupta Maurya were from the
(Purushapur) Peshwar-Sialkot-Afganistan regions. They were
very much Indian and had opposed Greek invasion of India.
_________________________________________________
Revised Chronology of Indian Pre-history Based upon

Vedic texts
Based upon the Vedic testimonies, Puranic references,
archaeological evidences and all the accounts presented here-
in-above, the most realistic and accurate chronological events
of the pre-historic period of India should be fixed as follows,
as some Indian and other historians propose:
*7000-4000 BC: Vedic Age

3750 BC: End of Rigvedic Age
3000 BC: End of Ramayana-Mahabharata Period
3000-2000 BC: Development of Sarasvati-Indus Civilization
2200-1900 BC: Decline of Indus and Sarasvati Civilization
2000-1500 BC: Period of Complete chaos and migration
Page204
1400-250 BC: Period of evolution of syncretic Hindu culture*

Iyengars
*The primary ethical guide for Iyengars is the ancient

Manusmriti text. Among adult males, it is common to observe
the Nitya karma - the daily ablutions, obeisance to the Sun,
Sandhyavandanam - and pranayama, a form of yoga.*
_________________________________________________
*Scholar Var hamihir, Charaka, Aryabhatta, Banbhatta and

Chanakya are believed to have belonged to this community.
In fact, development of mathematic and Ayurveda in ancient
India was only due to Bhojakas.
Other references to the Maga Brahmins in inscriptions show

that they completely amalgamated themselves with the
Hindus by adopting Indian names, manners and customs, and
except for the accidental mention of the term Maga, it is
impossible for historian to distinguish them as foreigners.
They took part in every sphere of our activity and enriched
Indian poetry too.
Bhojak Brahmins are mentioned in the inscriptions of Maurya

Ashoka and Kharavel. Kadamba Dynasty copperplates found
in Karnataka mention Bhojakas as managers of Jain
institutions.*
___________________________________________________
Page205

CHAPTER 49
***
Some relevant extracts from NSR paper

1. Madhya Konkan means (Todays Ratnagiri district, Goa
State, Karwar and Mangalore districts)
2. This ancient Chiploon Agrahara is now Taluka place in

Ratnagiri district.
3. Dr. Kittle has not mentioned ‘Okkalu’ as family in his

Kannada English dictionary. However, the word means
‘Kula’ i.e. ‘Family’.
4. Shri Makimmaiah was famous Brahmin in Talagunda

Agrahara. His five children viz. Gopa or Govinda, Trilobhan,
Eshwar, Narashimha together donated 50 acres (Kamma) of
land (Gadde) & 50 acres (Kamma) Garden for maintenance of
Pooja and other requirement of famous Madhav Temple of
Talagunda on the 11 day of Chaitra Maas of Siddharthi
Samvastar, during 1182 of Pravarthaman century (i.e. 1181 of
Athitha Shaka or during 1259 AD). Similarly Shri Sovishetty
(Vaishya) donated 5 acres (Kamma) of land for the purpose of
Nandadeepa of this temple ( 24 hr. lighting).
5. This Shila Shasan contained one more issue i.e. there were
very intelligent Brahmins in south also, prior to arrival of
these 64 Brahmin families to south. This Shila Shasan was
written by these ‘64 Brahmins’ (Shashtikas - ancestors of
Aravathokkalu) to keep their prestige only and nothing else.
Therefore, the writings in the Shilashasan that there were no
Brahmins in south prior to their arrival are not a historical
truth.
Page206
6. ‘64 Brahmin families’ at Chiploon (Chitpavans’ ancestors)

as well as ‘64 Brahmin families’ at Talagunda used to call

themselves as ‘Agnihotra Pavitra’ or ‘Agnihotrapavan’

Brahmins as described in this Shilashasana. However, by
passage of time and convenient to pronounce, they started to
call themselves as ‘Pavan Brahmins’ from the North India. It
took nearly century for these 64 Brahmin families to settle
down at Chiploon and become famous after their migration.
After King Yadav Mahadeva (1260-1271) defeated King

Someshwara Shilahara of Central Konkan and included the
northern part of Konkan under his kingdom Devagiri. Some
of the Brahmin officers (other than Chitpavans’ ancestors)
came to the North Konkan area as representative of Devgiri
kingdom to rule. Some other Brahmins, accompanied by their
family also came and settled down at Konkan to take care of
Vaidika Karyas of these Brahmin officers. These Brahmins
(other than Ahichhatra Brahmins) who came from above
Ghata (Deccan Platau), with the blessings of rulers, were able
to control all the Hindu community in north Konkan in
performing their Paurohithya (i.e. performance of work
relating to Vaidika). (These comprise the Devarukhes and the
Karhades.)
7. Following three factors establishe that ‘Chiploon’ was the

Agrahara of “Chitpavan Brahmins":
• People of Ratnagiri district call ‘Chitpavan Brahmins’

as 'Chiploona Brahmins' (refer page 1 of ‘Chitpavan’ book).
• It is well known fact that Chiploon is the original place
of Chitpavan Brahmins as per Loka Rudhi.
• It has also been indicated that Chiploon was the
original place of Chitpavan Brahmins in the story published
under chapter 82 of Sahyadri part in Skanda Purana.
8. Implications of the detailed discussion furnished (in this
paper) above is that there exists lot of similarity between
Shashtik Brahmin families of Talagunda in Banavasi Nadu
Page207
and that of Chitpavan Brahmins of Chiploon in Central

Konkan. ###

CHAPTER 50
***
SOME NOTES TO RESEARCHERS FOR RESEARCHING

CHITPAVAN BRAHMINS HISTORY (PROTO AND PRE)
This Author’s Letter to Mr Deepak Gore /20.04.2013 on

Chitpavan Pre- and Proto-history:
Note: This author has been having detailed discussions with Mr.
Deepak Gore, another researcher of Chitpavans’ Roots. Given
below is an extract from it for the benefit of researchers of this
topic.
____________________________
1. Since past 300 years, many migrations from Konkan to

outside places have taken place. It is how Chitpavan Brahmins
have spread all over India, and even the world.
2. In our case, I must have been the first Lele of our Koota,
since the past 200 years or so, to have visited Velneshwar-our
ancient place wherefrom the past known 12 generations of
mine came.
3. Still, our family had some documentation in the

handwriting of my great-grandfather or his father. It was
copied down by my uncle in the year 1956. It clearly names
Ambejogai as our Kuladevata. My great - great grandfather
inherited the info from his earlier ancestors in Karnataka.
4. However, all the evidence need not be always documented

and will not be. It can be in the verbal memory of the people
and can get lost easily.
Page208

5. So to say, we are not the ones who worship the Ambejogai

Devi out of hearsay from those settled in Vidarbha or others
or due to proximity to her place in Marathwada.
6. None of our forefathers were ever settled near Vidarbha or

Marathwada over the past 400 years. They had been in
Konkan for period up to 1780AD, some in Hukkeri/Anagola
in Karnataka from1730 to have1840AD.
7. My great-grandfather was orphaned at age 5 and brought up

in Khandesh by a person who was a saint, otherwise totally
unconnected with our family, except that he was the Guru of
my great-great grandfather. It was my great-grandfather who
inherited the information in the first place from sources and
close relations from Anagola in Karnataka.
8. Hence I am convinced that it is the Ambejogai of

Marathwada which is the real Kuladevata. May be a few
settlers in Vidarbha, probably without exact knowledge about
the place of their Kuladevata, accepted her due to ignorance
of their Kuladevata, but rightly so! If it be so, it has to be
searched which Devi their forefathers worshipped, if not the
one at Ambejogai.
9. To my knowledge and sources, there is no place of

Ambejogai Devata in Chiploon-Guhagar region to which the
majority of Chitpavans originally belonged for the past 400
years, barring some minority settlements elsewhere in
Konkan.
10. You say that:-
i. Your own Kula Daivata Kala Bhairava of Kashi!
ii. That there is even a story mentioned in ‘Adivarechi

Page209
Mahankali’ (Devata Mahatmya?) which states that the Vatsa

Gotra Gore family was invited from Kashi to Adivare by a
Bhide family in Adivare. Since it was not possible to visit

Kashi frequently those days, your family members visit the

Kala Bhairava temple at Lanja or Hari Hareshwara.
iii. That this was also confirmed by one of your

relatives, Late Bandu Gore, who was a priest in Pune.
11. These are not only interesting facts to me but of historical

importance from Chitpavan Brahmins' origin which I have
proposed steadfastly to be from the Northern India.
Please go through my latest submission sent to you, ‘Paper 4-

Regions of Chitpavan Brahmins' Ancestors’, enclosed again
herewith.
12. Can you not find out for me the year or approximate period
of your ancestors' arrival at Chiploon and whether they were
returning to Konkan or were a fresh migration in the known
history? It will add a proper evidentiary proof to some
important points made out in my latest submission.
13. I have postulated that the Kula Devata of Chitales is

Vindhyavasini but not of Chiploon which they presently take
it to be and worship. It is from Vindhyashekhar
(Vindhyachal), near Ahichhatra- Bareilly in UP, one of the 52
Shaktipeethas. Chitales are totally unaware of this and may
not agree, being shorn of their past, just like some of the
Vidarbhaite Chitpavan Brahmins and others strayed away
from Konkan may have been.
14. In all probability, the Chitales are one of the chief priestly
families brought by Mukanna Kadamba around 1180AD.
Please refer to that migration from Ahichhatra, UP, in the
paper you had sent to me of NSRajpurohit, Mysore Uni. 1946
on Chiploon Agraharas.
Page210
15. The Ambejogai priests at that temple need not be

Chitpavan Brahmins. They migrated long ago. And their

ancestors might not then be known as Chitpavans. The

migrations need not be of the settled entire clans.
Whosoever remained there may be known by different names.

They might as well be the Karhades whom one finds at
Ambejogai. NSR paper clearly hints at it and includes
Karhades as one of the clans from our ancestry of the 60
Okkalu, the Shashtikas.
16. Recently I have been looking at these other clans who have
been named by him as Namboodri etc. Interesting facts are
coming to light:
i. For example, I have found that some of the

Karnataka Brahmins do have the 60 Kulas or the Aravathu
Okkalu Brahmins. As you are there at Bangalore, can you not
find out more on them from social contacts please? There are
64 Kuala Brahmins still in Karnataka-
A. Aravathokkalu which consists of two Kannada

terms Aravathu Vokkalu meaning 60 families) and
B. Madhwa Aravathu Vokkalu (60 Families who

migrated from Punjab in the north and settled in the South.
ii. Origin of Havyaka Brahmins from Karnataka

Historically, it is proven that Havyaka Brahmins were invited
and brought to present day Karnataka around the end of 3rd
century ACE or beginning of 4th century ACE from a place
called Ahichhatra. Other sects like Shivali, Smart etc., are
believed to have arrived later around 7th century ACE. The
Brahmin king Mayoorasharma was instrumental in bringing
the first Havyaka families.
It is proven through Talagunda and Varadahalli inscriptions

Page211
that Kadambas brought 32 Havyaka families in to perform the

royal rituals and the related functions of the empirical

government from a place called Ahichhatra in the state of

Uttar Pradesh.
There is a suggestion that this is somewhere in the Nainital

district of Uttarakhand. However the archaeological site of
Ahichhatra lies in the district Bareilly UP. Their first few
families were settled in Haigunda (a small island in Sharavati
river, Honavar taluk, Uttara Kannada district, Karnataka) and
also in Banavasi, the capital of the Kadambas and the place
adored by Pampa Sarovara.
Because there were vedic Brahmins in the Dravida country as

attested by Skanda and other Puranas also because Havyakas
are a sub-sect of Pancha Dravida Brahmins, Vidwan
Timmappa Kalasi hypothesizes that Havyakas are the
descendants of Brahmins who left Dravida country during the
heydays of Jain tradition and support for vedic traditions
waned in the south during 3rd century BCE to 3rd century
ACE.
King Mayoorasharma’s act of inviting Havyakas to Banavasi

has been inscribed on a stone slab (Shilashasana) from the
period of the Kadambas, which now lies near the village of
Varadahalli in Sagar Taluk of Shimoga district.
The Namboodris of Kerala say that they are the remaining 32

Kulas out of original 64. Together with the Havyakas, they
complete the group of 64 Kulas. The Namboodris were settled
in south before coming to Kerala in the 7th century AD.
From the above, one can definitely link them both to the
Shashtikas.
15. A Karhade Brahmin might be unaware of ‘Bodana’. In

fact, I have mentioned in my paper about the Khares - late
Page212
joiners in Konkan from the Kaveri side. They did not follow
the custom of ‘Bodana’ and ‘Khadyanchya Gauri’. We

Leles of the Velneshwar Koota, too, do not share this custom.

Its roots have yet to be fully traced.
16. There may not be fully documented evidence about

Ambejogai being the Kula Devata of Chitpavans. It is
expected to be so in line with the mostly undocumented pre-
history of our clan, in common with the rest of the Indians.
Still I have given details of what frugal documentary evidence
Leles had about Ambejogai as our Velneshwar Koota's
Kuladevata.
17. The doctored document like the ‘Sahyadri Khanda’ or the

maliciously motivated document like ‘Shata-Prashna-Kalpa-
Latika’, which repeat the story of Parashurama bringing back
to life 14 dead bodies, do not comment on why the Devi of
Ambejogai is Chitpavan Brahmins’ Kuladevata since that will
need giving explanation how the 14 corpses could be
connected with Ambejogai. But some of these folks have gone
cleverly overhead even to explain why that Devi is the
Kuladevata of Chitpavans.
18. They went ahead to say, and even some credulous

Chitpavans believed in it, that Parashurama was beset with the
problem to find wives for those corpses brought to life by
Sanjeevani vidya. So he made the Deshastha Brahmins of
Ambejogai agree to give their daughters in marriage to these
newly inducted Brahmins. The condition those Ambejogai
Brahmins set forth was that these newly inducted Chitpavans
had to agree to take the Devi of Ambejogai as their
Kuladevata!!
Those Chitpavans who blindly voice the infamous14 corpses'

stories are not aware of the full facts behind its mischief. They
might just miss the most vicious pointsof that Machiavelian
machinations.
Page213

19. Though there may or may not be a ‘Sthala Purana’ of

Ambejogai, I did come across an anecdote or a folk lore of
Ambejogai that the Chitpavans were from Ambejogai.
Emperor Pulkeshi and Chitpavan Brahmins

20. Mr Bharat Dandekar had given me the book by Mr Jog of
Bombay, 'Chitpavan Brahmananchi Kulakatha ani Adanave'.
I missed the point that Emperor Pulakeshi had brought some
Brahmin families from the North for the purpose of
performing Ashwamedha Yajna. If Mr Jog has quoted a Shila-
lekha in support of his statement, please give me some more
details. It is very important. Pulakeshi’s time was around
600AD. He was Emperor Harshavardhan’s contemporary.
21. The story given by Mr. Jog looks familiar and parallel to
NSR paper to that of Mayoorasharma 350 AD and Mukanna
Kadamba of 1100AD that the Yajna required 64 tanks or
water-bodies at one place; Pulakeshi's capital at Badami in
North Karnataka was a dry place, the Yajna was performed at
Chiploon; That these Brahmins were, therefore, finally settled
at Chiploon itself, where the required water tanks were
available, etc.
22. Mr Jog has given some linkages to the surnames of

Chitpavan Brahmins related to the duty they were supposed to
perform for Yajnas. Similar to the surname Achaval, derived
from the word Ashwa, connecting them with correct
procedure of performing Ashwamedha and the final ritual
killing of the horse, there are other links to Chitpavans’
surnames with reference to ‘Yajnakarma’, illustrated by some
others including NSR.
23. If as late as 1955 one Achaval family knowing this history

was staying at Chiploon, it indeed is worth further enquiries.
Page214
25. Note: There are 64 Kula Brahmins still in Karnataka:

a) Aravathokkalu, this name consists of two Kannada terms

Aravathu Vakkalu meaning 60 families); and b) Madhwa
Aravathu Okkalu (60 Families who migrated from Punjab in
the north and settled in the South. Some families died while
the king was fighting, inMadhwa Aravelu Parts of Tamil Nadu
and Andhra Pradesh Madhwa Badaganadu.
26. In that case, it will mean four documented migrations from

Ahichhatra/the north and/or from their settlements in the south
at Mahur/Ambejogai/Kaveri region, of the same clan, later
named as Chitpavans:
1. Parashurama brought from south of Kaveri and settled them

at Guhagar as per document ‘Vyadeshwarodaya’ of
Vishwanatha of Vishwanath1627AD.
This is further fortified by the following excerpts from the

‘Sahyadri Khand’, except that the Brahmins came from
Maharashtra. It gives credence to the Chitpavans' coming to
the Konkan from the plains, from Nasik to Ambejogai to
Kolhapur; the Desha as it is now called.
These details are to be found in Dr Urmila Rajshekhar Patil's

dissertation paper, 'Conflict, Identity and Narrative: The
Brahmin Communities of Western India from the Seventeenth
century through the Nineteenth century’, pp80.
Please note the following testimony of the authentic Sahyadri

Khand, which was produced from the Matha of the venerable
Shri Shankaracharya of Shringeri Peetha:
‘.............They (The Brahma Sabha called by Shahu Chhatrapati of

Satara in the1749AD) ordered the copy of the Sahyadri Khanda
from the Shringeri Matha. .......
Page215
(it read..) .. "The five Dravidas included the Dravidas, the

Maharashtras, the Tailangas, the Karnatakas and the Gurjaras.
These Brahmins are there since antiquity. ............

Parashurama made the ocean give him a land 14 Kroshas long and
74 villages wide so that he could have home. In that land he
established Brahmins (in the region) from the river near Kalyan (a
town near Thane in north Konkan) to the river in Rajapur (a town
near Ratnagiri in the south Konkan).
He established Brahmins from the Maharashtra country and

named them 'Chitpavans'; they were Brahmins attached to the
'Ashwalayana' branch of the Rig Veda’
This is the unadulterated version of the Chitpavan-

Parashurama affiliation from the un-doctored version of the
Sahyadri Khanda, produced before the Brahma Sabha which
had 10000 Brahmins attending, including eminent Pundits and
Shastris from the Shringeri Peeth and other famous
Brahminical centres of learned men.
2. Mayoorasharma (of 300BC to 250AD) having brought

them from Ahichhatra/or their later day settlements around
Mahur/Ambejogai etc. to south of Vindhyas, to settle at
Talagunda/Vanavasi of Kadamba kingdom. The documents of
'Shri Raghavendra Swami Charit' bear testimony to this.
3. Mr Jog's document- Shila-lekha etc.: Regarding 7th century

settlement of Brahmins at Chiploon from the north for
Ashwamedha Yajna by Emperor Pulakeshi.
4. Mukanna Kadamba of the 12th century brought and settled

two groups of 64 Kulas Brahmins, each at Talagunda and
Chiploon.
27. I may say that my research is becoming strongly

entrenched in its postulation of:
i. The migration from the north (especially Ahichhatra near

Bareilly in UP) by originally 64 Kulas Brahmins to spread Pan
Page216
-India;

ii. A group/s of them, known as Chitpavans, finally settling

over centuries or a millennium, in waves, in Konkan, and
iii. Correctly linking them to their exalted status, as Vedic

Brahmins of the highest order, by their name 'Chitpavan' with
reference to the 'Agni of Homa' or the 'Chityagni', with the
etymology of 'Agnihotrapavan' = 'Pavan' = 'Chitpavan' (as
against the erstwhile mischief maker's Chinese whispers of
Agni of the Chita.
(Finally, this author arrived at a brand-new purely Sanskrit

etymology based upon the word ‘Agnichit’ for ‘Chitpavan’.
Accordingly, ‘Chitpavan’ means ‘The Keeper of The Sacred
Fire of Agnihotra’, vindicating some of the other Ids of
‘Agnihotrapavan’, ‘Agnihotrapavitra’ and
‘Agnihotraparayana’ et al known in Kadamba times.)
28. This strong vindication of my research has many

ramifications, some of which were voiced by NSR in his paper
regarding related communities like the Karhades and the
Devrukhes etc. and also regarding the ‘Shashtik’ and the
Madhwa Brahmins, as stated in the 'Raghavendra Swami
Charit' by Korati Sri Niwas Rao.
_________________________________________________
Page217

On Research of Chitpavan Brahmins’ Proto History
***
AN Extract from Author’s Letter to a Researcher
1. The 12 volumes on Indian Philosophy are by Prof. Dr

Gajanan Narayan Joshi. Its correct title is 'Bharatiya
Tattwajnyanacha Brihad Itihas' (भारतीय तत्त्िज्ञानािा बहृ द्
इततहास), published in 1994 by Shubhada Sarasvata Prakashan,
Pune 411005 for Marathi Tattwajnan Mahakosha Mandal,
Pune.
2. For concise and critical understanding and appreciation of

the Vedic traditions of the Brahmins, you may read fully its
(खांड) Khand 1: Veda, Upanishade va Bhautikvad (िद, उपतनषद
ि भ ततकिाद) and Khand 4: Poorva-mimamsa va Shankar
Vedant (पूिम
श ीमाांसा ि शाांकर िदाांत).
3. The Khandas 2: Bauddha Darshana (ब द्ध दशशन) and 3: Jain

Darshana (िन दशशन) will help one understand the relative
decline and upsurge of the Vedic Brahmanism in the
concerned period around 500 BC.
4. One may have also to refer to the pre-history of the Semitic

religions that were propagated around that time, including,
i. Zorashtrian, ii. Judaism and iii. Christianity plus one may
account for later-day Islam, though not so significant in this
context. These were the factors which principally affected the
Pan-Vedism and the migrations and settlements of all the
Brahmins all over the region from Asia Minor to East Asia
and Ceylon etc.
Page218
5. Also the migrations of the Vedics from Sarasvati/Sindhu

belt and the Panchanada, and at later dates, from Gangetic
belts down southern Indian peninsula, have to be considered.

