[In the context of the recent furore over my characterization of certain AIT-supporting writers as "racist/casteist", here is my article about my own caste, the Chitrapur Saraswats, written in November 2014 for the centenary volume of our society. This is for anyone who is interested, and of course those who want to look at it that way can also use it to brand me also as "casteist", even if a harmless pride in one's own community in itself is no sin. It is when ideas of caste interests and caste superiorities and prejudices come up in one's personal or ideological life that the problems start]
Our Chitrapur Saraswat Community,
which was behind the formation of the oldest co-operative housing society in Asia, is one of the most interesting communities in India. It is
one of a very few castes or communities in India which are 100% literate
(probably the first community in India to encourage female education on a major
scale), well organised (with a community organisation since 1911, and a
community census since 1912), and socio-culturally progressive (a dowry-free
community, among other things) and has been so since a long time.
History of the Community
The history of the community can
be divided into different phases:
1. The Kashmir-Haryana phase: The Saraswat Brahmin community
lived in the Kashmir-Haryana area in ancient times. The Saraswats of the south,
known as the Dakshinatya Saraswats, migrated from this area to the south
sometime before 700 AD.
There is plenty of evidence for
this northern origin:
a) The very name of the
community, Saraswat, which indicates its origins on the banks of the Saraswati
river, and the fact that there are Saraswat Brahmin communities all over North
India (including the Brahmins of Punjab, Haryana, Himachal, and the Kashmiri Pandit
community of Jammu and Kashmir).
b) The classification of
Saraswats in the Puranas as belonging to the Pancha Gauda (the five brahmin
communities of the north) when even the Maharashtra and Gurjara (Gujarati)
brahmins are classified as belonging to the Pancha Dravida (the five brahmin
communities of the south), and therefore the word Gaud in the name GSB,
indicating the northern origins; and actual descriptions, in the Sahyadri
Khanda of the Skanda Purana, of the southward migrations of the Dakshinatya Saraswats.
c) Saraswat tradition, which retains
detailed memories of their ancestors’ migration from Kashmir
and the Saraswati area.
d) The name given to Chitrapur Saraswat
brahmins in Karnataka, bhanap, which
is a combination of the common Kashmiri name, Bhan, and the southern appellation, appa.
e) The evidence of the Konkani
language brought by the ancient Saraswats from the north, which, in spite of much
more than a thousand years of close contact, interaction and mutual influence vis-à-vis
the Marathi language, still preserves linguistic features testifying to its
origins in the Kashmir-(Vedic) Haryana area, as we will see presently.
2. The Goa phase: The
Saraswats had migrated through Gujarat and the
Konkan coast already by 700 AD, and they were mainly settled in Goa. Their influence in the Konkan belt and its
hinterland is evidenced by the influence of Konkani on the language of the
Dnyaneshwari, as has been noted by many scholars.
In Goa,
the Saraswats, who are believed to have migrated thence in waves, were
generally divided into two groups. The first group consisted of the settlers in
Sasashti (Salcette), Tisvadi (Tissuary) and Bardesh (Bardez), known as the
Sasashtikars, the Tisvadikars and the Bardeshkars; and the second group
consisted of the settlers in Kuthal or Kushasthali (Cortollim) and Keloshi
(Quelessam), known as the Kushasthalikars and Keloshikars. All these Saraswats
were called Gaud Saraswat Brahmins (GSBs), and all of them followed the Smarta
tradition (where the external marks, such as the marks on the forehead, and the
iconography of the murtis of the kuladevatas, were Shaiva, but the actual
religion involved equal worship of five deities: Shiva, Vishnu, Devi, Surya and
Ganesh). This is only to be noted because, later on, the first group largely
converted to the Vaishnava tradition while retaining the name GSB, while the
second group largely came to be known as Shenvi
while retaining the Smarta tradition.
The first math of the Saraswats,
the Gaudapadacharya math, later
known as the Kavle math (established
in 740 AD at Keloshi in Goa, shifted to Kavle
in Goa in 1630 AD) was a Smarta math. After
the influence of Madhavacharya led many Saraswats to convert to Vaishnavism,
the second math, the Gokarn Partagali
math (established in 1476 AD), was a Vaishnava GSB math. The southern GSBs
established a third math, the Kashi math
(in 1542 AD), also a Vaishnava math. Finally, the fourth Saraswat math, the Chitrapur math, a Smarta math, was
established in 1708 AD.
3. The Kanara phase: All the Saraswats were mainly concentrated
in Goa till at least 1300. The Muslim
invasions of Goa from 1312-1378, and the
resultant slaughters and temple destructions, led to the first small movements
of Saraswats into Karwar to the south and into adjacent areas of southernmost
Konkan to the north. In 1510, the Portuguese conquered Goa,
and started forcible conversions to Christianity. This reached a climax in 1560
with the institution of the Inquisition in Goa.
This sustained persecution led to larger waves of migrations from Goa to the Kanaras (and some northwards into southern
Konkan). The migrants to the Kanaras included Vaishnava GSBs, Smarta Shenvis,
as well as some converted Christian groups (who were also targeted in the
Inquisition because they continued to hold on to some pre-conversion aspects of
their culture). All these groups spread out in both North
Kanara (Karwar) and South Kanara
(Mangalore) areas, and some GSBs even migrated as far south as Cochin in Kerala.
In time, the communities in the
Kanaras became more and more cut off from the communities still resident in
Portuguese administered Goa. The conversion of
most GSBs to Vaishnavism, the establishment of the Vaishnava Gokarn Partagali math in North Kanara in 1476 AD, and the establishment of a
separate Vaishnava Kashi math by the
Vaishnava GSBs of South Kanara and Cochin
in 1542 AD, led to a consolidation of the GSBs outside Goa.
The Shenvis of the Kanaras, however, slowly started drifting apart from the Gaudapadacharya math in Goa, and from the Shenvis of Goa. To add to this, the
math itself became almost dysfunctional from 1564 AD-1630 AD: the Portuguese
destroyed the original Gaudapadacharya
math in Keloshi in 1564 AD. The 57th Swami of the math left Goa and took up residence in a math in Kashi, and the
subsequent Swamis of the math (the 58th to the 62nd)
continued to reside in far off Kashi, thereby completely weakening the links of
the southern Shenvis with the Gurus. Finally a delegation of Shenvis from Goa travelled all the way to Kashi and tried to persuade
the 62nd Swami to return to Goa.
Instead, the Swami gave diksha to the
leader of the Goa delegation, and ordained him
the next Swami of the math in Goa. The
delegation returned, and the math was rebuilt at Kavle in Ponda (Goa) in 1630 AD.
However, many of the Shenvis of the Kanaras were put off by all these
developments, and were disinclined to accept the new Swami.
The Shenvis of the Kanaras
therefore drifted apart from the Shenvis of Goa and the parent math. However,
they started developing as a separate community in the Kanaras. Other
socio-political compulsions later led to the need for a math, and the Chitrapur math was established at
Chitrapur in Shirali (North Kanara) in 1708
AD. This math became the focal point of consolidation of the community, who
came to be known as Chitrapur Saraswats.
The Chitrapur Saraswats developed
a very distinct culture and way of life in the Kanaras. Like the Gaud
Saraswats, they also became differentiated into two groups on the basis of
north and south: the Chitrapur Saraswats of South Kanara
were called tenki, and those of North Kanara were called badgi. However, unlike the Gaud Saraswats, both groups continued to
follow the same math, and (despite mutual suspicions) the mutual relations
never reached breaking point.
