References analysis of the Wikipedia article "Chitpavan Brahmins" in the English version

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Cashman, Richard I (1975). The myth of the Lokamanya: Tilak and mass politics in Maharashtra. University of California. p. 19, 20,21. ISBN 978-0-520-02407-6. Retrieved 2 April 2018.

Cashman, Richard I. (1975). The myth of the Lokamanya : Tilak and mass politics in Maharashtra. Berkeley: University of California Press. p. 54. ISBN 9780520024076.

Bhatt, Chetan (2001). Hindu Nationalism: Origins, Ideologies and Modern Myths. Berg. p. 32. ISBN 9781859733486.

A. C. Paranjpe (1970). Caste, Prejudice, and the Individual. Lalvani Publishing House. p. 117. It may also be pointed out that marriages between the Deshastha and Kokanastha Brahmins have been very common

Patricia Uberoi; Nandini Sundar; Satish Deshpande (2008). Anthropology in the East: founders of Indian sociology and anthropology. Seagull. p. 367. ISBN 9781905422784. In this general atmosphere of reform and women's education, and coming from a professional Chitpavan family, neither getting a education nor going into a profession like teaching would for someone like Irawati Karve have been particularly novel.

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Ravinder Kumar (28 October 2013). Western India in the Nineteenth Century: A study in the social history of Maharashtra. Taylor & Francis. pp. 41–. ISBN 978-1-135-03145-9. Upon the chitpavans who had come into prominence after the rise of the Peshwas they[deshasthas] looked down with scarcely veiled contempt as the parvenus, barely fit to associate on terms of equality with the noblest of the dvijas. A chitpavan who was invited to a deshasth home was a privileged individual, and even the Peshwa was denied the right to use the ghats reserved for deshasth priests at Nasik on the Godavari

Percival Griffiths (23 April 2019). The British Impact on India. Taylor & Francis. pp. 329–. ISBN 978-0-429-61424-8. They were not highly regarded by other Brahmans in ancient days and appeared to have been employed principally as spies and messengers

Singh, R.; Lele, J.K. (1989). Language and society: steps towards an integrated theory. Leiden: E.J. Brill. p. 34. ISBN 978-9-00408-789-7. The extent of the real chitpavan influence in the socio-polity of Maharashtra, during this period, has been vastly exaggerated. Even under the most ambitious and effective peshwas, the established local power structure, from the major Maratha chieftains down to village headmen, did not trust Peshwas' political intentions and doubted their legitimacy. This was particularly true under Shivaji's feuding successors.

Conlon, Frank F. (1999). "Vishnubawa Brahmachari: A Champion of Hinduism in Nineteenth Century Maharashtra". In Dossal, Mariam; Maloni, Ruby (eds.). State Intervention and Popular Response: Western India in the Nineteenth Century. Popular Prakashan. p. 163. ISBN 978-8-17154-855-2.

Kurtz, Donald V. (1993). Contradictions and Conflict: A Dialectical Political Anthropology of a University in Western India. BRILL. p. 62. ISBN 978-9-00409-828-2.

Nairne, Alexander Kyd. History of the Konkan. Vol. 1. Asian Educational Services, 1988.[1]

Stanley Wolpert (8 January 2021). Tilak and Gokhale: Revolution and Reform in the Making of Modern India. Univ of California Press. pp. 3–. ISBN 978-0-520-32340-7.

Joan G. Roland (16 January 2018). Jewish Communities of India: Identity in a Colonial Era. Routledge. p. 462. ISBN 978-1-351-30982-0.

Yulia Egorova (22 February 2008). Jews and India: Perceptions and Image. Routledge. p. 137. ISBN 978-1-134-14654-3.

Raphael Patai (26 March 2015). Encyclopedia of Jewish Folklore and Traditions. Routledge. pp. 256–. ISBN 978-1-317-47171-4.

Ken Blady (1 March 2000). Jewish Communities in Exotic Places. Jason Aronson, Incorporated. pp. 216–. ISBN 978-1-4616-2908-5.

Roshen Dalal (18 April 2014). The Religions of India: A Concise Guide to Nine Major Faiths. Penguin Books Limited. pp. 262–. ISBN 978-81-8475-396-7. A very similar legend of a shipwreck is found among CHITPAVAN BRAHMANAS, indicating a possible connection between the two communities.