A) Mr Prakash Godse, in Godse Kulavrittanta, appears to have

applied this principle to explain Brahmin migrations from
Sarasvati due to natural calamities.
B) Dr. Savaji looks to political upheavals and wars for
migration en-block of Chitpavan Brahmins’ ancestors,
supposedly from Nala Sopara to Chiploon.
An interesting aside: Some scholars say that the Vedas were

from the south, so to say the Dravida regions with languages
Marathi, Gujarati, Kannada, Malayalam and Tamil. This is so
because Sanskrit does not have the ‘Talavya hard Vyanjan’
(consonant) 'L' (ळ) which is noteworthy by its occurring in
the very first Richa of the Rigvedas:-'Agnimi(Le) Purohitam'
(अग्ननमीळ पुर ठहतम). The five David languages do have this
‘Hard Talavya L’ (ळ). If it be so that the Vedics were down
south in the original Vedic times, how to account for their
spread everywhere from the Aryavarta in the north? This is a
vexing issue not seen attended by scholars who talk about
Caucasian, and Caspian et al origins of the Vedics.
Where does this basic question lead us, especially on Brahmin

migrations from north to south, from anywhere to anywhere
in the foggy pre-historic era?
All these, not in exclusion to one another, are important

factors to be considered to study the Chitpavans’ and other
Brahmins' migrations from anywhere to anywhere.
6. Another important factor is the legendary Parashurama:

Barring his mythic Avatara character, he is someone who
would have affected the social and political milieu
considerably, to be reckoned as an Avatara. See even Buddha,
the opponent of the Vedas, had been turned into an Avatara,
albeit with some riders to cover his Nastika (atheistic) views.
Page219
7. The influence of the legendary Parashurama can be seen

manifold.

i. He represents a class war: between the Vedic Kshatriyas and

the Brahmins and the finality of ascendancy of Brahmins over
the Kshatriyas; alternatively a clan war between the Haihayas
and the Bhrigus.
ii. The totality of subjugation of the Kshatriyas was later on

reflected in the Brahminical lore that post-Parashurama, there
remained only two Varnas, Brahmins, and other than
Brahmins who lacked Vedic ancestry.
iii. Parashurama, and also mother Renuka, are revered by all

communities, from the North to the South. It indicates his
sway over the entire Vedic belt.
iv. He is supposedly the preceptor of militaristic tradition of

certain Brahmin sub-castes viz. Mohiyal, Bhoomihar,
Chitpavan and Namboodri among others. He is supposed to
have given the Brahmins sway over the North Indian
subcontinent. The motto 'Agratschaturo vedah Prishtatah
Sasharam Dhanuh, Idam Brahmam Idam Kshatram
Krunwanto Vishwamaryam' (अग्रतचितुर िदा: पष्ट्ृ ित: सशरां धनु:।
इदम ् ब्राह्मम ् इदम ् क्षात्रम ् शापादवप शरादवप॥) springs from the
legendary Parashurama.
v. He led them to the south where he established them in lands

formerly in control of the non-Vedics. In that sense, he could
be the original Vedic settler down south, much before the
legendary Agasti. The Brahmins whom he led south are the
original Pancha Dravidas like Chitpavan, Namboodri and
Deshastha Rigvedi et al. They are distinct from the later-day
settlers from the North like the Deshastha Yajurvedis who are
now reckoned in the Pancha Gauda and the GSBs etc.
vi. These later day newcomers were not welcome. Hence

Page220
some of them invented derogatory stories about the origins of

the earlier settled Brahmins like the Chitpavan, Deshastha
Rigvedi, Namboodri and Karhade etc. That is reflected in the

mischief created by them in their doctoring the works like

Sahyadri Khand and writing of Shat-Prashna-Kalpa-Latika
etc. This can be seen clearly from the works and papers by Dr.
Urmila Patil, Dr. Madhav Deshpande and Mr. Deepak Gore.
vii. Equally with Parashurama, his mother-Renuka is revered

all over as the primordial deity. Discounting the mythical
savagery of Parashurama beheading his mother, it may be
their deity - the mother goddess worshipped by his clans.
Renuka is supposed to be the original Goddess that is

established later on in other forms like Tulaja Bhavani,
Yallamma, Yogeshwari of Ambejogai, Ekavira, Saptashringi
and umpteen other forms.
8. One may benefit vastly in researching the Vedic past and

Indian Pre-history from the books by Shri R. C. Dhere. His
book on ‘Tulaja Bhavani’ (तुळिा भिानी) comes to my mind,
also with another titled 'Devanchi Janmakatha' (दिाांिी
िन्मकथा) by Pushpa Trilokekar for delving into the antiquity
of ‘Goddess-worship’ by the Vedics. One may also go through
'Prachina Bharat - Sanskriti ani Itihas' (प्रािीन भारत – सांथकृतत
आणण इततहास) by Mr. A. R. Kulkarni.
9. As is known, the original Vedics are supposed not to be idol

worshippers. Ascertaining the history about since when the
Brahmins and of course the other vedics started idol worship,
especially of the Kuladevatas, has significance in the annals
of Brahmin migrations as almost all the Dravida Brahmins
claim to have brought their Kuladevatas with them wherever
they emigrated. Regarding Chitpavans' Kuladevatas, please
refer my book.
10. A novel approach to explain the legend of Parashurama is

Page221
invented by Shri S. M. Bhalerao in his book-'Eka Abhyasa

Shiva Daivatacha' (एक अभ्यास – मशिदितािा). He has linked the

legend of claiming land from the sea by Parashurama to the

Jyotir-lingas and the eruption of volcanoes at various places
associated with Parashurama. The association of Shiva-lingas
and Parashurama might yield a way to think afresh on
Chitpavans’ supposed, but not so convincing, affinity to
Shaivism.
One can understand that they are affiliated to the Shivalingas

at their places of resettlement in Konkan but cannot call them
Shaivaites at all, rightly speaking. They are Bhagavatas, truly
speaking, with equal respect for Shiva and Vishnu.
Regarding Chitpavans' supposed affinity to Shiva, please refer

to the chapters of my book on ‘Sampradayas of Chitpavans’
and on ‘Kulaswamis’.
11. Even for the genealogies of many later-day kings from

Mauryas, Kannavas and Shungas etc., historians have had to
rely upon the disputable and often supposedly doctored extra-
academic and, so to say non-sources like the Puranas, and the
Dharmashastra literature, being what it is, our largely
unchronicled history, unlike that of Mesopotamia, Egypt,
China, the Greko-Roman, and annals of Plato and the Ptolemy
with their records.
12. Hope that you are not being overwhelmed by my mails.

My intention is to bring any missing sources to your notice in
the gigantic task you have undertaken. In my humble view, if
I may put it, various references, ideas, relevant issues, even
small tit-bits like the occurrence of the ‘Talavya hard
Vyanjana-L’ (ळ) in the Vedas, and umpteen such often
overlooked facts may need to be traversed to attain the goal of
putting forth one irrefutable theory(!?!) of Chitpavans’ Pre-
history.
Page222
13. I, for one, therefore, try often to be humble in all this

research, trying to gather what is worth and I can, in the spirit

of the little bee and the ant, for the common benefit of the
entire community for the futurity. And I would pray to remain
humble even if I were to possess all the knowledge and
erudition of a Newton - of the handful of grains of sand
dictum, an Einstein or a Rajawade; Not to say that even if God
bestowed me with the Sarvajnata: the Omniscience of a
Yajnavalka or even that of Veda Vyasa, I do wish and hope
that the Vedic Brahminical dictum guides me and keeps me
humble: 'Vidya Vinayen Shobhate' (‘विद्या विनयन श भत’)!!
14. May be when one assumes that one is entirely infallible in

this slimy territory of prehistory, the TIME which holds all the
past with its secrets, might be having the last laugh; over one's
audacity in presuming the unknown and many a times the
unknowable, often fathomless abyss of one's forefathers' pre-
history of the murkiest of all the times!
15. Wish you a very good luck in your pursuit and pray that
you are a success in what you are trying to attempt single-
handedly!! Like the Goliath Rajawade did, without any
expectation!
16. And come who may, the David of the future, or someone
like one of my friends who is a giant; of course in the true
spirit of intellectualism.
17. It is held that Shrimad Adi Shankaracharya, when he

composed the famous Bhashyas, had foreseen all the possible
intellectual challenges to his theory and took abundant cauteli
in the text itself to ward-off such possible challenges at the
root level itself, so that none could ever question his theories.
18. Still at later days, babies before him, the Madhwas and the
Vallabhas etc. tried to laugh at him saying that Acharya
foisted his own pet theories of Maya, in the name of the Vedas
Page223
without any base in the scriptures! So much for the Almighty

Acharya! What about intellectual pigmies like us before him!#

CHAPTER 51
***
Sonali Gaikwad Et Al s Research Paper on

Chitpavan Genetics69
Some Extracted Relevant Paragraphs70
‘Chitpavan Brahmin demonstrates younger maternal
component and substantial paternal gene flow from West
Asia, thus giving credence to their recent Irano-Scythian
ancestry from Mediterranean or Turkey, which correlated well
with European-looking features of this caste. This also
explains their untraceable ethno-history before 1000 years,
Brahminization event and later amalgamation by Maratha.
‘... non-recombining uniparental contributions in Chitpavan-

Brahmin Mediterranean or East European type as shown by
20% (HV, U3) mt DNA lineages and highly frequent (R1a and
L) Y-haplogroups. The admixture and PC analyses (Figure 3a,
b) reflected genetic association of Chitpavan-Brahmin with
Iranian, Ashkenazi-Jews (Turkey), Greeks (East Europe) and
to some extent with Central Asian Turkish populations
elucidating their distinct Nordic, “Scytho-Iranian” ancestry.’
‘ …. The Caucasian link of Chitpavan-Brahmin has also been

inferred from biparental microsatellites variations (Figure 3c).
Page224
The observed genomic analyses asserted the ethnographical

fact that Chitpavan-Brahmin share ancestry with
conspicuously European-looking Pagan or Alpine group, who
69
Sonali Gaikwad and VK Kashyap on ‘Chitpawan Genetics Molecular
insight into the genesis of ranked caste populations of western India
based upon polymorphisms across non-recombinant and recombinant
regions in genome by National DNA Analysis Centre, Central Forensic
Science Laboratory, Kolkata -700014, India Source:
http://genomebiology.com/2005/6/8/P10
70
Emphasis is added by this author to highlight important noting in
the context of the subject matter of this book.

under religious pressure had migrated from Anatolian Turkey

or East Europe to Gujarat coast probably via sea-vessel.
Besides, their documented history is untraceable beyond 1000
years, further indicating that they were not part of the original
Vedic migrations (early Indo-European) on the west coast.
Therefore, the present genome analyses provide conclusive
evidence of their recent migration, genesis, and expansion
after they migrated from “Sopara” (India’s western trade
zone) to geographically isolated Konkan-region, where they
adopted “Konkani” language, and cultivated cash crop. Their
considerable genetic affinity with Maratha caste further
corroborated the prevalent norm that few of the dynamic and
intelligent Chitpavans were “Brahminized” for performing
religious rituals in King Shivaji’s court (elite Maratha group)
and some members were given the title of “Peshawa” or
Minister or Minister for managing the administration of
Maratha kingdom, which was extended farther north after
King’s death under their rule. We observed 15% similar HVS
-1 sequence motif (M4 lineage) between Chitpavan-Brahmin
and Bene-Israeli (or Indian Jews), probably suggesting similar
indigenous Palaeolithic contribution. Compared to Deshastha-
Brahmin, Konkanastha-Brahmin showed lowest biparental
diversity, younger age of population based upon Tau value,
larger genetic affinity with West Asians plus East Europeans
suggesting their recent descent, in absence of bottleneck
effect. …..’
_________________________________________________
Page225

CHAPTER 52
***
Aryan Invasion Theory Refuted 71

The Aryan invasion theory continually fails to prove itself. Its
proponents have tried to rejuvenate their pet hypothesis that a
race called Aryans existed; the Europeans are its successors;
that they were nomadics; they invaded India in hordes and
subjugated the natives; they were responsible for the fall of
Mohenjo-daro and Harappan civilisation; et al.
Their postulation that the nomadic Aryans were capable of

generating a vast body of oral tradition of the Vedas is
preposterous. History has shown time and again that the
nomads do not construct but detroy civilizations. They never
have time to make advances like a civilized society can.
Another presumption of the theory is that Vedas arose
somewhere else in Caucasian region or the middale east is
fallacious. They do not want to accept the origin of the Vedas
to be in India much before the time they are willing to allow
for the inception time for the Vedas.
The acceptance of a Vedic nature to Harappan and pre-

Harappan civilization creates a revolution in the history of the
Vedas and the civilization which was responsible for their
inception.
If the Vedas were created by the Indo-European Aryans before

arriving in India, it is anomalous how Europeans do not have
Page226
any trace of Vedas and why they lacked the civilizational
71
Some quotes given from: http://www.indiaforum.org/india/hinduis
m/aryan/page27.html. However, the matter presented here is a consoli
dation of views of many theorists and not one.

structure for many millennia after the Vedic Aryans and their
Persian cousins of Avesta fame built up grand civilizations
Historians have to accept that the Vedas arose in India on the

Banks of the famous Sarasvati River, now rediscovered with
satellite mapping in the deserts of Rajasthan, and the Pancha-
nadas of present day Punjab, Sindh and Kashmir. The Vedas
of India are an authentic record of a culture at least as old as
the third millennium BC based upon the existence of
civilizations like Harappa and Mohenjo-Daro. They got
destroyed most probably because of geomorphic changes
which dried up Sarasvati River, forcing migrations 2000 years
BC. The Vedas’ mention of rivers like Sarasvati and Indus do
point out to their inception around it. Naturally the Vedas must
be more ancient than its vanishing around 2000 years BC.
Another fallacy of historians about the Vedic civilization and

India has been highlighted by the discovery of an artefact of a
horse-driven chariot, estimated to be of Mohenjodaran times,
in Ahmednagar District of Maharashtra state, the old
Dandakaranya fame area which was supposedly Aryanised
after Agasti and Ramayana period.
These stories of Aryanization of Dravida region of India are

again a fiction of imagination. Ravana was far too advanced
by Rama’s standards, going by the so-called ‘magical’ touch
to his prowess. However, it is possible that in Ravana’s times,
the horse was not as universal as it was in the later days.
Ravana is described as riding a cart (chariot) driven by
donkeys.
Donkeys were a distinguishing feature of Semitic cultures.

Jesus uses donkey as a means of riding and transport.
Comparative Mesopotamian cultures, too, had their share of
donkey transport. The horse must have been a rare animal in
Page227
those times in India and other neighbouring region.

It is known that the horse came from the Caucasian and mid-
Asian steppes. Indians had the animal but it was very rare and
as such it was offered as a high value sacrificial animal in one
of the greater Yajnas, called ‘Ashwamedha’. Historians
thought that the horse was a symbol of universal nature for the
Indo-Aryans and therefore, the Vedas, with high praise for
Ashwamedha Yajna must have been the legacy of those
nomads.
The Vedas, on the contrary, were a legacy of the Indians, who

valued the horse because it was rare in their country and had
to be imported at great costs. There is no question of hordes
of nomads coming and destroying Indian civilizations. It has
been a routine story as evinced by the later day invasions by
Scythians, Parthians, Kushanas and Huns to their counter-
images viz. the Mongols, Mughals, Ghorie and their Arabic
Islamic counterparts. But to credit any of these barbarians
with inception of the Vedas and high civilizations will be great
travesty.
One more point the Aryan theorists have is the lack of mention
of iron in the Vedas, to deride it as being pre-iron age and
therefore, nomad’s legacy. However, some scholars are
finding evidence for mention of iron in the Vedas. The so-
called Caucasian nomads are credited by them as having Iron
Age dawn upon them sometime in the late second millennium
BC to 950 BC. The Europeans got it from them much later,
after 1100BC. Hence they had presumed a later day Iron-age
for India also, 1200BC to 200BC.
However, China is credited with Iron Age as far back in

history as 4000 BC. Egypt had it by 2000BC. Considering
many other timelines around Afro-Eurasian trans-continent,
and recent discoveries in India, the iron Age started in India
as early as 1800 BC, as accepted by historians.
Page228
It is the considered opinion of this author that the tom-toming

of the superiority of the Chinese old civilization is uncalled

for. It is only on account of their dated chronology that

historians are crediting it with ancientness. The Indians were
never far behind, if not actually ahead of their counterparts in
Egypt and China. On similar considerations, Indian Iron Age
can at least be treated as being as old as 4000 BC, if not earlier.
It will tally with Mohenjodaran and Harappan times.
That may lead to re-dating of the inception of the Iron Age in

the Vedic societies. It is a well-known fact that all the
civilizations did not have the same technologies at the same
time. There can presumably be large gaps between two
civilizations’ inception of Stone Ages, Bronze ages and Iron
ages. The gaps can be even a few millennia. In fact there have
been societies, time and again which are still in the Stone Age.
The linking of the Vedas to India and the early rise of Iron
Age in India would validate many claims made in the Indian
literature of the ancientness of Vedic chronology.
The very large body of Vedic literary record and its oral
retention by exact methodology of incantation72 complete
with accents and commentaries, shows that it was not the
creation of a few centuries but of many millennia, at the least.
Hence the Vedas go back in time to much before Harappan
civilizations’ estimated time spans. The Vedas have to be at
least as ancient as 5000 years BC based upon such estimate
for their development.
‘The Vedas requires a re-examination of and taking their

statements seriously when they speak of the vastness and
sophisticated nature of their culture.’
By jettisoning the Aryan invasion theories, one can have a

pragmatic look into the real history of the Vedas and the
Page229
Indian civilization. The western historians were be-fooled by

their pet search for their grand predecessor civilizations by
72
Reference is invited to ‘Charanvyuha’-Footnote under Chapter 30.

invoking that their culture followed the great Egipto-Greek

civilizations.
‘Vedic India is perhaps the oldest, largest and most central of

the world's cultures. Some have proposed that the Harappan
culture is the oldest in the world because of its size and
uniformity. That this culture was able to preserve its
continuity would add much weight to the argument.’
‘In this regard the great Dravidian and Munda (aboriginal)

connections inherent in the Vedas and in ancient India needs
to be examined. Not only does this reinterpretation of the
Vedas push Indo-European civilization back further, it also
breaks down the divide between Indo-European and other
cultures. Vedic literature may therefore allow us to link up
many ancient cultures and see the greater commonality of
ancient civilization.’
This approach will enable the historians to take a realistic look

at the ancient Indian chronology as per its literature, especially
the Ramayana and Mahabharata. It can then be tuned to the
chronology of their so-called great Egyptian, Mayan and
Chinese civilizations.
‘The modern Western academic world is sensitive to

criticisms of cultural and social biases. For scholars to take a
stand against this biased interpretation of the Vedas would
indeed cause a re-examination of many of these historical
ideas which cannot stand objective scrutiny.’
In this book, this author has tried to take a pragmatic approach

to the history of the Vedas. It is the Vedic link that
distinguishes the present day Brahmin communities,
including Chitpavans, in their chronology. One cannot just
wish away Ravana and his Veda Samhita; Veda Vyasa and the
Page230
divisions he made of the Vedas into main four Shakhas;

Yajnavalka story and Shukla Yajurveda, the continuous
evolution of different branches and sub-branches of the Vedas

and their origin and spreading over Pan-India, stretching from

Asia Minor to Indonesia. The antiquity of these facts has to be
definitely taken into account for a rational accounting of the
Vedic, and as a corollary, Brahminic proto- and pre-history.
_________________________________________________
CHAPTER 5373
***
David Frawley and ancient Indian History

Ancient Indian literary evidence points to a very different
timeline than adopted by western historians for Indian history
as claimed by the world famous Vedic scholar, David
Frawley, Director, American Institute of Vedic Studies. He
opined that there is a need to thoroughly revamp Indian
history by collating recent discoveries in many fields,
including History, archaeology and genetic studies to take into
account all relevant data in a coherent manner.
In a paper co-authored with N. Rajaram, Frawley points to

recent articles in the British Journal ‘Current Biology’, that
have major implications for India. Based on genetic tests, the
articles note that a key mitochondrial DNA of the Western
Eurasian strain accounts for no more than 5.2 per cent in
Indian populations, as against over 70 per cent in European
countries like Germany. It means that there could not have
been any large scale influx of invading hordes of the so-called
‘Aryans’ into India in ancient times.
Secondly, the studies should also take into account the

Page231
timelines of the influx of euro-genes into Indian stock. It may

be that these genes were introduced into the folks very early,
73
Authored by Sandhya Jain: this chapter borrows her e - article

60000 ybp when there were migrations of Homo sapiens from

Africa to Eurasia.
The genetic studies also show that the West Eurasian strain is
present in roughly the same proportion in North and South
India. It will mean that the so-called Indo-Dravidian
population of India is quite homogenous, so far as their Indian
roots go. Other papers studying the genetics of India have
concluded Indians have been evolving, more or less in situ
without a lot of outside input, for 15-20,000 years.
Referring to the common prayer for safety in crossing the sea

by ships, Frawley points out that such a prayer is used by
navigators, not by nomadic invaders, and as such the Rig Veda
could not have been composed in land-locked Afghanistan.
There is also some evidence of commerce between Mexico
and Peru dating to 2500 BC and even earlier, based upon
Indian cotton found at sites in indicating maritime activity in
ancient times.
Vedic astronomy, old observatories and calendar systems

have been re-examined. Lokamanya Tilak was the pioneer of
such a review of the Vedic texts. In his books, ‘Arctic Home
in the Vedas’ and ‘Orion’, he has delved much deeper into
Vedic astronomy to show that the Vedics had a sophisticated
knowledge of observational astronomy, including references
to Orion equinox 9000 ybp, if not earlier by another 11000
years, to take care of the precession and nutation of the
equinoxes which takes place every 11000 years around. This
is useful in showing that the Vedic Richas which point to such
a position of the equinox in the constellation ‘Mrigasheersha’
must have been composed earlier than 9000ybp. Hence the
Vedas are proved to be automatically as old as that time.
All this would fit in well with the maritime nature of Vedic
Page232
society, as such an activity is impossible without knowledge

of the stars and astronomy. The Vedics have mentioned a star
by name ‘Trishanku’ which can only become visible in

southern latitudes of 12 degrees south of the equator. A pre-

historic port of the times when the sea line was much inland
is found at Palshet in Konkan. The seacoast to be that inside
must have been a phenomenon very old. It indicates that
maritime activity was very old in India, even along the so-
called renegade western coast.
The recent rediscovery of Mohenjodaran and Harappan seals

provide inscriptional data to supplement literary records. The
seals deciphered so far show that ancient figures like Rama,
Sudasa, Krishna and Puru, etc. who were historical persons
who lived long before 2000 BC. The deciphered seals,
therefore, provide a historical context to the Indian Mythology
and Puranas with Vedic antecedents for the Mohenjodaro-
Harappan cultures, making them at one with the ‘Vedic
people.’ In fact, the time is not far away when the world
historians would see the history of Vedic India in the true light
it deserves. Identification of Mohenjo-Daro and Harappa as
Vedic civilizations is just the beginning of that process.
The American mathematician, A. Seidenberg, has established

that both Old Babylonia (1900-1750 BC) and the Egyptian
Middle Kingdom (2050-1800 BC) borrowed heavily from
Vedic mathematics, which was already well known in
Harappan times. ‘World’s Oldest Script’, recently deciphered,
shows that the core of the Rigveda must already have existed
by 3500 BC.
At the same time, there is no evidence, either physical or

literary, of invading nomadic hordes, horse-riding warriors
from Caucasian lands and middle-east with iron weapons,
Eurasian skeletal types, destroyed cities, or any of the standard
images portrayed by the Aryan invasion theory. Even the so-
called destruction of Mohenjo-Daro is now being seen in the
light of Geo-tectonics and not because of invading hordes.
Page233
This has been shown in this book to be Maxmullerian legacy

of fallacious hypotheses, for propagation of the Gospel and

perpetuation of the rule of the superior white race. However,

this can be supplemented by archaeology. India had an
indigenous and organic development of civilisation from 7000
BCE, starting in sites like Mehargadh. Frawley states that both
the pre-Harappan and Harappan cultures were centred on the
Sarasvati River.
The main migration of peoples was from the Sarasvati to the

Ganges when the Sarasvati dried up after 2000 BCE, though
there were also some movements in other directions, such as
Europe and Central Asia.
_________________________________________________
CHAPTER 54
***
‘Chitpavans’ - From Indian Unrest by Valentine Chirol,

1910 74
‘Chitpavans’ are also known as ‘Citpols’, ‘Ciplunas’ and

‘Konkanasthas’. The names ‘Chitpavan’, ‘Citpols’ and
‘Ciplunas’ appear to come from the town ‘Cipluna’, their
original and chief settlement, the old name of which is said to
have been ‘Citpolan’. They began to call themselves
‘Konkanasthas’ in about 1715 A. D. when Peshawa Balaji
Vishwanatha, their castemen rose to importance in Maratha
kingdom.
Page234
They worship Parashurama, the legendary slayer of the