4. The Bombay
phase: A new phase in the Chitrapur Saraswat history started around 1870
AD, when a few Chitrapur Saraswats migrated to Bombay. Shamrao Vithal Kaikini was one of the
first migrants, and he encouraged others to follow. But the bulk of the
population still resided in the Kanaras. In 1886 AD, of a total Chitrapur
Saraswat population of 11300, only 800 resided (i.e. had migrated in search of
jobs, etc to places) outside the Kanaras. And they were not all in Bombay: the population in
Bombay was
still only 226 even by 1896 AD, and had increased to only 1252 by 1912 AD, and
2631 by 1932 AD.
But Bombay was to became the new
centre of the Chitrapur Saraswat community: most significant was that after the
establishment of the Chitrapur math
in 1708 AD, the three other consolidating factors in the community were
established in Bombay in the early twentieth century: the SVC (Shamrao Vithal Cooperative Bank) in 1904, the KSA (Kanara Saraswat Association) in
1911, and the Cooperative Housing movement starting with the society at Gamdevi
in 1915. By 1956 AD, 8627 of the 18329 Chitrapur Saraswats resided in Bombay and its suburbs,
and by 1971, a majority lived in Bombay:
11195 out of a total of 20932. The 2001 census still showed 11645 out of 22498
Chitrapur Saraswats living in Bombay
and its suburbs: only around 1313 now lived in the native Kanaras. In Bombay, the community
became even more integrated, with the tenki-badgi differences fading away.
With modernity, westernization,
high incidence of inter-caste marriages, and growing migrations to foreign
lands, it is difficult to speculate about the future; but, at present, Mumbai
is still the centre of the community.
Chitrapur Saraswat Surnames
How do you recognize a Chitrapur
Saraswat by his surname? Most of the surnames are actually the names of the
villages in Karnataka from where their particular ancestors hailed, so it is
sometimes possible that some non-Chitrapur Saraswats from the same villages may
also sport the same surnames, but by and large the surnames are very
distinctive. Of course, you also find some surnames which may be found among
other Saraswats as well, or among other Brahmin communities in the rest of the
country: Bhardwaj, Bhat, Haridas, Karnik, Koundinya, Koushik, Kulkarni, Nadkarni,
Pandit, Sharma, Shukla, Wagle. Or, there is the erstwhile style of South Kanara, in which all surnames would be subsumed
under a common ubiquitous Rao, where my own name for example would be written
as T S Rao (Talageri Shrikant Rao).
Surnames ending in R: The largest category of surnames
belongs to the types ending in R. The
“ur”s: Adur, Aidur, Arur, Bailur,
Baindur, Balehannur, Barkur, Basrur, Bijur, Biliyur, Hattikudur, Kachur,
Kandlur, Kavur, Manglur, Masur, Mudur, Mundkur, Murur, Nalkur, Padambur, Panemanglur,
Puttur, Saletur, Savkur, Savur, Sirur, Vokkettur, Yellur, Yerdur. The “pur”s: Gurpur, Haldipur, Kalyanpur,
Kundapur, Mallapur, Yellapur. The “awar”s:
Balsawar, Brahmavar, Chandawar, Honnavar, Kalawar, Nilawar, Pejawar, Udyawar.
The “eshwar”s: Bangramanjeshwar,
Bankeshwar, Dhareshwar, Manjeshwar, Murdeshwar, Nileshwar, Someshwar,
Ubhayadhareshwar. The “ar”s: Nadgar,
Nagar, Sagar. The “aar”s: Agrahar,
Andar, Biyar, Bolar, Chittar, Gurkar, Karambar, Karwar, Madyar, Nettar, Philar,
Satar, Tengar. The “eri”s: Badkeri,
Bhandikeri. Dongerkeri, Gollerkeri, Golikeri, Kumbarkeri, Manikeri, Maskeri,
Mogeri, Salukeri, Talageri, Talcheri, Vombatkeri, Yederi. The “re”s: Bellare, Katre, Kembre, Ujre. And
the “bidri”s: Mudbidri, Padbidri. Other
Rs are Chandragiri, Jajri, Kuber and
Sujir.
Surnames ending in the
cerebral D: The “aadi”s: Amladi, Bapadi, Charmadi, Gulvadi,
Haladi, Hejmadi, Hemmadi, Jothadi, Kankanadi, Karampadi, Karopadi, Kathemmadi,
Kilpadi, Kokradi, Kudyadi, Nirtadi, Sanadi. The “angadi”s: Aldangadi, Arangadi, Bailangadi, Beltangadi, Bolangadi,
Hattangadi, Hosangadi, and a variant Matadgadi. The “idi”s: Honnemmidi, Yennemmidi. The “odi”s: Kesarkodi, Kuvekodi, Nirodi, Samrodi. The “od”s: Kadkod, Kalthod, Kasarkod. The “aad”s: Balnad, Kabad, Karnad, Kuchinad,
Raysad, Shibad, Trikannad. And the “de”s:
Bagde, Burde, Irde, Ragde, Sode, Shedde. A lone cerebral D is Mukud.
Surnames ending in the
cerebral L: The “alli”s: Balvalli, Invalli, Jalvalli,
Kalhalli, Malvalli, Marballi, Molahalli, Naimpalli, Vaknalli. The “al”s: Alekal, Amembal, Bajekal,
Bhatkal, Dharmasthal, Karkal, Kaval, Mudbhatkal. The “aal”s: Bantwal, Bondal, Kodial, Mogral, Pangal, Savnal, Ullal. The
“uli”s: Baddukkuli, Bobbuli,
Narekuli. The “li”s: Gangavali,
Gangoli. And the “le”s: Dumble,
Heble, Kadle, Kumble, Sthale, Wagle. Other cerebral Ls are Bankikodla, Kel.
Surnames ending in the dental L: The “al”s: Benegal, Cherkal, Heranjal, Kelavittal, Keregal, Kodikal, Nayal,
Pombatmajal, Sashital, Vittal. The “hittal”s:
Janahittal, Kabbinhittal, Huvinhittal. The “il”s: Gundil, Kottebagil, Tarebagil. The “li”s: Puthli, Shirali. The “aal”s:
Bellimal, Kagal. The “ul”s: Babul,
Kudmul. Other Ls are Kalle,
Kombrabail, Manel, Pherl.
Surnames ending in the
cerebral T: The “te”s: Harite, Hervatte, Hoskote,
Kerekatte. The “bet”s: Betrabet, Donkabet,
Hirebet, Kantebet, Sherbet. And the “ti”s:
Garati, Kati, Naikankatti, Nagarkatti. Other cerebral Ts are Nagarmath, Kumta.
Surnames ending in the
cerebral N: the “an”s: Bedraman, Madiman, Mullerpattan,
Ulman. The “ni”s: Agnashini,
Kaikini, Kodkani, Nilekani, Upponi. The “kon”s:
Khambadkone, Padukone (e silent). The “ne”s: Kone, Vine. Other cerebral Ns are Gokarn, Ugran.
Surnames ending in P: The “pe”s: Gersappe, Karpe, Kolpe, Ulpe. The “pi”s: Kopi, Udpi. Other Ps
are Jeppu, Mukdap, Sajip.
