RAJENDRA'S POST

MUMBAI KISKI JAAN?

2010-02-19T03:57:00.000-08:00

pune terror strike on 13th Feb.2010

2010-02-13T20:51:00.000-08:00

Where is brave sena of Raj Thakre and Balasaheb Thakre.I request them send his sena to Pakistan to vandalise their establishment instead of targeting poor taxi driver.Amitabh Bachhan,ShahRukh khan,Sachin Tendulkar or Mukesh Ambani to save marathi manoos,amchi Maharashtra and amchi Mumbai.

MARATHI LANGUAGE

2010-02-08T01:02:00.000-08:00

MARATHI LANGUAGE

Marathi is spoken in India, Mauritius and Israel. Marathi is also spoken by emigrant Maharashtrians worldwide, especially in the U.S. and Europe.

This page contains Indic text. Without rendering support you may see irregular vowel positioning and a lack of conjuncts. More...

Marathi (मराठी Marāṭhī) is an Indo-Aryan language spoken by the Marathi people of what is considered western India. It is the official language of the state of Maharashtra. There are 90 million fluent speakers worldwide. Marathi is the 4th most spoken language in India[6] and the 15th most spoken language in world.[3] Along with Bengali, Marathi is the oldest of the regional literatures in Indo-Aryan languages, dating from about AD 1000.[7]
Marathi is estimated to be over 1300 years old, and it is evolved from Sanskrit through Prakrit and Apabhramsha. Its grammar and syntax derive from Pali[citation needed] and Prakrit. In ancient times, Marathi was called Maharashtri, Marhatti, Mahratti etc.
Peculiar features of Marathi linguistic culture include Marathi drama, with its unique flavour of 'Sangeet Natak' (musical dramas), scholarly discourses called 'Vasant Vyakhyanmala' (Lectures in Spring), Marathi folk dance called 'Lavani', and special editions of magazines for Diwali called 'Diwali anka'.
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Geographic distribution

Maharashtra, the State in India where Majority of Marathi speakers live
Marathi is primarily spoken in Maharashtra and parts of neighboring states of Gujarat, Madhya Pradesh, Goa, Karnataka, Chattisgarh and Andhra Pradesh, union-territories of Daman-diu and Dadra Nagar Haveli. The cities of Baroda, Surat, Ahmedabad and entire South Gujarat, particularly the Dang district, Belgaum, Hubli, Dharwad, Gulbarga, Bhalki, Bidar (Karnataka) Indore, Gwalior (Madhya Pradesh) Hyderabad (Andhra Pradesh) and Tanjore (Tamil Nadu) each have sizable Marathi-speaking communities. Marathi is also spoken by Maharashtrian émigrés worldwide, in United States, UAE, South Africa, Singapore, Germany, UK, Australia & New Zealand. The Ethnologue states that Marathi is spoken in Israel and Mauritius.[1]
Official status
Marathi is an official language of Indian state of Maharashtra, and a co-official language or used for official purposes in Goa, union territory of Daman and Diu[4] and Dadra Nagar haveli.[5] The Constitution of India recognizes Marathi as one of India's 22 official languages.[8]
In addition to all universities in Maharashtra, Maharaja Sayajirao University of Baroda (Gujarat),[9] Osmania University (Andhra Pradesh),[10] Gulbarga university (Karnataka),[11] Devi Ahilya University of Indore[12] and Goa University (Panaji)[13] all have special departments for higher studies in Marathi linguistics. Recently Jawaharlal Nehru University (New Delhi) has announced to start a special department for Marathi.[14]
See also: States of India by Marathi speakers
History
Main article: Marathi literature.
The Prakrit vernacular languages, including Maharashtri Prakrit, were originally derived from Vedic Sanskrit. Further change led to apabhraṃśa languages like Marathi, which may be described as being a re-Sanskritised, developed form of Maharashtri Apabhraṃśa.
Maharashtri Prakrit was commonly spoken until 875 A.D. and was the official language of the Sātavāhana empire. It had risen to a high literary level, and works like Karpurmanjari and Saptashati (150 BC) were written in it. Maharashtri Prakrit was the most widely used Prakrit language in western and southern India, spoken from Malwa and Rajputana in the north to Krishna and Tungabhadra in the south.[15] Today's Marathi- and Kannada- speaking parts spoke Maharashtri Prakrit for centuries.[16]
Maharashtri Apabhraṃśa remained in use for several hundred years until at least 500 C.E. Apabhraṃśa was used widely in Jain literature and formed an important link in the evolution of Marathi. This form of Apabhraṃśa was re-Sanskritised and eventually became Marathi.
According to the written forms and historical attestations and evidences, Marathi is said to date to the 8th century.[2]
Pre-13th century
Earliest forms
The first written attestation of Marathi, a document found in Karnataka, dates from A.D.700[2] The earliest known written form is on the copperplate of Vijayaditya found in Satara, dated 739 C.E.
The stone inscription at the feet of Shravanabelagola Gomateshwar in South Karnataka, whose first line reads as "Chavundarajen Karaviyalen" (श्रीचावुण्डराजे करवियले, श्रीगंगराजे सुत्ताले करवियले, meaning Built by Chavundaraja, the son of Gangaraja), is another old specimen, constructed in 983 C.E.
Also, an interesting couplet is found in the Jain monk Udyotan Suri's Kuvalayamala in the 8th century, referring to a bazaar where the Marhattes speak Didhale (Dile - given), Gahille (Ghetale - taken). The Marathi translation of Panchatantra is also considered very old.[17]
By 983, therefore, Marathi was one of the distinctly different current languages widely used by the people of the area from North Maharashtra to South Karnataka. Six extant inscriptions dating from 979 to 1270 and placed in distant parts like Mysore, Khandesh and Mumbai are an index of the large area over which Marathi was spoken.[18]
It is because the language was spoken so widely that the deeds of charitable gifts like the one at Patan recording the maintenance grants given by King Soidev to Changdev's University and the imperial mandates expected to be obeyed by all, like the Edict of King Aparaditya (1183), were inscribed in Marathi. The Pandharpur inscription (1273) of the days of Raja Shiromani Ramdev Rao is in flawless Marathi. Marathi was now spoken by all classes and castes.
12th century to 1905
Yadava
Marathi literature began and grew thanks to the rise of both the Yadava dynasty of Devgiri (who adopted Marathi as the court language and patronized Marathi scholars) and two religious sects - Mahanubhav Panth and Warkari Panth, who adopted Marathi as the medium for preaching their doctrines of devotion. Marathi had attained a venerable place in court life by the time of the Yadava kings. During the reign of the last three Yadava kings, a great deal of literature in verse and prose, on astrology, medicine, Puranas, Vedanta, kings and courtiers were created. Nalopakhyan, Rukmini swayamvar and Shripati's Jyotishratnamala (1039 AD) are a few examples.
The oldest book in prose form in Marathi, Vivekasindhu (विवेकसिंधु) is written by Mukundaraj, a yogi of Natha Pantha and arch-poet of Marathi. Mukundaraj bases his exposition of the basic tenets of the Hindu philosophy and Yoga Marga on the utterances or teachings of Shankaracharya. Mukundaraj's other work, Paramamrita, is considered the first systematic attempt to explain the Vedanta in the Marathi language. One of the famous saints of this period is Sant Dnyaneshwar (1275–1296) who wrote Bhavarthadeepika, popularly known as Dnyaneshwari (1290),[19] and Amritanubhava. He also composed devotional songs called abhangas. Dnyaneshwar gave a higher status to Marathi by bringing the sacred Bhagavad Gita from Sanskrit to Marathi.
Mahanubhav sect
Notable examples of Marathi prose are "Līḷācarītra" (लीळाचरीत्र), events and anecdotes from miracle filled life of Chakradhar Swami of the Mahanubhav sect compiled by his close disciple, Mahimabhatta, in 1238. Mahanubhav sect made Marathi a vehicle for the propagation of religion and culture.
Warkari sect

They were followed by the Warkari saint-poet Eknath ((1528–1599). Eknath's Bhavarth Ramayana brought the message of Bhagvat cult to the people with great power. Mukteswar translated the great epic Mahabharata into Marathi. Social reformers like saint-poet Tukaram transformed Marathi into a rich literary language. A real genius, Saint Tukaram’s(1608-49) poetry contained his wonderful inspirations. He was a radical reformer. Conciseness, clarity, vigor and earnestness were the peculiarities of his poetry. A shudra by birth, Tukaram wrote 3000 Abhangas. Their appeal is timeless. He was followed by Ramadas. Writers of the Mahanubhav sect contributed to Marathi prose while the saint-poets of Warkari sect composed Marathi poetry. However, the latter group is regarded as the pioneers and founders of Marathi literature. Jainism too enriched Marathi during Bahamani period. Another notable aspect is the contribution of Christian missionaries in Goa. Father Stephens (1549-1619) who came to India, studied Marathi language. His Krista Purana (क्रिस्तपुराण), written in Marathi and Konkani is considered a classic on the model of Jnaneshwari[citation needed].
Maratha period
Since 1630, Marathi regained prominence with the rise of the Maratha empire beginning with the reign of Chhatrapati Shivaji (1627–1680). Subsequent rulers extended the empire northwards to Delhi, eastwards to Orissa, and southwards to Thanjavur in Tamil Nadu. These excursions by the Marathas helped the spread of Marathi over broader geographical regions. This period also saw the use of Marathi in transactions involving land and other business. Documents from this period therefore, give a better picture of life of common people (who spoke the language) than the documents in Persian which was used previously but understood only by the elites of the Islamic rulers. At the time, saint Tukaram made important contributions to Marathi poetic literature in Warkari Pantha, He was also 'Guru'(mentor) of 'Chatrapati Shivaji Maharaj'. But by the late 18th century, the Maratha Empire's influence on a large part of the country was on the decline.
18th century
In the 18th century, some well-known works like Yatharthadeepika by Vaman Pandit, Naladamayanti Swayamvara by Raghunath Pandit, Pandava Pratap, Harivijay, Ramvijay by Shridhar Pandit and Mahabharata by Moropanta were produced. Krishnadayarnava and Sridhar were the leading poets during Peshwa period. New literary forms were successfully experimented with during the period and classical styles were revived, especially the Mahakavya and Prabandha forms.
After 1800
This British colonial period (also known as the Modern Period) saw standardization of Marathi grammar through efforts of Christian missionary, William Carey. The Christian missionaries played an important role in the production of scientific dictionaries and grammars.
Late 19th century in Maharashtra was a period of colonial modernity. Like the corresponding periods in other Indian languages, this was the period dominated by English-educated intellectuals. It was the age of prose and reason. It was the period of reformist activism and a great intellectual ferment.
The first Marathi translation of an English book was published in 1817, and the first Marathi newspaper was started in 1835. Newspapers provided a platform for sharing literary views, and many books on social reforms were written. The Marathi language flourished as Marathi drama gained popularity. Musicals known as 'Sangit Natak' also evolved. Keshavasut, the father of modern Marathi poetry published his first poem in 1885. First Marathi periodical Dirghadarshan was started in 1840 while first Marathi newspaper Durpan was started by Balshastri Jambhekar in 1832.
20th century to present

A few popular Marathi newspapers
The first half of 20th century was marked by new enthusiasm in literary pursuits, and socio-political activism helped achieve major milestones in Marathi literature, drama, music and film. Modern Marathi prose flourished through various new literary forms like the essay, the biographies, the novels, prose, drama etc. Chiplunkar's Nibandhmala (essays), N.C.Kelkar's biographical writings, novels of Hari Narayan Apte, Phadke and V.S.Khandekar, and plays of Mama Varerkar and Kirloskar's are particularly worth noting. Similarly Khandekar's Yayati which has won for him, the Jnanpith Award is a very noteworthy novel. Vijay Tendulkar and C.T.Dhanolkar have written and produced a good number of plays which have earned a reputation beyond the border of Maharashtra during the last quarter of a century.
After the Indian independence, Marathi was accorded the status of a scheduled language on the national level.
By May 1, 1960, Maharashtra State emerged re-organised on linguistic lines adding Vidarbha and Marathwada region in its fold and bringing major chunks of Marathi population socio-politically together. With state and cultural protection, Marathi made great strides by the 1990s.
A literary event called Akhil Bharatiya Marathi Sahitya Sammelan (All-India Marathi Literature Meet) is held every year. In addition, the Akhil Bharatiya Marathi Natya Sammelan (All-India Marathi Theatre Meet) is also held annually. Both events are very popular amongst Maharashtrians.
But, while literature is still being written, the importance of English has been underscored by Indian strides after 1990 in the global IT market, rapid techno-educational growth and widening economic opportunities. Therefore, the Government of Maharashtra decided that English should be taught as a second language from the first standard (first grade) in schools where the medium of teaching was Marathi. This decision has been controversial and has caused many Marathi people to worry about the fate of their language, a concern which is compounded by the Marathi middle class's increasing preference for English-medium schools. Recently Government of Maharashtra made Marathi language compulsory in CBSE/ICSE boards are controlled by Central government. Marathi is already a compulsory subject in Maharashtra state board.[20]
At the same time, the spread of spoken Marathi has increased beyond its regular boundaries due to the increase of its élite, well-educated global Maharashtrian diaspora. Several Marathi mandals have flourished (especially in United states, Europe and Gulf countries) for meetings and cultural events by them.