Kshatriyas and the coloniser of the Konkan. Of their early
74
From: Eastern Spring: A 2nd Gen Memoir By Neil Kulkarni
http://books.google.co.in/books?ID=6msHrHL2AuMC&pg=PT26&d
q=
chitpavan+Valentine+Chirol&hl=en&sa=X&ei=PvoyU6pHIeNrQfX
m4DACg&ved=0CC4Q6AEwAA#v=onepage&q=chitpavan%20Vale
ntine%20Chirol&f=false

history or settlement in Ratnagiri no record remains. The local

legend makes them strangers descended from fourteen
shipwrecked corpses who were restored to life by
Parashurama. The Chitpavans have a tradition that they came
from Amba Jogai about 100 miles north of Sholapur.
They say they were originally Deshasthas and that fourteen

Brahmins of different Gotras (family stocks) accompanied
Parashurama to Konkan and settled at Cipluna. This does not
seem probable as they differ greatly from Deshasthas in
complexion and features. Fair and pale with, in most cases
greenish grey (र्ार) eyes, they are a well-made vigorous class,
the men are handsome with a look of strength and intelligence;
the women small, graceful and refined, but many of them
delicate and weak-eyed. In their homes they use a peculiar
dialect, which is now fast dying out. Out of doors they speak
pure Marathi with more marked pronunciation of Anusvar
(अनथु िार), the nasal sound. Many of the West Coast villages,
owned and held by Chitpavans, are for cleanliness and
arrangement a pleasing contrast to the ordinary Indian village.
Their houses, built of stone, stand in cocoanut gardens or in

separate enclosures, shaded with mango and jackfruit trees,
and the village roads, too narrow for carts, are paved with
blocks of laterite and well shaded. Ponds, wells and temples
add to the general appearance of comfort. The Chitpavans are
very clean and tidy.
Though not superior to Deshasthas and Karhadas in rank, they

are held in much respect by most Ratnagiri Hindus, who
believe that the Mantras (sacred texts) repeated by a
Chitpavan have a special value/worth. They are either
Apastambas or Rigvedis and belong to the Smart sect. They
are followers of Shankaracharya. They have fourteen Gotras.
Page235
Unlike most castes of the Deccan, a Chitpavan is not allowed

to marry his maternal uncle's daughter. They have over all
India a good name for their knowledge of Hindu lore, and in

Bombay and Poona, some of the most distinguished native

scholars in Sanskrit, mathematics, medicine and law, are
Ratnagiri Chitpavans. A very frugal, pushing, active,
intelligent, well-taught, astute, self-confident, and
overbearing class, they follow almost all callings and
generally with success.
The Chitpavan Brahmans are undoubtedly the most powerful

and the most able of all the Brahmans of the Deccan. A
curious legend ascribes their origin to the miraculous
intervention of Parashurama, the sixth Avatar of the god
Vishnu, who finding no Brahmans to release him by the
accustomed ritual from the defilement of his earthly labours,
dragged on to shore the bodies of fourteen Barbarians that he
had found washed up from the ocean, burnt them on a funeral
pyre and then breathed life and Brahminhood into their ashes.
On these new made Brahmans he conferred the name
Chitpavan, which means "purified by fire," and all the land of
the Konkan from which, by a bolt from his arrow, he caused
the sea for ever to recede. Every Chitpavan to-day claims
descent from one or other of the fourteen divinely
Brahminized barbarians, whom some believe to have been
hardy Norsemen driven in their long ships on to the sandy
shores of what is now the Bombay Presidency.
At any rate, as has been well said of them, Western daring and
Eastern craft look out alike from the alert features and clear
parchment skin and through the strange stone-grey eyes of the
Chitpavan. It was not, however, till about two centuries ago
that the Chitpavan Brahmins began to play a conspicuous part
in Indian history, when one of this sect, Balaji Vishwanatha
Rao, worked his way up at the Court of the Maratha King
Shahu to the position of Peshawa, or Prime Minister, which
he succeeded even in bequeathing to his son, the great Bajirao
Balaji, who led the Maratha armies right up to the walls of
Page236
Delhi. Bajirao's son not only succeeded as Balaji II., but on

the death of King Shahu disposed of his Royal master's family

by a bold Palace conspiracy and openly assumed sovereign

powers. The crushing defeat of Panipat brought him to his
grave, and though the dynasty was still continued, and
regained some of its lustre under Madhav Rao I., the Peshawas
subsequently became little more than rois fainéants in the
hands of their Ministers, and especially in those of the great
Regent Nana Phadnavis.
He, too, was a Chitpavan Brahman, and it was under his reign
that his fellow caste-men acquired so complete a monopoly of
all the chief offices of State that the Maratha Empire became
essentially a Chitpavan Empire. The British arms ultimately
defeated the dreams of universal dominion which, in the then
condition of India, the Chitpavans might well have hoped to
establish on the ruins of the great Moghul Empire. But British
rule did not destroy their power.
They were quick to adapt themselves to new conditions and

above all to avail themselves of the advantages of Western
education. Their great administrative abilities compelled
recognition, and Chitpavans swarm to-day in every
Government office of the Deccan as they did in the days of
Nana Phadnavis.
They sit on the Bench. They dominate the Bar. They teach in
the schools. They control the vernacular Press. They have
furnished almost all the most conspicuous names in the
modern literature and drama of Western India as well as in
politics.
Of the higher appointments held by natives in the Presidency

of Bombay, the last census tells us that the Hindus held 266
against 86 held by Parsees and 23 held by Mahommedans, and
that out of those held by the Hindus, more than 72 per cent
were held by Brahmins, though the Brahmins form less than
Page237
one-fourteenth of the total Hindu population of the province.

All Brahmins are not, of course, Chitpavans, but the
Chitpavans supply an overwhelming majority of those

Government officials, and their ascendency over every other

Brahman sect in Maharashtra is undisputed. From the Deccan,
moreover, their influence has spread practically all over India
and, especially, in the native States, which have recruited
amongst the Chitpavans some of their ablest public servants.
Amongst Chitpavans are to be found many of the most

enlightened and progressive Indians of our times and many
have served the British Raj with unquestioned loyalty and
integrity.
_________________________________________________
CHAPTER 55
***
Yajnavalka Rishi 75
Who Was He
*Y jñyavalka of Mithila was a legendary sage of Vedic India,

credited with the authorship of the Shatapatha Brahmana
(including the Brihadaranyaka Upanishad), besides the Yoga
Yajnyavalkya and the Y jñyavalkya Smriti. He is also a major
figure in the Upanishads.
According to tradition, Y jñyavalka was the son of Devar t

and was the pupil of sage Vaishampayan. Once,
Vaishampayan got angry with Y jñyavalkya as the latter
argued too much to separate some latter additions to
Yajurveda in being abler than other students. The angry
teacher asked his pupil Y jñyavalka to give back all the
Page238
knowledge of Yajurveda that he had taught him.
75
From: http://en.wikipedia.org/wiki/Yajnavalkya

As per the demands of his Guru, Y jñyavalka vomited all the

knowledge that he acquired from his teacher in form of
digested food. Other disciples of Vaishampayan took the form
of partridge (ततग्त्तरी) birds and consumed the digested
knowledge (a metaphor for knowledge in its simplified form
without the complexities of the whole but the simplicity of
parts) because it was knowledge and they were very eager to
receive the same.
The Saṃskṛt name for partridge is "Tittiri". As the Tittiri

(partridge) birds ate this Veda, it is thenceforth called the
Taittirīya Yajurveda. It is also known as Kṛṣṇa Yajurveda or
Black-Yajurveda (Moola Yajurveda) on account of it being a
vomited substance. The Taittirīya Saṃhit thus belongs to this
Yajurveda.
Then Yajnavalka determined not to have any human guru

thereafter. Thus he began to propitiate the Sun God, Surya.
Yajnavalka worshipped and extolled the Sun, the master of
the Vedas, for the purpose of acquiring the fresh Vedic
portions not known to his preceptor, Vaishampayana.
The Sun God, pleased with Yajnavalka’s penance, assumed

the form of a horse and graced the sage with such fresh
portions of the Yajurveda as were not known to any other.
This portion of the Yajurveda goes by the name of ukla
Yajurveda or White-Yajurveda on account of it being revealed
by Sun76. It is also known as Vajasaneyi Yajurveda, because
it was evolved in great rapidity by Sun who was in the form
of a horse through his manes.
Page239
The rhythm of recital of these Vedas is therefore to the rhythm

of the horse canter and distinguishes itself from the other
76
Pt. V. D. Satavalekar, an eminent Vedic scholar of the 20 th century,
has opined that there is not much difference in the Samhitas of the
Krishna and the Shukla Yajurvedas.

forms of Veda recitals.77 In Sanskrit, term "Vaji" means horse.

Y jñavalka divided this ‘Vajasaneyi Yajurveda’ again into
fifteen branches, each branch comprising hundreds of Yajus
Mantras. Sages like Kannva, Madhyandina and others learnt
those and ukla Yajurveda branched into popular recensions
named after them.
It is important to note that within the hierarchy of Br hmiṇs,

certain sects believe in the Kṛṣṇa Yajurveda while others
practice from the ukla Yajurveda. Two important sects of
Telugu Br hmiṇs with a belief in ukla Yajurveda are the
Niyogis who are further sub-divided into sub-sects like
Pratham Sakha Niyogis ( ukla Yajus) and Aaru Velu Niyogis
(Kṛṣṇa Yajus) (aaru-velu = six-thousand Saṃskṛt).
Y jñavalka married two wives. One was Maitreyi and the

other Katyaayani. Of the two, Maitreyi was a Brahmavadini
(one who is interested in the knowledge of Brahman).The
descendant sects of Brahmans are the progeny of the first wife
Katyaayani.
When Y jñyavalka wished to divide his property between the

two wives, Maitreyi asked whether she could become
immortal through wealth. Y jñyavalka replied that there was
no hope of immortality through wealth and that she would
only become one among the many who were well-to-do on.
When she heard this, Maitreyi asked Y jñyavalka to teach her
what he considered as the best. Then Y jñyavalka described
Page240
to her the greatness of the Absolute Self, the nature of its

existence, the way of attaining infinite knowledge and
immortality, etc. This immortal conversation between
77
The major difference between the two Yajurvedas, Krishna and
Shukla, thus appears to be basically only on the account of the rhytm
of incantation. Again it is a well-known fact that the Shukla Yajurvedis
pronounce the vovel ‘ष’ (‘sha’) as ख (‘kha’). That could be a peculiarity
of the regional language, although it is said that both Vaishampayana
and Yajnavalka were related to each other.

Y jñyavalka and Maitreyi is recorded in the Brihadaranyaka

Upanishad.
Wisdom of Y jñyavalka is shown in Brihadaranyaka

Upanishad where he gives his teachings to his wife Maitreyi
and King Janak. He also participates in a competition arranged
by King Janak about the selecting great Brahma Jnyanin
(knower of Brahman). His intellectual dialogues with Gargi (a
learned scholar of the times) form a beautiful chapter filled
with lot of philosophical and mystical question-answers in
Brihadaranyaka Upanishad. In the end, Y jñavalka took
Vidwat Sanyas (renunciation after the attainment of the
knowledge of Brahman) and retired to the forest.
It is believed that during the spiritual cleansing of Kshatriya

males by Parashurama, the noble families were unable to find
suitable male suitors for the princesses. During this period,
some of the descendants of Y jñyavalka were offered these
princesses as brides as they were the only sects bestowed with
the quality of pride amongst the various Brahman sects. Thus
a new line of Brahmin nobility was created in the social
hierarchy (Pratham Shakhiya) advising the king on the
spiritual and administrative aspects of ruling the kingdom
Y jñyavalka was one of the greatest sages ever known. His

precepts as contained in the Upanishadas (the Brihadaranyaka
Upanishad) stand foremost as the crest-jewel of the highest
teachings on knowledge of Brahman. Most of the Hindu Laws
today are based on the Y jñyavalka Smriti.*
His Works
*Main articles: Shatapatha Brahmana and Brihadaranyaka

Upanishada
Page241
If the ascription of the Shatapatha Brahmana and the

Brihadaranyaka Upanishad is genuine, Y jñyavalka has made
important contributions to both philosophies, including the

teaching of ‘Neti Neti’, and to astronomy, describing the 95-

year cycle to synchronize the motions of the sun and the
moon. He was described as the greatest Brahmajnani by all
the sages at the function organised by king Janaka.*
__________________________________________________
CHAPTER 56
***
Deshastha Yajurvedi Brahmins 78
*The Vedas are the world's oldest texts that are still used in
worship and they are the oldest literature of India. Four Vedas
exists of which the Rigveda is the oldest. They were handed
down from one generation of Brahmins to the next verbally
and memorised by each generation. They were written down
sometime around 400 BC. Other Vedas include the
Yajurveda, the Atharvaveda and the Samaveda. Two different
versions of the Yajurveda exist, the White (''Shukla'' in
Sanskrit) and the black or (''Krishna'' in Sanskrit). The Shukla
Yajurveda has two different branches (''Shakha'' in Sanskrit)
called the Kannva and the Madhyandina. Deshastha Brahmins
are further classified in two major sub-sects, the Deshastha
Rigvedi and the Deshastha Yajurvedi, based on the Veda they
follow.
The Yajurvedis are further classified into two groups called

the Madhyandina and the Kannva. The Madhyandinas follow
the Madhyandina branch of the Shukla Yajurveda. The word
''Madhyandina'' is a fusion of two words ''Madhya'' and ''din''
which mean middle and day respectively. They are so called
Page242
because they perform ''Sandhya Vandanam'' at noon
78
From: http://en.wikipedia.org/wiki/Deshastha_Brahmin

Recently, the Yajurvedi Madhyandina and Yajurvedi Kannva

Brahmins have been colloquially being referred to as
Deshastha Yajurvedi Madhyandina and Deshastha Yajurvedi
Kannva, although not all have traditionally lived or belonged
to the Desha.
The Deshastha Rigvedi Brahmins are treated as a separate and

distinct caste from the Yajurvedi Madhyandina and Kannva
Brahmins by several authors, including Malhotra, Karve and
Wilson.
There is a significant Deshastha population in the state of

Karnataka, and here, the sub-classification of Deshastha
Brahmins is based on the type of Hindu philosophical system
they follow. These are the Deshastha Madhwa Brahmins who
follow the teachings of Madhwacharya and the Deshastha
Smart Brahmins who follow the teachings of Adi
Shankaracharya.*
_________________________________________________
CHAPTER 57
***
CONCLUSION OF THE RESEARCH ON CHITPAVAN

KONKANASTHA BRAHMINS HISTORY (PROTO AND PRE)
This author thanks the reader for his patience in reading this book
containing many diverse and complex issues. The reader may not
have had any background of the subject of this book and hence
he may have had difficulties in appreciating the discussion by
this author.
However as it may be, the synopsis of all the important issues

Page243
discussed and conclusions reached by this author is presented

herewith for the sake of clarity. Of course, it is not practical to

broach each and every issue in the given space. It would be

unnecessary revisiting the topics already discussed.
Hence this author proposes now to revisit only the salient points
relevant to the Proto- and Pre-history of Chitpavan Konkanastha
Brahmins in the following paragraphs and he fervently hopes that
the reader will kindly bear with him.
It will be remembered that this author had laid down certain

important points in CHAPTER 16, pp 59, on ‘Pre-Requisites of
a Theory on Chitpavans’ Proto-History and Roots’.
Hereunder the same are re-examined in the context of the
research and postulations about Chitpavans’ Pre-history and
Roots, presented in this book.
1. Why are they Dwivedis, unlike other Brahmins:
The history of all the Vedic Brahmins has been traced before
and after Veda Vyasa. The Chitpavans’ ancestors separated
from the mainland in Aryavarta of the Brahmins in the era
shortly after Veda Vyasa’s. Until Chitpavans’ ancestors left
their homeland, the Brahmins had not become strictly
branched out into single Veda branch practitioners, like the
majority of them are today. The four divisions of Vedas, along
with Moola Veda, prevailed at the time of their departure from
their main land.
The Chitpavans’ ancestors had families practising all the four

branches of Vedas in their community, without the imposing
of the strict discipline on inter-branch commerce which came
into vogue subsequently. Later on, in the course of time, only
Rigveda and Yajurveda branches remained. Families
practising Samaveda and Atharvaveda became extinct in
subsequent migrations, and possible demise of the families
Page244
practising these Vedas. Therefore, they are left out now as

‘Dwivedis’, instead of original ‘Chaturvedis’.

Such Dwivedi Brahmin communities are rare now, the only

other known community is the ‘Devarukhe’; settled in
Konkan since the time of Yadavas and Shilaharas (around 12th
century AD). They migrated to Konkan from Karnataka, in
the known historic times. NSR alludes to it as one of the many
other Brahmin communities whose ancestors he suspects to be
Shashtik Brahmins.
Until the time, the Chitpavans’ ancestors went to Vanavasi to

Kadamba Kingdom, their community had all the four-Veda-
practitioner families. This is proved in NSR paper, giving
justification. Sarvatomukha Yajna required 16 families
practising each Veda branch i.e. a total of 64 families in the
Brahmin community. The Shashtik Brahmins’ present day
nomenclature as ‘Aravathokkalu’ i.e. ‘60+’ has its roots in it.
Similar is the case of Chitpavans of today who reiterate that
there were 64 (60+ original surnames or Kulas) families of
their ancestors to begin with when they migrated to Konkan.
There are still the Ayyars in the South who are Chaturvedis,
so to say. Their coming to South goes back to 500 years BC,
or even before. It would mean that the sigle-Veda-practice
found today amongst the North Indian Brahmins and the
emigrees of later years to the South was not prevalent until
500 years BC.
2. Why do they worship Yogeshwari of Ambejogai as

Kuladevata:
The ancestors of Chitpavans who left their mainland after

Veda Vyasa’s time, many of them had settled for a long time
at Ambejogai in the pre-historic times. The goddess worship
at those times was primitive. The goddesses in the Tandala
(ताांदळा) form were current at those times, in common with the
primitive tribals. The Vedics, then, or sometime later, must
Page245
have accepted ‘Idol Worship’, in contrast to their having been

strictly against idolatrous practises since the proto-historic

times.
Their stay at Ambejogai is reflected in the folklores of

Ambejogai that Parashurama had collected Chitpavans’
ancestors from Ambejogai for re-settling them in Konkan.
The Sahyadri Khanda, in its authentic copy, mentions that the
Chitpavans’ ancestors were brought from Desha region to
Konkan. Ambejogai falls into one of the most populous
regions of Desha of the pre-historic times.
The Chitpavans try to explain away the matter of Yogeshwari

of Ambejogai, a region distant from Konkan, as being their
Kuladevata, by citing two myths:
1. The goddess Yogeshwari, from Konkan, went to

Marathwada to marry with God Vaijnatha of Parali. Due to
some circumstances, the marriage did not take place. On the
way, she was at Ambejogai by then, en-route to Parali-
Vaijnatha. She decided to stay there, instead of returning to
Konkan.
2. After Parashurama resurrected their 14 ancestors, there was

a problem of finding brides for them. Parashurama went to
Ambejogai in search of brides for them. The Brahmins at
Ambejogai agreed to give their daughters in marriage to the
Chitpavans’ ancestors, provided they agreed to accept the
Goddess of Ambejogai as their Kuladevata. Goddess of
Ambejogai became their Kuladevata according to that
agreement.
On closer examintion, the two anecdotes, barring their

mythical content, may mean that the Chitpavan Brahmins of
Konkan were no different from the Deshastha Brahmins of
Ambejogai. Hence marriages between Brahmins of Konkan
Page246
and Ambejogai were the common practice of those times.

Also it would mean that to and fro migration of Brahmins
between Konkan and Desha was prevalent then. This in itself

is a pointer to the Chitpavans’ ancestors, some of them at least,

having migrated from Desha to Konkan.
The clearest fact must be the Chitpavans’ ancestors, many of

them, must have come from Ambejogai region and the
Goddess Yogeshwari must have been their Kuladevata which
they did not substitute by any local goddess from Konkan.
3. Why is the Vindhyavasini Chitales'& Some Chitpavans’

Kuladevata:
It is a fact that of the Vindhyavasini of Vindhyachal-Ahichhatra

in UP, is Chitales' and some other Chitpavans’ Kuladevata. The
Chitales’ and some other Chitpavans’ batch settled at
Chiploon at a much later date. They must have been from the
stock of Shashtik ancestors who came to Chiploon at the
behest of Kadamba King Mukanna around 1174 AD. NSR has
conclusively shown that King Mukanna had granted
Agraharas to the Shashtik Brahmins at Talagunda in
Karnataka and Chiploon at that time for settling there. They
came from Ahichhatra as per NSR, based upon ancient
engravings on the stone pillar at Talagunda.
The case of Chitales and Avalaskaras etc. of Chiploon is

similar to that of the earlier settlers who worshipped
Yogeshwari of Ambejogai. The Chitales, Avalaskaras and
some other families settled at Chiploon, who migrated to
Konkan from the North in the later days, post Guhagar etc.,
still worship the goddess Vindhyavasini. This author has
shown that she is of their earlier habitat of Vindhyachal-
Ahichhatra in the North from Uttar Pradesh.
It has been noted that the Vindhyavasini of Vindhyachal, near

Mirzapur in UP, is also in the Tandala form. It indicates that
she is also a Proto-historic Goddess like Yogeshwari of
Page247
Ambejogai and Renuka of Mahur. Since there is some

distance between Vindhyachal and Ahichhatra, it appears that
this group was earlier settled near Vindhyachal before settling

down at Ahichhatra since they are worshippers of

Vindhyavasini.79
4. Did Chitpavans ancestors go directly to Chiploon from

Ahichhatra in UP:
It looks to be most certain that the Chitales’ and some other

families’ ancestors went directly from Ahichhatra in UP to
Chiploon as they do not seem to be from the lot which first
settled at Guhagar etc., their Kuladevata being not
Yogeshwari of Ambejogai but Vindhyavasini. The first lot
settled at Chiploon in Mayoorasharma’s times in 350 AD
might have amalgamated with the earlier settled lot of
Guhagar; or some of them might still be the devotees of
Vindhyavasini when the next lot came in 1174 AD. The first
lot cannot be distinguished from the latter lot.
5. Why Mahalakshmi of Kolhapur is the Kuladevata of

some of the Chitpavans:
The Chitpavan ancestors settled down south from Pre-historic

times spread over, later on, to many places, including
Kolhapur. Being settled at Kolhapur for a long time, they
Page248
might have abandoned their earlier Kuladevata and adopted
Mahalakshmi as their Kuladevata. It could also be that these
79
The Ahichhatra story will be incomplete without mentioning that it
was the capital of the Kingdom of Ahichhatra which was won by
Arjuna for Drona from king Drupad in battle. The Rajputs claim that
another Ahichhatra(pur) near Nagaur in Rajasthan was the original
place Arjuna won. However, the excavations by archaeologists at the
‘Ahichhatra’ site, near Bareily in UP, show artefacts of very old
periods. It was a part of the Panchal kingdom of king Drupad. The one
near Nagaur was not a Mahabharata period kingdom. Hence for the
purpose of Chitpavans’ ancestral stay, the ‘Ahichhatra of UP’ is
relevant place. NSR also says it is this Ahichhatra from which the
Shashtik Brahmin ancestors came and got settled around 350 AD and
in 1174 AD, at Talagunda and Chiploon, both the times.

families settled at Kolhapur in the past 400 years or so and

therefore, might have replaced Ambejogai Devi by
Mahalakshmi of Kolhapur.
A study of Kuladevatas of many Chitpavans in Chapter 35

reveals that most of the Kulas (families) which are devotees
of Mahalakshmi have branches which worship Yogeshwari of
Ambejogai. This will indicate that those families which
worship Yogeshwari later on adopted Mahalakshmi, being the
goddess of local Kshetra. Mahalakshmi is also regarded as a
form of goddess Parvati, like Yogeshwari.
6. Where were Chitpavans before 1600 AD:
1. They were at Ahichhatra in UP definitely at the time around

350 AD of Kadamba King Mayoorasharma, as proved
conclusively by NSR. Their kin were still at Ahichhatra when
they were settled at Talagunda in Karnataka and Chiploon in
Konkan.
2. since the Chitales and some other families from the lot
brought by the Kadamba kings from Ahichhatra still worship
the goddess Vindhyavasini of Vindhyachal in UP, their
ancestors must have had earlier been from Vindhyachal in the
North and surrounding area of Varanasi in UP..
3. ‘Charanavyuha’ refers to ‘Ashwalayana’ and

‘Hiranyakeshi’ Brahmins concurrently residing at Varanasi in
old times when the Magas were in Mesopotamia. That is much
in antiquity. Those times might take them to be in the north in
Aryavarta in times of Mahabharata.
Further evidence is provided by the following:

4. Their following the ‘Dwiveda System’ is reminiscent of
times more ancient than Veda Vyasa, much before 3000 years
Page249
BC. They must have been in India, most positively in the north
in Aryavarta in Mahabharata times.

