RSS chief Mohan Bhagwat is saying ‘the cultural identity of
all Indians is Hindutva’ which has got nothing to do with
spirituality.It is just a political cult.
The 20th century
descriptions of this 1% RSS chitpavan brahmins list inordinate
frugality, untrustworthiness, conspiratorialism, phlegmatism not only
murder democracy but also the real spirituality of this nation.
The
true cultural identity of this country is Jambudvipan that is Prabuddha
Bharath since all belong to the same race with Buddha Nature practicing
equality, fraternity and liberty as enshrined in the Constitution based
on Dhamma.
Now it is the Fraud EVMs that has to be exposed
because the Duba Kor EVM are temperable and proved which has to be
totally replaced by fool proof voting system.
CJI Sadhasivam, a
brahmin allowed the Lok Sabha with majority fraud tamperable EVMs at
the request of CEC Sampath another brahmin to replace the fraud EVMs in
phased manner that helped RSS’s BJP to acquire the MASTER KEY.
Till
all the fraud EVMs are replaced with fool proof Voting system the
present CJI must order to scrap the present Lok Sabha.& have a
collegium system of picking judges from SC/ST/OBC/Minorities for having a
fool proof voting system to safeguard Liberty, Fraternity and Equality
as enshrined in the Constitution. And also a collegium system in the
Chief Election Commission consisting SC/ST/OBC/Minorities for having a
fool proof voting system to safeguard Liberty, Fraternity and Equality
as enshrined in d Constitution to prevent Murder of Democracy.After the
fraud EVMs are replaced with fool proof voting system Lok Sabha
elections must be held, if chitpawan brahmins have to be sidelined
totally because of their politics of hatred towards all non chitpawan
brahmins, all the non- chitpawan brahmins have to unite under BSP for
Sarvajan Hitay, Sarvajan Sukhay i.e., for the welfare and happiness of
all societies including, SC/STs, OBCs, Minorities and the poor upper
castes by sharing the wealth of the country equally among all sections
of the society as enshrined in the Constitution.
Haughty
behavior by the upstart chitpvan brahmins caused conflicts with other
communities which manifested itself as late as in 1948 in the form of
anti-Brahminism after the killing of M.K. Gandhi by Nathuram Godse, a
chitpavan brahmin just as Bal Gangadhar Tilak , Gopalkrishna Gokale.
After the fall of the Maratha Empire in 1818, the chitpavan brahmins
lost their political dominance to the British.The British would not
subsidize the chitpavan brahmins on the same scale that their
caste-fellow, the Peshwas had done in the past. Pay and power was now
significantly reduced. Poorer chitpavan brahmin students adapted and
started learning English because of better opportunities in the British
administration. Some of the strongest resistance to change also came
from the very same community. Jealously guarding their brahmin stature,
the orthodox among the chitpavan brahmins were not eager to see the
shastras challenged, nor the conduct of the brahmins becoming
indistinguishable from that of the sudras. The vanguard and the old
guard clashed many times. The chitpavan brahmin community includes two
major politicians in the Gandhian tradition: Gopal Krishna Gokhale whom
he acknowledged as a preceptor, & Vinoba Bhave, one of his
outstanding disciples. Gandhi describes Bhave as the Jewel of his
disciples, and recognized Gokhale as his political guru.However,strong
opposition to Gandhi also came from within the chitpavan brahmin
community.V D Savarkar,the founder of the Hindu nationalist political
ideology hindutva is castiest and communal, militant, violent,
intolerant, stealth political cult greed of power hating all the
non-chitpavan brahimins which anger that is madness requiring treatment
in mental asylums, was a chitpavan brahmin. Several members of the
chitpavan community were among the first to embrace d hindutvaideology,
which they thought was a logical extension of the legacy of the Peshwas
and caste-fellow Tilak. These chitpavans felt out of place with the
Jambudvipan social reform movement of Mahatama Phule and the mass
politics of Mr.M.K. Gandhi. Large numbers of the community looked to
Savarkar, the Hindu Mahasabha and finally the RSS. Gandhi’s assassins
Narayan Apte and Nathuram Godse, drew their inspiration from fringe
groups in this reactionary trend.Therefore, the RSS chief Mohan Bhagwat
is saying ‘the cultural identity of all Indians is Hindutva’ covering
the above facts. On kobras (the konkanastha chitpavan brahmin Community)
of West of the Country. The chitpavan or chitpawan, are brahmins native
to the Konkan with a sizeable Christian Protestant who after the
British left grabbed all churches, hospitals, schools, colleges to
become their owners and started their practice of untouchability against
all the non-chitpawan brahmins. Until the 18th century,the chitpavan
brahmins were not esteemed in social ranking and were indeed considered
by other brahmin tribes as being an inferior caste of brahmins.It
remains concentrated in Maharashtra but also has populations all over
the Country and rest of the world, (USA & UK.) According to Bene
Israeli legend, the Chitpavan and Bene Israel are descendants from a
group of 14 people shipwrecked off the Konkan coast. several immigrant