Standard Marathi is based on dialects used by academicians and the print media, and is influenced by educated élite of the Pune region. Maharashtra Sahitya Parishad (MSP) is apex guiding body for literary institutions of Marathi language. From time to time, MSP helps out in discourses over various aspects of Marathi and in laying down precedents by framing rules, whenever required.
Indic scholars distinguish 42 dialects of spoken Marathi. Dialects bordering other major language areas have many properties in common with those languages, further differentiating them from standard spoken Marathi. The bulk of the variation within these dialects is primarily lexical and phonological (e.g. accent placement and pronunciation). Although the number of dialects is considerable, the degree of intelligibility within these dialects is relatively high.[2] Historically, the major dialect divisions have been Ahirani, Khandeshi, Varhadi, Wadvali, Samavedi and Are Marathi.
Ahirani
Ahirani is spoken in the west Khandesh North Maharashtara region.
Ahirani is a language today spoken in the Jalgaon (Bhadgaon,Erandol, Pachora, Parola), Nandurbar, Dhule and Nashik (Baglan, Malegaon and Kalwan tehsils) districts of Maharashtra, India. It is further divided into dialects, such as Chalisgaon, Malegaon and Dhule group. Amalner is considered the cultural capital of Khandesh as Amalner has witnessed Akhil Bhartiya Marathi Sahitya Sammelan. Adapting & bending the words from Hindi and Gujarati, Ahirani has created its own words which are never found in these languages. Ahirani is a colloquial form and uses the Modi script for its writing.
Khandeshi
Khandeshi is spoken in East Khandesh specifically in Yawal and Raver Talukas. Khandeshi is also called as Tawadi which is specifically spoken by Leva Patils dominant caste of east Khandesh. Bahinabai Chaudhari is well known poet in Khandeshi, the study of her literature is studied and included in Marathi language. It is often misquoted that Bahinabai is an ahirani poet.
Varhadi
Varhādi or Vaidarbhi is spoken in the Vidarbha region of Maharashtra.
In Marathi, the retroflex lateral approximant ḷ (IPA: [ɭ]) is common, while in the Varhadii dialect, it corresponds to the palatal approximant y (IPA: [j]), making this dialect quite distinct. Such phonetic shifts are common in spoken Marathi, and as such, the spoken dialects vary from one region of Maharashtra to another.
Konkani
Not to be confused with Konkani language.
Konkani refers to the collection of dialects of Marathi language spoken in the Konkan region. It is often mistakenly extended to cover Goan Konkani which is an independent language. Grierson has referred to this dialect as the Konkan Standard of Marathi in order to differentiate it from Konkani language.[21]. The sub-dialects of Konkani gradually merge from standard Marathi into Goan Konkani from north to south Konkan. The various sub dialects are: Parabhi, Koli, Kiristanv, Kunbi, Agari, Dhangari, Thakri, Karadhi, Sangameshwari, Bankoti and Maoli.[22]
Wadvali
This dialect may not necessarily be named thus. It was primarily spoken by Wadvals, which essentially means agricultural plot owners, of the Naigaon, Vasai to Dahanu region. Somavamshi Kshatriyas speak this dialect. This language is preserved mostly by the Roman Catholics native to this region, since they are a closely knit community here and have very few relatives outside this region. It was also widely spoken among the Hindus native to this region, but due to external influences, ordinary Marathi is now more popular among the Hindus. There are many songs in this language. Recently a book was published by Nutan Patil containing around 70 songs. The songs are about marriage, pachvi etc. The dialect of the Kolis (fisherfolk) of Vasai and neighbouring Bombay resembles this dialect closely, though they speak with a heavier accent.
Samavedi
Samavedi is spoken in the interiors of Nala Sopara and Virar region to the north of Mumbai in the Vasai Taluka, Thane District of Maharashtra. The name of this language correctly suggests that its origins lie with the Samavedi Brahmins native to this region. Again this language too finds more speakers among the Roman Catholic converts native to this region (who are known as East Indians), but nevertheless is popular among the Samavedi Brahmins. This dialect is very different from the other Marathi dialects spoken in other regions of Maharashtra, but resembles Wadvali very closely. Both Wadvali and Samavedi have relatively higher proportion of words imported from Portuguese as compared to ordinary Marathi, because of direct influence of the Portuguese who colonized this region till 1739.
Are Marathi
Are Marathi, written in Devanagari script as अरे मराठी, is another dialect spoken mostly in Andhra Pradesh.[citation needed]
Thanjavur Marathi and Namdev Marathi
Thanjavur Marathi, Namdev Marathi and Bhavsar Marathi are spoken by many Southern Indians. This dialect evolved from the time of occupation of the Marathas in Thanjavur in southern Tamil Nadu. It has speakers in parts of Tamil Nadu, Andhra Pradesh and Karnataka.
Others
• Dangii (spoken near the Maharashtra-Gujarat border)
• Judæo-Marathi (spoken by the Bene Israel Jews)
• Kadodii (spoken near Vasai)
Other dialects of Marathi include Warli of Thane District, Dakshini (Marathwada), Deshi (Eastern Konkan Ghats), Deccan, Nagpuri, Ikrani and Gowlan.
Other languages having considerable Marathi influence
• Dakhini and Hyderabadi Urdu spoken in Hyderabad and some parts of Deccan are considerably influenced by Marathi. The grammar of Hyderabadi Urdu is adapted from Marathi. In fact, it is also called a creole between Marathi and Urdu with some Telugu words.
• Kannada: especially the northern Karnataka Kannada has been heavily influenced by Marathi. E.g. the feature of aspiration, quite non-native to any Dravidian language, is found in northern Kannada. Also some kinship terms like vahini (brother's wife) are adapted from Marathi. The use of Marathi for numbers is also common amongst Northern districts of Karnataka.
Sounds
Main article: Marathi phonology
The phoneme inventory of Marathi is similar to that of many other Indo-Aryan languages. An IPA chart of all contrastive sounds in Marathi is provided below.
Consonants
Labial Dental Alveolar Retroflex Alveopalatal Velar Glottal
Voiceless
stops p
pʰ t̪
t̪ʰ ʈ
ʈʰ cɕ
cɕʰ k
kʰ
Voiced
stops b
bʰ d̪
d̪ʰ ɖ
ɖʰ ɟʝ
ɟʝʰ ɡ
ɡʰ
Voiceless
fricatives s ɕ h
Nasals m
mʰ n̪
n̪ʰ ɳ
ɳʰ ɲ ŋ
Liquids ʋ
ʋʰ l ɾ
lʰ ɾʰ ɭ ɽ j
Vowels
Front Central Back
High i u
Mid e ə o
Low a
Vowels
Like other abugidas, Devanagari writes out syllables by adding vowel diacritics to consonant bases. The table below includes all the vowel symbols used in Marathi, along with a transliteration of each sound into the Roman alphabet and IPA.
There are two more vowels in Marathi to denote the pronunciations of English words such as of a in act and a in all. These are written as अँ and आँ. The IPA signs for these are /æ/ and /ɔ/, respectively.
Consonants
The table below includes all the consonant bases onto which vowel diacritics are placed. The lack of a vowel diacritic can either indicate the lack of a vowel, or the existence of the default, or "inherent", vowel, which in the case of Marathi is the schwa.
Writing

Modi script was used to write Marathi
Main articles: Devanagari script and Modi script
Marathi first appeared in writing during the 11th century in the form of inscriptions on stones and copper plates. From the 13th century until the mid 20th century, it was written with the Modi alphabet. Since 1950 it has been written with the Devanāgarī alphabet.[23]
Devanagari script
Marathi is written in the Devanagari script, an alphasyllabary or abugida consisting of 16 vowel letters and 36 consonant letters making a total of 52 letters. It is written from left to right. Devnagari used to write Marathi is slightly different than that of Hindi or other languages. Marathi Devnagari script is called as Balbodh (बाळबोध) script.
Modi script
Marathi was written in Modi script-- a cursive script designed for minimising the lifting of pen from paper while writing.[24] Most writings of Maratha empire are in Modi script. However, Persian-based scripts were also used for court documentation. With the advent of large-scale printing, Modi script fell into disuse, as it proved very difficult for type-setting. Currently due to availability of Modi fonts and the enthusiasm of the young generation the script is far from being vanished. (See Reference Links).
Consonant clusters
In Marathi, the consonants by default come with a schwa. Therefore, तयाचे will be 'təyāce', not 'tyāce'. To form 'tyāce', you will have to add त् + याचे, giving त्याचे.
When two or more consecutive consonants are followed by a vowel then a jodakshar (consonant cluster) is formed. Some examples of consonant clusters are shown below:
• त्याचे - tyāce - "his"
• प्रस्ताव - prastāv-"proposal"
• विद्या - vidyā - "knowledge"
• म्यान - myān
• त्वरा - tvarā
• महत्त्व - mahattva - "importance"
• फक्त - phakt - "only"
• बाहुल्या - bāhulyā - "dolls"
Marathi has a few consonant clusters that are rarely seen in the world's languages, including the so-called "nasal aspirates" (ṇh, nh, and mh) and liquid aspirates (rh, ṟh, lh, and vh). Some examples are given below.
• कण्हेरी - kaṇherī - "a shrub known for flowers"
• न्हाणे - nhāṇ - "bath"
• म्हणून - mhaṇūn - "because"
• तऱ्हा - taṟhā - "different way of behaving"
• कोल्हा - kolhā - "fox"
• केंव्हा - keṃvhā "when"
Grammar
Main article: Marathi grammar

Rajya Marathi Vikas Sanstha was established by Government of Maharashtra
Marathi grammar shares similarities with other modern Indo-Aryan languages such as Hindi, Gujarati, Punjabi, etc. The first modern book exclusively on Marathi Grammar was printed in 1805 by William Kerry.[25] Sanskrit Grammar used to be referred more till late stages of Marathi Language.[citation needed]
The contemporary grammatical rules described by Maharashtra Sahitya Parishad and endorsed by the Government of Maharashtra are supposed to take precedence in standard written Marathi. Traditions of Marathi Linguistics and above mentioned rules give special status to 'Tatsam' (Without Change) words adapted from the Sanskrit language. This special status expects the rules for 'Tatsam' words be followed as of Sanskrit grammar. While this supports Marathi Language with a larger treasure of Sanskrit words to cope with demands of new technical words whenever needed; maintains influence over Marathi.
An unusual feature of Marathi, as compared to other Indo-European languages, is that it displays the inclusive and exclusive we feature, that is common to the Dravidian languages, Rajasthani, and Gujarati.
Unlike its related languages, Marathi preserves all three grammatical genders (Linga) from Sanskrit, masculine, feminine and neuter. Marathi contains three grammatical voices (prayog) i.e. Kartari, Karmani and Bhave. Detailed analysis of grammatical aspects of Marathi language are covered in Marathi grammar.
Marathi organisations
Many government and semi-government organisations exist which work for regulation, promotion and enrichment of Marathi language. These are either initiated or funded by Government of Maharashtra. Few prominent Marathi organisations are given below:[26]
• Rajya Marathi Vikas Sanstha
• Akhil Bharatiya Marathi Sahitya Mahamandal (Central confederation of all Marathi organisations)
• Mumbai Marathi Sahitya Sangh
• Maharashtra Sahitya Parishad, Pune
• Marathi Vishwakosh (encyclopedia) project
• Vidarbha Sahitya Sangh, Nagpur
• Marathwada Sahitya Parishad, Aurangabad
Outside Maharashtra state
• Gomantak Marathi academy
• Madhya Pradesh Sahitya Parishad, Jabalpur
• Andhra Pradesh Sahitya Paraishad, Hyderabad
• Marathi Sahitya Parishad, Karnataka
Vocabulary
Sharing of linguistic resources with other languages

A signboard in Marathi
Over a period of many centuries Marathi language and people came into contact with many other languages and dialects. The primary influence of Prakrit, Maharashtri, Apbhramsha and Sanskrit is understandable.
Day-to-day Marathi includes a higher number of Sanskrit-derived (tatsam) words than sister languages like Hindi. Some Sanskrit words that are common in day-to-day spoken Marathi include nantar (from nantaram or after), purṇa (purṇam or complete, full, or full measure of something), anna (annam or food), karaṇ (karaṇam or cause) kadāchit (kadāchit or perhaps) satat (satatam or always), abhyās (abhyāsam or study), vichitra (vichitram or strange), svatah (svatah or himself/herself), prayatna (prayatnam or effort), bhiti (from bhiti, or fear) and vishesh (vishesham or special), amongst others.
Marathi has also shared directions, vocabulary and grammar with languages like Indian Dravidian languages, and a few foreign languages like Persian, Arabic, English and a little from Portuguese.
While recent genome studies suggest some amount of political and trade relations between the Indian subcontinent and East Africa, Middle East, Central Asia over a millennium, these studies are still not conclusive about exact effect on linguistcs.
Influence of foreign languages
• Usage of punctuation marks was one of the major contributions to Indic script by foreign languages. Previously, due to Sanskritised poetry, textual punctuation requirements of many texts may have been less.[citation needed]
Word formation and origin
Marathi has taken words from and given words to Sanskrit, Kannada, Hindi, Urdu, Arabic, Persian, and Portuguese. At least 50% of the words in Marathi are either taken or derived from Sansrit.
• Adakitta "nutcracker" directly borrowed from Kannada
• Khurchii "chair" is derived from Arabic kursi
• Jaahiraat "advertisement" is derived from Persian zaahiraat See Note 1
• Shiphaaras "recommendation" is derived from Persian sifarish
• Marjii "wish" is derived from Persian "marzi"
• Batataa "potato", is derived from Portuguese
• Ananas "pineapple", is derived from Portuguese See Note 2
• Niga "looking after" is derived from Persian nîgâh "sight-vision"
• Hajeri Attendance from Hajiri Urdu
A lot of English words are commonly used in conversation, and are considered to be totally assimilated into the Marathi vocabulary. These include "pen" (native Marathi lekhaṇii), "shirt" (sadaraa).
Many Marathi words are very close to English. It is interesting to have a look at the similarity.
• Navy compared to Nau
• Dew compared to Dav
• Tree compared to Taru
• path compared to patha
Forming complex words
Marathi uses many morphological processes to join words together, forming complex words. These processes are traditionally referred to as sandhi (from Sanskrit, "combination"). For example, ati + uttam gives the word atyuttam.
Another method of combining words is referred to as samaas (from Sanskrit, "margin"). There are no reliable rules to follow to make a samaas. When the second word starts with a consonant, a sandhi can not be formed, but a samaas can be formed. For example, miith-bhaakar ("salt-bread"), udyog-patii ("businessman"), ashṭa-bhujaa ("eight-hands", name of a Hindu goddess), and so on. There are different names given to each type of samaas.
Counting
Like many other languages, Marathi uses distinct names for the numbers 1 to 20 and each multiple of 10, and composite ones for those greater than 20.
As with other Indic languages, there are distinct names for the fractions 1⁄4, 1⁄2, and 3⁄4. They are paava, ardhaa, and pauṇa, respectively. For most fractions greater than 1, the prefixes savvaa-, saaḍe-, paavaṇe- are used. There are special names for 3⁄2 (diiḍ) and 5⁄2 (aḍich).
The powers of ten are as follows:
• 100: shambhar (also constructed with number prefix and "-she" suffix)
• 1,000: hazaar (or sahasra, a word close to the Sanskrit version)
• 100,000: laakh (or laksha)
• 10,000,000: koti
• 1,000,000,000: abja
• 10,000,000,000: kharva
• 100,000,000,000: nikharva
• 100,000,000,000,000,000: parardha
A positive integer is read by breaking it up from the tens digit leftwards, into parts each containing two digits, the only exception being the hundreds place containing only one digit instead of two. For example, 1,234,567 is read as 12 laakh 34 hazaar 5 she 67. Every two-digit number after 18 (11 to 18 are predefined) is read backwards. For example, 21 is read एक-वीस (1-twenty). Also, a two digit number that ends with a 9 is considered to be the next thens place minus one. For example, 29 is एकुणतीस (Thirty minus one). Two digit numbers used before hazaar, etc. are written in the same way
Example short phrases
Words/phrases Transliteration Meaning
नमस्कार Namaskār. Hi/Hello.
तुम्ही कसे आहात? Tumhī kase āhāt? How do you do?
तू कसा आहेस? Tū kasā āhes? How are you? (to a male)
तू कशी आहेस? Tū kaśī āhes? How are you? (to a female)
आपण कसे आहात? Āpaṇ kase āhāt? How are you? (formal)
तुम्हाला भेटून आनंद झाला Tumhālā bheṭūn ānand jhālā. Pleased to meet you.
पुन्हा भेटू Punhā bheṭū. Goodbye. (Lit.: "We will meet again.")
धन्यवाद Dhanyavād. Thank you.
हो Ho. Yes.
नाही Nāhī. No.
नको Nako. No, thank you.
किती? Kitī? How much?/How many?
कुठे? Kuthe? Where?
कसे? Kase? How?
केव्हा? Kevha? When?
कोण? Kon? Who?
काय? Kaay? What?
शुभ रात्री Śhubh Ratri. Good night.
Akhil Bhartiya Marathi Sahitya Sammelan
An annual gathering of all marathi poets, writers and critics happens at various places across the country. In 2007 it was organised at Sangli in Maharashtra. The purpose of these gatherings is to enrich Marathi literature by making knowledge sharing and throwing innovative ideas. This also gives the people in that region an opportunity to meet and interact with their favourite writers.
Marathi on computers and the Internet
Historically, Marathi has suffered from weak support by computer operating systems and Internet services as have other Indian languages. But recently, with the introduction of language localisation projects and new technologies, various software and internet applications have been introduced. Shrilipi, Shivaji and Kiran fonts were used prior to introduction of Unicode standard for Devanagari script. Various Marathi typing software is widely used and display interface packages are now available on both Windows and Linux. Many Marathi websites, including prominent Marathi newspapers, have become popular especially with Maharashtrians outside India. Online projects like the Marathi language Wikipedia, the Marathi blogroll and Marathi blogs have gained immense popularity.[27][28] Rajendra(Mumbai)®©

ORIGIN OF MARATHA

2010-02-08T00:48:00.000-08:00

Origin of Maratha

"The Marāthās" is a collective term referring to an Indo Aryan group of Hindu, Marathi-speaking castes of warriors and peasants hailing mostly from the present-day state of Maharashtra, who created a substantial empire, covering a major part of India, in the late 17th and 18th centuries AD.