5. Their ancestors must have been followers of ‘Moola Veda’,

as discussed in details in this book. The time of ‘Moola Veda’
goes back to Ravana’s i.e. Ramayana times. The historians, by
and large, reluctantly admit of the Mahabharata period to be
around 2000 to 3000 BC. Ramayana time they reckon, if at
all, to a few hundred years before that. Many Indian historians
do not agree with the chronology of the western historians. (Ref.
pp 204)
As discussed in this book, the time could as well be 8000
ybp.
6. The Chitpavans’ ancestry would then go back to 8000 ybp.

It is now conclusive that the Vedas came from India, and not
from some nomads wandering off from the steppes of Eurasia.
The ‘Sindhu-Punjab-Sarasvati’ basins are regarded by many
historians as the cradle of the Vedas.
7. Being from the original stock of the Vedics, the ancestry of

Chitpavans must be regarded as being in the said Vedic region
around the time of the Moola Veda i.e. Ravana’s time, around
5000 - 8000 ybp.
The habitats of Chitpavans’ ancestors in the Vedic times as

per the attched maps are a proof in itself of the ancient Vedic
origins of Chitpavans’ ancestors. It is seen from these historic
Vedic maps of India that:
(A) Brahmins of Shakala Shakha of Rigveda, regarded by
some Pundits to be the originator of the Ashwalayana Shakha
of Chitpavans, were in the vicinity of Punjab and Kurukshetra.
(B) Brahmins of Taittiriya Shakha, the originator Shakha of

the Hiranyakeshi branch, were in the foothills of the
Himalayas, near Nepal.
8. Further, if at all the Parashurama anecdotes have any

relevance to a real person Parashurama, and not just mythical,
Page250
his association in settling the Chitpavans’ ancestors would

have to be dated to around 10000 ybp.

9. As shown in this book, he brought the Brahmins from

either, Kaveri side or from Ambejogai or from both. Shearing
off the mythical content from the Parashurama anecdotes,
these two authentic sources, ‘Vyadeshwarodaya’ and the
autheintic copy of ‘Sahyadri Khanda’ from Shringeri Peetha,
these myths point out to two separate migrations of the
Chitpavans’ ancestors in the ancient times, one from
Ambejogai and the other from Kaveri-side. That will indicate
that the Chitpavans’ ancestors came to the South from the
North much earlier, in the footsteps of Agasti, before the
Ramayana times.
Also these stories point out to the fact that, either they were
named ‘Chitpavans’ after settling down in Konkan or the
places they settled at got the name ‘Chitpavan’ from their
original Id as ‘Chitpavan’. The matter remains unresolved so
far as these stories go.
10. The Tamrapatra of the fifth century AD of a Kongani

King, with the mention of a Hiranyakeshi Brahmin in it
indicates their presence in Konkan in the fifth century AD and
even 200 to 300 years earlier i.e. around 2nd and 3rd century
AD.
11. The commentary by Mahidasa on ‘Charanavyuha’ shows

Hiranyakeshi Brahmins settlement in the ‘Sahyadri
Mountains’ on the banks of river Hiranyakeshi and their
domiciles in Chiploon and many other places in Konkan. It
would take their antiquity in Konkan to even earlier times, say
100 to 300 years BC.
12. Hiranyakeshi is a branch of Chitpavans settled in Konkan

since earlier times. The only other Hiranyakeshi Devrukhes,
settled in Konkan came there much later in the Yadavas’ and
Shilaharas’ times around 1100 AD. This undisputedly
Page251
indicates that the Hiranyakeshis, mentioned in Mahidasa’s

commentary on ‘Charanavyuha’ and in the ‘Tamrapatra’ of

the Kongani king, were Chitpavans’ ancestors from Konkan

in the relative times.
13. The mention in Lele Kulavrittanta of the above, together

with the mention of Satyashadha, preceptor of Hiranyakeshi
branch, performing austerities on the banks of river
Hiranyakeshi in Parashurama Kshetra on the western flanks
of Sahyadri Mountains is another important recorded
evidence of the Chitpavans domicile in Konkan before
500AD.
7. From which river Payaswini Parashurama sought

Chitpavans ancestors for re-settlement at Guhagar:
Vishwanatha, in ‘Vyadeshwarodaya’, says that Parashurama

sought Chitpavans’ ancestors from ‘Payaswini River’ for re-
settlement at Guhagar. Some scholars have noted that Tapi
River or Poorna River could be the river in question as they
were also named ‘Payaswini’ in the past.
As conclusively shown in this book, it was ‘River Payaswini’,

south of the River Kaveri, from where Chitpavans’ ancestors
came to Konkan. The Khares and other families joining them
in recent times from Kaveri side shows that the Chitpavans’
ancestors were domiciled in ‘Kaveri-Payaswini-Coorg-
Kasargod’ region, before they came to Konkan.
8. From where did the Chitpavans ancestors come:

Ambejogai, Payaswini, Vanavasi or Ahichhatra:
1. Vishwanatha in ‘Vyadeshwarodaya’ says that Chitpavans

ancestors came from the ‘River Payaswini’ (‘Payoshni’) to
Guhagar.
2. However, NSRajpurohit cites evidence in his paper that
they came from Ahichhatra to Talagunda and Chiploon.
Page252
3. As seen from the Parashurama related myths, they came

from Desha region.

4. The Sevaka Brahmins of Kachchha region, settled on the

Western coast of Surashtra, have surnames similar to
Chitpavans.
5. This author has also interpreted their previous domicile at

Ambejogai and near about, based upon the predominant
Kuladevata, Yogeshwari Devi of Ambejogai. How does one
resolve this anomaly?
It would be seen that the Chitpavan diaspora was spread far

and wide as there is evidence of their ancestors coming to
Konkan from Desha, Ambejogai, Ahichhatra, river Payaswini
near Kaveri basin and Vanavasi.
NSR hints that many Brahmin communities known as

Karhades, Devamukhi, Badaganadu, Sahavashi and others,
were originally Shashtik Brahmins. They have similar culture
and Vedic practices. As seen from Mr. Korati Sri Niwas Rao’s
book, the Madhwa Brahmins are descendants of Shashtik
Brahmins.
There is one more mystery of Roop Kund tragedy of 1200

years past.80 It may show that kin of Chitpavans’ ancestors had
Page253
been domiciled in the Himalayas.
80
There are reports of about remains of skeletons of about 800 people
discovered at Roop Kunda in the Himalayas. The genetic studies
indicate that they match with Chitpavans’ genetics. The remains appear
to be of persons who perished at the same time, around 800 years AD.
It is a mystery what this large group of Chitpavans’ alikes was doing in
the Himalayas in those ancient times. Coming from Konkan of such a
large group for pilgrimage is supposed to be implausible.
Who were these people and from where they came to Roop Kunda
and for what purpose is a mystery. The obvious inferences are that: 1.
They were not Konkanastha Chitpavans; 2. They were not Chitpavans’
kin who were still in the northern plains at Ahichhatra; 3: So many
people could be at Roop Kunda only if they were domiciled in the
neighbouring areas in the Himalayas.

Khares and some others came from Kaveri region, from South
India as seen from the book ‘Chitpavan’ by Mr. N. G.
Chapekar.
Accepting all these accounts would mean that all these, if not
some more yet unknown places, were the earlier habitats of
Chitpavans’ ancestors. It would show that their diaspora was
spread far and wide over the North and the South India. The
Sevaka Brahmins may be a pointer to migrations from Lothal
from the vanished Sarasvati river Basin, as suggested by some
scholars; and from the Sindha-Punjab belt of the earlier period
of the Vedas.
It would also appear from the details of their habitats and

migrations that the process of migration was either sporadic,
if not continuous; and it was not a one-time phenomenon. The
Chitpavans’ ancestors appear to be migrating over the greater
time span from the original Vedic period, to the latest known
migration of Khares et al in the recent times from the Kaveri
side.
It is further surprising that their compatriots, settled in

Konkan, separated by distance and time, could always
recognise their freshly arriving kin. It was an excellent
communication system they might have been using; or
recognition of their unchanged customs and traditions,
displayed by the newer arriving clan members; to identify
positively their own kith under such circumstances, when
Brahmins from other regions were simply not accepted into
the fold of local Brahmins, as a general rule.
Therefore, it should not be surprising to anyone that Brahmins

separated by a time span of almost 800 years could be
identified as belonging to the same community and accepted
by the earlier settlers of 350 AD at Talagunda and Chiploon,
Page254
even if the nomenclature used for their identification might

have changed; as it has definitely changed from whatever may
have been their original ID, Shashtik or otherwise, to

Aravathokkalu and Chitpavan, in the least, if not Karhade,

Devamukhi, Sahavashi, Badaganadu and Sevaka et al, as
hinted at by NSR. It looks like these Brahmins were like
homing pigeons, arriving at their nests in every distant land.
It is further shown in Sr. No. 9 below (on pp255) that the

Chitpavans ancestors could be having the same ID of
‘Chitpavan’ since the early beginning of their community
which must not have changed over the past millennia since
their Vedic origins began.
9. How did Karnataka Brahmins know the etymology of

Chitpavan derived from Agnihotra Pavitra /
Agnihotrapavan:
Some might question how was it that the neighbours in

Karnataka know that the etymology of ‘Chitpavan’ arose from
earlier IDs of ‘Agnihotra Pavitra’/‘Agnihotrapavan’ to ‘Pavan’
and then to Chitpavan’; why were the Chitpavans not aware of
it. Also NSR indicates that they started calling themselves as
‘Chitpavan’ while settled by Kadamba kings at Talagunda and
Chiploon.
Chitpavans got separated from Shashtik group settled at

Talagunda in Karnataka either when one of their groups was
resettled by the Kadambas at Chiploon or they were invited
by some other local chieftain to Konkan. The Shashtik group
in Karnataka retained the knowledge of their original IDs of
‘Agnihotra Pavitra’/‘Agnihotrapavan’ before they became
known by other community names like ‘Aravathokkalu’ and
others. Some Karnataka scholars did keep knowledge of the
original ID related to ‘Agnihotra’. Probably in later days,
those settled in Konkan had lack of interest in keeping firm
links with the past and lost the knowledge.
Page255
Various communities become self-contented after

permanently settling down at a given place. None of the Indian
communities can explain their past history succinctly which

gets lost in the course of time. However, certain old links are
still retained like worship of particular gods and goddesses,
and many other customs and traditions. It has, therefore, been
possible to connect to the past.
In Karnataka, the ‘Shashtikas’ were remembered because of old

manuscripts, listed in - REFERENCES OF OLD
MANUSCRIPTS AND MONUMENTS (pp 31) of this book and
the inscriptions on Talagunda stone pillar. Apart from that, the
Shashtikas’ present-day descendants have the revealing name,
‘Aravathokkalu’, meaning ‘Sixty-plus’, which is still current.
Because of that, some kind of historic links are preserved.
The records of the ‘Shashtikas’ in Kannada language of the

past 800 years and even of earlier periods, were preserved by
the followers of the Notable Shri Madhwacharya, who was a
descendent of these ‘Shashtik Brahmins’. That is the main
reason why the history and knowledge of Shashtik ancestry
remained clear in the minds of the local folks.
Therefore, some of the scholars from Karnataka were aware

of the etymology of Chitpavans’ ID as derived from
‘Agnihotra Pavitra’ ‘Agnihotrapavan to Pavan to Chitpavan’.
It does not mean that every ordinary person from Karnataka
knew about it. Still that ID has been explained in an
approximate way.
10. The etymological connection of Chitpavan to the Persian

word Kshatrapavan :
What were Chitpavans called before coming to Konkan:

One wonders what etymological connection the word
‘Chitpavan’ has to the Persian word ‘Kshatrapavan’ and how
to explain the meaning of Chitpavan in older Persian.
Page256

Although the meanings of ‘Pavan’ and ‘Agni’ in Sanskrit, and

‘Chit’ of Sanskrit and ‘Pavan’ of Persian, overlap, it has been
conclusively shown in Chapter 8 (pp 20) that the ‘Pavan’ of
Persian need not be considered for arriving at the meaning of
‘Chitpavan’. It can be directly derived from the word
‘Agnichit’ from Sanskrit itself. (Ref. Chapter 9) (pp 32)
11. Did Chitpavans go from Ambejogai to Konkan via

Vanavasi:
In the local folklore of Ambejogai, Parashurama is seen to

have taken Chitpavans from Ambejogai to Konkan. Mr.
Korati Sri Niwas Rao is seen to allude that Chitpavans might
have also gone from Vanavasi Kadamba kingdom to Konkan.
How does one explain these seeming inconsistencies?
It has been shown above in [8. From where did the Chitpa a s
ancestors come: Ambejogai, Payaswini, Vanavasi or
Ahichhatra:] (pp 252) that the Chitpavan diaspora was spread far
and vide over India. Hence it is not anomalous that
Chitpavans’ ancestors could have come from Ambejogai as
well as from their settlements in Kadamba kingdom.
12. Why were the Khares from Kaveri side accepted into
Chitpavans community:
It is seen that Khares and some other families joined the

Chitpavans in the recent past. Some question how Chitpavans
in Konkan could recognise these newcomers to Konkan as
their kin. What possible link was shared with them which the
Chitpavans from Konkan knew that enabled them to identify
these long forgotten kin from another distant land of Kaveri
River’s basin.
This matter has already been already explained in [7. From

Page257
which river Payaswini Parashurama sought Chitpa a s

ancestors for re-settlement at Guhagar: (pp 252) and [8. From

where did the Chitpa a s a estors o e: Ambejogai,

Payaswini, Vanavasi or Ahichhatra: (pp 252) above.
The Chitpavans seem to have retained their original Vedic ID

as Chitpavans in spite of all the various migrations over the
past millennia. Hence Khares and others who joined from
Kaveri side in the recent past could be recognised by Konkan
Chitpavans as their kin.
13. How did Chitpavans ancestors in Konkan identify

the newcomers to Konkan arriving after several
hundred years from distant lands:
As explained above, the same ID of Chitpavan retained by

their kin all the time helped the earlier settlers at Guhagar in
Konkan, from very old times, identify subsequent newcomers
in Mayoorasharma’s times (350 AD), as well as in Mukanna
Kadamba’s times (1174 AD) from the distant lands in UP
from Ahichhatra of North India.
Additionally, they shared identical customs and surnames, as

it appears from a comparison of surnames by NSR. It does
appear that the surnames did not change over many millennia.
Most, if not all their surnames had origin in the Vedic duties
they performed in Yajnas, as can be seen from Mr S. L. Dixit’s
book and NSR paper. Other sources like Mr Jog also recognise
this fact.
14. Trihotra Brahmins of Konkan mentioned in Sahyadri

Khand:
In the light of etymology of Chitpavan from Agnihotra :

There is a mention of ‘Trihotra Brahmins’ in Konkan in the
said ‘Sahyadri Khand’. This reference to them has gone
almost unnoticed except for some dim reference to Brahmins
Page258
of Karnataka who started claiming that the Trihotra Brahmins

were their ancestors.

Who they were can be logically explained in the light of

etymology of the word ‘Chitpavan’ derived in relation to the
terms ‘Agnihotra’, ‘Agnihotraparayana’ and ‘Agnihotra-
Pavitra’ et al. as shown earlier. ‘Trihotra’ literally means
performance of daily Yajna three times; in the morning, noon
and evening. It is just a synonym of the word ‘Agnihotra’.
Hence one may safely assume that the word ‘Trihotra’ used
for Brahmins residing in Konkan in Sahyadri Khand actually
points to the ‘Agnihotrin Chitpavan Brahmins’ ancestors.
15. The Sahyadri Khand calls the Chitpavans as

Agnihotraparayana , brought by Parashurama from
Desha region;
There is a lot of significance to this Parashurama story of

‘Sahyadri Khand’. Such anecdotes help in piecing together the
entire picture of their original habitats and migrations and
many other matters mostly forgotten in the course of time and
left just to conjecture. For one, we get two places from where
Chitpavans’ ancestors came to Konkan.
Parashurama is seen to be associated variously with

Chitpavans’ Proto-history. In one story, he brings their
ancestors from Kaveri River side. Another story tells that he
brought them from Ambejogai. Third story here is that they
were brought by Parashurama from the Desha region, without
specifying the place. Parashurama is basically a mythical
figure. Hence discounting mythical content of these
anecdotes, one can see that all these stories, taken together,
reveal that the ancestors of Chitpavans came from many
places to Konkan. Again the inscriptions on Talagunda stone
pillar state that they came from Ahichhatra in the north.
Page259

The matter has already been elaborated in [CHAPTER 12:

LEGENDARY LINK TO PARSHURAM] (pp 43) and earlier in this
Chapter. It has been already seen that Chitpavans’ diaspora was
spread far and wide and they arrived in Konkan from many
places spread all over India.
16. The little known details given in Lele Kulavrittanta:
The little known details given in Lele Kulavrittanta have

already been taken into consideration with special reference
to:
1. The Tamrapatra given by the Kongani king (may be
Kongani Varma) around 500 AD in Konkan, mentioning a
Hiranyakeshi Brahmin;
2. Also the matter regarding Satyashadha’s (originator of
Hiranyakeshi branch of Chitpavans) austerities at
Parashurama Kshetra in Konkan has been considered in this
book.
In fact, Lele Kulavrittanta forms one of the supporting pillars
of the architecture of this book.
17. The connection of river named Hiranyakeshi at

Amboli in Konkan to the history of Chitpavans:
This connection has been well explored in this book. It has

helped in locating another source, namely ‘Charanavyuha’ to
support the postulations made by this author in this book about
Chitpavans’ Proto- and pre-history. Lele Kulavrittanta also
states that as per ‘Charanavyuha’, Hiranyakeshi Brahmins
were domiciled on the banks of that river and also at Chiploon
and many other surrounding places.
Lele Kulavrittanta mentions Hiranyakeshi Brahmins

domiciled in Sahyadri Mountains and in Chiploon and other
areas: This point, too, has been accounted for in this book.
Page260

18. What was the Vedic past of Chitpavans and their

ancestors?
The Vedic past of the Chitpavans and their ancestors has been
fully explored in this book. It has already been concluded that
they were original Moola Vedic Brahmins who later on
remained as ‘Dwivedis’ due to extinction of the traditions of
two Vedas. Their past history from the Vedic times to the
present times has been traced in this book. Their migrations
all over India have been traced.
In particular, this author has very clearly shown the etymology

of their Chitpavan ID and how and when it arose. It can be
seen that their Chitpavan ID was framed according to the
Vedic duties their ancestors were entrusted with. It was
neither a place name to begin with, nor was it ever used for
the places of their settlements, although some sources make
such an attempt.
This, however, may or may not have two exceptions:
1. The settlement at Chiploon: Some scholars regard the name

of this place to be derived from ‘Chitpavan – Chitvan’ and
‘Chitpolan’ etc. It has not been shown clearly how that is
applicable and is there any historical evidence of any of these
derived names being in use ever. One point to be noted in this
matter is that like its preceding root ‘Chit-van’,
‘Vyadeshwarodaya’ also refers to Guhagar by a name ‘Guha-
van’. This matter is worth further research by the scholars.
2. Vishwanatha in ‘Vyadeshwarodaya’ states that ‘Guhavan’

was first named as ‘Chitpavan’ by Parashurama and the
Chitpavans’ ancestors got that place name as their ID.
However, this author has clearly shown that the ‘Chitpavan’

Page261
ID is based upon their Vedic duties. Even many of their and

Aravathokkalu Brahmins’ surnames are found to be based
upon the Vedic duties the heads of the so-named families had

to perform. As such there is little scope for the naming of the

place as ‘Chitpavan’ and then the re-settlers having ID after
the place named as per ‘Vyadeshwarodaya’.
On the contrary, if at all, Guhagar might have been called as

‘Chitpavan’ because of the Chitpavans settled there. The
proof for such a name to have been actually in use has to be
sought by the researches. Even then, it will be more logical
that the ‘Chitpavan’ ID came first, as proved by this author;
the place names corresponding to ‘Chitpavan’, if ever there
were any, would have to be after the Chitpavans settled there.
19. Tamrapatas of 1000AD with Chitpavan surnames

like Patwardhan, Bapat etc.
This matter has also been accounted for in this book which
clearly proves that some Chitpavans had these surnames and
the Chitpavans were domiciled in Konkan. The ‘Chitpavan’
ID has already been looked into in great details and proved to
be ancient. The history of those Chitpavans’ ancestors has
already been traced and reconciled with other data.
20. CHITPAVANS ASSOCIATION WITH PARSHURAM:
This also has been fully explained as being of mythological

origins with some content of facts. References to Parashurama
are made in various sources, including 1. ‘Vyadeshwarodaya
Kavya’ of the early seventeenth century AD by Vishwanatha;
2. The bringing by him of their ancestors from Desha, as in
the Sahyadri Khand and 3. The folklore of Ambejogai
regarding Parashurama having taken Chitpavans’ ancestors to
Konkan from Ambejogai.
One cannot go by the myth of fishermen / corpses of foreigner

sea sailors etc. being brought back to life and bestowed
Page262
Brahmin hood. This blasphemous and scientifically

impossible story is intentionally mischievous / erroneous and
highly derogatory, and has complicated serious scriptural

implications. It has been blown to smithereens in this book by

this author.
Parashurama is the Chitpavan Icon, having a great standing in

India. As earlier pointed out, Chitpavans might have been at
Mahur and surrounding areas some time in their pre-historic
period. Renuka might have been their previous Kuladevata
before moving over to Ambejogai. They might have
supplanted Renuka by Yogeshwari of Ambejogai which
became their substitute Kuladevata.
However, Parashurama who was seen as their benefactor and

protector since their stay at Mahur remained associated with
them even after moving over from Mahur to Ambejogai and
later on to Konkan. He being the presiding Kshetradhisha
(ruler, guardian) of Konkan, especially ‘Parashurama
Kshetra’ in ‘Ratnagiri-Chiploon-Guhagar’ complex,
Chitpavans adored him more and more.
However, there is no known Chitpavan family that worship

him either as a Kulaswami or as a god in their daily idol
worship. Hence his Iconic character becomes clear.
___________________________________________________
Page263

FALACITY OF SHATA-PRASHNA-KALPA-
LATIKA
[By Mr. Deepak Gore, author of Origins of

Chitpavan Brahmins]
Greek Navik te Peshawai (ग्रीक िाविक ते पेशिाई)
Among the various theories prevalent about the origin of

Chitpavan Brahmins, the one that has caught the fancy several
arm-chair historians is that they have descended from the Berber
tribe of North Africa. The reason for this popularity is the fact
that there exists a document called Shata Prashna Kalpa Latika
(SPKL for short) which specifically mentions this aspect. And
the reason for the recent upsurge in the popularity of this theory
is a book called ‘Greek Navik te Peshawai’ ( ग्रीक नाविक त
पशिाई) written by one Shri Pratap V. Joshi.
According to Shri Joshi, the Marathi book is broadly based on

another English book written by him, viz. ‘Greek origins of
Konkanastha (Chitpavan) Brahmin community
from Maharashtra’. While I have not seen the English book, I do
have a copy of Marathi book.
Mr. Joshi s Remarks
In his introductory remarks, this is ha Shri Joshi has to say:

Page264

On the other hand on page 9 of the first Chapter of the book, Shri
Joshi has observed as under:
From the above two extracts it is clear that: (1) Shri Joshi has
never seen a copy of the book. (2) He presumes that a copy is
available in a prominent library in Mumbai. (3) The book SPKL
Page265
has been discussed in another book called “Sarasvati Mandal”

written by another gentleman Shri R. B. Gunjikar, a Sarasvata
Brahmin.