K.K.Gangadharan (1970). Sociology of Revivalism: A Study of Indianization, Sanskritization, and Golwalkarism. Kalamkar Prakashan. p. 105. A history of the Bene Israelis, who settled in the Colaba district of Konkan claim Chitpavans as fellow Jews

Strizower, Schifra (1971). The Bene Israel of Bombay: A Study of a Jewish Community. Knopf Doubleday Publishing. p. 16. ISBN 978-0-8052-3405-3. B.J. Israel, a member of the community, in an essay privately published writes: The legend that their ancestors were the survivors of a shipwreck at the village of Nowgaon near the port of Cheul may be based on truth . On the other hand, it may have been adopted when our people came to learn that, according to one of the Hindu Puranas, fourteen corpses of foreigners from a shipwreck on the Konkan coast were miraculously brought back to life by Parshuram, an avtar of the Hindu god Vishnu, and given the status of Brahmins... The Puranic legend may have been appropriated by the Bene Israel with suitable modification to account for their presence on the coast.

Yulia Egorova (22 February 2008). Jews and India: Perceptions and Image. Routledge. p. 85. ISBN 978-1-134-14654-3. These two cases, in one of which the Bene-Israel tried to imitate the way of life of the Agris, while in the other they showed an interest in being associated with the Chitpavans, whose position in the local hierarchy was very high, resemble the attempts of lower caste Hindus to raise their status along the lines of Sanskritisation.

Sarkar (1993). India Through the Ages. Orient Blackswan. pp. 5–. ISBN 9788125015765.

Bronkhorst, Johannes (2016). How the Brahmins won : from Alexander to the Guptas. Brill. p. 121. ISBN 978-90-04-31551-8. The magas may not be the only brahmins of foreign origin. The chitpavan Brahmins of Maharashtra are sometimes believed to be in origin foreigners who turned into Brahmins. See Patterson 1968; Lele 2010.

Cohn, Bernard S; Singer, Milton, eds. (2007). Structure and Change in Indian Society. AldineTransaction (Transaction Publishers). pp. 399–400. ISBN 978-0-202-36138-3. The string of ports from Bombay south to Karwar has had in turn Roman, Greck, Arab, Abysinian, Portuguese, Dutch, and English traders, invaders, visitors, or settlers. is this stretch of coast, too, which has received at one time or another such immigrant groups as the Bene Israel, Parsis, Kudal deshkar Brahmans, Gaud Saraswat Brahmans, and Chitpavan Brahmans. It is not pertinent to the present discussion to go into the place of origin or reason for immigration of any of these groups. What is pertinent is that each of these groups has been an intrusive group, physically and culturally differentiated from the others as well as from the population into which they all came. One further point is that each of these groups appears to have settled in different sections of the coastal territory, adjoining rather than intermingling with the settlements of the others. In this way, the Bene Israel came to be associated with the northern part of Kolaba District; Chitpavans, with the southern section of Ratnagiri (including what was formerly the small Sawantwadi princely state); Gaud Saraswat Brahmans, with Goa and the adjacent coastal section of North Kanara District. Of all these groups, the Chitpavan Brahmans were apparently the last to arrive, and so they ended up with that section of the coast which is by and large the least fertile and which has the fewest good ports. It would seem that Ratnagiri District, being thus the least desirable, was easily available, in a frontier-like way, and that little competition and few obstacles faced the Chitpavans as they went about settling down.

Balkrishna Govind Gokhale (1988). Poona in the Eighteenth Century: An Urban History. Oxford University Press. p. 110. ISBN 9780195621372. chitpavans found employment easily under the Peshwas in diverse fields, from commanders in armies to clerks in the administration[...].A document of 1763-4 gives a list of 82 clerks of whom 55(67 percent) can be definitely identified as Chitpavans. In addition to their salaries, they were granted a substantial fringe benefit of being permitted to bring rice from Konkan to Poona free of Octroi duty.

Stewart Gordon (16 September 1993). The Marathas 1600–1818. Cambridge University Press. p. 109. ISBN 978-0-521-26883-7.

J.S. Grewal (2005). The State and Society in Medieval India. Oxford University Press. p. 151. ISBN 0195667204.

Christophe Jaffrelot (2006). Dr Ambedkar and Untouchability: Analysing and Fighting Caste. Permanent Black. pp. 21–. ISBN 978-81-7824-156-2. The stigma of untouchability from which Mahars suffered was such that, in extreme cases, they were obliged to wear earthenware around their necks so that their spit did not defile the ground on which Brahmins walked. They also had to sweep the earth behind them to erase their footsteps or at least maintain a good distance from Brahmins to avoid contaminating them with their shadow. According to Pillai-Vetschera, these and other restrictions were imposed on Mahars during the Peshwa period.