The "Marathas" were known by that name since their native tongue was almost invariably Marathi; however, not all those whose native tongue is Marathi are Marathas. The term "Maratha" refers only to those marathi-speaking people who also belong to certain specific Hindu castes: for one available listing, refer to Maratha Clan System. Thus, the terms "Marathi people" and "Maratha people" are not interchangeable and should not be confused for each other.

However the word (Marathi) itself indicates that these people were charioters ( ma_ratha).Needless to mention that marathas were well known for their cavalry since antiquity..

The Marathas are believed to be of mixed origins. Historians, researchers and scholars are divided over the origins of Marathas. Some put their origins as Scythians, while some put their origins as Aryans. Still, others point out that their origins are mixed and the clan is mostly a mixed stock of Scythians and Indo-Aryans. However, it is believed that there are a few minority Marathas who are of stocks as varied as Dravidians, Caucasians and Hunnics.

Some of the Maratha clans are descendants of the local dynasties. There is a kunbi or kurmi kshatriyas group apart from 96 royal clans of marathas. Linguistically, they belong to exclusively Indo-Aryan linguistic group.

So in nutshell, Marathas is a wide social group. It is a social cluster which compromises 96 royal clans which sprang out of 5 tribes of Rigveda, certain sections of Kunbis and in a broader sense for certain period of history almost all marathi-speaking population. Perhaps this great flexibilty in the social structure of Marathas to accommodate vast groups explains their strength as a nation.

According to some sources, every maratha must belong to one of 96 different clans (the "96 Kuli Marathas"). The list of 96 Maratha clans is different as per different historians. An authoritative listing was apparently first attempted in 1888 and a list finalised in 1956 by the Government of India. One of several available listings of the various maratha clans are available at Maratha Clan System.

Every maratha belongs to one of the 96 specific clans. These 96 clans are believed to have originate from five main royal clans which were based on the Panch-Janya or five tribes of the Rig-vedic period. This branching means, for instance, that out of 96 clans, at least 18 clans are septs of the same Yadu clan. This is similar to the branching of the Gotra system from the original seven Saptarshi Gotras to the hundred or more Gotras that exist today.

Marathas are descendents of all 56 Royal houses of India. According to Arya (Hindu) religion, In India or Bharat there are 56 sub-nations. At the time of the civil war of Mahabharata all the Indian nations were badly affected.The Maratha Clan System closely linked with Mahabharat heroes.

Origin of Clan system

Apart from Marathas, a well defined clan system is found among Rajputs,Scots,Germanic Tribes and Iranians.These all groups belong to Indo-European speaking population.The cognate of clan is Kul or cul, cognate of shatriya is shah(Iranian),Shah-nav(Maratha),satrap(european).There exists a lot of similarity between names and social customs of these clans during ancient time e.g.Royal symbol of each clan, worship of Fig tree,code of valour and art of fortification.It seems that before compilation of Rigveda,these clans scattered in different directions from their homeland.Generally these all clans have got a long history of chivalry and have enriched their respective countries.It is a matter of research for the sociologists that these clans if even change their religion ,did not change their clan system.

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RAJENDRA(MUMBAI)

MARATHI PEOPLE

2010-02-08T00:42:00.000-08:00

•MARATHI PEOPLE

The Marathi people or Maharashtrians (Marathi: मराठी माणसं or महाराष्ट्रीय) are an Indo-Aryan ethnic group, that inhabit the Maharashtra region and state of western India. Their language Marathi is part of the southern group of Indo-Aryan languages. Although their history goes back more than a millennium, the community came to prominence when Maratha warriors under Shivaji Maharaj established the Maratha Empire in 1674.
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Ethnonym
Further information: Maratha
The Marathi people are also known as Maharashtrians. The whole community was called Maratha or Marathe (plural of Maratha) between the 17th and 19th centuries. However, at the beginning of 20th century, due to the efforts of Shahu Maharaj of Kolhapur, the peasant Marathi class called Kunbi started using the word Maratha to describe themselves. So that in current usage, the term Maratha applies mainly to the group mentioned before rather than the wider Marathi community. In the Marathi language, they refer to themselves as marathi manoos. They are called Marathi people because of the language they speak, Marathi.

Maharashtra, the state in India where majority of Marathi People live
History
Main articles: Marathas and Maratha Empire
The earliest records refer to the region today known as Maharashtra as Dandakaranyas which means " Forest of punishment".In times of Ramayana, it was home of deadly creatures & demons. Only exiled persons and Sages (Rishis) typically resided here.Khar dushan & suparnkha has cited to have met Rama in this region. Around 600 BC, the region today known as Maharashtra was one of the mahajanapadas known as Assaka. Panchavati near City of Nasik is stated in Ramayana, as the place where Lakshman chopped the nose- (nasik in Sanskrit) of Ravana's sister Shurpankha. It is not known whether prior to the coming of the Aryans, this region was inhabited by other civilizations or not. Emperor Ashoka added Maharashtra and the surrounding regions to the Mauryan Empire. Around 230 BC, a local dynasty, the Sātavāhanas rose to power in the Maharashtra. The kingdom, based in Junnar near Pune, eventually turned into an empire with the conquests of the northern part of what is today known as Karnataka as well as Andhra Pradesh. It is believed that most of the Marathi people today are descendants of this empire. The empire reached its zenith under Gautamiputra Sátakarni, more popularly known as Shalivahan. He started a new calendar called Shalivahan Shaka which is still used by people of Deccan, i.e. Marathi, Kannada & Telugu people today. The empire collapsed around 300 CE. The use of Maharashtri language (proto-Marathi) also started during the Satavahana rule. After which the region was ruled by various small kingdoms. The region was annexed by the Rashtrakuta dynasty in the 8th century. After the Rashtrakuta kingdom fell, the region was ruled by the Yadava Dynasty of Deogiri who made Marathi their official language. They ruled till 13th century after which the region fell under Islamic rule. The Deccan sultanates ruled Maharashtra for around three centuries.