Other Citations
Unfortunately since the publication of Shri Joshi’s book, people

with dubious claims to historical research have been making
sweeping remarks about SPKL and in turn about origin of
Chitpavan Brahmins. Thus for example:
https://www.facebook.com/permalink.php?story_fbid=1571215
24302882&id=143804728991587
The writer of this blog says:
'Shata-prashna-kalpa-latika' book is available even today in

Royal Asiatic Society’s library in Mumbai. It was written in 1691
AD.”
The author in fact makes one more atrocious statement:
'Most old reference of Chitpavans is in Sahyadri Khanda, a

section of the Skanda Purana, written in Marathi at around 1720
AD. However, the Sanskrit versions of Sahyadri Khanda and the
copies of same Khanda found in South India do not have any
reference about Chitpavans or any story about Sage
Parashurama. “
Facts On Sahyadri Khanda
The facts are as under: (1) Sahyadri Khanda is not, I repeat NOT
written in Marathi. Sahyadri Khanda is supposed to be a part of
Skanda Purana, and all Puranas are Sanskrit documents. (2) Mr.
Gerson da Cunha had published a copy of Sahyadri Khanda, by
collating some 16 copies available in India. While the printed
copies of da Cunha’s version are available in hardly 3 or 4 places
in India, a soft copy has been put on the internet by one university
in USA. (3) Shri Gaitonde had published a Marathi translation of
Sahyadri Khanda but Shri. Gaitonde has himself stated that he
Page266
has relied on da Cunha’s edition. (4) The da Cunha edition does

in fact mention the Parashurama episode and origin of Chitpavan
Brahmins. (5) But a copy of Sahyadri Khanda has been published

by Mysore University. And this version, I am told, does not even

mention Parashurama. Again the Mysore edition is entirely in
Sanskrit but printed in Kanada script. I have a hard copy of the
edition.
The reliability of Sahyadri Khanda has been discussed

elsewhere.
Availability of SPKL
Let us concentrate here on SPKL. The fact is:
SPKL in original book or 'Pothi' form is not available in Asiatic

Society Library Bombay. In fact, even if by some chance the
original is, in fact, available in Asiatic Society Library, the staff
working there is so arrogant, rude and non-cooperative that it is
impossible for any Indian to even have a look at it. I will come
to the availability of SPKL in subsequent paragraphs.
From blog: http://cogitoergosum.co.cc/2010/10/10/history-for-

hindu-xxxxxxx-dummies-vii/
It is seen that it contends:
i. There is no mention of the Chitpavans in the Indian history

prior to the reign of the Peshwas, except the following.
ii. In a 1691 Sanskrit book ‘Shat-Prashna-Kalpa-Latika’, written

by a Rajapur-based Karhade Brahmin scholar and village Joshi
Madhav.
iii. It mentions that the race of Chitpavans is “Berber” (mixed

race of Indian and Greek.
iv. A popular story goes that a group of local Brahmins migrated

to Egypt from Konkan coast in around the 2nd century AD and
intermarried with Greeks, North African black people who
Page267
colonized the region of Egypt around the Nile river.

v. These people kept the knowledge of Sanskrit and the Smarta

Shaiva religion alive for centuries.
vi. After conquest of Egypt by Arabs these “Egyptian” people

moved to the “Sokotra” island near Yemen and later moved to
Dapoli Tehsil in Konkan in 7th century.
vii. The Marathi Translation of SPKL is said to be available at

the Royal Asiatic library Mumbai and Bharat Itihas Samshodhan
Mandal, Pune (also known as “Sarasvati Mandal”, 1885).
viii. On many of these points, the blogger seems to lack citations.

Hence it can be said that one need not bother much about the
veracity of its contents.
However, for the record, it has to be said that the writer of this
blog, like the other cited above, is making his ignorance known
to the on the facts of the matter. The facts are as under:
(1) There is no known translation of the SPKL.

(2) Sarasvati Mandal is not a translation of SPKL.
(3) I am not sure whether a copy of Sarasvati Mandal is
available in Asiatic Society Library in Mumbai, but
yes, a copy is available in Bharat Itihas Samshodhan
Mandal (BISM) in Pune. But BISM is manned by
typical Pune intellectuals. But their records seem to be
non-accessible in general.
Almost identical untenable claims are made in the following

blog about SPKL:
http://yomi.mobi/egate/Chitpavan_sharp___DNA_analysis/a
There is also a tendency among the readers to take whatever

is written on Wikipedia must be the Gospel Truth. So here is
another article from Wikipedia:
Page268
http://en.wikipedia.org/wiki/Talk:Chitpavan

Apparently the observations, a gist of which is given hereunder,

are by someone who was waiting to edit the article:
i. Many Berbers settled in India were actually shipwrecked

traders of Greek origin SETTLED IN EGYPT IN
PTOLEMIC REGIME.
ii. Their religion was mistaken to be a Shaiva religion form

by locals.
iii. They were employed by local officers as PIRATE

WATCHERS.
iv. They did not enjoy high status in society.
v. They were called HERKARU/ HARKARE mean

watchers/informants.
vi. GRANT DUFF in ‘HISTORY OF MARATHAS’

refers to this term specifically.only two Sanskrit texts
exist. Both refer to their Berber origin…….81
vii. THIS FACT IS RECORDED IN Sarasvati Mandal.
viii. The said blogger appears to be afraid that SPKL is

most likely to be destroyed from Bharat Itihasa
Samshodhaka Mandal very soon.
ix. He appears to contemplate republication of Sarasvati

Page269
Mandal from copy his personal collection. He apparently

claims that his Marathi book has sold out like a hot cake.
81
He is not aware that contents are based on (1) Shata-prashna-kalpa-
latika of 1690 A.D., a Sanskrit text by one Madhav of Rajapur written
before Peshawai. That book appears to find corroboration in 1) history
of Egypt of Ptolemaic era. (2) Article on Socotra Island from Wikipedia
itself. (3) Sarasvati Mandal, Nirnaya Sagar Press, 1884 by R. B.
GUNJIKAR AMONGST OTHERS………BAJIRAO the 2nd HAD
DESTROYED ALL Sahyadri Khanda copies (4).

In making scandalously false statements, the Wikipedia

article takes not just the cake but the entire bakery. Here are
the facts:
(i) Grant Duff has no doubt mentioned that Chitpavans were

often employed as HARAKARE, BUT HE DOES NOT
MENTION THAT CHITPAVANS ARE DESCENDENTS OF
BERBERS.
(ii) The author of the blog says that only two Sanskrit texts exist;
both refer to their Berber origin. What are names of these two
texts? If the author means Sahyadri Khanda and Shata Prashna
Kalpa Latika, the less said the better it is. I have already shown
in Chapter -4 that Sahyadri Khanda is an interpolation and an
unreliable document. ‘Shata Prashna Kalpa Latika’ fares no
better as will be shown shortly.
(iii) The said author regards Shata Prashna Kalpa Latika as the
last word on the origin of Chitpavans and that the views of Shata
Prashna Kalpa Latika find corroboration in Sarasvati Mandal by
Mr. R. B. Gunjikar Nothing can be further from truth as will be
shown shortly. Shri Gunjikar has merely reproduced three
questions from SPKL, given its Marathi translation and then
condemned the SPKL as trash.
(iv) He fears that because Sarasvati Mandal corroborates the

Shata Prashna Kalpa Latika, Sarasvati Mandal will also be
destroyed just as the Peshawas had destroyed all the copies
of Sahyadri Khanda. Again nothing can be further from
truth, as will be shown shortly.82 Sarasvati Mandal does not
Page270
corroborate SPKL. R. B. Gunjikar has in fact criticised the

Shata Prashna Kalpa Latika and has condemned it as trash.
The author of above comments need not fear that the copy of
82
I have come across a book titled “Catalogue of the Library of
India Office” by Mr. J. G. Blumhardt. Vol-2 Part-5 which contains
a list of Marathi and Gujarati books. On page 26 it is clearly
mentioned that Sarasvati Mandal by Gunjikar is available in India
Office Library in London!

Sarasvati Mandal will be destroyed from Bharat Itihasa

Mandal. I can assure the author that if Bajirao Peshawa the
2nd were alive today, he would go out of the way to get the
Sarasvati Mandal printed and distributed free.
(v) The writer of the above comments has, therefore, threatened

to publish the Sarasvati Mandal from his personal collection. I
hope he does. Then he will be thoroughly exposed. On my part I
have given a copy of my copy of Sarasvati Mandal to a well-
known publisher of old books in Pune. I think I will be beating
this guy in getting it published!
(vi) The author of these comments states that his Marathi book
has sold like hot cakes! But he neither discloses his name nor
gives the title of this book. Therefore, I suspect who the author
of these scandalous comments could be none other than some
well-known Chitpavan baiter.
The Real Story Behind SPKL
So then what is the real story behind SPKL and Sarasvati

Mandal? Here is the correct position:
Nobody has seen either the original or a copy of the Sanskrit

document called SPKL. Those who say that a copy of the book
is available in Asiatic Society Library in Bombay are unable to
provide the accession number / call number from the Library
record. Those who say that Sarasvati Mandal is a translation of
SPKL are bluffing. They have not seen the book Sarasvati
Mandal. Here is the complete story about Sarasvati Mandal:
One printed copy of Sarasvati Mandal is available in the library

of Bharat Itihasa Samshodhaka Mandal, Pune. It is tightly bound,
so you cannot open it flat on the table. If you try to do so, the
pages get torn. And Bharat Itihas Samshodhaka Mandal has got
some crazy rules about letting readers take a photocopy of the
Page271
book. They expected me to make a handwritten copy of the

material I am interested in. So in fact I started copying the
relevant chapter from the book, page by page.

Luckily, I came to know that a photocopy of the book is also

available in the library of Bhandarkar Oriental Research Institute
in Pune. And the staff there is most co-operative. So I have with
me a photocopy of the entire Sarasvati Mandal! That is why I am
challenging the author of the comments in the blogs/Wikipedia,
to go ahead and publish the Sarasvati Mandal from his personal
collection!! That is also the reason, I can say with complete
confidence that Mr. R.B. Gunjikar, the author of Sarasvati
Mandal has not endorsed the contents of SPKL. He has in fact
condemned SPKL as TRASH.
‘Sarasvati Mandal’ is a description of various Brahmin

communities of Maharashtra. Shri Gunjikar himself being a
Gaud Sarasvata Brahmin, this community is covered in the very
first paragraph. Chitpavan Brahmin community is in fact
covered in Chapter 4, between pages 109 and 160, i.e. 52 pages
out of a total of 232 pages are devoted to Chitpavan Brahmin
Community. Those who claim that ‘Sarasvati Mandal’ is a
translation of SPKL are making deliberately misleading
statements. Shri Gunjikar has given in his book, Questions 7, 8
and 9 from SPKL (assuming there are 100 questions in SPKL) in
original in Sanskrit and their translation.
Complete extracts from Gunjikar’s book are given in “Origin of

Chitpavan” by Deepak Gore. But here are Shri. Gunjikar’s
conclusions:
(1) Madhava (the author of SPKL) is an ignorant person, with

absolutely zero knowledge of Sanskrit language.
(2) You can give any paragraph from the book to a high-school
student and ask him to find out mistakes. It will serve as a good
exercise for the student to revise his knowledge of Sanskrit
grammar.
(3) Simply calling the author as ignorant, and worth ignoring

Page272
does not give the correct picture. That is why the author Shri R.
B. Gunjikar has reproduced only three questions from SPKL and
given a Marathi translation to the best of his ability. This is not

because Shri. Gunjikar’s knowledge of Sanskrit is poor, but

because the SPKL itself is written in shoddy Sanskrit.
(4) On page 159, Shri. Gunjikar mentions that Madhav has also
written about the origin of Yavanas also in such a childish
manner that one gets amazed at the level of his ignorance.
(5) Madhav has also made some uncharitable comments about

Gauda Sarasvat Brahmins.
(6) In short, SPKL cannot be given any importance.
___________________________________
Dissertation by Dr. Urmila Rajshekhar Patil
There is another document, 'Conflict, Identity and Narratives:

The Brahman Communities of Western India from the
Seventeenth through Nineteenth Centuries'. This is a
dissertation submitted by Ms. Urmila Rajashekhar Patil for
her Ph.D. Degree from the University of Texas at Austin, in
December 2010.
A few words about Ms. Patil. She was a student of Balamohan

Vidyamandir, Bombay and M.A. from the University of
Bombay. The thesis is of interest to us because it contains an
exhaustive and logical analysis of three major documents, viz. i.
Sahyadri Khanda, ii. SPKL and iii. Konkanakhyana.
The SPKL has been dealt with in Chapter 2, pages 88 to 120. I

have not reproduced any extracts. Anyone can access it from the
net. The important points that appear to be brought out by Ms.
Patil are as under:
(i) When Gunjikar wrote his ‘Sarasvati Mandal’, he seems to

have had access to a copy of SPKL, which says that it was
Page273
composed in Shaka 1612/CE 1690.

(ii) There is, however, another manuscript, called Satara

Manuscript, penned by a scribe named Ravaji Bhatta
Dhandarphalkar in 1856. A comparison of this manuscript with
the portions published by Gunjikar reveals several differences.
Further it states that the SPKL was composed in Shaka 1499/CE

1577, i.e. some 50 years before birth of Shivaji. The copy that is
available with BORI seems to be a copy of the Satara
Manuscript.83
(iii) Dr. Patil also confirms the translation of SPKL, as given by

me earlier, viz., Chitpavans were earlier staying in the Konkan
area, they were well known for their knowledge of Vedas, that
due to some misfortune, they were carried away by barbaric
foreigners; they married amongst themselves without proper
Vedic rituals; and that they became polluted by contact with
the island-dwelling Mlencchas. Further, because
Parashurama purified the minds of these Brahmans they
came to be known as Chitpavans!
(iv) In Chapter 5 of the Thesis, Dr. Patil refers to a conflict that

was fought, in the 1860s, mainly by writing letters and articles in
newspapers, about whether Sarasvatas can be called full-fledged
Brahmins. During this debate the Sarasvatas quoted Sahyadri
Khanda as the most authoritative scripture for their eminent
history and the Chitpavans’ lowly antecedents. Faced with the
allegation of having obscure origins, the Chitpavans took
recourse to SPKL to strengthen their case against the Sarasvatas.
(v) It was left to another person called Kanvinde to point out

that Madhava was not a learned pundit, but just an ordinary
Karhada Brahmin, who was biased against all Brahmin
Page274
communities, especially Sarasvatas and Chitpavans.
83
It may thus appear that Shri P.V. Joshi has not seen, in all
likelihood, either the manuscript used by Mr. Gunjikar, or the
manuscript available in BORI.

Kanvinde also criticized Madhava’s knowledge of Sanskrit

as being extremely meagre.
As I have pointed out earlier, even Shri. Gunjikar, himself a

Sarasvata, has also taken a similar stand in his book Sarasvati
Mandal. But now we have a tragic-comic situation, where Mr. P.
V. Joshi, himself a Chitpavan, refers to the same unreliable
document called SPKL, picks out just one word, “Berber” and
tries to build up a theory that the Chitpavans belong to Berber
race.
SPKL refers to the Berbers as island-dwelling Mlencchas. Now

eastern parts of Somalia or North Africa cannot be called islands.
So, Shri Joshi brings the island Socotra into the picture. But alas,
there is no evidence that Socotra was ever inhabited by Berbers!
Thus it can be seen that there is no truth or factuality in the

assertions by these sources that the Chitpavans were Berbers. It
is just a castle built in the air, the wildest imaginary tale ever!
________________________________________
Page275

FROM PRABHUDHA -KARNATAKA
Parthiva Samvatsar Kaman’ Edition(Page 25-38)
________________________________________
THALGUND AND CHIPLOON AGRAHARAS
By
Shri Narayanacharya Srinivasacharya

Rajpurohit
(N. S. Rajpurohit)
1946
UNIVESITY OF MYSOREPUBLICATION
DIVISION
___________________________________________________
THALAGUNDA AND CHIPLOON AGRAHARAS

The King Shri Mayoorasharma, who belonged to the Kadamba
dynasty during the fourth century, i.e. somewhere during 350
AD, brought Brahmins from Ahichhatra Agrahara and made
them to settle down at Talagunda and Chiploon Agraharas.
Similarly the king Mukanna Kadamba who was ruling Central
Konkan and Banavasi from Goa as capital, brought 64 Brahmin
families from Ahichhatra Agrahara during the 12th century AD
i.e. somewhere in 1174 AD and got the 64 families settle down
at each of Talagunda and Chiploon as detailed in this essay.
Page276
Institution of Yajna (i.e. performing various Vaidika

Karyas) was the peculiarity of Vaidika Br hmiṇs in ancient days.
During ancient days, Brahmins were moving from one place to

another place to reside permanently (migrating) and used to carry

the ‘Institution of Yajna’ along with them.
64 Ruthvijas (Brahmins) are required for performing the

Sarvatomukha Yajna. A group of 16 Br hmiṇs each sit in the
east, the west, the south and the north sides totalling 64 Br hmiṇs
for Sarvatomukha Yajna. The main performer of yajnas who is
called as leader (Yajamana) sits in east.
The Rajsooya and the Ashwamedha Yajnas require only 16

Br hmiṇs, even though they are on a grander scale than the
Sarvatomukha Yajna. So it may be stated here that maximum
number of Br hmiṇs in an institution of Yajna is 64.
Surnames: We can establish general similarity in surnames of

these 64 / 64 Br hmiṇs in both the Agraharas.
Now we can deliberate on Talagunda Maha Agrahara

Shila Shasana.84
Two events were described in this Shilashasana, happened
during two different periods as under.
I. During the rule of Veeraballala Devarus of Hoyasal Dynasty

(i.e. 1173-1220), the king Mukanna Kadamba (Mandalika of
Veeraballala) brought 64 Brahmin families from Ahichhatra
Agrahara and made them to settle down in Talagunda Maha
Agrahara.
1. Havyaka Brāhmiṇs in ‘Jnanadeepika’ book and Shivali

Brāhmiṇs in ‘Udupi Mahatmya’ & ‘Gram Paddhati books’
had proudly stated that Shri Mayoor Sharma, the King of
Kadamba, has brought them from Ahichhatra Agrahara in
Page277
two groups.
84
Talagunda is in Shikaripur Taluka of Shimoga district of Karnataka.

Shri Mayoorasharma was the first king of Kadamba dynasty

who ruled from 345 to 370 AD.85
2 Madhya Konkan means today’s Ratnagiri district, Goa

State, Karwar and Mangalore districts.
3 This ancient Chiploon Agrahara is now Taluka place in

Ratnagiri district.
4. Dr. Kittle has not mentioned ‘Okkalu’ as ‘Family’ in his

Kannada English dictionary. However, ‘Okkalu’ means
‘Family’ in North Karnataka.
II) Shri Makimmaiah was famous Brahmin in Talagunda

Agrahara. His five children viz. Gopa or Govinda, Trilobhana,
Ishwara and Narasimha, together donated 50 acres (Kamma) of
land (Gadde) & 50 acres (Kamma) Garden for the maintenance
of Pooja and other requirement of the famous Madhava Temple
of Talagunda on the 11th day of Chaitra Maas of Siddharthi
Samvatsara, during 1182 of Pravarthanam century (i.e. 1181 of
Athith Shaka or during 1259 AD). Similarly Shri Sovishetty
(Vaishya) donated 5 acres (Kamma) of land for the purpose of
Nandadeepa86 of this temple.
The Shilashasana: Out of these two events, first event is

relevant to us. Shri Makimmaiah who was described in this Shila
Shasana belonged to Vishvamitra Gotra. The surname of his
family was 'Chakradavaru'. Out of the 64 Brahmin families, a
family (Kula) with surname as ‘Chakradavaru’ and who belong
to 'Vishvamitra Gotra' are still in Karnataka. Therefore, it is clear
that all these Brahmin families described in Shilashasana are
from the 64 Brahmin families only.
Page278
Aravathokkalu and 64 Families: Similarly in

Maharashtra also out of these 64 Brahmin families, families with
surname as 'Chakra deva' are still there among Chitpavan
85
Refer’ Kadamba Tree’ on page 15 of the book ‘Kadamba Kula’.
86
Providing 24 hr. lighting in the temple.

Brahmins. It was gathered from Shilashasana that these 64

Brahmin families were experts in Shrauta Sootra. They were
being called as ‘Dwatrishanta Vipra Kutumbam’ based upon
their number of Kulas being 64.
64 Brahmin families in Karnataka had clearly stated that they

were 64 Brahmin families with 14 Gotras. Similarly in
Maharashtra also these 64 Brahmin families i.e. Chitpavan
Brahmins always say 'Chousashta Gharane Chouda Gotre'87
like a phrase
Accordingly Br hmiṇs in these two Agraharas (Talagunda &

Chiploon) have accepted that they belong to these 64 original
Brahmin families only, in their respective groups.
Subsequently it was found difficult to pronounce in detail as

‘Sixty-four Okkalu’ by these families and it started being
pronounced as 'Aravathokkalu'. Now in Karnataka all these
sixty-four Okkalu Brahmin families call themselves as
'Aravathokkalu Brahmins'.
Time Period Of Their Settlement in Vanavasi

and Konkan: In the first part of this Shilashasana the era of
Mukanna Kadamba was mentioned as the era during which
Chakravarti Yadav Veera Ballala was ruling. Therefore, it is
confirmed that this Mukanna Kadamba who was ruling many
Mandalas like Central Konkan and Banavasi from Goa as the
capital of his kingdom was none other than King Shivachitta/i.
This has also been confirmed in Shilashasana as Mukanna

Kadamba was described as Mandaleshwara of many Mandalas
like Banavasi. Further it is a well-known fact of the history that
Shivachitta/i was ruling many Mandalas like Banavasi during the
time when Veeraballala Devaraus was ruling. Therefore
Page279
Shivachitta/i (1147-1181 AD) and Shri Veeraballala Devarus

(1123-1220AD) were contemporaries.
87
64 Kulas and 14 Gotras of Chitpavan Brahmins

Mukanna, Trinetra and Trilochana are the other names of Shiva.