Shejwalkar, T.S. (1947) The Surat Episode of 1759 Bulletin of the Deccan College Research Institute, Vol. 8; page 182.

Michael, S. M. (3 May 2007). Dalits in Modern India: Vision and Values. SAGE Publishing India. p. 95. ISBN 978-93-5280-287-6.

Jörn Rüsen, ed. (19 June 2013). Approaching Humankind: Towards an Intercultural Humanism. Vandenhoeck & Ruprecht. pp. 157–. ISBN 978-3-8470-0058-7. Pune's Chitpawan Brahmins would not allow any Dalit and backward to join schools

Thomas Blom Hansen (18 November 2001). Wages of Violence: Naming and Identity in Postcolonial Bombay. Princeton University Press. pp. 28–35. ISBN 0-691-08840-3.

V.M.Sirsikar (1999). Mariam Dossal; Ruby Malon (eds.). State Intervention and Popular Response: Western India in the Nineteenth Century. Popular Prakashan. p. 11. ISBN 9788171548552.

Ullekh N P (2018). The Untold Vajpayee: Politician and Paradox. Random House India. p. 39. ISBN 9789385990816.

Maureen Patterson (October 1988). Donald W. Attwood; Milton Israel; Narendra K. Wagle (eds.). City, countryside and society in Maharashtra. University of Toronto, Centre for South Asian Studies. pp. 35–58. ISBN 978-0-9692907-2-8. Such resistance was to no avail, and the Brahmans' fears and troubles were realized in February 1948 when they were set upon by recently politicized communities - Marathas, as well as Jains and Lingayats - who unhesitatingly took advantage of the opportunity provided by assassin Godse's shots.[page 50]

Sandhya Gokhale (2008). The Chitpavans: social ascendancy of a creative minority in Maharashtra, 1818–1918. Shubhi. p. 82. ISBN 978-81-8290-132-2.

Hansen, Thomas Blom (2001). Wages of Violence: Naming and Identity in Postcolonial Bombay. Princeton University Press. p. 29. ISBN 978-0-69108-840-2.

Donald V. Kurtz (31 December 1993). Contradictions and Conflict: A Dialectical Political Anthropology of a University in Western India. BRILL. p. 64-. ISBN 90-04-09828-3. Local non-Chitpavan Brahmans and non-Brahmans will tell you that Chitpavan Brahmans are notoriously frugal, even cheap. As one non-Brahman teacher described and other corroborated at a social function, it would be characteristic of a Chitpavan not to offer a visitor a glass of water after he/she walked across town to deliver a message when the temperature is 40 degrees C. In additional, Chitpavans are thought to be conspiratorial, untrustworthy, phlegmatic and inbred

M. V. Kamath (1991). The Makings of a Millionaire: A Tribute to a Living Legend, Raosaheb B.M. Gogte, Industrialist, Philanthropist & Educationist. Jaico Publishing House. p. 8. Lokamanya Tilak, himself a Chitpavan once wrote that his community was known for their cleanliness, industry, enterprise and thrift but that they could learn the virtues of benevolence, generosity and munificence from the Deshasthas.

H. Damodaran (25 June 2008). India's New Capitalists: Caste, Business, and Industry in a Modern Nation. Palgrave Macmillan UK. pp. 50–51. ISBN 978-0-230-59412-8.

Pavan K. Varma (2007). The Great Indian Middle class. Penguin Books. p. 28. ISBN 9780143103257. ...its main adherents came from those in government service, qualified professionals such as doctors, engineers and lawyers, business entrepreneurs, teachers in schools in the bigger cities and in the institutes of higher education, journalists[etc]...The upper castes dominated the Indian middle class. Prominent among its members were Punjabi Khatris, Kashmiri Pandits and South Indian brahmins. Then there were the 'traditional urban-oriented professional castes such as the Nagars of Gujarat, the Chitpavans and the Ckps (Chandrasenya Kayastha Prabhus)s of Maharashtra and the Kayasthas of North India. Also included were the old elite groups that emerged during the colonial rule: the Probasi and the Bhadralok Bengalis, the Parsis and the upper crusts of Muslim and Christian communities. Education was a common thread that bound together this pan Indian elite...But almost all its members spoke and wrote English and had had some education beyond school

Deo, Shripad D. (1996). Nalini Natarajan (ed.). Handbook of twentieth century literatures of India. Westport: Greenwood Press. p. 212. ISBN 978-0-31328-778-7.