Statue of Shivaji Maharaj, the founder of Maratha Empire
In mid 17th century, Shivaji Maharaj founded the Maratha Empire by reclaiming the Desh and the Konkan region. After a lifetime of exploits and a series of conquests, Shivaji died in 1680. The Mughals who had lost a lot of ground to the Marathas under Shivaji invaded Maharashtra in 1681. Shivaji's son Sambhaji was crowned Emperor in 1681 after a brief civil war. Sambhaji led the Marathas valiantly against a much stronger opponent. Till 1689, Sambhaji never lost a fort or territory to Aurangzeb. But in 1689, he was betrayed by his own commanders and was captured, brutally tortured and cruelly beheaded by Aurangzeb.[2] With their leader dead, the Marathas were demoralised, but the young Rajaram was put to the throne and then the Maratha crown prince had to retreat to Jinji in South India. But in 1707, under the leadership of Maharani Tarabai, the Marathas won the War of 27 years. The grandson of Shivaji saw the greatest expansion of Maratha power .After his death in 1749 the Peshwa became the real power behind the empire from 1750-1761. The empire was expanded by many Maratha sardars like Shinde,Gayakwad,Pawar,Bhonsale and Holkar,Pandit,Pantpratindhi,Govindpant Bundele,Sardar Gupte etc. under the coordination of Bajirao and his son Balaji Bajirao until the Marathas ruled practically the whole sub-continent from Attock in today's Pakistan to Southern India. Pune became the imperial seat with envoys, ambassadors and royals coming in from far and near. However, after the Third battle of Panipat, the empire broke up into many independent kingdoms. However due to the efforts of Mahadji Shinde, it remained a confederacy until the British defeated Bajirao II. Still, several nominally independent Maratha states existed until 1947 when these states acceded to the Dominion of India.
Literature
Main article: Marathi literature
Marathi was the court language during the reign of the Yadava Kings who were of Kannada origin. The Yadava king Singhana is known for his magnanimous donations which are carved in stone slabs in Marathi in the temple of Goddess at Kolhapur in Maharashtra. Composition of famous works of scholars like Hemadri are also found. Hemadri was also responsible for introducing a style of architecture also called Hemandpanth.[1] There are various stone inscriptions in Marathi found at Akshi in Mumbai (former Colaba) district, Patan, Pandharpur, Dive-Aagar etc. The most famous among these is the one found at the bottom of the statue of Gomateshwar (Bahubali) at Shravanabelagola in Karnataka. This inscription goes like "Chamundraye karaviyale, Gangaraye suttale karaviyale" which gives some information regarding the sculptor of the statue and the king who had it constructed.[2]
The Marathi people have a long literary tradition which started in the ancient era. However, it was the 13th century saint Sant Dnyaneshwar who made literature highly popular among the masses. His Dnyaneshwari is considered a masterpiece. Along with Dnyaneshwar, Sant Namdev was also responsible for propagating Marathi literature. Namdev is also important to the Sikh tradition, since several of his compositions are enshrined in the Guru Granth Sahib. Sant Eknath, Sant Tukaram[3], Mukteshwar and Samarth Ramdas were equally important figures in the 17th century. In the 18th century, writers like Vaman Pandit, Raghunath Pandit, Shridhar Pandit, Mahipati and Mororpanta produced some well-known works.
The first English Book was translated in Marathi in 1817. The first Marathi newspaper started in 1835. Many books on social reforms were written by Baba Padamji (Yamuna Paryatana, 1857), Mahatma Jyotiba Phule, Lokhitawadi, Justice Mahadev Govind Ranade, Hari Narayan Apte (1864–1919) etc. Lokmanya Tilak's newspaper Kesari, set up in 1880, provided a platform for sharing literary views. Marathi at this time was efficiently aided by Marathi Drama.
Modern Marathi poetry began with Mahatma Jyotiba Phule's compositions. The later poets like Keshavasuta, Balkavi, Govindagraj, and the poets of RaviKiran Mandal like Madhav Julian wrote poetry which was influenced by the Romantic and Victorian English poetry. It was largely sentimental and lyrical. Prahlad Keshav Atre, the renowned satirist and a politician wrote a parody of this sort of poetry in his collection Jhenduchi Phule. Sane Guruji (1899–1950) contributed to the children's literature in Marathi. His major works are Shyamchi Aai (Shyam's Mother), Astik (Believer), Gode Shevat (The Sweet Ending) etc. He translated and simplified many Western Classics and published them in a book of stories titled Gode Goshti (Sweet Stories). Vishnu Sakharam Khandekar (1889–1976)'s Yayati won him the Jnanpith Award for 1975. He also wrote many other novels, short stories, essays etc. The poetry of Arun Kolatkar, Dilip Chitre, Mangesh Padgaonkar, C.T. Khanolkar (Aarti Prabhu), Namdeo Dhasal, Suresh Bhat, Vasant Abaji Dahake, Manohar Oak and many other modernist poets is complex, rich and provocative. Bhau Padhye, Vilas Sarang Shyam Manohar and Vishram Bedekar are well known fiction writers.
In the second half of the 20th century, Marathi literature rose to its highest with more and more common people patronizing it. Writers like Pu La, Va Pu Kale, Ranjeet Desai, Gangadhar Gadgil and Vijay Tendulkar are considered modern greats.
Muslim authors too have contributed to Marathi literature. Poets like Amar Shaikh and Shahir Shaikh wrote some memorable poetry. Shahir Shaikh was an important figure in the "Maharashtra Ekkikaran Chalwal". The Marathi Muslim Writers Movement which was started in Solapur by Prof. F.H.Bennur to inculcate Marathi literature among young Muslims, has acquired credibility of its own and holds its sessions regularly. Recently, authors like Hamid Dalwai also contributed to the development of Marathi literature.
In the mid fifties, the "Little magazine movement" gained momentum. It published writings which were non-conformist, radical and experimental. Dalit literary movement also gained strength due to the little magazine movement. This radical movement was influenced by the philosophy of Dr. Babasaheb Ambedkar and challenged the literary establishment which was largely middle class, urban and upper caste people. The little magazine movement threw up many excellent writers. Bhalchandra Nemade is a well known novelist, critic and poet. Dalit writer Na Dho Mahanor is well known for his work. Dr.Sharad Rane is a well known Bal-Sahityakar and marathi writer.
Religion
The majority of Marathi people are Hindus. Although Krishna in the form of Vithal is the most popular deity amongst Marathi Hindus, they also worship the Shiva Family deities such as Shankar & Parvati under various names and also Ganesh. The Warkari tradition holds strong grip on local Hindus of Maharastra. The public Ganesh festival started by Lokmanya Tilak in the late 1900s is still very popular. Marathi Hindus also revere Bhakti saints of all castes, such as Dnyaneshwar (Brahmin), Tukaram (Moray Maratahi-Kunbi), Namdev (Shimpi-Artsian,Vaishya) and Chokhamela (Mahar).
There are also significant minorities of Muslims, Christians and Neo-Buddhists. The Neo-Buddhists are followers of Babasaheb Ambedkar.
Marathi Muslims belong mostly to the Sufi tradition. Visiting the tombs of Sufi saints is very important to this community. Hindus also visit these tombs in great numbers, especially during the annual Urus.
There is also a 3000 strong community of Marathi Jews, popularly known as Bene Israel Most of the rest have migrated to Israel. Before the migration this community numbered at least 90,000.[citation needed]
Communities
There are many different castes & communities of Marathi people, with their own traditions. All Communities respect the Warkari movement which started in around 13th century.The feudal Marathas caste make up more than 35% of the Marathi Hindu demographics. The 96 kulin Marathas claim to be the descendants of the Maratha kings and knights(sardar). The farming Maratha-Kunbi community accounts for the largest agricultural and political group in the Maharashtra region. The Maratha-Kunbi community is now the dominant political group in Maharashtra region. They also dominate Police and Military jobs in Maharastra.
The Marathi Brahmins, although they make up only 4% of the Marathi population, have made a significant contribution to the culture of Maharashtra. They are divided into six groups - Saraswat, Deshastha, Chitpavan, Devrukhe,Karhade and Daivadnya.The Marathi Brahmins have long been associated with the freedom struggle,arts, literature, sports and social reform.
The Dalits or scheduled castes make up about 11.0% of Maharashtra population censusindiamaps.net/page/India_WhizMap/IndiaMap.htm and fourth of the total Marathi population. Major Marathi dalit castes are Mahar, Chambhar and Mang. Many of them and particularly the Mahar community under the guidance of Dr. Babasaheb Ambedkar embraced Buddhism. They are concentrated in Vidarbha. There are several other artisan communities like Shimpi (tailor caste), Sutar (carpenter caste), Sonar, Teli (oil presser), Gurav and Nabhik (Barber). These communities fall under the OBC category. Other communities like Mali, Dhangars, Khostis are more prosperous than OBCs (other backward castes) from other areas of India and are also mainly concentrated in the region of Vidharba.
Chandraseniya Kayastha Prabhu(CKP for short) is a highly educated Kshatriya-Kayastha community. Members of this community traditionally competed with brahmins for clerical and administrative positions under Maratha & British rule. Baji Prabhu Deshpande and Bal Thackeray are the noted historic and contemporary members of this community respectively.
Pathare prabhu is another enterprising and highly educated Marathi Hindu community mainly based around Mumbai.
The Indian government does not collect data on the "upper castes". However, their present numbers may be calculated from the census carried out by the British Raj government a century or more ago.[4]
The East Indians are Marathi-speaking Christians concentrated in and around Mumbai. They have largely retained their pre-Christian practices.
Other groups include Konkani Muslims. Marathi muslims from the Konkan region have retained many of their preconversion practices including the Marathi language. Other muslims in Maharashtra tend to identify with the islamic culture of North India and mostly speak an Urdu dialect called Dakhni.
The Indian government does not collect data on the "upper castes". However, their present numbers may be calculated from the census carried out by the British Raj government a century or more ago.[5]
Food
Main articles: Maharashtrian cuisine and Malvani cuisine
There are many communities in the Marathi society which gives the cuisine much diversity. One can even say that the diversity extends to the family level because each family has its own combination of spices. The majority of Maharashtrians do eat meat and eggs, but the Brahmin community is mostly lacto-vegetarian, however, many Brahmins have now taken to Non vegetarianism or Ovo vegetarianism.
Maharashtrian cuisine is regionally diverse. The staple food on Desh (Deccan plateau) is usually bhakri( In Maharashtra a flat bread preparation made using Indian millet called jowar,bajra or bajri), cooked vegetables, dal and rice. The North Maharashtrians prefer "roti" though. In the coastal Konkan region , rice is the traditional staple food. An aromatic variety of rice called ambemohar is more popular amongst Marathi people than the internationally known basmati rice.
"Thalipeeth" is a popular traditional breakfast bread that is prepared using "Bhajani",a mixture of many different varieties of lentils.
Marathi Hindu people have many days throughout the year for "fasting". On most of these fasting days, traditional staple food like rice and chhapatis are to be avoided. However, many other food items such as milk products, potatoes, peanut and sabudana preparations are allowed which result in a full rich alternative "fasting" cuisine.
In Maharashtrian Food there are various different kind of spices used which make the cuisine very distinct from each other. Eg. Malavali Food uses More of wet coconut and coconut milk in the preparation , In vidarbha region the coconut is not used much in daily preparations but dry coconut is used in preparations like Spicy Savaji recipes or Mutton and chicken dishes.
Some Maharashtrian dishes like Sev bhaji, Misal Pav, Patodi are distinctly regional dishes inside Maharashtra.
In South Konkan, near Malvan, an independent exotic cuisine has developed called Malvani cuisine. It is predominantly non-vegetarian. Kombdi Vade, fish preparations and baked preparations are more popular here.
Desserts are an important part of Marathi food. Puran poli, Shrikhand, Basundi,Kheer and Modak are loved by most people. It should be noted that traditionally the desserts were associated with a particular festival, for example, modaks are prepared during the Ganpati festival.
Festivals
This section provides brief overview of various Hindu festivals celebrated in Maharashtra. Some of the festivals listed here are celebrated all over India (eg. Dasara, Diwali, Raksha Bandhan, etc.) with certain special traditions followed by Maharashtrian Community while others are typical Maharashtrian festivals (eg. Ganeshotsav, Mangala Gaur, etc.). Marathi, Kannada & Telgu people follow the Deccan Shalivahana Hindu calendar which may have subtle differences with calendars followed by other communities in India.
• Gudhi Padwa
o First day of the month Chaitra as per Hindu Calendar (usually comes in the month of March) is celebrated as Marathi new year. This is the day when Rama returned to Ayodhya after killing Ravana. Please note that in Northern India, it is believed the Rama returned to Ayodhya on Diwali Padwa. The residents celebrated his homecoming by decorating their homes with Gudi (victory pole). Gudi padwa is also celebrated as the day when Shalivahana defeated the Shaka rulers. The legends says he put life into mud figures of soldiers. This is one of the 3 and a half days in the Hindu Lunar calendar, whose every moment is considered auspicious. This is the day on which people start new ventures, perform house-warming poojas and buy expensive items such as gold, silver, new appliances or property. Kids perform Saraswati Pooja on this day before starting their new academic year. This marks the beginning of new season, Spring.
• Akshaya Tritiya
o The third day of the Vaishak month is celebrated as Akshaya Tritiya. This is one of the 3.5 most auspicious days in the Hindu Calendar (usually comes in the month of April). This marks the end of Haldi Kumkum festival which is a get-together organised by women for women. Married women invite friends, relatives and new acquaintances to meet in an atmosphere of merriment and fun. On such occasions, the hostess distributes bangles, sweets, small novelties, flowers, betel leaves and nuts as well as coconuts. The snacks include Kairiche Panhe (raw mango juice) and Vatli Dal.
• Wat Purnima
o This festival is celebrated on Jyeshtha Purnima (full moon day of Jyeshtha month of Hindu calendar), around June. On this day, women fast and worship the Banyan tree to pray for the growth and strength of their families, like the sprawling tree which lives for centuries. Married women visit a nearby tree and worship it by tying red threads of love around it. They pray for well-being and long life of their husband.
• Ashadhi Ekadashi
o Ashadi Ekadashi (11th day of the month Ashada - falls somewhere around July -August) is closely associated with great Marathi saint Dnyaneshwar. Twenty days prior to this day, thousands of Varkaris start their pilgrimage to Pandharpur from Alandi with Dnyaneshwar's Paduka (footwear) in a Palakhi. Varkaris carry Tals or small cymbals in their hand, wear a rosary of tulsi around their neck and sing and dance to the devotional hymns and prayers to Vitthala. People fast all over Maharashtra on this day and offer prayers in the temples. This day marks starting of Chaturmas (The four Monsoon months, from Ashad through Kartik) as per Hindu Calendar.
• Guru Paurnima
o The full moon day of the month Ashada is celebrated as Guru Purnima. For Hindus 'Guru-Shishya' ('Teacher-Student') tradition is very important, be it educational or spiritual. Gurus are often equated with God and always regarded as a link between the individual and the Immortal. On this day spiritual aspirants and devotees worship Maharshi Vyasa, who is regarded as Guru of Gurus.
• Nag Panchami
o One of the many festivals in India, where Marathi people celebrate the nature. Nags (Cobras) are worshipped on the fifth day of Shravan month (around August) of Hindu Calendar. Women put temporary tattoos with Henna on their hand on the previous day and buy new bangles on Nag Panchami day. In a small village named Battis Shirala in Maharashtra a big snake festival is held which attracts thousands of tourists worldwide. In other parts of Maharashtra snake charmers are seen sitting by the roadsides or moving from one place to another with their baskets that hold snakes. While playing the lingering melodious notes on their flutes, they beckon devotees with their calls -"Nagoba-la dudh de Mayi" (give milk to the Cobra Oh Mother!) Women offer sweetened milk, popcorns ('lahya' in Marathi) to the snakes and pray. Cash and old clothes are also given to the snake-charmers.
• Narali Paurnima
o This festival is celebrated on the full moon day of the month of Shravan in the Hindu Calendar (around month of August). This is the most important festival for the coastal region as the new season for fishing starts on this day after the rainy season. Fishermen and women offer coconuts to the sea and ask for peaceful season. The same day is celebrated as Rakhi Poornima to commemorate the abiding ties between brother and sister. Narali Bhaat (sweet rice with Coconut)is the main dish on this day. Deshastha Brahmin men change their sacred thread (janve in Marathi) on this day.

Gukulashtami dahi-hundi celebration
• Gokul Ashtami
o Birthday of the Lord Krishna is celebrated with great fervour all over India on the 8th day of second fortnight of the month Shravan (usually comes in the month of August). In Maharashtra, Gokul Ashtami is synonymous with the ceremony of Dahi handi. Dahi handi is an enactment of Lord Krishna's efforts to steal butter from Matka (earthen pot) suspended from the ceiling. Large earthen pots filled with milk, curds, butter, honey, fruits etc. are suspended from a height between 20 to 40 feet in the streets. Teams of young men and boys come forward to claim this prize. They construct a human pyramid by standing over each other's shoulders till the pyramid is tall enough to enable the topmost person to reach the pot and claim the contents after breaking it. Many times currency notes are tied to the rope by which the pot is suspended. The prize money is distributed among those who participate in the pyramid building. The Dahi-hundi draws huge crowd and they support the teams trying to grab these pots by chanting 'Govinda ala re ala'.
• Mangala Gaur
o Pahili Mangala Gaur (first Mangala Gaur) celebration is one of the most important celebration for the new brides in Maharashtra. On the Tuesday of the month of Shravan after her marriage, the new bride performs Shivling puja for the well being of her husband and new family. It is also a get-together of all women folks. It includes chatting, playing games, Ukhane (married women take their husband's name woven in 2/4 rhyming liners) and great food. They typically play Zimma, Fugadi, Bhendya (more popularly known as Antakshari in modern India) till the wee hours of the next morning.
• Bail Pola/Pithori Amavasya
o Pola or Bail Pola is celebrated on the new moon day (Pithori Amavasya) of the Shravan month (usually falls in August) to pay respect to bulls for their year long hard work. The festival is very important for the farmers. On the day of Pola, farmers take their bulls to the river and clean them thoroughly. They then decorate them by painting horns, putting decorative shawls on their body, ornaments on their horn and flower garlands around their neck. The bulls are then taken in a joyous procession accompanied by music and dancing. Villages have fairs, competitions to celebrate this festival. This is a vacation day for the bulls.
• Hartalika
o Third day of the month of Bhadrapada (usually comes around August/September) is celebrated as Hartalika in honor of Harita Gauri or the green and golden goddess of harvests and prosperity. A lavishly decorated form of Parvati, Gauri is venerated as the mother of Ganesha. Women fast on this day and worship Shiva and Parvati in the evening with green leaves. Women wear green bangles and green clothes and stay awake till midnight.