In the fiftieth Shilashasana at Heggadadevankote of Mysore
district, shri Mukanna Kadamba was described as ‘Dwaravati
Puradheeshwara Mahamandaleshwara’. Shri Mukanna Kadamba
visited the place on Thursday, Ekadashi (the 11th day) of
Margashirsha Shukla Paksha of Pingala Samvatsar of 1060
Shaka Varsha (Hindu calendar).
It is clear that this Shasana pertains to Pingala Samvastara of

1138. Shri Rai Saheb has opined that 'Mukanna Kadamba'
described in this Shilashasana is nothing but the title (Biruda)
given to 'Dwaravati Puradheeshwara Vishnuvardhana' who was
ruling during that period (1111-1141 AD). In other way during
1137 AD, Vishnuvardhana defeated Mukanna Kadamba and
made him his Mandalika (subordinate) and earned this title i.e.
‘Mukanna Kadamba’.
Vishnuchitta, the prince was ruling Halasige (now near

Belgaum), Similarly Shivachitta/i was the eldest son of Immadi
Pulakeshi (1104-1147). He was ruling Banavasi during 1137 as
prince and who lost to the king Vishnuvardhana and might have
become his subordinate (Mandalika). With this it is clear that this
Shivachitta/i was the Mukanna Kadamba.
This Shila Shasana contained one more issue. i.e. There were
very intelligent Br hmiṇs in south also, prior to arrival of these
64 Brahmin families to south. This Shila Shasana was written by
these 64 Br hmiṇs to keep their prestige only and nothing else.
Therefore, the writings in the Shilashasana that there were no
Br hmiṇs in south prior to their arrival are not a historical truth.
Nomenclature of The 64 Kula Brahmins: 64

Brahmin families at Chiploon as well as 64 Brahmin families at
Talagunda used to call themselves as ‘Agnihotra Pavitra’ or
‘Agnihotrapavan’ Brahmins as described in this Shilashasana.
Page280
However, by passage of time and convenient to pronounce, they

started to call themselves as ‘Pavan Brahmins’ from the North.

It took nearly a century for these 64 Brahmin families to settle

down at Chiploon and became famous after their migration.
Other Brahmins Migration to Konkan: Meanwhile,

king Yadav Mahadeva (1260-1271) defeated King Someshwara
Shilahara of Central Konkan and included the northern part of
Konkan under his kingdom Devagiri. Some of the Brahmin
officers of other sub-castes came to north Konkan as
representatives of the Devagiri kingdom to rule. Still some of the
other sub-caste Brahmin families, too, accompanied them along
with their family and settled down at Konkan to take care of the
Vaidika Karyas of these Brahmin officers.
These Br hmiṇs ( other than the Ahichhatra Brahmins) who

came from above the Western Ghats, with the blessings of rulers,
were able to control all the Hindu community in north Konkan
in performing their Paurohithya.88
Comparison Between The Talgunda and

Chiploon Brahmins: Now, we can examine 64
Br hmiṇs of Talgunda and Chiploon on a comparative basis.
Brahmins of Talagunda belong to 64 families and 14 Gotras.

Similarly Br hmiṇs of Chiploon, too, belong to 64 families and
14 Gotras. First I present 64 families of Talagunda and their
Gotras89 and then let us compare with it the families of Chiploon
Page281
and see how, the similarity exists.
88
Performance of work related to the Vaidika Karya.
89
1. Pl see ‘Dakshina Patha Ancient History’ by Shri. Mr. R. G.
Bhandarkar. 2. Shri H. Vyasa Rao, BA, Asst. Supdt. of
Department of Survey of Mysore Samsthana, who belongs to
these 64 Brahmin families showed me the list of 64 families and
their 14 Gotras written by their forefathers which was available
with him.

Talgunda Brahmins of 64 Kulas:

(1) Kashyapa
Gotra
1 Nanjeyavaru 3 Savinudiyuvaru
2 Bharthdavaru 4 Ballarasaru
(2) Atreya
Gotra
5 Bommarasaru 7 Burudeyavaru
6 Bandarasaru 8 Haribantanavaru
9 Ichalavaru
(3)
Vishvamitra
Gotra
10 Minchinvaru 1 Mankhaniyavaru
3
11 Bettadavaru 1 Malyadavaru
4
12 Chakradavaru 1 Shivapuradavaru
5
16
Dhanayakaru
(4) Gautham
Gotra
17 Vedanthiyavaru 2 Beegamudreyavar
0 u
18 Baragiyavaru 2 Kalmuri
1
19 Yanagalavaru 2 Yalekunte
2
(5)
Jamadagnya-
vatsa Gotra
Page282
23 Uddiyavaru 2 Janasale
5

24 Bokkasadavaru 2 thirdandi
6
27 Kankooru
(6) Vashistha
Gotra
28 Maideva 3 Hulbandi
2
29 Baladeva 3 Khandekar
3
30 Cheetinavaru 3 Maddinavaru
4
31 Kerati 3 Yaravinakale
5
(7) Agastya
Gotra
36
Badkanadavar
u
(8) Hareetas
Gotra
37 Aaradhyaru 3 Chandaru
9
38 Gangarasru 4 Ananthapuradavr
0 u
9) Badarayan
Gotra
41 Bukkaraya 4 Jwalasagar
Samudra 2
43
Sakkarepattan
(10)
Kaundinya
Gotra
44 Koodilooru 4 Bommanavaru
Page283
6
45 Benakan kaluve 4 Tangehalli
7

48 Vaddhe
dhali
(11) Shandilya
Gotra
49 Nayanari 5 Marasalu
0
(12) Kaushik
Gotra
51 Ankarasaru 5 Makarasaru
2
(13) Shrivatsa
Gotra
54 Malabetadavaru 5 Kandalwadi
7
55 Deepadavaru 5 Muttinasattige
8
56 Davasadavaru 5 Varanashi
9
(14)
Bhardwaja
Gotra
60 Koocharasaru 6 Manibaladavaru
2
61 Vishwarupadavar 6 Tanksale
u 3
64 Nottooru
In this way the 64 Brahmin families in Talagunda village have

sixty-four family names only. Even in the today’s times, the
Brahmin families in Talagunda Agrahara have the same 64
surnames as of old. However, by passage of time from century
to century and mouth to mouth , the surnames have been slightly
modified.
Page284
Description In The Shilashasana: In one of the Shila

Shasana (186) found at Shikaripur, Shri Makimaiah of 64

Brahmin family having ‘Chakradavaru’ surname, was described

beautifully as under:
These families with their intelligence, used to know in advance

the difficulties that may come to the village and tried to avert the
same and always wished better for the villagers. In view of this
these families were called as ‘Chakradavaru’ Therefore, these
sixty-four surnames certainly have some thoughtful meanings.
However, on account of changes / modifications in original
surnames by passage of time, it is difficult to find out the original
names.
64 Brahmin families of Chiploon Agrahara: Now

coming to the 64 Brahmin families of Chiploon
Agrahara, it is observed that their surnames have
been increased to 317 from 64. This is on account
of that "the residents of this Agrahara might have
migrated to some other places to lead their life/
might have settled in some other villages/ might
have obtained different jobs at different places and
based on their place of stay/ the job done" they
might have got different surnames. This may be the
reason why the family names ( surnames) have
expanded to 317 from the original 64. 90
Now it is very important to find out which are the

original 64 family names. Therefore, we have
published the names of all the 64 families of
Page285
Talagunda Agrahara. Based on this we have
90
There is a book on record on Chitpavan Brahmins. Shri Narayan
Govinda Chapekar, who took lot of trouble in touring various parts of
Konkan and written a book on 'Chitpavan Brahmins' in Marathi, which
runs around three hundred and odd pages. He has consolidated all the
Tarka and Vitarka (Logic) of the origins of Chitpavan Br hmiṇs in his
book.

identified 22 families of Chiploon for similarities of

surnames.
Similarity Of Surnames Between

Aravathokkalu and Chitpavan Brahmins:
Sr.No. 64 Okkalu Brahmins of 64 Okkalu Brahmins
Talgunda of Chiploon
1 Bettadavaru Dongre
2 Maideva Mayadeva
3 Varanashi Kashikar
4 Deepadavaru Deevekar
5 Savinudiyuvaru Godabole
6 Chakradvaru Chakradeva
7 Baladeva Mahabala
8 Vedanthiyavaru Devadhar
9 Beegamudreyavaru Killidar (Tilak
Panchang1)
10 Nayanari Kane
11 Aardhyaru Paranjipe
12 Maddinavaru Aagalave
13 Haribantanavaru Bhagavath
14 Davanadavaru Anyabe (Date
Panchang)
15 Dhanayakaru Deshmukh
16 Khandekar Bhathkhande
17 Jwalasagar Bhanu
18 Bharathadavaru Vaishampayan
19 Ballarasaru Vyasa
20 Bokkasadavru Sathe
21 Sakkarepattan Sakhare (Tilak
Panchanga)
22 Manivaladavaru Hire (Date Panchanga)
Shri N. G. Chapekar, in his book 'Chitpavan', has opined that the

Page286
64 Brahmin families with surname as “Kanade” at Chiploon

Agrahara perhaps belong to Karnataka. This opinion is quiet

correct because the Gotra of Kanade family is Shandilya and

there are families of Shandilya exist in Talagunda village.
You are aware that 64/64 Brahmin families from Ahichhatra

Agrahara came to Talagunda & Chiploon at the same time and
settled down. Probably one of the brothers of the same family
might have settled in Talagunda and the other one at Chiploon.
This may further strengthen by the fact that one of the family
with surname as Nayanari at Talagunda and Kane at Chiploon
belongs to Shandilya Gotra. ( Surname of both family is same
i.e. Nayanari in Talagunda & Kane in Chiploon)
It may be seen that subsequently one of the family in Chiploon

with surname as Kane and which belonged to Shandilya Gotra
did not have issues and probably the head of the family might
have adopted a boy from Nayanari family belonging to Shandilya
Gotra of Talagunda. Subsequently marriage of that boy took
place with girl belonging to different Gotra of Talagunda and
both of them settled down at Chiploon. Since both of them were
from Talagunda and naturally they might be speaking in
Kannada in their house. Probably on account of this, the
Br hmiṇs of Chiploon used to call them as ‘Kanade’ (Kannada).
Now we can illustrate the surname ‘Marathe’. One of the boys at

Chiploon with surname ‘Ratate’ belonging to Kapi Gotra might
have got engaged with a girl belonging to different Gotra of
Talagunda. The marriage ceremony might have been done at
Talagunda at the bride's residence as per the Brahmin marriage
convention. During the marriage, the bride party which belonged
to Karnataka probably addressed the bridegroom party with
surname as Ratate which came from Chiploon as ‘Marathe’.
Subsequently Brahmin families at Chiploon might have started
calling this Ratate family jocularly as ‘Marathe’.
Since the families with surname as Kanade & Marathe are at

Chiploon, it may be stated that there existed marriage relations
Page287
and other relations like adoption etc. between Brahmin families

of Talagunda and Chiploon.

Commonality Of 14 Gotras: Now we examine the 14

Gotras of Talagunda & Chiploon Brahmin families.
The common nine Gotras of Talagunda & Chiploon

Brahmin families are as follows:
1 Kashyapa Gotra
2 Atri Gotra
3 Bharadwaja Gotra
4 Jamdagnya Gotra
5 Vasishttha Gotra
6 Kaundinya Gotra
7 Shandilya Gotra
8 Kaushika Gotra
9 Shrivatsa Gotra
Different Gotras Between The Talgunda and Chiploon

Brahmins
Talagunda Chiploon
10 Vishvamitra Gotra 10 Kapi Gotra
11 Gautama Gotra 11 Gargya Gotra
12 Agastya Gotra 12 Nityundana Gotra
13 Haritsa Gotra 13 Babhravya Gotra
14 Badarayana Gotra 14 Vishnuvriddha Gotra
In this way it is observed that 9 Gotras are common among both

of them and five Gotras are different.
Other Brahmin Communities From

Ahichhatra: While King Shivachitta/i Kadamba was ruling
Central-Konkan & Banavasi from Goa as his capital, his brother
prince Vishnuchitta was ruling Halasige. Shri Vishnuchitta
established Sri Narasimha Temple at Halasige and brought
Karhade Brahmins for overall looking after the temple.
This fact indicates that these Karhade Br hmiṇs might have

come to south from Ahichhatra Agrahara during the same period.
Page288
Similarly it is observed that there is similarity between Sh kh ,

Gotra of Devamukhi (Devarushi) Br hmiṇs with that of

Chitpavan Br hmiṇs‟ Sh kh and Gotras. Hence it is presumed

that Devamukhi Br hmiṇs, too, came from Ahichhatra Agrahara
in UP to the south.
Following three factors establish that ‘Chiploon’ was the

Agrahara of ‘Chitpavan Brāhmiṇs’
• People of Ratnagiri district call Chitpavan Br hmiṇs as

'Chiploona Brahmins'. (refer page 1 of Chitpavan book)
• It is well known fact that Chiploon is the original place of

Chitpavan Brahmins as per loka Rudhi.
• It has also been indicated that Chiploon was the original place
of Chitpavan Brahmins in the story published under 82th chapter
of Sahyadri part in Skanda Purana.
Without calling themselves by any of the Panchagauda names

like Utkal, Maithila, Kanyakubja, Sarasvata and Gauda, some of
the Brahmin families with community identities as North-
Deshastha, Badaganadu, 64 okkalu, Agnihotrapavan
(Chitpavan), Sahavashi, Karhade, Devamukhi(Devarushi),
Vadama, Brahmacharin, Sankethi etc., with common culture and
common food habits migrated to south from north for permanent
settlement. These migrated Br hmiṇs subsequently became
famous as 'Pancha Dravida Brahmins'.
Implications of the detailed discussion furnished above are that

there exists lot of similarity between Brahmin families of
Talagunda in Banavasi Nadu and that of Br hmiṇs of Chiploon
in the Central Konkan. It was the Kadamba king Shivachitta/i
Veermarapadi-deva of Goa, who was responsible /competent
enough to bring 64/ 64 Brahmin families from Ahichhatra
Agrahara and took care of them and made them to settle down at
Talagunda and Chiploon.
Page289
Therefore, it was mentioned earlier that this Mukanna Kadamba

who was ruling many Mandalas (like Central Konkan, Banavasi,
Haig Mandal, Tulu Mandal and Prabharti from Goa as the capital

of his kingdom) is none other than Shivachitta/i Veeramarpadi

Deva.
Mr. Rice Saheb (the famous archaeologist) has opined that this
Mukanna Kadamba is the original person of Kadamba dynasty.
It may be clarified here that the Mukanna Kadamba, the original
person of Kadamba dynasty is neither a king nor a Mandalik. He
is just an ordinary poor Brahmin. It is impossible for such a poor
Brahmin to bring 64/64 Brahmin families from north and make
them to settle down in south.
N. S. Rajpurohit
___________________________________________________
Page290

FINAL NOTE
***
This is the end of this book on the Proto- and Pre-history of

Chitpavan Konkanastha Brahmins. It is hoped that the readers
will learn many new facts from it, inter alia, regarding the
whereabouts of Chitpavans’ ancestors, their migrations, their
Vedic past and their Chitpavan ID. Many other matters about
their genetics and other issues have been settled in the light of
the latest information and facts known to the author, barring a
few he has not come across.
This book is expected to serve the purpose of a chronicle of

Chitpavan Proto- and Pre-history, based upon their
Kuladevatas, the Vedas they follow, their unique customs, and
other recorded and unrecorded details, all brought together in
the most cohesive manner with insight into the real course of
their past.
The author hopes that the younger Chitpavan generation will

take interest in knowing their ancestors in a better light than
the sketchy and dim history stated here and there piecemeal.
The author thanks the readers for showing immense patience
in reading this book on many complex issues of Chitpavans’
Proto and Pre-history, and wishes his readers well and
goodbye here.
The reader can meet him in other forums, if interested on the

Yoga and Philosophy of Gita and Dnyaneshwari. His books to
come in future have been detailed in his note to the readers
under ‘Dear Reader’.
Page291

EPILOGUE
This author thanks the readers for their patronage and hopes
that this book has proved interesting and helpful to them to
trace the past history of Chitpavan Konkanastha Brahmins.
More research is indeed needed in various aspects as pointed
out in this book in this much vexed matter of historical interest
to Chitpavan Konkanastha Brahmins and interested
researchers.
This author hopes that the younger generations of Chitpavan

Brahmins will take the lead from here to delve into the history
of their ancestors, before it is too late. The evidence gets
destroyed. If not, becomes very rare to find.
Most important of all is the attitudinal change required in the

societies in this age of world village community for
integration of all the humanity into one fold, instead of the
divisive milieu of the present day. It is only to be hoped that
with more insight due to advancement of Genetic science, the
humans will start realising the vanity of racial distinctness and
superiority.
Already there is adequate evidence of every human being now

present on this earth having arisen from a certain Proto-
historic Eve and a later-day Adam. Haplotypes research into
the origins of individuals, and present distinct genetic groups,
are bridging the gaps between various geographically and
socially separated human populations of all the continents.
Page292

LET PEACE DWELL EVERYWHERE: IN MIND, IN

HOME, IN THE NATIONS, IN THE WORLD AND
THE UNIVERSE.
Page1

ESSENTIALS
CHITPAVAN
KONKANASTH
A BRAHMINS’
HISTORY
(PROTO- AND PRE-)
PART II
IMPORTANT APPENDICES
APPENDIX-A 91
BRAHMIN COMMUNITIES OF INDIA
IN THE CONTEXT OF
CHITPAVAN KONKANASTHA BRAHMINS

___________________________________________________
91
This part (APPENDIX: BRAHMIN COMMUNITIES OF INDIA
IN THE CONTEXT OF CHITPAVAN KONKANASTHA
BRAHMINS) heavily borrows from WIKIPEDIA. As per their terms
of reusing, including collection and modification of the content of their
web: General Permission to reproduce and modify text on Wikipedia
has already been granted to anyone anywhere by the authors of
individual articles as long as such reproduction and modification
complies with licensing terms (see below and Wikipedia: Mirrors and
forks for specific terms).
Interested persons may refer to respective WIKIPEDIA Web
Pages. The Contents of This Chapter are released on agreed terms
similar to under the following Licensing Notice under CC-BY-SA. :
URL to the text of the license -
http://creativecommons.org/licenses/by-sa/3.0; and / or under the
terms of the GNU Free Documentation License under the GFDL;
as applicable.
The portions of the text of this Chapter which are not so borrowed
from WIKIPEDIA are indicated, wherever feasible, by separating it by
aster marks, one each, placed at the beginning and end of the said text.
This note also specifically applies to all such matter borrowed from
Wikipedia, mentioned elsewhere in this book.
ESSENTIALS CHITPAVAN KONKANASTHA BRAHMINS HISTORY Proto a d Pre
CHAPTER 1
INTRODUCTION
In his paper, Mr N. S. Rajpurohit has also hinted that some

Brahmin communities may be related to Chitpavan
Konkanastha Brahmins.
They are Karhades, Devamukhi (Devarishi, Devarukhe),

Badaganadu, Sahavashi and others, who were originally
Shashtik Brahmins. They have similar culture and Vedic
practices. The Madhwa Brahmins are descendants of Shashtik
Brahmins, as seen from Mr. Korati Sri Niwas Rao’s book on
Shri Raghavendra Swami.
This author started verifying this possibility about these and

also some other Brahmin communities who are suspected to
be related to Chitpavan Brahmins. Mr. Deepak gore had come
across Mr. Krishnacharya, himself a Shashtik Brahmin who
confirmed that Shashtikas and Chitpavans have no difference.
For the purpose of this work, this author accessed the

information as further given in this part from WIKIPEDIA. 92
___________________________________________________ Pageii
92
The notes and references which are of great interest to the scholars
and readers are included from this topic of WIKIPedia at the end of this
Part II at APPENDIX A for easy notice of scholars and students of the
general subject: ‘India and Brahmin Communities’.

CHAPTER 2
***
BRAHMINS OF INDIA93
*Brahmins practice vegetarianism or lacto-vegetarianism which

has been a custom for centuries, dating back to the pre-Christian
era.[citation needed] However, some Brahmins inhabiting
regions of Mithila, Punjab, Kashmir, Himachal Pradesh, West
Bengal, Odisha and Nepal, are non-vegetarian. Pancha-Gauda
Main article:
Pancha-Gauda (Sarasvata, Kanyakubja, Gaud, Utkal and

Mithila)
Those from Uttarapatha (Aryavarta) (northern and eastern India)

approximately ordered according to geographical regions.
Northern and Eastern Brahmins are divided into 5 main
categories. Gaud Brahmins or Gaudiya comprises Kashmir to
Bengal. Pancha-Dravida
(Karnatakaashcha Telangaa Dravidaa Maharashtrakaaha,

Gurjarashcheti panchaiva Dravidaa Vindhyadakshine) Brahmins
who live in south of Vindhyas Mountains are called Pancha-
Dravida Brahmins and they are divided into following groups.
Karnataka, Telugu, Dravida (Tamil Nadu), Maharashtra, Gujarat
Vishwabrahmins
(Vi vákarma or Vishwakarma) is the term used in India for a

Pageiii
caste of priests, engineers, architects, sculptors, temple builders
93
Brahmins of India from:
http://en.wikipedia.org/wiki/Brahmin#Requirements_for_being_Brah
min
http://www.answers.com/topic/brahmin#History

and artists. The term is applied to five sub-castes; blacksmiths,

carpenters, coppersmiths, goldsmiths and sculptors. They
connect themselves as Pancha Janas of Vedic period (Rathakar,
Karmakar, Takshak, Kumbhakar and Nishad Sthapathies) and
worshiping various forms of Vishwakarma, i.e., Twostar,
Daksha Prajapati, Takshak and Maya and Rhibhus etc. Sanak
(Son of Manu (Shiva)) Sanatan (Son of Maya (Vishnu))
Abhuvan (Son of Tvashta (Brahma of four faces)) Pratanan (Son
of Shilpi (Indra))
Gotras and Pravars
See also: Classification of Brahmins
Brahmins classify themselves on the basis of their patrilineal

descent from a notable ancestor.[citation needed] These
ancestors are either ancient Indian sages or Kshatriyas (warriors),
who chose to become Brahmins.[citation needed] The major
Gotras that trace descent from sages are: Srivatsa, Kannva,
Jamadagni, Bhrigu, Bharadwaja, Kaundinya, Gautama
Maharishi, Shandilya, Bhrigu, Vashistha, Par shara, Atreya,
Haritas, Kashyap, and Agastya Gotra. Other Gotras are Mitra,
Vishvamitra and Chaurasia Gotra. [citation needed]
In general, Gotra denotes any person who traces descent in an

unbroken male line from a common male ancestor. P ṇini
defines Gotra for grammatical purposes as 'apatyam
pautraprabhrti gotram' (IV. 1. 162), which means: "the word
Gotra denotes the progeny (of a sage) beginning with the son's
son".* When a person says, "I am Kashyap-gotra", he means that
he traces his descent from the ancient sage Kashyapa by
unbroken male descent. *This enumeration of eight primary
Gotras seems to have been known to P ṇini. These Gotras are
not directly connected to Prajapati or latter Brahma. [clarification
needed] The offspring (apatyam) of these Eight are Gotras; and
others than these are called 'gotrâvayava'. [26]Provide
Vepachedu's Sources [citation needed]
Pageiv

The Gotras are divided into three tiers of Ganas, then into
Pakshas, and finally into individual Gotras. According to the
Âsvalâyana-srautasûtra, there are four subdivisions of the
Vasishtha Gana, viz. Upamanyu, Par shara, Kaundinya and
Vasishtha (other than the first three). The first has survived in the
Bhrigu and ngirasa Gana. According to Baudhayan, the
principal eight Gotras were divided into Pakshas. The Pravar of
Upamanyu is Vasishtha, Bharadwaj, Indrapramada; the Pravar of
the Parâshara gotra is Vasishtha, Shâktya, Pârâsharya; the Pravar
of the Kaundinya gotra is Vasishtha, Maitrâvaruna, Kaundinya
and the Pravar of Vasishthtas other than these three is simply
Vasishtha. Therefore some define Pravar as the group of sages
that distinguishes the founder (lit. the starter) of one gotra from
another.
There are two kinds of Pravars, 'sishya-prasishya-rishi-

parampara' and 'putrparampara'. Gotra-Pravars can be
Ekashreya, Dwarshreya, Triarshreya, Panchashreya,
Saptarshreya, and up to 19 rishis. Kashyap gotra had at least two
distinct Pravars in Andhra Pradesh: one with three sages
(Triarsheya Pravar) and the other with seven sages (Saptarsheya
Pravar). This Pravar may be either sishya-prasishya-rishi-
parampara or putraparampara. Similarly, Srivatsa gotra has five
sages or is called Pancharsheya and are the descendants of
Jamadagni. For a sishya-prasishya-rishi-parampara marriage it is
not acceptable if half or more than half, of the rishis are the same
in both bride and bridegroom Gotras. If it is putraparampara, a
marriage is totally unacceptable even if one rishi matches.
[27]Provide Vepachedu's Sources-[citation needed]*
@@Sects and Rishis
Due to the diversity in religious and cultural traditions and

practices, and the Vedic schools to which they belong, Brahmins
are further divided into various sub-castes. During the sutra
period, roughly between 1000 BCE to 200 BCE, Brahmins
became divided into various Shakhas (branches), based on the
Pagev
adoption of different Vedas and different rescension Vedas.