Surnames ending in S: The “se”s: Balse, Kabse, Taggarse, Tonse, Vandse. Other Ss are Rayas, Trasi. A lone Sh is Samshi.
Surnames ending in J: The “je”s: Balje, Kailaje, Karanje, Kundaje, Panje, Tadgajje. And a lone
J, Idgunji.
Surnames ending in K: The “ki”s: Karki, Manki, Mulki, Talmaki. The “dak”s: Kapnadak, Kundadak. Other Ks are Chitrik, Kolke.
Surnames ending in G: The “gi”s: Bilgi, Divgi. The “ge”s:
Kavalige, Kodange, Mannige. And a lone G:
Kalbag.
Surnames ending in V: The “ve”s: Mavinkurve, Mugve. And a lone V, Naravi.
Surnames ending in the dental N: The “mane”s: Chikermane, Gaddemane, Keremane. And a lone N, Mirjan.
Surnames ending in the dental T: the “vante”s: Cirvante, Gunavante.
And a lone dental T, Tombat.
Other endings: The dental D: Jadagadde, Jamalabad, Surkund,
Tavanandi. B: Kalambi, Sorab. M: Lajmi, Turme. Y: Labadaya, Ubhaya.
This is a more or less exhaustive
list of Chitrapur Saraswat surnames. Many other similarities may be noticed
among the names: Jadagadde and Tadgajje; Pombatmajal, Tombat and Vombatkeri;
Balje and Balse; Kasarkod and Kesarkodi; etc. Sometimes, people add a Marathi
“kar” to their surnames, and there are different spellings in English for each
surname, neither of which has been counted above.
Eminent Chitrapur Saraswats
The Chitrapur Saraswats form a
miniscule community: as per the 2001 Chitrapur Saraswat Census, there were only
22498 Chitrapur Saraswats in the whole world – as per earlier censuses, the
figures had been 20932 (in 1971), 18329 (in 1956), 14763 (in 1932), and around
11300 (in 1886).
Yet, it has produced more eminent
people than communities several times its size. In the last more than a
century, it has produced luminaries in every field. The following list is only
of a few prominent Chitrapur
Saraswats, which will suffice to illustrate the importance of this miniscule
community. The first four are particularly noteworthy:
Narayan G Chandavarkar:
President of the Indian National Congress (1900), Bombay High Court judge
(1901), Mayor of Bombay (1921), Chancellor Bombay University (1909), advisor to
Mahatma Gandhi during the Civil Disobedience Movement.
Kamladevi Chattopadhyay (nee
Dhareshwar): Head of the Congress Sewa Dal (1923-26), she recruited
thousands of women to the Freedom movement. The first Indian woman to fight
elections to a Legislative Assembly (Madras Legislative Assembly, 1926), she founded
the “All India Women’s Conference” (1927). She was a member of the 7-member
team announced by Mahatma Gandhi for the Salt Satyagraha (1930), and the President
of the Congress Socialist Party (1936, a Congress faction, formed by Jay
Prakash Narayan, Ram Manohar Lohia, Minoo Masani, etc). She carried on a
campaign in Europe for India’s Independence. She also carried
on refugee settlement work, set up the township of Faridabad
near Delhi
(1947) and helped rehabilitate over 50000 refugees from Pakistan. She acted
in the first Kannada silent film (Mricchakatika, 1931), and in some Hindi films
(including Tansen, with Saigal and Khursheed). She headed the Sangeet Natak
Akademi, founded the National School of Drama, the All-India Handicrafts Board,
and the Crafts Council of India, and set up Central Cottage Industries Emporiums
all over the country. She was awarded the Padma Bhushan (1955), Ramon Magsaysay
Award (1966), UNESCO Award (1977), and Padma Vibhushan (1987), for being
single-handedly responsible for the revival of Indian Arts and
Handicrafts.
Benegal Narsing Rao: Drafter
of the Hindu Code Bill (1941), Constitutional Advisor to the 7-member
Constitutionl Drafting Committee chaired by Dr.Ambedkar (1947), he was also the
President of the U.N. Security Council (1950), Judge at the International Court
of Justice, Hague (1950-54), and Vice-Chairman, International Law Commission.
Benegal Rama Rao: He was
the fourth (and, to date, the longest serving) Governor of the Reserve Bank of
India (1949-1957), Chairman of the Bombay Port Trust (BPT), Indian
Representative on the International Monetary Fund (IMF), the High Commissioner
for British India to England (1934-38) and South Africa (1938-41), and the Indian
Ambassador to Japan (1947-48) and the USA (1948-49).
This miniscule community has had (as
can be seen above) not only the Drafter of the Hindu Code Bill and Advisor to
the Committee which framed the Indian Constitution, the longest serving
Governor of the RBI, an Indian Ambassador to major countries, a judge at the
International Court (Hague), a member of Mahatma Gandhi’s close circle, a
President of the U.N. Security Council, a UNESCO award winner, a President of
the Indian National Congress, the first Indian woman to fight elections to a
legislature, a Chairman of the Bombay Port Trust, etc., but also:
a) the first Indian Chief
Reporter in the Times of India (G.V.Sirur),
b) a Chief of Air Staff (Air
Chief Marshall Laxman M.Katre),
c) an Inspector General of Police
(of Maharashtra, M.G.Mugve),
d) a Chief Commissioner of Income
Tax (R.S.Chikermane),
e) a Lt.Governor (of Arunachal
Pradesh, R.N.Haldipur),
f) a M.D. of the Nuclear Power
Corporation (S.L.Kati),
g) the creator of the Aadhar Card
(Infosys co-founder Nandan Nilekani),
h) the Chief of Programs and
Budget, UNESCO and Special Adviser to the Director General of UNESCO (1949-1999,
Gollerkeri Vishvanath Rao),
i) a Controller of Currency in British India (Hattangady Shankar Rao),
j) a Chief of the Department of
National Archives (Dr.B.A.Saletore),
k) a Chairman of the Union Public
Service Commission (UPSC) (V.S.Hejmady),
l) the first director of the
Overseas Communication Service (S.R,Kantebet),
m) a Chairman of the Forward
Markets Commission (Amembal Sundar Rao),
n) several Mayors of Bombay (Sir
V.C.Chandavarkar, B.P.Divgi, etc.),
o) a Vice-President of the
International Universities Conference Board (S.R.Dongerkeri),
p) a Deputy Governor of the
Reserve Bank of India
(Subir V.Gokarn),
q) several Chancellors and Vice
Chancellors (N.G.Chandavarkar and V.N.Chandavarkar of Bombay University,
S.R.Dongerkery of Marathwada University and also Registrar for 23 years of
Bombay University, Ms.Suneela S Mavinkurve of Goa University, M.V.Nadkarni of
Gulbarga University, etc.),
r) Bank MDs and Chairmen
(D.A.Bijur of Union Bank, Ramanand Nayampalli of State Bank of India and Central
Bank, etc.),
s) the first director of ISRO Satellite centre, later ISRO chairman, only Indian to work on NASA's Pioneer and Explorer satellite projects, only Indian in the Satellite Hall of Fame, Washington, Padma Bhushan 1976, Padma Vibhushan 2017 (Udupi Ramachandra Rao),
s) the first director of ISRO Satellite centre, later ISRO chairman, only Indian to work on NASA's Pioneer and Explorer satellite projects, only Indian in the Satellite Hall of Fame, Washington, Padma Bhushan 1976, Padma Vibhushan 2017 (Udupi Ramachandra Rao),
and many more.