Shahu Chhatrapati (Maharaja of Kolhapur); Vilas Adinath Sangave; B. D. Khane (1985). Rajarshi Shahu Chhatrapati Papers: 1900–1905 A.D.: Vedokta controversy. Shahu Research Institute. p. 4.

Leach & Mukherjee 1970, pp. 101, 104–5. Leach, Edmund; Mukherjee, S. N (1970), Elites in South Asia, Cambridge University Press, ISBN 978-0-521-10765-5

Śejavalakara 1946, pp. 24–5. Śejavalakara, Tryambaka Śaṅkara (1946), Panipat: 1761, Volume 1 of Deccan College monograph series, Poona Deccan College of Post-graduate and Research Institute (India) Volume 1 of Deccan College dissertation series

Seal 1971, pp. 74, 78. Seal, Anil (1971), The Emergence of Indian Nationalism: Competition and Collaboration in the Later Nineteenth Century (Political change in modern South Asia), CUP Archive, ISBN 978-0-521-09652-2

Deccan College Post-graduate and Research Institute 1947, p. 182. Deccan College Post-graduate and Research Institute (1947), "Bulletin of the Deccan College Research Institute", Bulletin of the Deccan College Research Institute, 8, Dr. A. M. Ghatage, director, Deccan College Postgraduate and Research Institute, LCCN 47021378

Śinde 1985, p. 16. Śinde, J. R (1985), Dynamics of cultural revolution: 19th century Maharashtra, ISBN 9780836415247

Anil Seal (1971). The Emergence of Indian Nationalism: Competition and Collaboration in the Later Nineteenth Century. CUP Archive. p. 78. ISBN 9780521096522. Between Brahmins and these non-Brahmins there was a long history of rancour which the nepotism of the Peshwas had only exacerbated.

Gordon, Stewart (16 September 1993). The Marathas 1600–1818. Cambridge University Press. pp. 132–134. ISBN 978-0-521-26883-7.

C. J. Fuller; Haripriya Narasimhan (11 November 2014). Tamil Brahmans: The Making of a Middle-Class Caste. University of Chicago Press. p. 62. ISBN 9780226152882. Retrieved 11 November 2014.

Gordon Johnson (1970). Edmund leach; S. N. Mukherjee (eds.). Elites in South Asia. Cambridge University Press. p. 105.

India's Communities, Volume 5. Oxford University Press. 1998. p. 1804,2079. ISBN 9780195633542. (quote on page 1804):The Chitpavan are vegetarian and rice is their staple cereal. (quote on page 2079): Among them the Chitpavan, Desastha, Karhade and Devdny Brahman are pure vegetarian though nowadays, they occasionally take non-vegetarian food.

A. J. Agarkar (1950). Folk-dance of Maharashtra. R. Joshi. pp. 41, 159.

Gokhale, B.G. (1998). The Fiery Quill: Nationalism and Literature in Maharashtra. Popular Prakashan. p. 40. ISBN 978-81-7154-805-7.

Chaurasia, R.S. (2004). History of the Marathas. New Delhi: Atlantic Publishers & Distributors. p. 9. ISBN 9788126903948.

Gordon, Stewart (1 February 2007). The Marathas 1600-1818. Cambridge University Press. ISBN 9780521033169 – via Google Books.

Kavlekar, K., 1983. Politics of Social Reform in Maharashta. Political Thought and Leadership of Lokmanya Tilak, p.202 [3]

Bal Ram Nanda (1977). Gokhale: The Indian Moderates and the British Raj. Princeton University Press. p. 17. ISBN 9781400870493. His[Deshmukh's] family of Chitpavan Brahmans, one of the greatest beneficiaries of the Peshwa regime...

Jones, Kenneth W. (January 1992). Religious Controversy in British India: Dialogues in South Asian Languages. SUNY Press. p. 238. ISBN 9780791408278. Retrieved 14 September 2020.

Mahadev Govind Ranade (Rao Bahadur) (1992). The Miscellaneous Writings of the Late Hon'ble Mr. Justice M.G. Ranade. Sahitya Akademi.

Pinney, Christopher (2004). Photos of the gods : the printed image and political struggle in India. London: Reaktion. p. 48. ISBN 9781861891846.

Bayly, Susan (2000). Caste, society and politics in India from the eighteenth century to the modern age (1st, Indian ed.). Cambridge [u.a.]: Cambridge Univ. Press. p. 236. ISBN 978-0-5217-9842-6. The true nature of these groups, said fearful Bombay officials, had been revealed in 1879 in the response of the region's politically active intelligentsia to the actions of W.B.Phadke, a chitpavan ex-government clerk from Pune.