Ganeshotsav
• Ganesh Chaturthi
o fourth day of Bhadrapada is celebrated with tremendous enthusiasm as Ganesh Chaturthi on the in honor of Lord Ganesha, the God of wisdom. Almost every household in the state installs Ganesha idols at home. Early morning on this day, the clay idols of Ganesha are brought home while chanting Ganpati Bappa Morya and installed on the decorated platforms. During India's independence struggle, Lokmanya Tilak turned this festival into a public event and united people towards a common goal of throwing British colonizers out of India. The festival is still celebrated as public and private event. The festival lasts for 10 days with various cultural programmes like music concerts, orchestra, plays and skits. Some social activities are also undertaken during this period like blood donation, scholarships for the needy or donation to the people suffering from any kind of natural calamity.
• Gauri
o Along with Ganesha, Gauri festival is celebrated with lot of festivities in Maharashtra. This is three day festival. On the first day, Gauris arrive at home, next day they eat lunch with variety of sweets and on third day they return to their home. Gauris arrive in a pair, one as Jyeshta (meaning the Elder one) and another as Kanishta (meaning the Younger one). They are treated with lots of love since they represent the daughters arriving at their parents place.
• Anant Chaturdashi
o 11th day of Ganesh festival (14th day of the month Bhadrapada)is celebrated as Anant Chaturdashi which marks the end of the Ganesh festival. People bid tearful farewell to the God by immersing the installed idols from home / public places in water by chanting 'Ganapati Bappa Morya, pudhchya warshi Lawakar ya!!' (Father Ganesha, come early next year).
• Ghatsthapana
o Starting with first day of the month of Ashwin as per Hindu Calendar (around month of October), the nine days and nights festival immediately preceding the most important festival Dasara is celebrated all over India with different traditions. In Maharashtra on the very first day of this 10 day festival, idols of Goddess Durga are installed at many homes. This installation of the Goddess is popularly known as Ghatsthapana. During this period, little girls celebrate 'Bhondla/Hadga' as the Sun moves to the thirteenth constellation of the zodiac called "Hasta" (Elephant). During the nine days, Bhondla is celebrated in the garden or on the terrace during evening hours by inviting female friends of the daughter in the house. An elephant is drawn either with Rangoli on the soil or with a chalk on a slate and kept in the middle. The girls go around it in a circle, holding each other's hands and singing the Bhondla songs. All the Bhondla songs are traditional songs passed down the generations. The last song typically ends with the words '...khirapatila kaay ga?' (meaning 'What is the special dish today?'). This 'Khirapat' is a special dish / dishes often made laboriously by the mother of the host girl. The food is served only after the rest of the girls have guessed the dish/dishes correctly.
• Dasara
o This festival is celebrated on the tenth day of the Ashwin month (around October) according to the Hindu Calendar. This is one of the 3 and a half days in the Hindu Lunar calendar, whose every moment is considered auspicious. On the last day (Dasara day), the idols installed on the first day of the Navratri are immersed in water. This day also marks the victory of Lord Rama over Ravana. People visit each other and exchange sweets. On this day, people worship Aapta tree and exchange its leaves (known as golden leaves) and wish each other future like the gold. There is a legend involving Raghuraja , an ancestor of Rama, Aapta tree and Kuber. There is also another legend about Shami tree where the Pandava hid their weapons during their exile.
• Kojagari
o Short form of Sanskrit 'Ko Jagarti?' (meaning 'Who is awake?'), Kojagiri is celebrated on the full moon day of the month Ashwin. It is said that on this Kojagiri night Goddess Lakshmi visits every house asking "Ko Jagarti?" and blesses those who are awake with fortune and prosperity. To welcome the Goddess, Houses, temples, streets, etc. are illuminated. People get together on this night usually in the open space (eg. garden or on the terrace) and play games till midnight. At midnight, after seeing reflection of full moon in the boiled milk (boiled with saffron and various varieties of dry fruits), they drink this milk. Eldest child in the household is honored on this day.
• Diwali
o Diwali is by far the most glamorous and important festival in India. Houses are illuminated with rows of clay lamps and are decorated with rangoli and aakash kandils (decorative lanterns of different shapes and sizes). Diwali is celebrated with new clothes, spectacular firecrackers and a variety of sweets in the company of family and friends. This joyous celebration is, on the whole, symbolic of dispelling the darkness of misery and bringing the light of prosperity and happiness into human life.
First Day: Diwali starts on the 13th day of the dark fortnight (waning moon) of the month of Ashwin (October / November). This day is known as Dhantrayodashi.
Second Day: The 14th day of dark fortnight is known as Naraka Chaturdashi. On this day people celebrate demon Narakasur’s death by Lord Krishna. They get up early in the morning and massage their bodies with scented oil. They make use of 'utane' or 'utanah' for bath instead of soap. This special bath is referred to as 'abhyang-snan'. Utane is up made of several things having ayurvedic properties like 'chandan' (sandal wood), 'kapoor' (camphor), manjistha, rose, orange peel and haldi (turmeric).
Third Day: It is believed that Goddess of wealth Lakshmi visits every house in the evening of the new Moon, so this day is celebrated as Lakshmi pujan. Every household performs worship of Goddess Lakshmi, Lord Ganesh and money.Unlike Gujarat where Chopdapujan or closing of accounting books takes place in a temple, Marathi people do the same ceremony at home. It is customary in Maharashtra to stay at home on this night to welcome Laxmi.
Fourth Day: Next day which is first day of the Hindu calendar observed in North India. Marathi people celebrate this first day of month of Karthik as 'Diwalicha Padva'. This is a celebration of togetherness and love for married people. To mark the occasion wives usually receive special gifts from their husbands after the 'aukshan'.
Fifth Day: Last day of Diwali festival is called Bhau Bij. On this day, sisters pray for long life of their brothers. Brothers, in turn bless their sister and pamper them with gifts.
• Tulsi Vivah (Tulshicha lagna)
o The Tulsi (Holy Basil plant) is held sacred by the Hindus as it is regarded as an incarnation of Mahalaxmi who was born as Vrinda. End of Diwali celebrations marks the beginning of Tulsi-Vivah. Maharashtrians organize marriage of sacred Tulsi plant in their house with Lord Krishna. On this day the Tulsi vrindavan is colored and decorated as a bride. Sugarcane and branches of tamarind and amla trees are planted along with the tulsi plant. Though a mock marriage, all the ceremonies of an actual Maharashtrian marriage are conduncted including chanting of mantras , Mangal Ashtaka and tying of Mangal Sutra to Tulsi. Families and friends gather for this marriage ceremony which usually takes place late evening. Various poha dishes are offered to Lord Krishna and then distributed among family members and friends. This also marks the beginning of marriage season.
• Kartiki Ekadashi
o 11th day of the month Kartik marks the end of Chaturmas.
• Bhogi
o Eve of Hindu festival 'Makar Sankranti'.
• Makar Sankranti
o Sankraman means passing of the Sun from one Zodiac sign to the other. This day marks the Sun's passage from the Tropic of Dhanu (Sagittarius) to Makar (Capricorn). Makar Sankranti falls on January 14 in non-leap years and on January 15 in leap years. It is the only Hindu festival which is based on the Solar calendar rather than the Lunar calendar. The day starts becoming longer from Jan 14 as the Sun moves from Southern hemisphere to Northern hemisphere. For Maharashtrians, Sankrant is the festival of friendship, a time to celebrate the old friendships, to form new ones and repair the old ones. Maharashtrians exchange sweets with each other saying "Tilgul ghyA Ani goD bolA" which means "Accept tilgul (sweets) and speak sweet words". Tilgul is a sweet concoction made out of til - sesame seeds and gul - jaggery. Friends are asked to emulate the quality of Tilgul and stick together in lasting friendship and love. Sweet rotis (bread) made from sesame seeds and jaggery called "gul-poli" is the special dish of the day. The special significance of "til" is because of its nutritive and medicinal qualities and as this festival falls in the winter season the combination of til and jaggery is extremely beneficial and nutritive. People wear black clothes on this day. Maharashtrian women wear a special black saree called 'Chandrakala' which is embossed with crescent moons and stars and married women celebrate the festival by getting together for "haldi Kumkum".
• Maha Shivratri
• Holi The festival of Holi falls in Falgun, the last month of the marathi Shaka Calendar. Marathi people celebrate this festival by lighting a bonfire and offering puran poli to the fire. In North India, Holi is celebrated over two days with the second day celebrated with throwing colors. In Maharashtra it is known as Dhuli Vandan. However, Maharashtrians celebrate color throwing five days after Holi on Rangpanchami.
• Urus /Jatra A large number of villages in Maharashtra hold their annual festivals (Village carnival) in the months of January -March. These may be in the honor of the village deity or the tomb (darga) of a local sufi saint. Celebrations may include cart racing, kabbadi & wrestling tournaments, a fair and lavani/tamasha. A number of families eat meat only during this period.
Marathi people outside India
A large number of Indian people were taken in the 1830s to Mauritius to work on sugar-cane plantations. Majority of these migrants were Hindi speaking or from Southern India but also included a significant number of Marathi People.[6] [7]
After the state of Israel was established in 1948, the majority of Marathi Jews or Bene Israel moved there.[8]
Indians including Marathi People have been going to Europe or particularly Great Britain for more than a century. Maharashtra Mandal, London just celebrated their 75th birthday.[9] A small number of Marathi people also went to East Africa during the British colonial era. Most of these original immigrants have moved to other countries.
Large scale immigration of Indians into United States started when Immigration and Nationality Act of 1965 came into effect. Most of the Marathi immigrants who came after 1965 were professional such as doctors, engineers or Scientists. A second wave of immigration took place during the I.T. boom. The Marathi community in USA is currently about 35,000 people. [10]
Mainly due to the I.T. boom and general ease of travel, Marathi people may be found in all corners of the world including Australia[11], Canada[12], Gulf countries [13], E uropean countries[14],Japan and China. RAJENDRA(MUMBAI)
MARATHI PEOPLE©©®