There have been many well-known
Chitrapur Saraswats in the film industry. As directors: Pandurang S. Talageri
(one of the pioneers of the silent film industry, though now only known as the
writer of the iconic Chitrapur Saraswat Konkani drama “Chitrapur Vaibhav”),
Sundar Rao Nadkarni (one of the early directors of Tamil cinema, and director of the record-breaking 1944 hit Tamil film "Haridas"), Guru Dutt (Padukone), Shyam Benegal, Anuya Palekar (nee Chitra Murdeshwar), Kalpana
Lajmi, Bipin Nadkarni, Amit Masurkar (director of International awards-winning film "Newton"), etc. As actors: Guru Dutt, Girish Karnad, Anant
Nag(arkatti), Shankar Nag(arkatti), Venkatrao Talageri, Leena Chandavarkar,
Isha Koppikar, Amrita Rao, Deepika Padukone, Usha Nadkarni, etc.
In the related world of music, we
have, to name only some of the most eminent names, the internationally Renowned
Musicologist (also closely associated with the early days of Films Division and
the IB Ministry) Vishnudas Shirali; the founder of the Akashwani Vadya Vrind,
Amembal Dinkarrao (also the composer of most of the signature tunes of programs
on AIR, of which he was almost whole and sole in the thirties and forties); the
well-known music director Bhaskar Chandavarkar; eminent music critics in the
media, Mohan Nadkarni and Prakash Burde; renowned tabla maestros like Pandit
Taranath (Hattangady), Gourang Kodikal, Omkarnath Gulvadi, Yogesh Samshi and
Sadanand Naimpally; eminent flautists like Devendra Murdeshwar and Nityanand
Haldipur; eminent sitarists like Hattangadi Harihar Rao; and eminent popular or
classical singers like Suman Kalyanpur, Krishna Kalle, Jayawanti Padukone, SCR
Bhat (Shukla), Dinkar Kaikini, Kaushalya Manjeshwar, Chidanand Nagarkar, Lalith
Rao, Vrunda Mundkur, Sushilarani Patel (nee Tombat), Bharat Balvalli; as also an eminent jazz
singer Asha Puthli.
In the field of sports, there
have been National champions in Table Tennis (Badakere Saikumar, Jayant Kabad,
Jayant Kalyanpur), Badminton (D.G Mugve, M.G.Mugve, Prakash Padukone, Bala
Ullal, Gajanan Hemmady), Tennis (Y.R.Savur), and Snooker-Billiards (Arvind
Savur), as well as a member of the National Ladies Cricket team (Shobha
Pandit).
Apart from a Chief of Air Staff
(Air Chief Marshall L.M.Katre, see above), Chitrapur Saraswats have had, in the
Army, 2 Lt.Generals, 5 Major Generals, 10 Brigadiers, 17 Colonels, 40
Lt.Colonels, 29 Majors, 46 Captains and 17 Lieutenants; in the Navy, 1 Vice Admiral,
1 Rear Admiral, 6 Commodores, 4 Captains, 14 Commanders, 7 Lt.Commanders, 7
lieutenants and 1 Sub Lieutenant; and in the Air Force, 3 Air Marshalls, 2 Air
Vice Marshalls, 6 Air Commodores, 8 Group Captains, 16 Wing Commanders, 7
Squadron Leaders, 7 Flight Lieutenants, 4 Flying Officers and 3 Pilot Officers.
Among the awards and medals won by them are 1 Maha Vir Chakra, 3 Vir Chakras, 1
Shaurya Chakra, 3 Sena Medals, 3 Naosena Medals, 4 Vayusena Medals, 15 Ministry
of Defence Gallantry Awards, 7 Param Vishisht Seva Medals, 13 Ati Vishisht Seva
Medals, 1 Yudh Seva Medal and 15 Vishisht Seva Medals. All this is within the
Officerial ranks alone.
Journalism has always been a
popular field of activity for Chitrapur Saraswats: apart from G.V.Sirur (the
first Indian Chief Reporter in the Times of India), we have had eminent
journalists like Benegal Shiva Rao, D.R.Mankikar (GM of the Times of India,
1951-71, President of the Press Club, founder Secretary General of the Authors’
Guild of India), Udiavar Bhaskar Rao, U.G.Sirur, Vimla Patil (nee Gersappe),
Som Benegal, Chaitanya Kalbag, Chaitanya Padukone, Meenakshi Shedde, etc. Today, in the world of visual media (television) we have nationally popular media stars like Shiv Aroor and top strategic defence analysts like Bharat Karnad.
We have had diverse Spiritual
Gurus of eminence like Ramesh Balsekar, Kalavatidevi (Kalyanpur), Jaya Row,
etc.; eminent scholars like S.M.Katre (Linguistics) and Ms.Krishna Bharadwaj
(Chandavar) the internationally acclaimed Economist and Founder Chairman of the
Centre for Economic Studies, JNU; and pioneers in a wide field of activities
like the Cooperative Movement (S.S.Talmaki, G.P Murdeshwar), Publishing
(G.R.Bhatkal, twice president of the “Federation of Publishers’ and
Booksellers’ Associations”), Pest Control (Nalkur Shripadrao), Pharmaceuticals
(S.N.Kalbag, Vishweshvarrao Kulkarni), Cotton Textiles (D.N.Shirur), etc. We
may also mention artist Umeshrao Padukone, creator of the Air India Maharaja,
and Dr.Arun B.Samsi, first doctor to be appointed Medical Officer to the Indian
Cricket Team (also the Medical Officer of the Indian Badminton, Boxing and
Kabaddi teams). Also writer Panje Mangesh Rao (born 1874), the Father of
Kannada short stories.
The above was only a small, if
incredible, representative list of the most eminent personalities from this
miniscule community of 22498 people. The community has produced countless
journalists, editors, writers and scholars; educationists, teachers and professors
(including University Vice-Chancellors and Deans); technologists, doctors and
scientists; singers, musicians, actors and film directors; judges, lawyers,
freedom-fighters, statesmen and diplomats; prominent IAS, IPS and Defense
personnel; sportsmen; even businessmen, industrialists and bankers (i.e. MDs,
Chairmen or GMs of Banks), and pioneers in many diverse fields.
We have not counted here the
names of Chitrapur Saraswats eminent within the community, or within their own
particular town, district, field or organization, since the list would be a
long one and a little irrelevant here. Nor the names of eminent people married
to Chitrapur Saraswats (e.g. Harindranath Chattopadhyay, Amol Palekar, Shriram
Lagoo, Rohini Hattangadi, etc.): interestingly, while we have had a Chitrapur
Saraswat Chief of Air Staff (Air Marshall L.M.Katre), there was a Chief of Army
Staff (General P.P.Kumaramangalam) whose mother was a Chitrapur Saraswat, and a
Chief of Naval Staff (Admiral Arun Prakash), whose wife’s mother was a
Chitrapur Saraswat. And, finally, we have naturally not counted the names of
eminent people from other (non-Chitrapur) Saraswat communities as it would be a
knock-out list (including, among countless
others, Jawaharlal Nehru, Indira Gandhi, Anupam Kher, P.L Deshpande, Vijay
Tendulkar, Sunil Gawaskar, Dilip Vensarkar, Sachin Tendulkar…): a few years
ago, for example, at a single point of time, the Chairmen/MDs of 8 of the 21
Nationalised Banks were GSBs!