Sects for different denominations of the same branch of the

Vedas were formed, under the leadership of distinguished

teachers among the Brahmins.
There are several Brahmin law givers, such as Angiras,

Apastambha, Atri, Bhrigu, Brihaspati, Baudhayana, Daksha,
Gautama, Harit, Katyayan, Likhit, Manu,[28]Parâshara,
Samvarta, Shankha, Shatatap, Ushanas, Vasishtha, Vishnu,
Vyasa, Yajnyavalka, and Yama. These twenty-one rishis were
the propounders of the Smritis. The oldest among these Smritis
are Apastamba, Baudhayana, Gautama, and Vasishtha Sutras.
[29]Provide Vepachedu's Sources [citation needed]@@94
Descendants of the Brahmins
*Many Indians and non-Indians claim descent from the Vedic

Rishis of both Brahmin and non-Brahmin descent. [Citation
needed] For example, the Dasharna and Nagas are said to be the
descendants of Kashyapa Muni. [citation needed] The descent of
Brahmins is generally indicated by the gotra, which refers to his
patrilineage. It is indicated by the name of the 'great sage' to
whose descent the Brahmin is said to belong.
The Vishwakarmas are the descendants of Pancha Rishis or

Brahmarishis. According to Yajurveda and Brahmanda Puran,
they are Sanak, Sanatan, Bhuvanas, Prajnas, and Suparnas.
[citation needed]
The Panchal movement to reclaim Brahmanical rights claimed

that the Panchals have Brahminic culture, or sacraments, and
perform their ceremonies according to Vedic Rituals. [citation
needed]
The Kani tribe of South India claim to descend from Agastya

Pagevi
Muni. [citation needed]
94
@@ From http://lovemynepal.blogspot.in/2011/08/sects-and-
rishis.html Sects and rishis

The Gondhali, Kanet, Bhot, Lohar, Dagi, and Hessis claim to be

from Renuka Devi. [citation needed]
The Kashi Kapadi Shudras claim to originate from the Brahmin

Shukradev. Their duty was to transfer water to the sacred city of
Kashi. [30]
The Padmashalis, a Telugu-speaking weavers' caste, claim that

they descended from Maharishi Markandeya, a Brahmin devotee
of Lord Shiva who wrote the Markandeya Purana. Maharishi
Markandeya is from the Bhrigu clan. [31]
The Saini of Rajasthan (Gardeners by profession) claim in one

of their stories that they descended from a Brahmin and call
themselves Parpadh Brahman, which in course of time became
Phulmali. [32]
Dadheech Brahmins/Dayama Brahmins trace their roots from

Dadhichi Rishi. Many Jat clans claim to descend from Dadhichi
Rishi while the Dudi Jats claim to be in the lineage of Duda Rishi.
[citation needed]
Lord Buddha was a descendant of Angiras through Gautama.

There were Kshatriyas of other clans whose members descend
from Angiras, to fulfil a childless king's wish. [33]
The (so-called) backward caste Matangs claim to descend from

Matanga Muni, who became a Brahmin through his karma.
[citation needed]
According to one legend, the nomadic tribe of Kerala, the

Kakkarissi, were descendants of a Brahmin who came out of the
mouth of Garuda, the vehicle of Lord Vishnu. [citation needed]
The Roman Catholic Brahmin caste among the Goon Catholics

and Mangalorean Catholics are descended from Konkani
Brahmins who converted to Roman Catholicism during the
Pagevii
Portuguese colonial rule in Goa

Claimants of Brahmin Status
In Andhra Pradesh the Panchanamvaru, the artisan caste of five

groups (goldsmith, carpenters, blacksmiths, braziers and stone-
cutters) claim to descend from Vishwakarma and his five sons
(Manu, Maya, Shilpi, Tvashta and Daivajnya), and claim to be
Vishwa-Brahmin.[34] The Vipravinodins also claim the
status.[35]
In Bengal (West Bengal State and Bangladesh) the

Namashoodras, now named as Namashoodra (Namassej) also
claimed Brahmin status. It is claimed [citation needed] that King
Ballal Sen expelled them from society and declared them as out-
castes. A Vyavastha [36] [37] [38] was signed in 1901 by forty
odd Brahmin pundits, headed by Chief Brahmin pundit
(Navadweep) of Bengal. This is supported by Dr. Nihar Ray in
"The History Of Bengali People , Ancient Period", published in
"Desha", The Famous Bengali Literary Magazine in 1951, and
included in the special issue of "Articles of One Century".[39] It
is claimed that the 1931 census of India shows that the two states
of the Ganga River Valley basin, Uttar Pradesh and Bihar, had a
10% Brahmin population and adjacent Odisha also had a 10%
population, but Bengal had exactly half, 5%. Dr. N.R. Ray
mentions in his book that Namashoodra (Namassejas) are the
Lost Tribe. [39]
In Gujarat, the Brahmbhatts, Brahma Kshatriyas, Panchals, and

Shrimali Sonis claim Brahmin status.
In Haryana, the Tagas claim to be a Brahmins who had

abandoned the priestly profession and taken to agriculture.
[citation needed]
In Punjab, the Misari of the Multan Langrials claim descent from

Brahmins of Bikaner. [40] Both the Langrail and Golia claim that
they were Brahmin Charans. [41]
Pageviii
In Uttar Pradesh the Oudh Belwars also claim descent from the
Sanadhya Brahmin caste. [citation needed].

Even in the time of the Buddha there were a few Brahmins who
took up labouring professions. For example, Subhadra, the
lowest convert of the Buddha, and a Brahmin by caste was a
barber by profession in Atuma village. [42]
Brahmin sects that have taken up the profession of medicine

include the Vaidya (or Baidya) Brahmins of Bengal, with
surnames Gupta, Dasgupta and Senguptas.[43] They are
considered descendants of Dhanvantari, the Hindu god of
medicine and father of Ayurveda.[citation needed]
Kshatriya Brahmin [44] and Brahma-Kshatriya [45] are terms

associated with people of both the Brahmin and Kshatriya caste
components.
Brahmin Kings
Among the Royal Rajput households, Brahmins who became the

personal teachers and protectors of the royal princes rose to the
status of Rajpurohit and taught the princes everything, including
martial arts.
They would also become the keepers of the Royal lineage and its
history. They would also be the protectors of the throne in case
the regent was orphaned and a minor. The well-known Brahmin
Chanakya was a Rajpurohit for Chandragupta Maurya, founder
of the Mauryan Empire, who helped Chandragupta get a grip on
the well-established Nanda, was a Brahma-Kshatriya. [45]King
Lalitaditya Muktapeed of Kashmir ruled all of India and even
Central Asia.
King Rudravarma of Champa (Vietnam) of 657 A.D. was the son

of a Brahmin father. [45]
Medieval king Samrat Hem Chandra Vikramaditya or Hemu,

resident of Rewari, born into a family of Purohits, descendants
of seers Bhrigu and Chyavan, who had initially lived at Ashrams
Pageix
near Dhosi Hill, part of Vedic period state of Brahmavarta in the

present state of Haryana, started the manufacture of cannons for

the first time in North India in 1540s, with Portuguese know-how

and dealt in gunpowder supplies to Sher Shah Suri's army. Later
he became Prime Minister and Chief of Army of the Suris and
emperor of north India in 1556, defeating Akbar's army at Agra
and Battle for Delhi at Tughlakabad Fort in Delhi. He had won
22 battles continuously against Afghans and Mughals during
1553-56, spanning from Punjab to Bengal. [47]
Brahmins with their Sampradayas
The three Sampradayas (sects) of Brahmins, mostly in South

India are the Smarta Sampradaya, the Srivaishnava Sampradaya
and the Madhwa Sampradaya.
Smartism
Smartism (or Smarta Sampradaya, Smarta Tradition, as it is

termed in Sanskrit) is a liberal or non-sectarian denomination of
the Hindu religion. This tradition is based on the Adwaitist
teachings of Adi Shankaracharya. He united various sects of
Hinduism under one umbrella by accepting all the major Hindu
deities as forms of the one Brahman. He implored the Smarts to
have an Ishta Devata in the form of Siva, Shakti, Vishnu, Ganesh,
Murugan (Subrahmanya) or Sun. The term Smarta refers to
adherents who follow the Vedas and Shastras. [citation needed]
Vaishnavism
One form of Vaishnavism is Madhwa (Dwait Sampradaya), and

the other is Sri Vaishnava (Vishisht-adwait Sampradaya).
Madhwa Brahmins are mainly located in the Carnatic plains and
some of them are seen in Andhra, Maharashtra, Tamil Nadu and
Kerala. They follow the teachings of Sri Madhwacharya, who
was born in South Kanara district of Karnataka in the 12th
Century. He preached Dwait, which says that God and atma
(soul) are different entities, which is contradictory to the
teachings of Sri Adi Shankaracharya, who preached Adwait
Vedant (non-duality). In South India, Sri Vaishnava Sampradaya
Pagex
was propagated by Shrimad Ramanujacharya.

Shaivism
Shaivism (sometimes called Shaivism) is a belief system where

Lord Shiva is worshipped as the Supreme Lord. It is a derivative
faith of the core Vedic tradition. [citation needed]Shaiva sects
contain many sub-sects, such as Adishaivas, Rudrashaivas,
Veerashiavas, Paramashaivas, etc. Ravana, the ruler of Lanka in
the Hindu epic Ramayana, was a staunch Siva devotee, who was
the grandson of creator Brahma.
Buddhism See also: Buddhist Brahmins
Brahmins (caste) were treated as equals to all the rest, in the eyes
of the Buddha and there are countless references to Brahmins
throughout the Buddhist scriptures also. Buddha rejected the
notion of gradation along caste lines and of the legitimacy of the
higher social status, as well as the notion of ritual purity as
claimed by the Brahmins compared to others. [49] Many of the
major Buddhist followers and teachers were from Brahmins.
They include Sariputra, Maudgalyayana, Mahakashyap,
Nagarjun, Asvaghosha, Padmasambhava, Shantarakshit,
Nagasen, Kumarajiv and Shantidev, all of whom were referred
by their titles devoid of their caste as Arahats etc. The word
Brahmin, meaning "priest class", was redefined by the Buddha
and it continued to be used alongside Arahat in their relevant
contexts.[50] Max Muller points out that in the Dhammapada,
Buddha etymologizes the word "Bahama", the Prakrit form of
"Brahmana", by playing off the Sanskrit/Prakrit etymon -bra.
In the Ambattha Sutra, we find the Buddha debated many

Brahmins who were clearly not Arahats. Also in many important
dharanis, Brahmins are mentioned in an entirely different
capacity from Arahats, and therefore there is a marked difference
depending on the context. The Buddha insisted that Brahmins
had to live up to seek the truth, hence reach liberation (Nirvana)
through the Dhamma, and this could not be by accretive factor
of birth alone. In the Dhammapada, the Buddha mentions
Pagexi
Brahmins and Arahats in very different capacities and dedicates

an entire chapter to what it means to be a real Brahmin called the

Brahmana-vagga as well. [51]
The Buddha did not believe in caste discrimination but he did

endorse a fair division of labour based on merit and equality,
while condemning pathological division of labour through
slavery, forced labour, superstition etc. According to him,
Brahmins were not to discriminate against lower castes and those
of their own who joined the Sangha, through the notion of purity
and superior social status, which according to Buddha was
false.[49][50] but were to serve them wholeheartedly. Many
sutras indicate that the Buddha himself was a Brahmin in a
previous life and, due to his good merit as in the previous lives,
was reborn as the Buddha. [52]
The notion of ritual purity provided a conceptual foundation for

the caste system, by identifying occupations and duties
associated with impure or taboo objects as being themselves
impure.
Jainism
The first convert of Mahavir, the 24th Tirthankar of Jainism was

Indrabhuti (aka Gautamswam the Brahmin, who headed a group
of other Brahmins and converted them to Jainism. He was from
the village Gobbar (also called Govarya) near Rajgriha. It is said
that the Tapasas, who were competing with Gautama to reach the
top of a hill, achieved moksha by seeing Gautama win. [56]
Sajjambhava was another born from Rajgriha and was elected

the head of the Jain temple. He is famous for his composition of
the "Dashavaikalika Sutra."
Acharya Vidyanand is a Brahmin of the Digambar Jain sect and

compiled in the Sanskrit language, "Ashta Sahasri" with eight
thousand verses.
Pagexii
Acharya Shushil Kumar, known better to Jains as "Guruji", was

born a Vedic in the Shakarpur village of the Haryana province.

At the age of 15, he took Diksha (became a Sanyas into the

Sthanakvasi, a Shwetambar sub-sect.
Reputedly a wealthy Brahmin named Dhangiri, in the town of

Tumbhivan, lost his interest in wealth and decided to take
Diksha, after hearing the sermons of the Jain Acharya Sinhgiri.
Umasvati was a composer who was so loved by Jains that he is

considered by the Digambar sect to be a Digambar member and
the Shwetambar sect to be a Shwetambar member.
Akalanka of the 8th century is said to the pioneer in the field of

Jain logic. [57]
There is a Brahmin community in South Karnataka which is

traditional follower of Jainism and is known as Jain Brahmin.
They have a hostel for students in Mysore
Miscellaneous sects
There are additional Sampradayas, which are not as widely

followed:
The Mahima Dharma or "Satya Mahima Alekha Dharma" was

founded by the Brahmin Mukunda Das of present-day Odisha,
popularly known by followers as Mahima Swami according to
the Bhima Bhoi text. [58] He was born in the last part of the 18th
century, in the former state of Baudh, a son of Ananta Mishra.
He was Brahmin by caste as mentioned in Mahima Vinod of
Bhima Bhoi in Vol.11. This Sampradaya is similar to
Vaishnavism. Although the members of this sect do not worship
Lord Vishnu as their Ishta-Deva, they believe that the Shrimad
Bhagavat is sacred. The founder of this sect was a Vaishnavite
before founding the new order. [58] This Sampradaya was
founded in the latter part of the 18th century. [58]
There is also the Avadhoot Panth, wherein Lord Dattatreya and

Pagexiii
his forms such as Narasimha Sarasvati and Sai Baba of Shirdi are
worshiped. Lord Dattatreya is worshiped by many as the Hindu

trinity – Brahma, Vishnu and Shiva in one divine entity. Many

even worship Dattatreya as an Avatar of Vishnu or of Shiva.
There are several Brahmin law givers, such as Angiras,

Apasthambha, Atri, Bhrigu, Brihaspati, Baudhayana, Daksha,
Gautam, Harit, Katyayan, Likhit, Manu,[28]Parâshara,
Samvarta, Shankha, Shatatap, Ushanas, Vasishtha, Vishnu,
Vyasa, Yajnyavalka, and Yama. These twenty-one rishis were
the propounders of the Smritis. The oldest among these Smritis
are Apastamba, Baudhayana, Gautama, and Vasishtha Sutras.
[29]Provide Vepachedu's Sources [citation needed]*
___________________________________________________
CHAPTER 3
YAJURVEDA BRANCHES 95
*The Yajurveda (Sanskrit: Yajurveda, a Tatpurusha compound

of Yajus "sacrificial formula', Veda "knowledge") is one of the
four canonical texts of Hinduism, the Vedas. By some, it is
estimated to have been composed between 1000 - 600 BCE
[citation needed], the Yajurveda 'Samhita', or 'compilation',
contains the liturgy (mantras) needed to perform the sacrifices of
the Veda, and the added Brahmana and Shrautasutra add
information on the interpretation and on the details of their
performance.
Vajasneyi Madhyandina (VSM),
Originally of Mithila (Bihar), comprises 40 Adhyayas (but 41 in

the Odisha tradition), 303 Anuvakas, 1975 verses [1]
Vajasaneyi Kannva, originally of Kosala (VSK), found to be the

first shakha of Shukla Yajurveda, according to the legends of the
Pagexiv
Vishnu Purana and Bhagavat Purana. It comprises 40 Adhyayas,
95
http://en.wikipedia.org/wiki/Yajurveda

328 Anuvakas, and 2086 Verses. Thus have 111 verses more
than the Madhyandiniya Samhita.
Both the Kannva and Madhyandina Samhitas have been

transmitted with the common Anudatta, Udatta, and Svarita
accentuation (unlike the two-tone Bhashika accent of the
Shatapatha Brahmana).
The Madhyandina Samhita is popular in all over North India,

Gujarat, parts of Maharashtra (north of Nasik) and thus
commands a numerous following. The Kannva Shakha is popular
in parts of Maharashtra (south of Nasik), Odisha, Karnataka,
Andhra Pradesh and parts of Tamil Nadu. Sureshvaracharya, one
of the four main disciples of Jagadguru Adi Shankar, is said to
have followed the Kannva shakha. The Guru himself followed
the Taittiriya Shakha with the Apastamba Kalpasutra.
Recensions
There are two primary versions or Samhitas of the Yajurveda:

Shukla (white) and Krishna (black). Both contain the verses
necessary for rituals, but the Krishna Yajurveda includes the
Brahmana prose discussions mixed within the Samhita, while the
Shukla Yajurveda has separately a Brahmana text, the
Shatapatha Brahmana.
SHUKLA YAJURVEDA
The Shukla Yajurveda is represented by the Vajasaneyi Samhita.

The name Vajasaneyi is derived from Vajasaneya, patronymic of
sage Yajnyavalka, an authority and according to tradition,
founder of the Vajasaneyi branch. The Vajasaneyi Samhita has
forty chapters or Adhyayas, containing the formulas used with
the following rituals:
1 &2: New and Full Moon sacrifices

3: Agnihotra
Pagexv
4.-8.: Somayajnya

9.-10.: Vajapeya and Rajasuya, two modifications of the Soma

sacrifice
11.-18.: construction of altars and hearths, especially the
Agnichayan
19.-21.: Sautramani, a ritual originally counteracting the effects
of excessive Soma-drinking
The Vedic rituals of the Ranganathaswamy Temple at

Srirangam, the second biggest temple in India, are performed
according to the Kannva shakha. The Jayakhya Samhita of
Pañcaratra says its followers are from Kannva shakha. [citation
needed]
22.-25.: Ashwamedha
26.-29.: supplementary formulas for various rituals
30.-31.: Purushamedha
32.-34.: Sarvamedha
35. Pitriyajnya
36.-39.: Pravargya
40: the final Adhyaya is the famous Isha Upanishad
There are two (nearly identical) Shakhas or rescension of the

Vajasaneyi Samhita (VS):
Vajasaneyi Madhyandina
(VSM), originally of Mithila (Bihar), comprises 40 Adhyayas

(but 41 in the Odisha tradition), 303 Anuvakas, 1975 verses [1]
Vajasaneyi Kannva, originally of Kosala (VSK), found to be the

first shakha of Shukla Yajurveda, according to the legends of the
Vishnu Purana and Bhagavat Purana. It comprises 40 Adhyayas,
328 Anuvakas, and 2086 Verses. Thus have 111 verses more
than the Madhyandiniya Samhita.
The extant Aranyakas, Upanishads, Shrautasutras, Grihyasutras

and Pratishakhyas are same for both Madhyandina and Kannva
Pagexvi
Shakhas. The Shukla Yajurveda has two Upanishads associated

with it: the Ishavasya, as the last part of the Samhita, and the
Brihadaranyaka Upanishad, the last part of the Shatapatha
Brahmana. The Brihadaranyaka Upanishad is the most

voluminous of all Upanishads. Other texts are Katyayan
Shrautasutra, Paraskara Grhyasutras and Shukla Yajurveda
Pratishakhya. The Shukla Yajurvedis (followers of the Shukla
Yajurveda) are sometimes called the Katyayan.
The Yajurvedis are further classified into two groups called the
Madhyandina and the Kannava. The Madhyandina follow the
Madhyandina branch of the Shukla Yajurveda. The word
''Madhyandin'' is a fusion of two words ''Madhya'' and ''din''
which mean middle and day respectively. They are so called
because they perform ''Sandhya Vandana'' at noon.*
KRISHNA YAJURVEDA
*There are four rescension of the Krishna Yajurveda:
Taittirīya saṃhit (TS) originally of Panchala
Maitrayani saṃhit (MS) originally of the area south of
Kurukshetra
Charaka-Kaṭha saṃhit (KS) originally of Madra and
Kurukshetra
Kapiṣṭhala-Kaṭha saṃhit (KapS) of the southern Punjab and
Balhik
Each of the rescension has or had a Brahmana associated with it,

and most of them also have associated Shrautasutras,
Grhyasutras, Aranyakas, Upanishads and Pratishakhyas.
Each of the rescension has or had a Brahmana associated with it,

and most of them also have associated Shrautasutras,
Grhyasutras, Aranyakas, Upanishads and Pratishakhyas.
The Taittiriya Shakha
The best known and best preserved of these rescensions is the

Taittirīya saṃhit , named after Tittiri, a pupil of Yaska and an
authority according to Panini., [2] Tittiri in Sanskrit means
partridge, and according to a legend, Yajnyavalka had quickly
Pagexvii
grasped a portion of the Yajurveda, but due to his arrogance, he

was asked to eject out the portion by his teacher, who was

incensed by his attitude. By his learned knowledge, he was able

to throw out what he had studied. This regurgitated portion was
swallowed by a covey of partridges and known as the TS.
The Taittirīya saṃhit consists of 7 books or Kandas, subdivided

in chapters or Prapathakas, further subdivided into individual
sections (Anuvakas). Some individual hymns in this Samhita
have gained particular importance in Hinduism; e.g. TS 4.5 and
TS 4.7 constitute the Rudram Chamakam, while 1.8.6.i is the
Shaivaite Tryambakam mantra. The Beejas 'bhūr bhuvaḥ suvaḥ'
prefixed to the (Rigvedic) Savitur Gayatri mantra are also from
the Yajurveda. The Taittiriya rescension of the Black Yajurveda
is the shakha now most prevalent in southern India. Among the
followers of this Shakha, the Apastamba Sutras are the common.
The Taittiriya Shakha consists of Taittiriya Samhita (having

seven Kandas), Taittiriya Brahmana (having three Kandas),
Taittiriya Aranyaka (having seven Prashnas) (See Aranyaka
Literature), Taittiriya Upanishad (having three Prashnas or Vallis
– Shiksha Valli, Ananda Valli and Bhrigu Vall and the
Mahanarayan Upanishad. The Taittiriya Upanishad and
Mahanarayan Upanishad are considered to be the seventh,
eighth, ninth and tenth Prashnas of the Aranyaka. The words
Prapathaka and Kanda (meaning sections) are interchangeably
used in Vedic literature. Prashna and Valli refer to sections of the
Aranyaka.
7 schools of Shrautasutras and Grhyasutras are related to the

Taittiriya Shakha. These are:
Apastamba
Agniveshya
Baudhayana
Hiranyakeshi
Vaikhanas
Bharadwaja
Pagexviii
Vadhula

There is another short tract apart from the above, commonly

known as Ekagni Kanda, which mainly consists of mantra-s used
in the marriage and other rituals.
The Maitrayani Shakha
Propounded by Sage Maitreya, the followers of this shakha

reside in northern parts of Maharashtra and Gujarat. The
Maitrayani saṃhit differs to some extent in content from the
Taittiriya, as well as in some different arrangement of chapters.
Its Brahmana portions are mixed with the Mantra sections, like
in the Taittiriya Samhita. The well-known Maitrayaniya
Upanishad and Maitrayaniya Aranyaka belong to this shakha.
Two schools of the Shrautasutras, Grihyasutras and Shulba

Sutras are related to this shakha:
Manava
Varaha
Other Shakhas
The Charaka-Katha and Kapishtal Shakhas are available with

their texts. Previously Brahmins of Kashmir and Punjab were the
followers of these Shakhas; nowadays only the Kashmiris follow
the Grihya rituals of the Katha Shakha.
The K ṭhaka saṃhit or the Charaka-Kaṭha saṃhit , according

to tradition was compiled by Katha, a disciple of Vaishampayan.
Its contents are less complete comparing to the Taittiriya
Samhita. It comprises 40 chapters, apparently originally
arranged into 5 books. The Kapiṣṭhala Saṃhit or the
Kapiṣṭhala-Kaṭha Saṃhit , named after sage Kapishtal is extant
only in some large fragments. This text is practically a variant of
the K ṭhaka saṃhit . [3]
The well-known Laukakshi Grihyasutra (or K ṭhaka Grihya

Pagexix
Sutra) is associated with the K ṭhaka Shakha and is used, in

Paddhati form, by Kashmiri Brahmins.