RESCUE BOMBAY FROM MUMBAI

2010-02-08T00:36:00.000-08:00

RESCUE BOMBAY FROM MUMBAI

BOMBAY WAS NEVER BELONG TO MAHARASHTRA I hundred percent agree with editorial published in Times of India, Mumbai edition dtd;10/12/2008.bombay belong India and Bombay for Indians. Now time has come to rescues Bombay from Mumbai to save from linguistisem, Rignonalisem .Bombay has hundred percent different charechter apart from rest of Maharashtra. Votebank politics,of greedy politician ,spoiled the image of Bombay, It is now no more metropolitan city having own language called Bambia,own culture called Bambaia, near future it is going to shed its finenccial capital status.Bombay was made up of industrial houses,which industries spread over intire India,which was made up from skilled manpower, for example,managerial persons from entirIndia,Carpenter,barber,machenic and hard working semi skilled labour from north India,mensons,secretarial persons from south India,top babues from estern India and merchants,stoneworker from western India. Bombay originally consisted of seven islands, namely Colaba, Mazagaon, Old
Woman's Island, Wadala, Mahim, Parel, and Matunga-Sion. This group of islands, which have
since been joined together by a series of reclamations, formed part of the kingdom of Ashoka, the
famous Emperor of India.
After his death, these islands passed into the hands of various Hindu rulers until 1343. In that
year, the Mohammedans of Gujerat took possession and the Kings of that province of India ruled
for the next two centuries. The only vestige (mark) of their dominion over these islands that
remains today is the mosque at Mahim.
In 1534 the Portuguese, who already possessed many important trading centers on the western
coast, such as Panjim, Daman, and Diu, took Bombay by force of arms from the Mohammedans.
This led to the establishment of numerous churches which were constructed in areas where the
majority of people were Roman Catholics. There used to be two areas in Bombay called
"Portuguese Church". However, only one church with Portuguese-style facade still remains; it is
the St. Andrew's church at Bandra. The Portuguese also fortified their possession by building
forts at Sion, Mahim, Bandra, and Bassien which, although in disrepair, can still be seen. They
named their new possession as "Bom Baia" which in Portuguese means "Good Bay".
A hundred and twenty-eight years later the islands were given to the English King Charles II in
dowry on his marriage to Portuguese Princess Catherine of Braganza in 1662. In the year 1668
the islands were acquired by the English East India Company on lease from the crown for an
annual sum of 10 pounds in gold; so little did the British value these islands at that time. The
Company, which was operating from Surat, was in search for another deeper water port so that
larger vessels could dock, and found the islands of Bombay suitable for development. The
shifting of the East India Company's headquarters to Bombay in 1687 led to the eclipse of Surat
as a principal trading center. The British corrupted the Portuguese name "Bom Baia" to
"Bombay". The Kolis used to call the islands "Mumba" after Mumbadevi, the Hindu deity to whom
a temple is dedicated at Babulnath near Chowpatty's sandy beaches.
The first Parsi to arrive in Bombay was Dorabji Nanabhoy Patel in 1640. The Parsis, originally
from Iran, migrated to India about 900 years ago. This they did to save their religion,
Zoroastrianism, from invading Arabs who proselytized Islam. However, in 1689-90, when a
severe plague had struck down most of the Europeans, the Siddi Chief of Janjira made several
attempts to re-possess the islands by force, but the son of the former, a trader named Rustomji
Dorabji Patel (1667-1763), successfully warded off the attacks on behalf of the British with the
help of the 'Kolis', the original fisher-folk inhabitants of these islands. The remnants of the Koli
settlements can still be seen at Backbay reclamation, Mahim, Bandra, Khar, Bassien and Madh
island.
Sir George Oxenden became the first British Governor of the islands, and was succeeded later by
Mr. Gerald Aungier who made Bombay more populous by attracting Gujerati traders, Parsi shipbuilders,
and Muslim and Hindu manufacturers from the mainland. He fortified defenses by
constructing the Bombay Castle (the Fort, since then vanished except for a small portion of the
wall) and provided stability by constituting courts of law.
Between 1822 and 1838, cattle from the congested fort area used to
graze freely at the Camp Maidan (now called Azad Maidan), an open
ground opposite the Victoria Terminus. In 1838, the British rulers
introduced a 'grazing fee' which several cattle-owners could not afford.
Therefore, Sir Jamshedji Jeejeebhoy spent Rs. 20,000 from his own
purse for purchasing some grasslands near the seafront at Thakurdwar
and saw that the starving cattle grazed without a fee in that area. In time
the area became to be known as "Charni" meaning grazing. When a
railway station on the BB&CI railway was constructed there it was called
Charni Road.
The Zoroastrian Towers of Silence on Malabar hill were built by Seth
Modi Hirji Vachha in 1672. The Zoroastrians believe in venerating the
earth, fire, and water and hence they prefer to expose their dead to the
elements and flesh-eating birds within the confines of the Towers of
Silence. The first fire-temple was also built in the same year by Seth
Vachha opposite his residence at Modikhana within the British fort. Both
of the these structures can still be seen today although they have been
expanded and strengthened.
The inroads of the sea at Worli, Mahim, and Mahalaxmi turned the
ground between the islands into swamps making Bombay an extremely
unhealthy place at that time. Many commuters going to the Fort by boat
between islands lost their lives when there was a storm during the
monsoons (July to September). During the next 40 years much was
done to improve matters. Reclamation work to stop the breeches at
Mahalaxmi and Worli were undertaken. The Hornby Vellard was
completed in 1784, during the Governorship of Mr. Hornby. In 1803
Bombay was connected with Salsette by a causeway at Sion. The island
of Colaba was joined to Bombay in 1838 by a causeway now called
Colaba Causeway and the Causeway connecting Mahim and Bandra
was completed in 1845 at the total cost of Rs.1,57,000 donated entirely
by Lady Avabai Jamsetjee Jeejeebhoy, wife of the first baronet Sir
Jamsetjee Jeejeebhoy with a stipulation that no toll would be charged to
citizens for its use by the government. Initially the cost was estimated at
Rs.100,000 but as the work commenced in 1842 the cost escalated.
When the initial sum was exhausted and work about to stop Lady
Jeejeebhoy once again dipped in to her personal purse with a second
donation to the treasury of Rs.57,000.
Sir Robert Grant (1779-1838) governed Bombay from 1835 to 1838 and
was responsible for the construction of a number of roads between
Bombay and the hinterland. The Thana and Colaba Causeways were
built during his tenure as well as the Grant Medical College attached to the Sir Jamshedji
Jeejeebhoy (J.J.) Group of hospitals.
On Saturday 16th of April, 1853 a 21-mile long railway line, the first in India, between Bombay's
Victoria Terminus and Thana was opened. The Great Indian Peninsular (GIP) and the Bombay
Baroda and Central India (BB&CI) Railway were started in 1860 and a regular service of
steamers on the west coast was commenced in 1869. Also during this period Bombay enjoyed
great economic wealth. Raw cotton from Gujerat was shipped to Lancashire in England through
Bombay port, and after being spun and woven into cloth, returned to be sold in the Indian market.
The outbreak of the American Civil War in 1861 increased the demand for cotton in the West and
several personal fortunes were made during this period from the resulting trade. The opening of
the Suez Canal in 1869 brought the West closer to Bombay, and as the city became more
prosperous, many schemes were launched for reclaiming additional land and building more roads
and wharves. Bombay began to attract fortune hunters by the hundreds and the population had
swelled from 13,726 in 1780 to 644,405 in 1872, in a little less than a hundred years. By 1906 the
population of Bombay was to become 977,822.
In 1858,
following the
First War of
Independence
(the British
called it the
"Sepoy
Mutiny") of 1857 in
which the Rani of Jhansi
and her infant son
strapped on her back were killed, the
East India Company was accused of mismanagement and the
islands reverted to the British Crown. In 1862 Sir Baartle Frere
was appointed Governor, an office which he held until 1867.
By 1862 the town had spread over the lands reclaimed through
constructions of causeways and it is from this date we have
the rise of the modern city of Bombay. In 1864 a fountain was
to be erected in his honour at the Victoria Gardens by the
Agri-Horticultural Society of Western India. Somehow, the
plans were changed at the last moment and the fountain, named
after the Greek goddess Flora, was placed in the centre of
the city on what used be known as Hornby Road.
Unfortunately, no plaque was placed on the fountain to
commemorate the name of Governor in whose memory it was supposed to have been erected.
Around 1860 the piped water supply from Tulsi and Vehar lakes (and later Tansa) was
inaugurated. One reform which met with much superstitious opposition, before it was
implemented, was the sealing and banning the use of water from open wells and tanks that bred
mosquitoes. A good drainage system was also constructed at the same time. However, several
decades later, the same wells were to serve Bombay by providing non-potable water to
supplement the same from the lakes. This was true especially during those years when the
monsoons failed to provide sufficient water in the catchment areas of the lakes. However, well
water is now used all over the city to supplement the water received from the lakes.
The later half of the 19th century was also to see a feverish construction of buildings in Bombay,
many of which such as, the Victoria Terminus, the General Post Office, Municipal Corporation,
the Prince of Wales Museum, Rajabai Tower and Bombay University, Elphinstone College and
the Cawasji Jehangir Hall, the Crawford Market, the Old Secretariat (Old Customs House) and
the Public Works Department (PWD) Building, still stand today as major landmarks. The Gateway
of India was built to commemorate the visit of king George V and Queen Mary for the Darbar at
Delhi in 1911.
The docks at Bombay are a monument of the industry, enterprise and integrity of the Wadia
family which moved in from Surat at the instigation of the British. In 1870 the Bombay Port Trust
was formed. In 1872, Jamshedji Wadia, a master ship-builder constructed the "Cornwalis", a
frigate of 50 guns, for the East India Company, a success which led to several orders from the
British Navy. In all the Wadias, between 1735-1863 built 170 war vessels for the Company, 34
man-of-war for the British Navy, 87 merchant vessels for private firms, and three vessels for the
Queen of Muscat at Bombay docks.
The Princess Dock was built in the year 1885 and the Victoria Dock and the Mereweather Dry
Docks in 1891. Alexandra Dock was completed in 1914. The closing years of the 19th Century
were tragic for Bombay as the bubonic plague caused great destruction of human life once more.
One significant result of the plague was the creation of the City Improvement Trust which in later
years encouraged the development of the suburbs for residential purposes to remove the
congestion in the city.
As Bombay's superintendent of police in 1885, Charles Forjett was a favourite of the Indian
people. Many wept openly when he returned to England. He sacked British constables who
unduly harassed the locals and cracked down on the Parsi mafia which was involved in the liquor
business in the Falkland Road area, which included the famous "Play House" which the locals
corrupted to "pillhouse". The "Pillhouse" area would acquire notoriety in later years as the
infamous "cages" area housing Bombay's infamous red-light district.
Lord Sandhurst governed Bombay between 1895 and 1900 and it was during his tenure that the
Act was passed which constituted the City Improvement Trust which, among other things, built
the Sandhurst Road in 1910 and handed it over to the municipality. The Sandhurst Road railway
station (upper level) was built in 1921.
As a result of a mysterious fire which started in one of its holds, on a very hot summer's day on
Friday April 14, 1944, the ship "Fort Stikine" (7420 tons) blew up in the Bombay docks. At the
time the ship was about to unload a lethal combination of cargo of dried fish and cotton bales
(loaded from Karachi), timber, gun powder, ammunition, and gold bars from London (the latter to
stabilize the Indian Rupee, which was sagging due to the Second World War and fear of invasion
from Japan). The gold bullion was valued at approx. two million Pounds Sterling at that time.
Nobody is certain as to how the fire started but the two explosions which followed were so loud
that windows rattled and/or shattered as far away as Dadar, a distance of 8 miles. The
destruction in the docks and surrounding area was immense and several hundred dock workers
were killed instantly. A majority of brave men of the Bombay Fire Brigade, who answered the call
to duty immediately after the first blast, lost their lives in the second explosion (a monument has
been erected in the docks in their honour). The population of the city was panic stricken as
rumours spread rapidly that the explosions signaled the commencement of hostilities by the
Japanese on the same style as the surprise attack on Pearl Harbour in the Hawaiian islands in
December 1941. The Japanese were in fact nowhere near Bombay since they were engaged in
fighting a losing battle with the British army in Burma at that time. Nevertheless, the Bombay
Central (BB&CI) and Victoria Terminus (GIP) stations were packed to capacity with terrorized
people fleeing the city in whichever train they could board for their villages with all belongings
they could carry. At the time of the explosion, one of the gold bars crashed through the roof of the
third floor apartment of a Parsi named D.C. Motivala more than a mile from the docks. He
promptly returned the gold bar to the authorities. Almost all of the other gold bars were
subsequently recovered from different parts of the city; the last ones to be found were hauled up
from the bottom of the sea in the docks. However, during normal dredging operations carried out
periodically to maintain the depth of the docking bays one or two gold bars were found intact
sporadically as late as the 1970s and returned to the British government. The government took
full responsibility for the disaster and monetary compensation was paid to citizens who made a
claim for loss or damage to property.
The Port Trust Railway from Ballard Pier to Wadala was opened in 1915. Along this railway were
built grain and fuel oil depots. The kerosene oil installations were developed at Sewri and for
petrol at Wadala. In the same year the first overhead transmission lines of the Tata Power
Company were erected, and in 1927 the first electric locomotives manufactured by Metropolitan
Vickers of England were put into service for passenger trains up to Poona and Igatpuri on the GIP
railway and later electric multiple unit (EMUs) commuter trains ran up to Virar on the BB&CI
railway and up to Karjat and Kasara of the GIP railway. During the Second World War these
EMUs were joined together to form long trains which carried troops and small arms and
ammunition to and from Bombay to the hinterland.
The Fort (downtown) area in Bombay derives its name from the fact that the area fell within the
former walled city, of which only a small fragment survives as part of the eastern boundary wall of
the St. George's Hospital. In 1813 there were 10,801 persons living in the fort, 5,464, or nearly
50%, of them Parsis. With the growth of the city more people came from the Fort to such suburbs
as Byculla, Parel, Malabar Hill, and Mazagaon. European sports clubs for cricket and other
games came in to existence early in the 19th Century. The Bombay Gymkhana was formed in
1875 exclusively for Europeans. Other communities followed this example, and various Parsi,
Muslim, and Hindu gymkhanas were started nearby with fierce sports competitions among them
being organized on a communal basis. This was opposed by several secular minded persons,
such as the late A.F.S. Talyarkhan, and sports teams based on community, especially cricket
teams, came to an end gradually after independence from British rule in 1947.
The historic session of the All India Congress Committee began on the 7th of August 1942. Its
venue was the Gowalia Tank Maidan, where the congress was born in 1885. It was at this
session that the "Quit India" call was given by Mahatma Gandhi and other Indian National
Congress leaders. The Indian leaders were arrested by the British soon afterwards but the
momentum of the Quit India movement could not be stopped and led to the final withdrawal of
the British on 15 August 1947. The last British troops on Indian soil left for England through the
archway of the Gateway of India on that day. They bade farewell from where they had entered
282 years before. The people of Bombay, in a gesture of generosity wished them bon voyage,
forgetting the bitter memories of the fight for independence. Today the maidan from where the
call to "Quit India" was given is called the "August Kranti Maidan".
After independence the Congress party led by Jawaharlal Nehru at the Center was swept to
power in most of the Indian States, which were constituted on the basis of language spoken by
the majority of its people. The Bombay State included the city as its seat of government. In 1960
the state of Bombay was split into Maharashtra and Gujarat states again on linguistic basis, the
former retaining Bombay city as its capital. The Congress party continued to administer
Maharashtra until 1994 when it was replaced by the Shiv Sena-Bharatiya Janata Party (BJP)
coalition.
With the success of the back-bay reclamation scheme in the late 1960s and early 1970s Nariman
Point became the hub of the business activity. Several offices shifted from the Ballard Estate to
Nariman Point which ultimately became one of the most expensive real estate in the world as
high demand pushed prices to astronomical limits. Nariman Point is named after K.F. Nariman,
president of the Bombay Provincial Congress Committee and former mayor of Bombay.
Churchgate Street was also renamed as Veer Nariman Road after independence.
The Stock Exchange at Bombay was established in 1875 as "The Native Share and Stockbrokers
Association" which has evolved over the decades in to its present status as the premier Stock
Exchange in India. It is one of the oldest in Asia having preceded even the Tokyo Stock
Exchange which was founded in 1878. In the early days the business was conducted under the
shade of a banyan tree in front of the town hall. The tree can still be seen in the Horniman Circle
Park. In 1850 the Companies Act was passed and that heralded the commencement of the joint
stock companies in India. The American Civil War of 1860 helped Indians to establish brokerage
houses in Bombay. The leading broker at the time, Premchand Roychand, assisted in framing
conventions, ground rules and procedures for trading which are respected even now. He was the
first Indian broker who could speak and write in fluent English. The exchange was established
with 318 members with a fee of Re. 1/-. This fee has gradually increased over the years and
today it is a over a crore.
In January 1899, the Brokers' Hall was inaugurated by James M. MaClean, M.P. After the First
World War the Bombay Stock Exchange (BSE) was housed in an old building near the Town Hall.
In 1928, the present plot of land was acquired surrounded by Dalal Street, Bombay Samachar
Marg, and Hammam Street. A building was constructed in 1930 and occupied in December of
that year.
In 1995 the operations and dealings of the BSE were fully computerized and thus the famous outcry
system of share trading was replaced by screen based trading as in other modern stock
exchanges around the world. Today Bombay is the financial and business capital of India. The
BSE is housed in the 28-storied Phiroze Jeejeebhoy Towers in the same place where the old
building once stood. Sir Phiroze Jamshedji Jeejeebhoy was the Chairman of the Exchange from
1966 till his death in 1980. The building has been named after him since its construction
commenced during his Chairmanship and was completed just as he passed away’. Rajendra (Mumbai)
©©®

KNOW ABOUT BHAIYA(BHOJPURI PEOPLE)

2010-02-08T00:31:00.000-08:00

KNOW ABOUT BHAIYA

KNOW ABOUT BHAIYA(BHOJPURI PEOPLE)

Bhojpuri region is the land of Ram and his Ramayan. It is also land of Vishnu avatar Bhagwan Mahatma Buddha and Bhagawan Mahaveer, who were born in this region much before the evolution of Hindi/Bhojpuri and spread the messages of Peace, Non violence and Love to the mankind of whole world and laid the foundation of two world religions Jainism and Buddhism, both offshoot of Hinduism.
Later Shershah Suri from this region (also known as Sher khan from Ara) challenged the might of Moghuls in Buxur Battle, and became the Emperor of India. He is considered the greatest Administrator of all the emperor of India and laid the foundation of unification of whole India, which were later achieved by British rulers, by constructing the Grand Trunk Road from Calcutta to Lahore.(now NH-2 & 1) and other infrastructures. He also led the foundation of the modern city of Patna, the capital of Bihar at the site of ancient Patliputra, the first capital city of India.
The pioneer of first freedom struggle of India, Mangal Pandey belonged to this region, an ordinary sepoy in British Army, challenged the might of British ruler. Mangal Pandey ignited the spark of revolt which engulfed the whole of north India. Later Veer Kunwar Singh from Ara joined this struggle and taught a good lesson to the ruler. An eighty year old man, Veer Kunwar Singh remained invincible and could not be captured by British. While crossing the Ganges, he was shot in his left hand. As the saying goes, he cut his arm and offered it to the River Ganga. Such was the his valour and Courage.
Dr Rajendra Prasad from Chapra, the first President of India was a genius and never studied a book twice. He used to memorise whatever he read. He broke all the records of all the school and colleges wherever he studied. Be it Zila School Chapra or Presidency College Calcutta. He is the only student in the history who has got this remark, ''Examinee is better than Examiner". He was a great Gandhian and worked for the social cause.
The Bhojpuri people are descendent of these great people.
Bhojpuri people have excelled in all walks of life in India as well as in their adopted home. See following list of eminent people of this area.

Social Work / Politics Film Literature/Art/Music
Jaiprakash Narain (JP)
( The Greatest Politician after Mahatma Gandhi)
Head of States
Dr Rajendra Prasad
(First President of India), Chandrasekhar
VP Singh
(Ex PMs of India)
Bhagat Jagdeo
(President of Guyana)
Dr. Naveen Chandra Ram Goolam
(PM of Mauritius)
Pratap Narain Radhakishun (PM of Surinam)
Vasudeo Pandey
(PM of Trinidad)
Ex CMs - Bihar
Kedar Pandey, Bindeshwari Dubey, Chandrasekhar Singh, Mahamaya Babu, Daroga Rai, Laloo Yadav
Ex CMs - UP
Sucheta Kripalani, Sampoornanand, Veer Bahadur Singh, VP Singh, Rajnath Singh, Kailash Nath Tripathi etc.
Social Worker
Bindeshwari Pathak who have bagged many international ward for his sanitation solution for the populated India by devising cheap form of Shulabh International Sanitation Technology for the poor masses. Amitabh Bachhan
Shatrughan Sinha
Shabana Azmi
Shekhar Suman
Manoj Bajpayee
Kaifi Azmi
Shailendra
Chitragupt
Anand Milind
Majrooh Sultanpuri
Sujit Kumar
Rakesh Pandey
Laxman Shahabadi
Nazir Hussain
Moti, BA
and many many more..
Dance and Ragas
Thumari & Kathak are
two priceless gift of this
region to the world.
Kabirdas
Tulsidas
(Ancient Saints and Poets)
VS Naipaul
(from Tinidad) Wins Nobel Prize for Literature for 2001
Premchand
Firaq Gorkhapur
(Raghupati Sahai)
Bhikhari Thakur
Kamta Prasad,
Shiv Pujan Sahai
Mahaveer Prasad-
Dwiwedi
Rahul-
Sanskrityayan
Kaifi Azmi
Ram Dayal Pandey
Bismillah Khan
Pt Ravishankar
and Many more
to be added.