Our Special Language
The Konkani language is one of
the most special languages spoken in India today. This is not just the
biased view of a speaker of Konkani, it is a linguistic fact: Konkani is the
only language in India which retains features, of the oldest Vedic Sanskrit,
which are lost in all other modern Indian languages, and many of which were
lost or diluted even in the later Classical Sanskrit language, such as the
tones, a complicated morphological structure, and many items of vocabulary, and
it has also retained certain features found in the languages in the Kashmir
area. Its phonetic structure is such that none of the existing alphabets,
neither Roman nor Devanagri, can adequately represent the features of the
language. Jose Pereira, a well-known Mangalorean Catholic writer, has the
following to say in his introduction to a book “Konkani self-taught” by Deorai
Baindur: “There is a Standard Konkani in
existence. Its elements are found scattered among the dialects of today, but
chiefly in the speech of the Chitrapur Saraswats”. To be fair, the purest
elements of the original Konkani are found in the dialects of both the
Chitrapur Saraswats as well as the Gaud Saraswats of North and South Kanara. Here, we will see why Konkani is so special
(taking Marathi for constant comparison).
The sound system of Konkani is
very rich. While Marathi, for example, has six vowels, अ आ इ उ ए ओ,
Konkani has eight vowels अ आ इ उ ए ओ अॅ ऑ. While Marathi has hrasva
(short) and dirgha (long) forms of only three vowels अ इ उ, and the
other three आ ए ओ are always dirgha (long), Konkani
has short and long forms of all its eight vowels. The Kashmiri language also
has a vowel system like Konkani. [Dirgha (long) vowels will be shown in this article by
the colon, thus क is hrasva (short) and क: is dirgha (long)]
In Konkani (unlike in Marathi)
every word ends in a vowel, and this includes non-Konkani words when used in
the language. Thus Subrahmanyam, John, Jagjeet and Salim are Subrahmanyamu,
Johnu, Jagjeetu and Salimu in Konkani, And icecream and Elizabeth are icecreama and Elizabetha.
But, the last vowel of every word
(except for mono-syllabled words and negatives) is dropped in the middle of a
sentence. Thus the Marathi sentence मला त्याच्या घरी जायचं होतं (I wanted
to go to his house) is pronounced as it is, but the Konkani माक्का तागल्या
घाःरा वच्चँ आशिलँ is actually pronounced माक्क् तागल्
घाःर् वच्च् आशिलँ. It makes spoken grammar
simpler: in the phrases मगलॉ च़ल्लॉ, मगलि च़ल्लि, मगलँ चेर्डु,
मगलॅ च़ल्लॅ, मगल्यॉ च़ल्यॉ, मगलिं चेर्डुवं,
the first word in all six phrases becomes मगल्.
Konkani people themselves do not recognize this special feature of their
language. But an observant office colleague of mine named Alka once grumbled
irritatedly to me about how the Konkani ladies in her train group kept
referring to her (when speaking among themselves in Konkani) as “Alk” rather
than “Alka”!
Nasal vowels are missing in
Marathi (except in tatsama Sanskrit words, and in the words जेंव्हा, केंव्हा,
तेंव्हा, and in the numeral ऐंशी, but even the first three words are pronounced by most colloquial
speakers without the nasal vowels) due to the influence of the languages to its
south which have no nasal vowels. But Konkani, which originally came from the
north, is full of nasal vowels, right from the basic words हां:वं and
तूंवं. Note मात्ति (mud) versus मात्तिं
(heads), and तॅ का:ळॅ आशिलॅ (they
were black) versus तँ का:ळँ आशिलँ (it
was black).
Another feature of Konkani is
what is known as regressive vowel harmony. The vowels ऍ and ऑ
change to ए and ओ when followed by उ or इ.
Thus the feminine of घॉ:डॉ (horse)
is घो:डि (mare), the plural of कॅ:ळँ (banana)
is के:ळिं (bananas), the masculine of हॉ:ड
(big) is हो:डु (big). Marathi does not have any such feature,
but regressive vowel harmony is found in the Kashmiri language as well.
The most special feature of
Konkani is the system of tonal accents, which were found in ancient languages
like Vedic Sanskrit and Ancient Greek but were already lost even in
Classical Sanskrit and post-classical Greek. Normally, all the syllables in
a word are in the anudatta (low)
tone, but one syllable in a word can be in the udatta (high) tone.
Note the difference in meaning
due to the tones in the few examples given below. [The syllable in the high
tone in every word is underlined]:
च़ो:रि (female
thief) – च़ो:रि (theft)
ए:कि
(one (fem.)) – ए:कि (unity)
भा:जि (fry)
– भा:जि (vegetable dish)
पा:ळि
(follow (rules, etc.)) – पा:ळि (turn)
वे:णि
(offspring’s mother-in-law) – वे:णि (a flower hair-ornament)
वा:टि
(grind) – वा:टि (a metal bowl)
वा:डि
(serve food) – वा:डि (colony)
विनो:दु, प्रमो:दु
(Vinod, Pramod) – विनो:दु, प्रमो:दु
(short for Vinodini, Pramodini)
होळ्ळि
(huge) – होळ्ळि (elder co-wife)
रा:मा:कै (to
Ram also) – रा:मा:कै (than Ram)
दिउंचा:कै (even
to give) – दिउंचा:कै (than/instead-of giving)
माक्षीचि
(just behind) – माक्षीचि (the (fem) one behind)
घे:शि (worth
taking) – घे:शि (you may take)
Just as the sound-system of
Konkani is strikingly distinct from the sound-systems of other modern Indian
languages, the morphological structure of Konkani is also strikingly distinct
from the morphological structure of other modern Indian languages. Like Vedic
Sanskrit, Konkani has a complicated inflectional morphological structure, while
all other modern Indian languages have simple isolating-agglutinative
morphological structures where all forms of the verb are formed by simply
adding suffixes to a few (maximum four or five) base-forms of the verb. The
following example of one single verb in Konkani (with Marathi and English equivalents) will
make the matter clear. Note the continuous changes in the Konkani verb, in
tone and vowel, and the merger of verb and suffix, as compared to the almost unchanging
Marathi verb:
व्ह:रि – ने – take away.
व्ह:रा:ति – न्या – take away (pl.).
व्हर्ता:लॉ – ने-त असे, ने-ई – used to take away.
व्हर्ता – ने-तो – takes
away.
व्हॅल्ले:लँ – ने-लं होतं
– had taken away (neut.).
व्हॅल्लँ – ने-लं – took
away (neut.).
व्हेल्ले:लि – ने-ली होती – had taken
away (fem.).
व्हेल्लि – ने-ली – took
away (fem.).
व्हो:र्नु – ने-ऊन – having
taken away.
व्हो:रूक – ने-ण्यास, न्या-यला – to take
away.
व्होर्चा:कै – ने-ण्या
पेक्षा – than/instead-of taking away.
व्होर्का – ने-लं पाहिजे, न्या-वे – should take away.
व्हॉ:रॉ – ने-ऊ दे – let (him/her) take away.