groups including the Parsis, the Bene Israelis,the kudaldeshkar gaud
brahmins, and the Konkani saraswat brahmins, and the chitpavan brahmins
were the last of these immigrant arrivals.The satavahanas were
sanskritisers. It is possibly at their time that the new group of
chitpavan brahmins were formed.Also, a reference to the chitpavan
surname ghaisas, written in Prakrut Marathi can be seen on a tamra-pat
(bronze plaque) of the Year 1060 A.D.belonging to the King Mamruni of
Shilahara Kingdom, found at Diveagar in Konkan. With the accession of
balaji bhat and his family to the supreme authority of the Maratha
Confederacy, chitpavan immigrants began arriving en masse from the
Konkan to Pune where the Peshwa offered all important offices his
fellow-castemen. The chitpavan kin were rewarded with tax relief &
grants of land. Historians cite nepotism & corruption as causes of
the fall of the Maratha Empire in 1818. Richard Maxwell Eaton states
that this rise of the chitpavans is a classic example of social rank
rising with political fortune. Traditionally, the chitpavan brahmins
were a community of astrologers and priests who offer religious services
to other communities. The 20th century descriptions of the chitpavans
list inordinate frugality, untrustworthiness, conspiratorialism,
phlegmatism. Agriculture was the second major occupation in the
community, practiced by the those who possess arable land. Later,
chitpavans became prominent in various whitecollar jobs and business.
Most of the chitpavan brahmins in Maharashtra have adopted Marathi as
their language. Till the 1940s, most of the chitpavans in Konkan spoke a
dialect called chitpavani Konkani in their homes. Even at that time,
reports recorded chitpavani as a fast disappearing language. But in
Dakshina Kannada District and Udupi Districts of Karnataka, this
language is being spoken in places like Durgaand Maala of Karkala taluk
and also in places like Shishila and Mundaje of Belthangady Taluk.There
are no inherently nasalized vowels in standard Marathi whereas the
chitpavani dialect of Marathi does have nasalized vowels. Earlier, d
deshastha brahmins believed that they were the highest of all brahmins,
& looked down upon the chitpavans as parvenus (a relative newcomer
to a socioeconomic class),barely equal to the noblest of dvijas. Even
the Peshwa was denied the rights to use the ghats reserved for Deshasth
priests @ Nashik on the Godavari.Dis usurping of power by chitpavans
from the deshastha Brahmins resulted in intense rivalry between the two
brahmin communities which continued in late Colonial British India
times. The 19th century records also mention Gramanyas or village-level
debates between the Chitpavans, & two other communities, namely the
Daivajnas, and the Chandraseniya Kayastha Prabhus. This lasted for about
ten years.
RSS WANTS MANUSMRITI TO REPLACE DEMOCRATIC-SECULAR CONSTITUTION OF THIS COUNTRY.
Half
a century ago, Dr.Ambedkar surveyed the existing data on the physical
anthropology of the different castes in his book The Untouchables.He
found that the received wisdom of a racial basis of caste was not
supported by the data,e.g.:The table for Bengal shows that the chandal
who stands sixth in the scheme of social precedence and whose touch
pollutes, is not much differentiated from the brahmin. In Bombay the
deshastha brahmin bears a closer affinity to the Son-Koli, a fisherman
caste, than to his own compeer, the chitpavan brahmin. The Mahar, the
Untouchable of the Maratha region, comes next together with the Kunbi,
the peasant. They follow in order the shenvi brahmin, the nagar brahmin
and the high-caste Maratha. These results mean that there is no
correspondence between social gradation and physical differentiation in
Bombay. A remarkable case of differentiation in skull and nose indexes,
noted by Dr. Ambedkar, was found to exist between the brahmin and the
(untouchable) Chamar of Uttar Pradesh. But this does not prove that
brahmins are foreigners, because the data for the U.P. brahmin were
found to be very close to those for the Khattri and the untouchable
Chuhra of Punjab. If the U.P. brahmin is indeed foreign to U.P., he is
by no means foreign to India, at least not more than the Punjab
untouchables. This confirms the scenario which we can derive from the
Vedic and ItihAsa-PurANa literature:the Vedic tradition was brought east
from d Vedic heartland by brahmins who were physically
indistinguishable from the lower castes there, when the heartland in
Punjab-Haryana at its apogee exported its culture to the whole Aryavarta
(comparable to the planned importation of brahmins into Bengal and the
South around the turn of the Christian era). These were just two of the
numerous intra-Indian migrations of caste groups.Recent research has
not refuted Ambedkar,s views. A press report on a recent anthropological
survey led by Kumar Suresh Singh explains:English anthropologists
contended that the upper castes of India belonged to the Caucasian race
and the rest drew their origin from Australoid types.The survey has
revealed this to be a myth.Biologically &linguistically, we are very
mixed, says Suresh Singh () The report says that the people of India
have more genes in common, and also share a large number of
morphological traits.