Indians of the Century by Times of India
Jaya Prakash Narayan
Jaya Prakash was born in a respectable middle-class Bihari kayasta family. His childhood was unspectacular, but while studying in the United States he came into contact with radical socialist thinking. On his return to India he found himself drawn to Gandhi and his charismatic disciple Jawaharlal Nehru. Jaya Prakash took inspiration from them and plunged into the freedom movement.
But it was in 1974, at the unlikely age of 72, that JP really became a mass leader. JP's `Total Revolution' borrowed from Gandhi in that it envisaged a process of change, both in the individual and in society, with moral values and decentralisation of economic and political power being at its core.
The call for revolution was a turning point that ousted Indira Gandhi from power and ushered in the first-ever non-Congress government at the Centre. Students flocked to JP's side, among them being Arun Jaitley and Laloo Prasad Yadav, as did men as varied as Charan Singh and Morarji Desai, L.K. Advani and Nanaji Deshmukh. But for JP, who became the focal point of all those opposed to the increasingly authoritarian rule of Indira Gandhi, it is doubtful if the Janata Party would have held together for as long as it did.
Laloo Prasad Yadav *
Laloo Prasad Yadav is a symbol: of both the subversion and the impotence of the system, of the fact that however low politicians sink, there will always be someone who will sink lower in a bid to hold on to power.
Yet when he began, Laloo Yadav had some ideals and was seen as the quintessential grassroots man. He seemed to want to end corruption and make public servants accountable. There were raids upon police stations, hospitals, the electric supply and public departments. He punished, passed edicts, ate with the villagers and looked after his cows.
He has a thorough grasp of political gamesmanship. In making his wife Rabri Devi chief minister when pushed off the brink, he can claim a difference of degree more than an absence of precedent; he could point to the Nehru-Gandhis, the NTRs, the MGRs; also the Bandarnaikes and the Bhuttos as examples of typical rule in the region.
* May not be liked by many. But Laloo featured in the top 50 Times Century men of India. This profile is taken from there.
Notable Achievement
Moti, BA : Recipient of First Bhojpuri Samman By Sahitya Academy, New Delhi
Sri Moti a famous Bhojpuri Lyricist, poets & writes has brought a great moment for Bhojpuri people by his selfless contributions to Bhojpuri Literature for last 60 years. He wrote songs for more than 60 films in 1960s. Later he shot into the limelight for his earthly songs of "Nadiya Ke Par".
Born in Barhaj Village of Devaria (Dewaria) District of UP, 85 yrs Old Sri Moti has written & published more than a dozen books in Bhojpuri Bhasha consisting of his lilting songs and emotional poems. He is a inspiration for the new generation for economically starved Bhojpuri regions and his achievements will light candles in many young souls, who are rudderless although very talented.
The Govt of India has at last started giving the due recognition to Bhojpuri Bhasha. The Sahitya Academy, New Delhi has announced its Pratham Bhojpuri Samman to be conferred to veteran Bhojpuri (Film) Songs & Poems writer Sri Moti, BA. The Academy has honoured the sentiments of more 300 Millions Bhojpuri People spread in all the nook & corners of this world. The honour consists of a cash of Rs 40,000/= & a Scroll, it is to be given in the month of August - 2002 by the President of India. A great Achievement indeed.
Bhojpuri language
Bhojpuri
भोजपुरी bhōjapurī
Spoken in: India, Nepal, Mauritius, Netherlands, Fiji, Guyana, Saint Vincent and the Grenadines, Barbados, Trinidad and Tobago, Singapore, United States, United Kingdom, Réunion, Suriname

Region: Nepal, Bihar, Uttar Pradesh, Jharkhand, Assam, Delhi, Madhya Pradesh, West Bengal

Total speakers: 170 million (1997)Global
Language family:
Indo-European
Indo-Iranian
Indo-Aryan
Eastern Group
Bihari
Bhojpuri
Writing system:
Devanagari, Kaithi

Language codes
ISO 639-1:
bh
ISO 639-2:
bho
ISO 639-3:
bho

This page contains Indic text. Without rendering support you may see irregular vowel positioning and a lack of conjuncts. More...

Bhojpuri (pronunciation (help•info)) is a regional language spoken in parts of north-central and eastern India. It is spoken in the western part of state of Bihar, the northwestern part of Jharkhand, and the Purvanchal region of Uttar Pradesh, as well as an adjoining area of southern plains of Nepal. Bhojpuri is also spoken in Guyana, Suriname, Fiji, Trinidad and Tobago and Mauritius. The language of the Surinamese Hindus, however, is seldom referred to as Bhojpuri but usually as Sarnami Hindi or just Sarnami.
Others, including the government of India while taking census, disagree, and consider Bhojpuri to be a dialect of Hindi. But now the government of India is preparing to grant it statutory status as a national scheduled language.
Bhojpuri shares vocabulary with Sanskrit, Hindi, Urdu and other Indo-Aryan languages of northern India. Bhojpuri and several closely related languages, including Maithili and Magadhi, are together known as the Bihari languages. They are part of the Eastern Zone group of Indo-Aryan languages which includes Bengali and Oriya.
There are numerous dialects of Bhojpuri, including three or four in eastern Uttar Pradesh alone.
The eminent scholar and polyglot, Mahapandit Rahul Sankrityayan had written some works in Bhojpuri. There have been other writers who have written in Bhojpuri but the number is abysmal compared to the number of speakers. The eminent nationalist, writer, scholar, dandi sanyasi Swami Sahajanand Saraswati belonged to the Bhojpur region of Uttar Pradesh. Some other notable Bhojpuri personalities are the first president of India Rajendra Prasad, Manoj Bajpai, and former Indian prime minister Lal Bahadur Shastri, Chandra Shekhar. Padma Shri Sharda Sinha & Mrs. Vijaya Bharti are famous Bhojpuri singers.
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Number of speakers
According to an article published in Times of India, an estimated 70 million people of Uttar Pradesh and a further 80 million people in Bihar speak Bhojpuri as their first or second language. There are 6 million Bhojpuri speaking people are living outside the Bhojpuri heartlands of Bihar and Purvanchal. These areas include Nepal, especially Birgunj, Mauritius, Fiji, Suriname, Guyana, Uganda, Singapore, Trinidad & Tobago, Saint Vincent and the Grenadines, Great Britain, and the United States. This makes the total Bhojpuri speaking population in the world close to 150 million.[1]
However, the official figures as per the Census of India 2001 are much lower. The census counts 33 million people in India to be speakers of the Bhojpuri dialect under the Hindi language sub-family.[1]
Bhojpuri dialects, varieties, and creoles are also spoken in various parts of the world, including Brazil, Fiji, Guyana, Mauritius, South Africa, Suriname, and Trinidad and Tobago. During the late 1800s and early 1900s, many colonizers had faced labor shortages and were unable to obtain slaves from Africa due to the abolition of slavery; thus, they imported many Indians as indentured servants to labor on plantations. Today, many Indians in the West Indies, Oceania, and South America still speak Bhojpuri as a native or second language.
The Bhojpuri language has been heavily influenced by other languages in many parts of the world. Mauritian Bhojpuri includes many Creole and English words, while the one spoken in Trinidad & Tobago has picked up some Caribbean words along with English.
Bhojpuri literature
The Bhojpuri-speaking region, due to its rich tradition of creating leaders for building post-independence India such as first President Dr. Rajendra Prasad followed by many eminent politicians and humanitarians like Dr. Krishna Dev Upadhyaya, was never devoid of intellectual prominence which is evident in its literature.
Bhojpuri became one of the bases of the development of the official language of independent India, Hindi, in the past century. Bhartendu Harishchandra, who is considered the father of literary Hindi, was greatly influenced by the tone and style of Bhojpuri in his native region. Further development of Hindi was taken by prominent laureates such as Mahavir Prasad Dwivedi and Munshi Premchand from the Bhojpuri-speaking region. Bhikhari Thakur, known as the Shakespeare of Bhojpuri, has also given theater plays including the classics of Bidesiya. Pioneer Dr. Krishna Dev Upadhyaya from Ballia district devoted 60 years to researching and cataloging Bhojpuri folklore. Dr. H. S. Upadhyaya wrote the book Relationships of Hindu family as depicted in Bhojpuri folksongs (1996). Together they have cataloged thousands of Bhojpuri folksongs, riddles and proverbs from the Purvanchal U.P, Bihar, Jharkand and Chotta Nagpuri districts near Bengal.
The Bhojpuri literature has always remained contemporary. It was more of a body of folklore with folk music and poems prevailing. Literature in the written form started in the early twentieth century. During the British era, then known as the "Northern Frontier Province language", Bhojpuri adopted a patriotic tone and after independence it turned to community. In later periods, following the low economic development of the Bhojpuri-speaking region, the literary work is more skewed towards the human sentiments and struggles of life.
In the present era, the Bhojpuri literature is marked by the presence of writers and poets like Anand Sandhidoot, Pandeya Kapil, Ashok Dwivedi, Editor of the popular Bhojpuri magazine Paati (Ballia), Onkareshwar Pandey (writer & Editor of world's first Bhojpuri news weekly, from Delhi) and others. In Maurititus, Dr. Sarita Boodhoo from the Mauritius Bhojpuri Institute has done volumes of work in following the Bhojpuri culture and language and documenting the indentured labourers' arrival on the island. Manoj Bhawuk came into limelight for his literary work in Bhojpuri Tasveer Zindagi ke and for his contributions in development of Bhojpuri Literature. In the United States, Sailesh Mishra, another contemporary Bhojpuri activist, poet and writer has been credited as the founder of Bhojpuri Association of North America (BANA) in 2005 and for his contributions in promoting Bhojpuri language and culture across the globe. He is also popularly known as the Creator of Bhojpuri Express Network (BEN) for uniting the online Bhojpuri community on the Internet. Further an avid Bhojpuri evangelist, Avinash Tripathi founded Bhojpuri Association of India (BHAI) in 2008 to represent the voice of Bhojpuri all over world. Newly associated and prominent part of this Bhojpuri literature is the Bhojpuri Sahitya Sammelan magazine with Arunesh Niran as its editor and Dr. Uday Prakash Pandey as co-editor. These people met a glory of reinvoking the links of Bhojpuri of Mauritius and India. There are many more efforts to avail the deserved value for Bhojpuri.

Writing scripts
Bhojpuri over the course of time has been written in various scripts by various people. Bhojpuri until late 19th century was commonly written in Kaithi script as well as Nasta'liq (Persian) script.
Kaithi

Kaithi script was used for administrative purposes in the Mughal era for writing Bhojpuri, Maithili, Bangla, Urdu, Magahi and Hindi from at least 16th century upto the first decade of 20th century. Government gazetteers report that Kaithi was used in a few districts of Bihar through the1960s.It is possible that Kaithi is still used today in very limited capacity in these districts and in rural areas of north India. The significance of Kaithi grew when the British governments of the Bengal Presidency (of which Bihar and some southern districts of Nepal was territory) and the NorthWestern Provinces & Oudh (hereafter, NWP&O) selected the script for use in administration and education. The first impetus of growth was the standardization of written Kaithi in 1875 by the government of NWP&O for the purpose of adapting the script for use in formal education. The second was the selection of Kaithi by the government of Bihar as the official script of the courts and administrative offices of the Bihar districts in1880.Thereafter; Kaithi replaced the Persian script as the writing system of record in the judicial courts of Bihar. Additionally, on account of the rate of literacy in Kaithi, the governments of Bihar and NWP&O advocated Kaithi as the medium of written instruction in their primary schools.

Nasta'liq (Persian)
Before 1880 all the administrative works in Bihar was done in this Persian script and possibly all the educated Muslims in the Bhojpuri speaking region wrote unofficial works in Nasta'liq script.

a letter written to the civil court in Patna in Nasta'liq script in 1825
Devanagiri
By 1894, official works were carried out in both Kaithi and Devanagiri in Bihar which probably started giving way to replacement of Kaithi completely by Devanagiri. At present almost all the Bhojpuri works are done in Devanagiri even in the overseas islands where Bhojpuri is spoken.

Introduction to usage and features
Bhojpuri language is generally understood as a humorous language to most of North Indian language speakers with many distinct features not found else where. And usually on silver screen all the languages spoken in the villages of UP, Bihar, South Nepal, and North Jharkhand is collectively called Bhojpuri. Bhojpuri represents all the accents, tones, behaviours, village stories (khissa-pacheesa), idioms (kahaawat) of the languages such as Awadhi, Braj bhasha, Kortha, Nagpuria, Magahi & Maithili. Some of the features are discussed below:
Spoken trends
• Addition of “Waa” or “eeya” to Nouns and sometimes Verbs
For male Nouns:
In Hindi with Bhojpuri style – “ शाहरुखवा कहा कि मै अमिर खानवा का कुत्ता नहीं हूँ ”
In true Bhojpuri language - “ शाहरुखवा कहलख/कहलस कि हम अमिर खानवा के कुत्ता ना हईं ”
English translation – Shahrukh told that he is not a dog of Amir khan.
English in Bhojpuri style – Shahrukhwa told that is not a dog of Amir khanwa.

For female Nouns:
In Hindi with Bhojpuri style – “ रिमिया रिया सेनवा के बहन है ”
In true Bhojpuri language - “ रिमिया रिया सेनवा के बहिन बिया ”
English translation – Rimi is the sister of Riya sen
English in Bhojpuri style – Rimia is the sister of Riya senwa.

In Hindi with Bhojpuri style – “ लठीया चला के तुम्हारा कपार फोर देंगे
” In true Bhojpuri language - “लठीया चला के तोहार/तोहर कपारवे फोर देम ”
English translation – (i'll)throw the baton and crack your skull
English in Bhojpuri style – (i'll)throw the batowa and crack your skullwa.