Further, there is a distinction
between strong and weak inflection in Konkani. See how two verbs, which have
the same form in the present tense positive, change in the present
negative and the past positive and past negative due to difference in degree of
inflection:
वाड्ता (serves food, grows).
वा:ण्णा (does not
serve food) – वाड्डना (does not grow).
वाळ्ळँ (served food) – वाड्लँ (grew).
वा:ण्णि (did not
serve food) – वाड्डनि (did not grow).
Note also: while almost all
languages form the negatives by simply placing a negative word along with the
positive form, Konkani alone has distinctive inflected forms for the negatives
(see particularly the past tense negative):
हा:ण्णा – आणत नाही – लाता नहीं
– does not bring.
हा:ण्णि – आणलं नाही
– लाया नहीं – did not bring.
हा:डश्ना – आणणार नाही
– लायेगा नहीं – will not bring.
The vocabulary of Konkani also,
in spite of plenty of mutual borrowing in its thousand year old association
with Marathi (after the ancestral Konkani language moved from the Kashmir-Haryana
area to the south well over a thousand years ago) is still very distinctive. Compare the Konkani
verbs व:च, व्ह:रि, आप्प:डि, आप्प:इ, दँ:व, लँ:व, with the Marathi जा, ने,
शिव, बोलव, उतर, चाट, and the Hindi जा, ले
जा, छू, बुलाव, उतर, चाट.
We get, among other things, the
following clues to the special connection of Konkani with Vedic Sanskrit:
Like Sanskrit (which uses the
word वा), Konkani forms the interrogative by using the word वॅ.
Thus:
तॉ वच़ूलॉ – तो गेला – he went.
तॉ वच़ूल्
वॅ? – तो गेला का? – did he go?
Konkani alone has preserved some
original Vedic words which are found in Indo-European (Aryan) languages outside
India as well, where all other modern Indo-Aryan languages (except some minor
languages of the Kashmir area) use
later post-Vedic words not found in
the Aryan languages outside India.
Two examples will suffice:
All modern Indo-Aryan languages
use words derived from the later post-Vedic
Sanskrit word पानीयं for “water”. Konkani alone uses the word उद्दा:क
derived from Vedic उद-क (related to Old Slavic
voda, Old Prussian unda-n, Albanian uje, Ancient Greek hudo-r, Umbrian utu-r,
English wate-r, Hittite wata-r, Sinhalese watu-ra, Gothic wato, etc). Only some
minor languages of the Kashmir area preserve the word: Pashai उआर्क्,
Kalasha उक्, Chitrali उग्.
All modern Indo-Aryan languages
use words derived from the later post-Vedic
Sanskrit word कुक्कुर for “dog”. Konkani alone uses the word सूणँ derived
from Vedic श्वन् /शुनः (related to Old Prussian sunnis,
Lithuanian šuo, Armenian šun, Hittite kun, Greek kuon, Tocharian ku, Old Irish
cu, Latin can-is, Gothic hund-s, English hound). Only some languages of the Kashmir area preserve the word: Kashmiri हूनु,
Gawarbati शुन, Shina शुन्, Pashai शुरिन्.
Only a few main ones among the peculiarities
and specialities of the Konkani language have been given above – there are many
more – and, though even that may have been a bit heavy for the average reader, one
thing at least is very clear: our Konkani language is a very special, unique and
distinctive language, and it has linguistic features connecting it to the
Kashmir area and to the Vedic period.
Chitrapur Saraswat Culture
The Chitrapur Saraswat community
is one of the very highly cultured communities in India. But the peculiarity of their
culture must be noted: due to the close and warm relationship, over the
centuries, with the great cultures of Maharashtra and Karnataka, a Chitrapur
Saraswat regards Marathi and Kannada-Tulu culture as his own in many respects: for
example, music, arts and crafts, and literature. Marathi natya-sangeet and the
Yakshagana of Kanara are as much part of Chitrapur Saraswat culture as the
Kannada compositions of Purandaradasa and Kanakdasa and the compositions of the
Marathi saints, or the rich literary, folk and film traditions of the two
states. Added to this is another strand
of culture, English culture, particularly in respect of literature, due to the
early trend of English education and the progressive nature of the community.
To a true Chitrapur Saraswat, Konkani is his primary language, and Marathi,
Kannada (even if he doesn’t know the language) and English are his secondary
languages, and ditto for the culture.
In fact, the distinctive elements
of Chitrapur Saraswat culture (it must be repeatedly noted that, in most
respects, these distinctive elements are shared, with minor variations, with
the Gaud Saraswats of both North and South Kanara) are basically based on
their language and food, their way of life in the Kanaras and in Mumbai, and on
the religio-cultural identity and traditions forged by the Chitrapur math from 1708 onwards.
What can warm the heart of a true
Chitrapur Saraswat more than the sound of the Konkani language being spoken,
with all its unique linguistic features and its rich stock of unique words and
picturesque and evocative idioms and proverbs? What can make a true Chitrapur
Saraswat’s mouth water more than the thought, smell or sight of special bhajyo,
randayo and godshe items so dear to our community (refer
Rasachandrika, that iconic cook-book of the community) like ambya sasama,
amble ghashshi, alsandya ghashshi, karatya sukke, batatya sukke, gadzra
godzzu, kakde kosambari, patrodya panna alvati, kairasu,
chauchavu, kulta saara, avrya bendi, bhoplya bajji,
ghosalya ambata, vali ambata, madgane, cheppi khiri,
surnoli, shevai rassu, phansa pattolyo, sukrunde, bogdela, undio, appe, khotte, doddaka, etc.,
right down to the down-to-earth basic bhanap dishes like hot batatya songa
or talasani and hot dali toya or kholmbo? What can fill a true
Chitrapur Saraswat’s heart to overflowing with nostalgia and a sense of
belonging than hearing a big gathering of people chanting the deepa-namaskar,
or singing “Mangala Shubhakara Shankarage” or “Mangalam Shri Mahadevam” or
“Shri Ganapa Gauri Kumaraka” in unison, or listening raptly to the various
parts of the Ashtavadhan ceremony or other math poojas, or to the mhantis of Datta Jayanti, Gokul Ashtami,
etc.?
Is all this rich culture slowly
fading away? Increasingly, our new generations almost exclusively speak English
or sometimes filmi Hindi rather than Konkani (let alone Kannada or Marathi), occasionally
deigning to speak broken Konkani in weird accents. They increasingly prefer
pizzas, burgers, chocolates and pastas, and “Chinese” dishes, while finding
traditional Konkani delicacies passé. Math traditions are increasingly being
given the go-by in community and even in math programs and ceremonies, and many
of them may soon become extinct.
Is it time to attempt a grand
revival of our language, culture and traditions? Or is it too late or
impractical to do so? Or is it an irrelevant issue anyway, in this fast-paced,
materialistic, modern world? A hundred years hence, will the Chitrapur Saraswat
community be flourishing with a rich deeply-rooted identity, or will it only remain
a distant, obscure memory? Only time will tell!