The Maitrayani Shakha
The Vedas are the world's oldest texts that are still used in
worship and they are the oldest literature of India. Four Vedas
exists of which the Rig Veda is the oldest. They were handed
down from one generation of Brahmins to the next verbally and
memorised by each generation. They were written down
sometime around 400 BC. Other Vedas include the Yajurveda,
the Atharvaveda and the Sama Veda. Two different versions of
the Yajurveda exist, the White (''Shukla'' in Sanskrit) and the
black or (''Krishna'' in Sanskrit). The Shukla Yajurveda has a two
different branches (''Shakha'' in Sanskrit) called the Kannva and
the Madhyandina. Deshastha Brahmins are further classified in
two major sub-sects, the Deshastha Rigvedi and the Deshastha
Yajurvedi, based on the Veda they follow.*
NOTE: The further portion of this appendix is not included in

this book in order to keep it short,\ and only limited to Part I.
Readers wanting to read it may go for the mega edition of this
book, published under the same tittle. This book is being
published as ‘Essential Part’ under the same title, to avoid
confusing the readers. The mega Edition is costly and meant for
researchers, students and academicians, especially to provide
them with the full material facts of the subject matter. For laymen
readers, it is not considered essential, although it is equally
interesting to understand the plethora of Chitpavan-related
Brahmin communities.
Printed copies of my books on Chitpavan are available on

Pothi.com.
___________________________________________________
Pagexx

IMPORTANT APPENDICES
APPENDIX: MAPS (COURTESY WEB SOURCES)
APPENDIX: REFERENCE BOOKS
APPENDIX: REFERENCES OF OLD MANUSCRIPTS
APPENDIX: REFERENCE BOOKS ON BRAHMIN CULTURE
AND HISTORY (from Wikipedia)
Page1
___________________________________________________

PART II
APPENDIX-B
MAPS OF REGIONS AND GEOGRAPHY
RELEVANT TO CHITPAVANS PROTO AND
PRE-HISTORY
Page1

MAP OF ANCIENT INDIAN SUBCONTINENT - 1

SHOWING REGIONS OF DIFFERENT VEDA BRANCHES
Page2

LOCATIONAL MAP OF KARNATAKA
Page3

MAP OF ANCIENT INDIAN SUBCONTINENT
VEDIC GEOGRAPHY
MAP OF PARTHIA
SELEUCID EMPIRE
Page4

MAP OF ANCIENT INDIAN SUBCONTINENT – 2

Mahabharata Times
MAP OF KADAMBA EMPIRE

Page5

MAP OF VEDIC AGE
MIDDLE EAST
IT SHOWS THE EXTENT OF THE
SPREAD OF VEDIC CULTURE
AND
PAN VEDIC GEOGRAPHY.
Page6

VARANASI MIRZAPUR (VINDHYACHAL) Bareily AHICHCHATRA

ARE IN UTTAR PRADESH
Page7

MAP OF MAURYA EMPIRE AT ITS HEIGHT
It shows Pan-Indian Sub-continent of

Page8
ancient times around 250BC

INDO-SCYTHIAN EMPIRE
Page9

MAP OF PART OF SOUTH-WEST INDIA

SHOWING RELEVANT REGIONS KOLHAPUR IN
MAHARASHTRA AND KASARGOD IN KERALA
RELEVANT TO CHITPAVAN S ANCESTORS MIGRATION
Page10

THE RIVERS OF INDIAN SUBCONTINENT

NOTE: THE GANGES, THE NARMADA, THE TAPTI (TAP, THE
GODAVERI, THE KRISHNA AND THE KAVERI RIVERS
RELEVANT TO THE MIGRATIONS OF CHITPAVANS
Page11
ANCESTORS

MOUNTAINS AND PLATEUS OF INDIAN

SUBCONTINENT
NOTE: 1. THE WESTERN GHATS (CALLED SAHYADRI
MUNTAIN RANGE) 2.VINDHYAS AND SATPURAS
MOUNTAIN RANGES 3. THE HIMALAYAS AND THE NORTH
INDIAN PLAINS WHICH ARE RELEVANT TO CHITPAVAN
ANCESTORS MIGRATIONS
Page12

MAP - KODUGU IN COORGA DISTRICT IN SOUTH KARNATAKA SOUTH OF

RIVER KAVERISHOWING RIVER PAYASWINI,
THE ABODE OF CHITPAVANS ANCESTORS BEFORE MIGRATING TO GUHAGAR

AT THE BEHEST OF PARSHURAM AS NARRATED BY VISHWANATH (1627-34)
Page13
IN VYADESHWARODAYA

MAP OF MAHARASHTRA SHOWING RATNAGIRI: ITS KONKAN

REGION
MIRZAPUR VINDHYACHAL AREA

=====================================
Page14

ESSENTIALS CHITPAVAN KONKANASTHA BRAHMINS HISTORY Proto a d Pre)
APPENDIX-C
REFERENCE BOOKS AND OTHER BOOKS OF INTEREST ON THE

PRE AND PROTO- HISTORY OF CHITPAVAN BRAHMINS
1. Chitpavan: Mr. N. G. Chapekar

2. Gazetteers of the Bombay Presidency
3. Marathi Lokanchi Sanskriti: Ms Irawati Karve
4. Bharatiya Samskriti Kosha: Pt. Mahadeva Shastri Joshi
5. Konkanastha Chitpavan Brahmananche Manavashastra-drishtya
Samshodhana: Ms Irawati Karve
6. The Illustrated Weekly of India: 22/2/1970: article by Ms Linda Cox
7: Chitpavan Brahmancha Ugama ani Vikasa: Dr A. V. Savaji
8. Greek Origins of Konkanastha (Chitpavan Brahmin Community
from Maharashtra) By Mr Joshi
9. Amhi Chitpavan Konkanastha: ed. Mr. M. S. Dixit (inter alia for rare
articles by Mr. Rajawade , C. V. Vaidya, N. C. Kelkar, Lokamanya
Tilak, G. K. Modak and other scholars not otherwise easily available)
10. Samasta Maharashtiya Brahmin Pot Shakha: Dr A. V. Savaji
11. Chitpavan Darshana: ed. Mr. S. L. Tilak
12. Prachina Maharashtracha Samskritika Itihasa: Shri Ketkar
13. Mantrashastra: His Holiness Sri Sri Shankaracharya Sri
Yogeshwarananda Teerth (Khareshastri) ed. Mr. G. P. Bhave
14. Sri Raghavendra Charitra: Mr. Korati Sri Niwas Rao
15. Various books on proto history of India / Maharashtra / Karnataka
16. Various Kulavrittantas of Chitpavan Brahmins of almost past 100
years, (Especially),
17. Lele Kulavrittanta
18. Godse Kulavrittanta (latest ed.)
19. Kuladaivata: Ed. Mr. Ajit Patwardhan
20. “Talagunda and Chiploon Agraharas” by Mr. N. S. Rajpurohit
published by Mysore University -1946
21. Chitpavanism-A Tribute to Konkanastha Brahmin Culture by Mr.
Jay Dixit, M.D.
22. Who Were the Shudras by Dr. B. R. Ambedkar
23. Arctic Home In the Vedas-Mr. Bal G. Tilak (Lokamanya Tilak)
Page1
24. Orion- Mr. Bal G. Tilak (Lokamanya Tilak)

25. PhD. thesis by Ms Vasudha V. Bhide on ‘Chitpavani Boli’.

26. Wikipedia and other websites
27. Study results: Comparison of European Surnames Y-chromosome
Markers with those of an Indian Surnames by Mr. L. David Roper
(roperld@vt.edu) (www.roperld.com)
28. ‘Charanvyuha-sutram’ of Shaunaka Maharshi, with commentary by
Mahidasa, Ed. by Pt. Anantaram Dograshastri. Published, 1938 under
‘The Chaokhamba Sanskrit Series’ by Mr. Jaikrishnadas Haridas
Gupta; Available at: https://archive.org/details/caranavyuha.
29. Dissertation by Dr Urmila Rajshekhar Patil (2010): (Conflict, Identity and
Narratives: The Brahmin Communities of Western India Seventeenth through
the Nineteenth Century); and
30. Dr Madhav M. Deshpande: Panca Gauda and Panca Dravida – Contested
Borders of a Traditional Classification.
31. Mr Jog of Bombay, 'Chitpavan Brahmananchi Kulkatha ani
Adnave' (Marathi language book)
32. CHITPAWAN BRAHMINS' HISTORY
http://www.orkut.co.in/Main#Community?cmm=60771858 : a community on Orkut,
promoted by this author to publish his research in the matter.
33. Ms Sonali Gaikwad and Mr. V.K. Kashyap on ‘Chitpawan Genetics -
Molecular insight into the genesis of ranked caste populations of Western
India based upon polymorphisms across non-recombinant and recombinant
regions in genome: By National DNA Analysis Center, Central Forensic
Science Laboratory, Kolkata -700014, India Source:
http://genomebiology.com/2005/6/8/P10
34. 'Prachin Bharata-Sanskriti ani Itihasa' by Mr A. R. Kulkarni.
35. Shri S.M.Bhalerao -'Ek Abhyasa Shiva Daivatacha'
36. Devanchi Janmakatha: Pushpa Trilokekar
37. Vyadeshwarodaya Mahakavya: Mahakavi Vishvanatha –
Translation and annotation by Mr. M. D. Paradakar
38. Maharshi Parashurama: Mr. P. N. Phadke
39. Brahmananna Kiti Zodapanar? : Dr. N. R. Varhadpande
40. Brahman Parakiya Hote Ka? : Mr. H. M. Marathe
41. Arya Ani Tyanchya Kapola-kalpita Svarya: Dr. N. R. Varhadpande
Page2
42. Chittavedha: Monthly Publication of Chi. Bra. Sangha, Dombivli,

April-June 2008 and Jan-March 2010 – An article by Vibhakar Lele

(Hiranyakeshin): Chitpavan Brahmananchi Kulakatha Va Tatsama

Mahiti
43. Shri Dnyaneshwari, its 6th chapter (For information on Kundalini,
with reference to Agnichayanakriya, in connection to the etymology of
the word ‘Chitpavan’)
APPENDIX-D
REFERENCES OF OLD MANUSCRIPTS AND MONUMENTS

For Korati Sri Niwas Rao's Book Noting On Shashtik Brahmins:
1. Aradhyavanshavali by Rudrabhatta
2) Anthology by Gangadharbhatta
3) Shashtikanvaya by Keshava
4) Mallika-Kusum Nichaya
5) Shashtik Vamsh Ratnakar by Vyasaraya
6) Raghavendra Sarasvata Parinaya
7) Kadamba Raj Vijaya by Karnapaya
8) Engravings on stone pillars/slabs at
Shikaripur, Talagunda
9) Vyasaraya Abhyudaya by Vijayendra Bhikshu
10) Gunratnamala by Sudhindra Yogi
11) Akbarnama by Farukhsiyar
Page3

APPENDIX-E
REFERENCE BOOKS ON BRAHMIN CULTURE

AND HISTORY (from Wikipedia)
"South Indian Studies", Harogadde Manappa Nayak, Balakrishnan Raja
Gopal, T. V. Mahalingam, Geetha Book House, 1990
"Journal of the Asiatic Society", India Asiatic Society, 1832
"Peasant state and society in medieval South India", Burton Stein, Oxford
University Press, 1980
All About Hinduism
Castes and Tribes of Southern India, Pg 334
Caste in Indian Politics", R. Kothari, Orient Longman, 2004
"Inequality and Its Perpetuation: A Theory of Social Stratification", Victor
Salvadore D' Souza, University of California Press, 1981
Srivaishnavism
"History of Tamilnad", N. Subrahmanian, Koodal Publishers, Tamil Nadu,
1977
Art and Culture in Ancient Kashmir
What Is India News Service
'A History of South India from Pre-historic Times to the Fall of
Vijayanagar', K. A. Nilakanta Sastri, Oxford University Press, New
Delhi, 1975
"A New Account of the East Indies", Captain Alexander Hamilton,
published 1739, A. Bettesworth and C. Hitch, London
Sir C. P. Remembered, Pg 7
R. Jayaraman (1981). Caste and class: dynamics of inequality in Indian
society. p. 89.
N. Subrahmanian (1989). The brahmin in the Tamil country. Ennes
Publications. p. 176.
Kathleen Gough (1981). Rural Society in Southeast India. Cambridge
University Press. p. 28.
Jump up ^ http://vitasta.org/2001/1.6.html This website references

Kalhana's Rajatarangini which says that some Dravida Brahmins were settled
at Sempora when Raja Jaya Simha (1128-1149) ruled over Kashmir
http://www.vepachedu.org/manasanskriti/aaraamadraavida.html This
reference quotes "Aaraamadraavida Vamsacharitra," written (1935) by
Anantapadmanaabham Dvivedula (1888-1947), published by Venkataramarao
Dvivedula, Samkhavaram, Andhra Pradesh - 533446.
"Journal of the Andhra Historical Society", Andhra Historical Research Society,
Rajahmundry, Madras Presidency, 1929
N. Subrahmanian (1978). History of Tamilnad: to A.D. 1565. Koodal Publishers.
p. 334.
Ramananda Chatterjee. The Modern review, Volume 62. Prabasi Press Pvt.
Ltd. p. 186.
"From Landlords to Software Engineers: Migration and Urbanization among
Tamil Brahmans", C. J. Fuller and Haripriya Narasimhan, London School of
Economics and Political Science, 2008
"Tanjore District Handbook", Madras Record Office, Madras, India, 1957
Vedic Vocalisation and the Regional Languages from the Chapter "Siksa", in
Hindu Dharma : kamakoti.org:
Frequently Asked Questions
"Castes and Tribes of South India", Edgar Thurston and K. Rangachari,
Government Press, 1909
"A Kali Yuga woman saint". Chennai Online. November 30, 2003. Archived
from the original on 2008-05-03. Retrieved 2008-09-11.
"A Genius of Syama Sastri". www.carnatica.net. April 17, 2002. Retrieved
2008-09-11.
'Sri Appayya Dikshita', N. Ramesan, Srimad Appayya Dikshitendra
Granthavaliu Prakashana Samithi, Hyderabad, India, 1972
"A Dictionary of South Indian Music and Musicians", P. Sambamoorthy, Indian
Publishing House, 1952
A Kali Yuga woman saint
Ramanuja
"History of Sri Vaishnavism in the Tamil Country: Post-Ramanuja", N.
Jagadeesan, Koodal Publishers, 1977
Autobiography of Swami Sivananda
http://kalviviswam.org/kalpathy/Publication1_files/page0002.htm
"Poll Pourri". The Hindu. April 25, 2006.
Page2
Krishnan, Nilakanta (2011). Krishnan, Arjun, ed. A Sailor's Story. Punya Publishing. ISBN
978-8189534134.
"Indian Music", Bigamudre Chaitanya Deva, Indian Council for Cultural Relations, 1974

"Facets of Indian Culture", Ramanuja Srinivasan, Bharatiya Vidya Bhavan, 1962

"Sri Krishna Leela Tara gi i" Nārā aṇatīrtha, Balasu rah a a Nataraja ,
Balasubrahmanyam Venkataraman, Balasubrahmanyan Ramachandran, Mudgala Trust,
1990
"Studies in Arts and Sciences", S. Thiruvenkatachari, Ram Bros., 1978
"Bharati and the Fine Arts", T. S. Parthasarathy, publ. in "Shanmukha", 1982
Sruti issue number 330, March 2012, a monthly magazine for the performing arts,
published since 1983, by SRUTI Foundation, Chennai
"Kola Iyers".
References
Thurston, Edgar; K. Rangachari (1909). "Brahman". Castes and Tribes of Southern India
Volume I - A and B. Madras: Government Press. pp. 364–365.
Shakunthala Jagannathan (1999). Sir C. P. Remembered. Vakils, Feffer and Simmons Ltd.
ISBN 81-87111-27-5.
External links
http://www.saranagathi.org/acharyas/ramanuja/life.htm life history of ramanuja
___________________________________________________
Page3

Coastal Shipping at Velneshwar
Ganapati Temple at Ganapati Pule District Ratnagiri
Page4

DEAR READER:
If you have reached this page, it means that you must
have found my book interesting. I also write on the Yoga of the
Gita and Dnyaneshwari by saint yogi Shri Dnyaneshwar. It is
based on what I have learnt from saint Dnyaneshwar’s
commentary on the Bhagavad Gita.
I welcome you to my further books on the subject, to be
published under the main title Yoga of Gita with subtitles on the
topics they deal with. The subject of Gita, Dnyaneshwari and its
Yoga is vast. Hence it will be my endeavour to explain the matter
in such a way that the reader can read easily read the forthcoming
books.
Thanks for your patronage.
V.V.LELE
AUTHOR
A SHORT LIST OF MY BOOKS

1. YOGA OF GITA: PART 1- PHILOSOPHY AND YOGA OF GITA AND
DNYANESHWARI
2. PART 2- AUTOBIOGRAPHY OF A NATHA SIDDHA YOGI – A MYSTIQUE`S
TRAVAILS
3. PART3 - INTRODUCTION TO GITA AND DNYANESHWARI;
4. PART4 - PANTHARAJA: KUNDALINI YOGA PRACTICE - PROCESSES
AND METHODS
5. YOGADA SHRI DNYANESHWARI (Also in separate 12 PARTS) (MARATHI
LANGUAGE BOOKS)
6. CHITPAVAN KONKANASTHA BRAHMINS’ BEAUTIFUL KONKAN

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ESSENTIALS

Sour e : Pulakeshi s Shila-lekha ....................................... 5

THE GREAT HINDU CHITPAVAN GENERAL ........................ 42

Author: Vibhakar Lele

ARYAN INVASION THEORY .............................................. 68

Author: Vibhakar Lele

THE BRANCHES OF VEDAS............................................... 88

Author: Vibhakar Lele

CONCURRENT WITH THOSE OF THE CHITPAVANS: ........... 88

CHITPAVANI DIALECT.................................................... 115

Author: Vibhakar Lele

CHAPTER 40 ..................................................................... 116

Author: Vibhakar Lele

Kadamba Dynasty’s Connection ................................... 150

Chitpa a s A estral Do i ile Arou d 5000 y p: ......... 203

Author: Vibhakar Lele

Revised Chronology of Indian Pre-history Based upon Vedic

1910 ............................................................................ 234

Author: Vibhakar Lele

Yajnavalka Rishi ........................................................ 238

Author: Vibhakar Lele

Some might question how was it that the neighbours in

in Konkan to the history of Chitpavans: ........................ 260

Author: Vibhakar Lele

18. What was the Vedic past of Chitpavans and their

Greek Na ik te Pesha ai ग्रीक नाविक त पशिाई) ....... 264

Mr. Joshi s Re arks ....................................................... 264

Comparison Between The Talgunda and Chiploon

Author: Vibhakar Lele

Talgunda Brahmins of 64 Kulas: .................................... 282

MAP OF ANCIENT INDIAN SUBCONTINENT - 1 ................... 2

Author: Vibhakar Lele

Author: Vibhakar Lele

REFERENCE BOOKS AND OTHER BOOKS OF INTEREST ON

Author: Vibhakar Lele

CHITPAVAN KONKANASTHA BRAHMINS’ HISTORY

[PROTO- AND PRE-]

VIBHAKAR VITTHAL LELE

Contact: Email: vibvitle@gmail.com

Dr Rosalind O’Hanlon, Professor of Indian history and culture,

underlying article on ‘The Roots Of Chitpavan Brahmins’ of

Sources-1: Research paper by Mr. N. S. Rajpurohit, An

This book, with annexures, comprises of the propositions about

HE IS A PROFESSIONAL ENGINEERING CONSULTANT

AND A RESEARCHER, WITH MANY TOPICS OF INTEREST.

His topics of interest include Mathematics, Astronomy, Cosmogony,

He researches into Oriental Disciplines of Philosophy, Mysticism, Yoga,

He also writes on the yoga of the Gita and Dnyaneshwari by Saint

His books as follows have already been published on various platforms:

1. YOGADA SHRI DNYANESHWARI [Marathi language] and its 12

Author: Vibhakar Lele

PHOTO - DASHABHUJ GANAPATI, HEDVI

Author: Vibhakar Lele

AMBEJOGAI YOGESHWARI TEMPLE

Author: Vibhakar Lele

MAHALAXMI TEMPLE, KOLHAPUR

Author: Vibhakar Lele

GODDESS MAHALAXMI OF KOLHAPUR

TEMPLE VINDHYAVASINI, VINDHYACHAL

Author: Vibhakar Lele

It was indeed a pleasant surprise for me when Shri Vibhakar Lele

I do not recollect who, but someone suggested the name of Shri

Shri Lele was the first to bring to my notice that there is a