There is much greater homogenization in
terms of morphological and genetic traits at the regional level, says
the report. For example, the brahmins of Tamil Nadu (esp.Iyengars) share
more traits with non-brahmins in d state than with fellow brahmins in
western or northern India.
The sons-of-the-soil theory also
stands demolished. The Anthropological Survey of India has found no
community in India that cant remember having migrated from some other
part of the country.Internal migration accounts for much of India’s
complex ethnic landscape, while there is no evidence of a separate or
foreign origin for the upper castes.Among other scientists who reject
the identification of caste (varNa) with race on
physical-anthropological grounds, we may cite Kailash C.
Malhotra:Detailed anthropometric surveys carried out among the people of
Uttar Pradesh, Gujarat, Maharashtra, Bengal and Tamil Nadu revealed
significant regional differences within a caste and a closer resemblance
between castes of different varnas within a region than between
sub-populations of the caste from different regions. On the basis of
analysis of stature, cephalic and nasal index, H.K. Rakshit (1966)
concludes that the Brahmins of India are heterogeneous & suggest
incorporation of more than one physical type involving more than one
migration of people.A more detailed study among 8 Brahmin castes in
Maharashtra on whom 18 metric,16 scopic and 8 genetic markers were
studied, revealed not only a great heterogeneity in both morphological
and genetic characteristics but also showed that 3 Brahmin castes were
closer to non-Brahmin castes than [to the] other Brahmin castes.
P.P.
Majumdar and K.C. Malhotra (1974) observed a great deal of
heterogeneity with respect to OAB blood group system among 50 Brahmin
samples spread over 11 Indian states. The evidence thus suggests that
varna is a sociological and not a homogeneous biological entity.
http://www.countercurrents.org/islam130815.htm
16) Classical Kannada
ā˛Ŧāŗā˛šā˛¤āŗ ā˛Ŧāŗā˛ā˛ā˛ŗāŗā˛°āŗ ā˛Žā˛šā˛žā˛¨ā˛ā˛° ā˛Ēā˛žā˛˛ā˛ŋā˛āŗ (ā˛Ŧā˛ŋā˛Ŧā˛ŋā˛ā˛ā˛Ēā˛ŋ)
19815 āŽĒā¯āŽ¤āŽŠā¯ āŽĒāŽžāŽāŽŽā¯ āŽāŽŠā¯āŽ˛ā¯āŽŠā¯ āŽāŽ˛āŽĩāŽ Tipiášaka āŽāŽ°āŽžāŽ¯ā¯āŽā¯āŽāŽŋ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒāŽ¯āŽŋāŽąā¯āŽāŽŋ āŽĒāŽ˛ā¯āŽāŽ˛ā¯āŽā¯āŽāŽ´āŽāŽŽā¯ (OFTRPU) āŽ˛ā¯ āŽāŽ°ā¯āŽ¨ā¯āŽ¤ā¯ 1600- Tipiášaka- āŽŽā¯āŽ˛āŽŽā¯
āŽĒā¯āŽ°ā¯āŽāŽ¤ā¯ āŽĒā¯āŽā¯āŽāŽŗā¯āŽ°ā¯ āŽŽāŽāŽžāŽ¨āŽāŽ° āŽĒāŽžāŽ˛āŽŋāŽā¯āŽ¯āŽŋāŽ˛ā¯ (BBMP)
Bruhat ā°Ŧāąā°ā°āąā°ŗāąā°°āą Mahanagara Palike (BBMP)
17) Classical Malayalam
ā´Ŧāĩā´šā´¤āĩ ā´Ŧā´žā´ā´āĩā´˛āĩāĩŧ ā´Ēā´žā´˛ā´ŋā´āĩ (ā´Ŧā´ŋ.ā´ā´.ā´Ēā´ŋ)
Bruhat بŲÚ¯ŲŲØą Mahanagara ØŗÛ Palike (BBMP)
ā¤ŦāĨā¤šā¤¤ ā¤Ŧā¤ā¤ā¤˛āĨā¤° Mahanagara Palike (BBMP)
Bruhat āĒŦāĢāĒāĒāĒ˛āĢāĒ° Mahanagara Palike (BBMP)
Bruhat ā¤ŦāĨā¤ā¤ā¤˛āĨā¤° ā¤Žā¤šā¤žā¤¨ā¤ā¤° Palike (ā¤ŦāĨā¤ŦāĨā¤ā¤Žā¤ĒāĨ)
āĻŦā§āĻ°ā§āĻšāĻžāĻ āĻŦā§āĻā§āĻāĻžāĻ˛ā§āĻ°ā§ āĻŽāĻšāĻžāĻ¨āĻāĻ° āĻĒāĻžāĻ˛āĻŋāĻā§ (BBMP)