Persons belonging to Gauda Saraswat Brahmins are highly cultured, intelligent, self made and patriotic. My Guru the late Dr.Suryanath Kamath was an eminent historian and scholar belonged to that community. He left his job as a journalist in Free Press Journal in Mumbai and joined as sub-editor of a Kannada daily in Bengaluru just to develop his writing skills in Kannada language, such was his love for Kannada, though his mother tongue was Konkani. He was a source of inspiration to hundreds of people. Similarly scores of Konkani speaking persons have enriched Kannada language and literature. GSB are gems of India and they adapt to the culture where they reside just like sugar with milk.
ReplyDeleteExcellent collection of information
DeleteExcellent collection of information
DeleteExcellent Shrikant. As a Chitrapur Saraswat the article was very revealing and informative. Most of our youngsters are not aware of all this either. Please publish this article in the KSA magazine.
ReplyDeleteWow what a lovely article!! Am bursting with pride that I'm a true blue 'Amchi'!! Such a pity there aren't too many of us left though. Will be sure my kids know the history of their mom's side.Thanks mom for sharing! ❤️
ReplyDeletePS: Used to be a Shirali before marrying a Yadav.
Well written and informative article. Proud to be a part of this brilliant community. Amongst the eminent bhanaps in the related world of music,one very famous and prominent personality has been omitted, tabla maestro Pandit Sadanand Naimpalli.
ReplyDeleteI must apologize for this unpardonable "typo" (if I can call it that): while typing out the article I seem to have inadvertently mixed Bhaskar Chandavarkar and Sadanand Naimpally. I have just corrected the error. Also added the name of Bharat Balvalli. Thank you for bringing the error to my notice: I thought I had mentioned (Sadanand) Naimpally mam.
DeleteThis comment has been removed by the author.
DeleteThis comment has been removed by the author.
DeleteShrikant, you have been so gracious in your response to the slip.. Humility is a virtue among Bhanaps and so it is in you.. This trait is admired by others. They tell us upfront " you are examples of such cultured high achievers....."
DeleteGood Show Shrikant, Very informative for all Amchis.
ReplyDeleteI am proud to be part of Bhanup community.
How about remembering Mohan Chandavarkar of well known FDC Ltd. a pharmaceutical company engaged in manufacture of specialized formulations
and
Anuradha Paudwal, an Indian playback singer in Bollywood. Anuradha Paudwal honored with honorary degree of D.Lit., the second singer who receives this honor after the legendary Lata Mangeshkar.
I read your article with interest and am prompted to ask a few questions:
ReplyDelete1. With respect to the evidence of the northern origin of Saraswat Brahmins stated in your article, can you please quote the chapter and the verse(s) of the Sahyadri Khanda of the Skanda Purana which describes the southward migration of GSBs?
2. I am also keen to know the source/s where these memories are recorded when you state that “Saraswat tradition retains detailed memories of the migration of their ancestors from Kashmir and the Saraswati area”.
3. Further, what is the basis for saying that bhanap is a combination of the common Kashmiri name, Bhan, and the southern appellation, appa? And, if it were so, why is it only applied to Chitrapur Saraswats and not to the other Saraswats who migrated along with them?
4. Does the statement that “the Konkani language was brought by the ancient Saraswats from the north”, imply that the Goa Saraswats spoke Konkani during their stay in the Punjab-Jammu area?
5. I have not found any conclusive evidence to show that the Saraswats’ migrated through Gujarat on their way to Goa nor that they had migrated to the Konkan coast by 700 AD, as stated by you. Can you cite the reference/s that establish these beliefs?
What's written in this article about Saraswats bringing Konkani is wrong. Maharashtri Prakrit, which later evolved to Konkani and Marathi, was actually brought by aboriginal Kukkana and Gabit tribes. Konkani got the name from Kukkana tribe. Saraswats adopted Konkani after migrating to Konkan.
DeleteSome GSBs migrated to Goa through the sea route from Dwaraka. They were nicknamed as "Dorkees".
Hello, is there any conclusive evidence that Saraswats migrated from Gujarat to Goa?
DeleteI read your article with interest and am prompted to ask a few questions:
ReplyDelete1. With respect to the evidence of the northern origin of Saraswat Brahmins stated in your article, can you please quote the chapter and the verse(s) of the Sahyadri Khanda of the Skanda Purana which describes the southward migration of GSBs?
2. I am also keen to know the source/s where these memories are recorded when you state that “Saraswat tradition retains detailed memories of the migration of their ancestors from Kashmir and the Saraswati area”.
3. Further, what is the basis for saying that bhanap is a combination of the common Kashmiri name, Bhan, and the southern appellation, appa? And, if it were so, why is it only applied to Chitrapur Saraswats and not to the other Saraswats who migrated along with them?
4. Does the statement that “the Konkani language was brought by the ancient Saraswats from the north”, imply that the Goa Saraswats spoke Konkani during their stay in the Punjab-Jammu area?
5. I have not found any conclusive evidence to show that the Saraswats’ migrated through Gujarat on their way to Goa nor that they had migrated to the Konkan coast by 700 AD, as stated by you. Can you cite the reference/s that establish these beliefs?
If you, as a Chitrapur Saraswat, have never heard of our traditions which speak of our origins in the Kashmir-Punjab area, then I must request you to read all that has been written on these subjects by the older stalwarts of the community (Dr Talmaki, etc.). My subject is the Rigveda and the history of the "Aryans" as a whole, and not the Skanda Purana, so I really will not bother to quote chapters and verses of the Skanda Puranas.
DeleteI at least have always heard about our traditions of an origin in the Kashmir area, and I am sure most of the Chitrapur Saraswats reading this article may be aware of these traditions. But, apart from these traditions, on the basis of the fact that the brahmins of almost every state of northwestern India call themselves Saraswats, that the Konkani language contains linguistic features harking back to the Vedic period and the Kashmir-Punjab-Haryana area (a pitch accent system, regressive vowel harmony, a complicated morphological system, many items of vocabulary, etc., many of which have been cited by me in this very article, which you seem to have stopped reading after the first section on "History of the Community")I can certainly vouch for the correctness of this tradition.
I don't know why you particularly object to the idea that the Saraswats passed through Gujarat on their way from the north to the Konkan coast. However many basic words (Konkani "zai" and Gujarati "joiye", Konkani "choi" and Gujarati "juo", etc.) point to an earlier Konkani-Gujarati contact not shared by Marathi. The fact that Marathi has historically been influenced by the Dravidian languages of the South since so long that it has lost nasal vowels, while Konkani, though spoken deep into the Dravidian language area in Kerala, has retained them since its contact with the South is more recent, is another pointer.
Traditional memories backed by linguistic proof overrides the need for the fact that our ancestors did not leave written testimonies to their journeys for the benefit of future sceptics.
As to your question about why only Chitrapur Saraswats are called "Bhanaps", there is no logic as to why names are given selectively. Why did GSBs retain the name "Gauda" while we did not? Why do Chitrapur Saraswats call GSBs "Konkanis/Konknyanche": are we also not "Konkanis"?
Obviously the language spoken in the ancient Punjab-Jammu area was not exactly the same as our present-day Konkani. The linguistic features we have retained give the clues. Apparently you did not read what I wrote above, so I repeat it: " e) The evidence of the Konkani language brought by the ancient Saraswats from the north, which, in spite of much more than a thousand years of close contact, interaction and mutual influence vis-à-vis the Marathi language, still preserves linguistic features testifying to its origins in the Kashmir-(Vedic) Haryana area, as we will see presently".