Pinney, Christopher (2004). Photos of the gods : the printed image and political struggle in India. London: Reaktion. pp. 46–47. ISBN 978-1861891846. a petty government clerk in Poona, Vasudev Balvant Phadke, led an uprising that would anticipate the revolutionary terrorism that would come to mark India in the first half of the twentieth century. Like B.G. Tilak, Phadke was a Chitpavan brahman...

Cashman, Richard I. (14 June 2024). The Myth of the Lokamanya: Tilak and Mass Politics in Maharashtra. Univ of California Press. p. 222. ISBN 978-0-520-41485-3.

Kumari Jayawardena (1995). The White Woman's Other Burden: Western Women and South Asia During British Rule. Routledge. p. 104. ISBN 9781136657146. By the early 1880s, Indian women started to benefit from the opening of medical studies to women in Europe and the United States, the first being Anandibai Joshi (1865–1887), born in Pune to a Chitpavan Brahmin family. She was married (according to custom) when she was nine years old. In 1883, at age eighteen, she went to the United States (with her husband)and studied medicine at the Women's Medical College of Pennsylvania in Philadelphia where she graduated in medicine in 1886

Echenberg, Myron (2006). Plague ports : the global urban impact of bubonic plague,1894–1901. New York [u. a.]: New York Univ. Press. p. 66. ISBN 978-0-8147-2232-9.

Shailaja Paik (11 July 2014). Dalit Women's Education in Modern India: Double Discrimination. Routledge. ISBN 9781317673309.

Omvedt, Gail (30 January 1994). Dalits and the Democratic Revolution: Dr Ambedkar and the Dalit Movement in Colonial India. SAGE Publications. p. 138. ISBN 9788132119838.

Arundhati Roy (May 2017). The Doctor and the Saint: Caste, Race, and Annihilation of Caste, the Debate Between B.R. Ambedkar and M.K. Gandhi. Haymarket Books. p. 129. ISBN 9781608467983. According to Teltumbde, "There was a deliberate attempt to get some progressive people from nonuntouchable communities to the conference, but eventually only two names materialised. One was Gangadhar Nilkanth Sahasrabuddhe, an activist of the Social Service League and a leader of the cooperative movement belonging to the Agarkari Brahman caste, and the other was Vinayak alias Bhai Chitre, a Chandraseniya Kayastha Prabhu. In the 1940s, Shasrabuddhe became the editor of Janata- another of Ambedkar's newspapers.

Lise McKean (15 May 1996). Divine Enterprise: Gurus and the Hindu Nationalist Movement. University of Chicago Press. p. 72. ISBN 978-0-226-56010-6.

Jain, Kajri (2007). Gods in the Bazaar: The Economies of Indian Calendar Art. Duke University Press Books. p. 151. ISBN 978-0822389736.

Richard I. Cashman (25 September 2018). The Myth of the Lokamanya: Tilak and Mass Politics in Maharashtra. University of California Press. p. 222. ISBN 9780520303805. Retrieved 25 September 2018.

Ruby Maloni; Mariam Dossal, eds. (1999). State intervention and popular response : western India in the nineteenth century. Mumbai: Popular Prakashan. p. 87. ISBN 9788171548552.

Amur, G.S. (1994). Dattatreya Ramachandra Bendre (Ambikatanayadatta). New Delhi: Sahitya Akademi. p. 7. ISBN 9788172015152.

Jaffrelot, Christophe (1999). The Hindu Nationalist Movement and Indian Politics: 1925 to the 1990s : Strategies of Identity-building, Implantation and Mobilisation (with Special Reference to Central India). Penguin Books India. p. 42. ISBN 978-0-14-024602-5.

Alex Damm, ed. (2017). Gandhi in a Canadian Context: Relationships between Mahatma Gandhi and Canada. Wilfrid Laurier University Press. p. 54. ISBN 9781771122603. Moreover, the two principal conspirators behind Gandhi's assassination, who were hung for their actions – Nathuram Godse and Narayan Apte – were both Chitpavan Brahmins from Maharashtra as was Savarkar, their ideological mentor. The Chitpavans had a long history of supporting violence against the alleged enemies of Brahminical Hinduism.

Schuler, Barbara (11 September 2017). Historicizing Emotions: Practices and Objects in India, China, and Japan. Brill. p. 85. ISBN 9789004352964. Retrieved 27 November 2020.

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Chitpavan Brahmins (English Wikipedia)

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