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ReplyDeletenawayat and konkani Muslims from konkan belt is also part of konkani. and their languages are 80% similar to konkani. and part of many konkani organisation. I feel very happy when I meet any konkani person.
ReplyDeletenawayat and konkani Muslims from konkan belt is also part of konkani but dialect little different. part of many konkani organisation. I feel very happy when I meet any konkani speaking person where I could understand konkani comfortably even though little bit difficulty in talking.
ReplyDeleteI have always wanted to hear the Nawayat Konkani language, but I have never met anyone from that community.
DeleteHi, Mr. Talageri.
ReplyDeleteExcellent article! Your article is very informative!
My friend and I are interested in learning more about Konkani.
If you don't mind, I have a few questions:
1) Do you know of any resources/books which describe the sound system of Konkani in more detail? My friend has heard that vowel length is not phonemic (and is therefore quite predictable) in Konkani. Do you know anything about this?
2) Do you know of any resources/books that describe the grammar of Konkani in more detail (preferably in English or Marathi)? I'd be very curious to know about the morphology of Konkani, especially the verb conjugation and the rules behind the continuous changes in the verb in tone and vowel (व्ह:रि, व्हर्ता:लॉ, व्हेल्ले:लि, व्हो:रूक, etc.).
3. Do the different Konkani dialects (especially Goan Konkani v.s. Karnataka Konkani) actually differ significantly in terms of grammar and morphology?
Any feedback would be really helpful!
Thanks,
Matthew
You are right, vowel length is not phonemic in Konkani. I really do not know any book which describes the sound system of Konkani in more detail. The different Konkani dialects are different from each other, but maybe that is a phenomenon in most languages.
DeleteThe discovery of most of the features of Konkani (regressive vowel harmony, tones, complex morphology, etc.)are the results of my own research when I was in college,so you may not find any sources and books describing them. But immensely great work on the language (in the more conventional sense, where even the vowels are explained in terms of the Devanagri symbols rather than the actual situation in the language, but with great and awe-inspiringly researched details of the proverbs,idioms, etc. in the language, and even a list of different words for the same thing in the tenki and badgi dialects, and the history of many words) was done by Dr.S.S.Talmaki in his book "Konkani Proverbs and idioms - with Riddles, Lullabies and Nursery Songs" published in the 1930s.
About the complex morphology, I have shown thirteen changes in the tones and vowels in the word व्हःरि in the above article. But these do not constitute thirteen stems of the Konkani verb (in English, Marathi, Hindi, Kannada, etc., all verbs can be reduced to a maximum of six or seven stems to which suffixes are simply added without any further changes). Thus व्होःरूक and व्होःरूं look like a stem व्होःर् with the suffixes ऊक and ऊं, but when you take the verb घॅः, you get the forms घेउं-चाक and घेः-ऊं. Similarly, व्हर्-ता and व्हर्-शि become घॅत्-ता and घे-शि. And व्हःर्-आति and व्हःर्-अःशि become घेःय्-आति and घेः-शि. Similarly व्होर्-चँ and व्होर्-येद become घेउं-चँ and घेःउ-येद. So the Konkani verb cannot easily be reduced to a system of fixed stems. (Sorry the underlined tones do not seem to show up in this comments format).
Thank you for showing such an interest in Konkani linguistics.
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DeleteGreetings
ReplyDeleteGood Paper and I appreciate it-The words origin etc is also nicely explained.
Kind Rgds
Trikannad Rajkumar (Capt) Retd.
at Chennai
Congratulations. Very well written. Proud to see that AMCHIs have achieved so much in all the fields.
ReplyDeleteHi, Shrikant-- Do you have an email address I can reach you at? My name is Sanjay Mavinkurve.
ReplyDeleteMy email address is sanjay@gmail.com.
DeleteNicely explained 👍
ReplyDeleteI stumbled upon this article while trying to find more about our history. I absolutely loved the content. It is extremely well laid out. I appreciate your efforts. Thanks.
ReplyDeleteThanks to WhatsApp I was able to receive this. I was always proud to be an Amchi but now I realised why others respect this community so much. Very well researched and brought out. Thank u for all those minds to have worked in putting things together
ReplyDeleteShrikantmam thank you for including my father-in-law Dr. Aroon Samsi in the list of eminent Saraswats. He selflessly served society till his last day.
ReplyDeleteThank you for a very informative article. Did you refer to any info from Frank Conlons research?
ReplyDeleteThank You Shrikantmam for specially mentioning the book "Konkani Self-taught" written by my late father Baindoor Devrai Ayyagal. This Konkani Bible has found its way in the library of "University of Harvard".
ReplyDeleteSrikantmam,
ReplyDeleteExcellent and informative article.Naranappa was appointed as Officer for 2 firks namely Chandavar and Gerusoppa and hence Ubhayakar.
Surname Vinekar-Ancestor of this family was Asthan Veena player in Tanjaur .Lalita Ubhayakar was one of the emminent vocalist from Bangalore
Arun Ubhayakar-Mallapur.
Golikeri has been mentioned under Surnames above. The correct surname is GOLIKERE, which is the name of a village in North Kanara District. My branch of the family uses the correct surname. For reasons not known to me, another branch of the family uses the surname Golikeri.
ReplyDeleteReally very interesting blog thanks for sharing.
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Excellent Article, Shrikant Very Informative. Special thanks for mentioning the book "Konkani Self-Taught" written by my late father Baindoor Devrai Ayyagal.
ReplyDeleteFantastic compilation. You have to note, that in pre independent India, there was a family of Benegal in Rangoon, whose son Ramesh Sakharam Benegal, was in Azad Hind Forces, Indian Air Force. He was taking training in Japanese Imperial College, and the war ended, he was a PoW of the British. Got his commercial flying licence at Patna. later got commissioned in IAF. Took part in 1965 and 1971 wars. Got AVSM and MVC. Passed away in 2003.
ReplyDeleteForgot to mention, he retired as Air Commodore
ReplyDeleteJust came across your very interesting article. I would like to add that there have actially been two Chitrapur Saraswat Deputy Governors of the Reserve Bank of India. My father Shrinath Shiralkar was a Deputy Governor from 1970 to 1976.
ReplyDeleteBharat Shiralkar
Namaskar Shrikant maam,
ReplyDeleteI am a CSB, but was never initiated, no Moonji. I got myself initiated just recently and now exoroing our traditions. One thing I am confused about is - what Veda do we subscribe to. Are Rig Vedic Bramhins or Yajur Vedic? That we are Shaiva Bramhimns of the Smartha sampradaya is something I have managed to learn. But still a long way to go.
exploring* our traditions
DeleteHi! Thank you sooo much.....my name is Natasha,i am a non saraswat Brahmin married to a chitrapur Saraswat Brahmin...from that day onwards finding about this community ( since 12 yrs) like culture, history, festival they celebrate, the village and lot many things ...atleast by your article I can find something about these community......if is possible can u please guide....like my in-laws surname is samsi ( samshi) and i finding the village where it is located can u help me with Little information about samshi (samsi) village ....it's a request
ReplyDeleteMy only request Please include Jayant Kaikini's name. He is definitely held in greatest esteem in Kannada Music world as his words are in the mouths of Non kannadigas like me . I can add little more ..I listen only to his work .. Very few times you find an illustrious son to an illustrious father.
ReplyDeleteWhat a delightful read.
ReplyDelete