Notice that female names ending in “ee ” gets “eeya” as in “ रिमि becomes रिमिया ” and "लाठी" becomes "लठिया" similarly female names ending in “uu” gets “uaa” for example :
In Hindi with Bhojpuri style – “खुश्बुआ का बाप मर गया है ”
In true Bhojpuri language - “खुश्बुआ के बाप मर गईल बा ”
English translation – Khusbu’s dad has died
English in Bhojpuri style – Khusbuaa’s dad has died

Apart from these all other females names and other nouns get "waa" in their ends.
• Addition of "eeye" or "ey" in adverbs, adjectives and pronouns
In Hindi with Bhojpuri style – हम बहुत नजदिके से आ रहें है
In true Bhojpuri language – हम बहुत नजदिके से आवतानी/ आ रहल बानी.
English translation – I am coming from very near place
English in Bhojpuri style – I am coming from very nearey place rey.
Pronunciation of words
Bhojpuri has very distinct way of pronouncing, most of the north Indians would be aware of it. For example: मैं कहता हूँ is actually pronounced in Hindi as मै कैहता हूँ whereas in Bhojpuri it would be मैं कःहःता हूँ. The word for 'plenty' in Bhojpuri and Hindi is written as बहुत while Hindi pronounces it बहौत Bhojpuri retains बहुत even while pronouncing.
Trend of word formation
In Bhojpuri few words appear to have been jumbled or mispronounced if looked from Hindi angle, but to linguists it's not mistake but just a feature of Bhojpuri. Such as:
अमरुद is Hindi word for Guava, in Bhojpuri it is अमदुर
साइकिल is Hindi word(adapted from English) for Cycle, in Bhojpuri many say साइलकि
रक्सौल is a town in Champaran district of Bihar, many Bhojpuria people say it रस्कौल
पहुँचना is a Hindi word for 'to reach', in Bhojpuria people say चहुँपना
Behavior of words in Bhojpuri and Hindi
kya hal hai its call in bhojpuri"ka hal ba"
Comparison of pronouns in Hindi dialects
खड़ी बोली भोजपुरी अवधी मैथिली मगही
हम हम हम हम हम
तू तू तू तू तू
तुम तू तू तू तू
Common words
Weekdays
English Bhojpuri भोजपुरी
Sunday Eitwaar एतवार
Monday Somaar सोमार
Tuesday Mungar मंगर
Wednesday Budhh बुध
Thursday Bifey बिफे
Friday Sook / Juma सूक / जुमा
Saturday Sunicher सनिचर
Numericals
In Bhojpuri, ½ or half is called "aadha" ( आधा ) and when ½ or half is used with numbers higher than 2 then "saadhe" ( साढ़े ) is added before the whole number.
For example: 7.5 would be "saadhe saat"( साढ़े सात ).
Similarly, ¼ or quarter is called "sawaa"( सवा ) and when a number is ¼ or quarter less than a whole number then "pauney" ( पौने ) is added before the ceiling whole number.
For example: 7.25 would be "sawaa saat" ( सवा सात ) and 7.75 would be called "pauney aath" ( पौने आठ ).
There are other special names for 1.5 , 2.5 , 6 , and 12. They are called – "Dedh"( डेढ़ ), "Adhaai"( अढ़ाई ), "Aadha Darzan"( आधा दर्ज़न ) and "Darzan"( दर्ज़न ) respectively.
For currencies Bhojpuri uses the terms "Takiaa" ( टका ) , "Aanaa" ( आना ), "Kaudi" ( कौडी ), or "Paiisa" ( पईसा ) or "Ropeya / Rupaiya"( रोपेया / रुपईया ). It must be remembered that pronunciation of these words vary greatly while using in various circumstances.
English Bhojpuri भोजपुरी
Zero, One, Two, Three, Four, Five, Six, Seven, Eight, Nine, Ten Sona, Ek, Du, Teen, Chaar, Paanch, Chau, Saat, Aath, Nau, Dus सोना, एक, दु, तीन, चार, पाँच, छौ, सात, आठ, नौ, दस
One/Two/Five/Ten/20/50/100 Rupee Notes Ek/Du/Paanch/Dus/Bees/Pachaas/Sai takia (only for currency paper) एक/दु/पाँच/दस/बीस/पचास/सय टकिया
500/ 1000 or higher denomination Notes Lamri or Numri लमरी चाहे नमरी
One Rupee Ek ropeya (for quoting price)
Coin Sikka
25 Paisa( a quarter) Chau anni
50 Paisa( a half) Atth anni (Atth = Aath)
75 Paisa(quarter to one) Baarey anaa (Baarey = Baarah )
100 Paisa Sorey anaa ( Sorey = Sorah)
[edit] Fruits and Vegetables
English Bhojpuri भोजपुरी English Bhojpuri भोजपुरी
Mango Aam आम Apple Seo सेव
Orange Samtola/Limu सम्तोला/लीमु Lemon Nimo निमो
?? Mausmi मौसमी Papaya Papita/Armewa पपीता/अरमेवा
Guava Roonie/Amdur रुनी/अमदुर ?? Jaamun जामुन
?? Shataalu शतालु Pomegranate Anaar अनार
Grape Angoor अंगूर ?? Shareefa शरीफा
Banana Keraa केरा Lytchee Litchi लीची
Tomato Tamaatar टमाटर Jackfruit Katahar कटहर
?? Bhuikatahar भुईकटहर
Colors
English Bhojpuri भोजपुरी
Red Laal लाल
Green Hariyur हरियर
Blue Aasmaani आसमानी
Yellow Piyar पियर
Pink Gulaabi गुलाबी
Black Kariya करीया
White Ujjar उज्जर
Brown Khairahu खैरःहुँ
Gray Raakh राख
Indigo Neel नील
Rainbow Saabhaa साभा / इन्दरधनुष
Measurements
English Bhojpuri भोजपुरी
Feet Haath हाथ
Mile Kos कोस
Family Relations
English Bhojpuri भोजपुरी
Papa / Dad Baabu / Abba लाल
Mummy / Mom Maai / Maay / Didi / Ammi
Sister Bahin / Didi / Baaji
Brother Bhaai / Bhaiya
Grand Dad Baba / Daada
Grand Mom Daai / Aji / Eeya / Daadi
Some Idioms (khisa pacheesa)
न नौ मःन तेल होइ न राधा नाचे
चिरई के जान जाए लैका के खेलौना
न रही बाँस न बाजी बँसुरी
सौ सोनार के एक लोहार के
नापल जोखल थाहे लैका डुब गेल काहे
चानी सोना में लाग जाई काई दमड़ी के गोदना संगे जाई
रहली में दु जनी पादली में कए जनी
नाँच न जाने अँगनवे टेढ़
मन चंगा त कठौती में गंगा
खाएके सतुआ पादेके मीठाई
बाप के नाम साग पात पूत के नाम परोरा
एगो अनार सय गोड़े बेमार
जे खाए सुगर के गोस्त उ कैसे मिया के दोस्त ?
झोरी मे झाट/फुट्हा न सराय मे डेरा
दुध के रखवारी करे बिलाई
नाया नौ दिन पुराना सौ दिन
दिन भर हर-पर रात मे चहर-पहर पकड़े के गोड़ त पकड़ले बाड़े सोर
पानी में मछरी, नौ-नौ कुटिया बखरा
कौआ चले बगुला के चाल
बाप के नाम साग-पात बेटा के नाम परौर
दु अक्षर पढ़ लिया गुरुजी के दुख दिया बिन जोल ईद
हड्बडी के काम कनपट्टी मे सेनुर मेहरी के खीस डिहरी पर
सौती के खीस कठौती पर
बानर के हाथ मे नारियल
बाड़ी पूजा पर मन बाटे भूजा पर मांगे के भीख पादे के बीख
लोग कहे आम त इ कहे इमःली
राम राम जपना पराया माल अपना
सकल चुड़इल के, मजमून परी के
If you know more then please add to this list
Bhojpuri Samples
Some samples of Bhojpuri Language include:
• PraÑām/Parnām. प्रणाम/ परणाम — all-purpose Hindu greeting,the former(PraÑām) is a sanskrit word and in Bhojpuri it is generally pronounced as Parnām, often translated as "I salute you" and in common usage simply means "hello" and even "goodbye."
• Rām Rām/Jai Rām ji kī राम राम / जय राम जी की - Bye Bye or simply Hi!!.
• Hamar/Hamār/Morā nām Bharat ha हमर / हमार / मोरा नाम भरत ह — My name is Bharat.
• Kaisan Bā? कइसन बा ? — How are you/ What's up?
The following are more commonly used:
• kā ha? का ह? (informal)- What's the matter?, sab samāchār thīk ba? सब समाचार ठीक बा? are you all fine?
• khāek ho gaīl? खाएक हो गइल ? — Is the food ready?
• Bīrgunj bahūte baDka shahar hot jā rahal bā. बीरगञ्ज बहुते बड़का शहर होत जा रहल बा. Birgunj is becoming a big city.
• Deshwālī logan ke Bhojpurī,Maithili,Awadhi,Hindi, ā urdū se māyā kareke chāhĩ देशवाली लोगन के भोजपुरी, मैथिली, अवधी, हिन्दी आ उर्दू से माया करेके चाहीं — People of Terai shoul love Bhojpuri, Maithili, Awadhi, Hindi, and Urdu.
• Humni madheshi haĩī san हमनी मधेशी हैं सन — We are all Madheshi.
• Dogalchod pahadiya ke humni terai se mār bhagāem sanदोगलचोद पहडियां के हमनी तराई से मार भगाएम सन - We will kick the blooody Pahadia out of Terai.
• Jūg jūg jiya/ khus rah जुग जुग जिय/ खुश रह – long live/stay happy
• Beyr dūb gaīl? बेर डुब गईल? – has the sun set?
• kaūni beyr? कौनी बेर?– at what time?
Where is Mr. John? – मिस्टर जॉन कहाँ बाड़न? / मिस्टर जॉन कहाँ बानी? Where is Ramesh? - रमेशवा केने बा? / रमेशवा केने बाटे? Who has Sita called? सीता केकरा बोलौले बीया?

Bhojpuri Media, Cinema and TV World
This year is being considered as the Opening of Golden Era for Bhojpuri language. The reason is, Bhojpuri has got world's first regular weekly news magazine which is being published by Planman Media group based at Delhi. The Group is owned by Prof. Arinadam Chaudhuray, Economist and Noted Managment Guru and the Editor in Chief of THE SUNDAY INDIAN. This magazine is being published in 14 Indian Languages including Bhojpuri. Onkareshwar Pandey, Noted TV & Print Journalist and former Resident Editor of Rashtriya Sahara, Hindi Daily (Delhi & Patna) is heading Bhojpuri news weekly with Hindi as Executive Editor. He is the first editor of a National Bhojpuri Weekly Magazine. This weekly has made a Golden Mark in the world Horizon of Bhojpuri Journalism. It may be a turning point for Bhojpuri language and beginning of formal Bhojpuri journalism in India. The fact is there are about 20 registered Bhojpuri Magazines and periodicals in India, but most of them are based on literature and merely few of them are being published on regular basis. The begining of hardcore Bhojpuri Print Journalism in the world will be credited to The Sunday Indian, Bhojpuri Edition.
Bhojpuri speaking people have got at least two TV Channels in their language. One is Mahua TV owned by Mr. PK Tiwary.Mahua TV has become very popular among the Bhojpuri speaking people in India. Bihane Bihane, the morning show of Mahua TV Anchored by famous Bhojpuri folk Singer Vijaya Bharti is a big hit in Bhojpuri people. Another Bhojpuri Channel is Sangeet Bhojpuri, a Music Channel. Some other Bhojpuri Channels are in the pipeline and are expected to launched this year only. Names are Hamar TV, Ganga TV & Purva TV. Meanwhile All India radio has started its Bhojpuri News Bulletin from Gorakhpur & Varanasi last month (Oct. 2008). The issue of recognition of Bhojpuri Language is pending with Indian Govt. However Bhojpuri language is all set to capture the market.

Bhojpuri cinema has become the largest film industry inside India after Hindi language cinema. In 2005, the BBC reported that the industry caters for up to 200 million people in large parts of Uttar Pradesh and Bihar. Bhojpuri fims have had huge commercial success at the box office. For example, a film made on a budget of $65,000, Sasura Bada Paisawela took in over $3m at the box office. Daroga Babu took almost $900,000 on a similar budget. As of 2008, BBC reports that Bhojpuri songs have also become very popular. MeriNews adds that in some districts of Bihar, theatre owners prefer to screen Bhojpuri films rather than Hindi films as they get more spectators for those films.
Bollywood superstar Amitabh Bachchan, himself a Bhojpuri native from Purvanchal administrative zone of Uttar Pradesh, has been a big supporter of the cinema and has acted in the acclaimed film Ganga. Ajay Devgan is another major Bollywood cinema figure who is closley associated with the people of this region. Saroj Khan, Tinnu Verma, Udit Narayan are all growing their involvement in the film industry. Actors like Ravi Kishan, Manoj Tiwari are superstars of Bhojpuri film industry and are as popular as Shahrukh Khan. While actresses Nagma and Rambha, who earlier failed to create an impact in Bollywood are doing very well in Bhojpuri cinema.
The BBC reported that Ukrainian model Tanya has already played a Russian girl in love with a Bihari boy in Firangi Dulhania (Foreign Bride) and 24-year-old Cambridge-educated British actress Jessica Bath has signed for two Bhojpuri films.
In 2008 there are expected to be 70 new Bhojpuri releases, up from 2007’s one a week. The Bhojpuri Film Awards have become a major cinematic event in India. In addition, Tehelka reports that Bhojpuri films have revived up to 50 single-screen cinema halls in Mumbai and Delhi from financial ruin. Cinema owners have removed B-grade Hindi films fetching Rs. 80,000 a week, and replaced them with Bhojpuri films that average Rs 3 lakh a week says the magazine.
Furthermore, stars earn upwards of Rs 15 lakh per film, and Ravi Kisan is deemed to be the highest paid Bhojpuri cinema star claiming 30 to 40 Lakhs Rupee's per movie. manoj tiwari has given maximum no of hits in he bhojpuri cinema and a new singer turned actor dinesh lal yadav has given three silver jubilee hits in a short span of three years. This trend of turning of a singer into actors has rejuvenated the bhojpuri cinema which was on the verge of extinguishing. Apart from Bhojpuri Cinema recently a Bhojpuri 24hours satellite channel "Mahua" was launched on 9 Aug 2008. It was widely accepted by Bhojpuri-speaking viewers around the world. Mr. Nitish Kumar, Chief Minister of Bihar, has announced to set up Film Studio in Bihar to promote Bhojpuri Cinema. This will give major Boost to Bhojpuri Cinema and the language as a whole.
Bhojpuri in News
Bhojpuri in Nepal
Bhojpuri is spoken by at least 2.5 million people in Nepal (9% of the total population of Nepal), the districts categorised as Bhojpuria districts lying between the Mithilanchal and Awadh regions of Nepal are: Rautahat, Bara, Parsa, Chitwan, Nawalparasi and Rupandehi. As people from hills have migrated in large numbers to these districts the native Bhojpuri language is suffering from adulteration and as Nepali has been imposed on people of these regions, most of the adulteration is due to Nepali language. However, the Nepali speakers in this region have somehow become modest speakers of Bhojpuri and can understand Bhojpuri quite well. And due to similarity, Maithili and Awadhi speakerscan also understand Bhojpuri quite well. Total Number of People who can understand the language in Nepal exceeds 12 million however who speak it as first or second tongue are around 4 million.
Some of the very popular local Radio stations in this region have been broadcasting news and entertainment materials in Bhojpuri, although due to Nepali speakers speaking bhojpuri in these radio stations, Bhojpuri sometimes appears awkward. Some of the popular radio stations for Bhojpuri are : Gadhimai FM, Indreni FM, Bijay FM, Rupandehi FM, Samyak FM, Radio Birgunj, Narayani FM and others are in the pipeline such as : Masti FM, Nobel FM, Kadambari FM, Rautahat FM, Gaur FM, Radio Namaste and Madhyabindu FM.
In Kathmandu, Music FM broadcasts Bhojpuri songs and some daily programmes in the language.
Radio Nepal, the state controlled radio broadcasts daily news in Bhojpuri at 6:05 PM local time daily. Above that, the state controlled Nepal Television 2 shows weekly Bhojpuri cultural programmes.
There are at least 5 Bhojpuri Newspapers being circulated on regular basis in this region.
Literature
The 2008 Booker Prize listed novel Sea of Poppies by Amitav Ghosh tells the story of the emigration of Bhojpuri speakers to Mauritius in the nineteenth century, and is copiously laced with Bhojpuri terms, dialogues, songs and poems.

• bhojpuriIndia.org:: Bhojpuri Association of India.
• Anjoria:: The First Website in Bhojpuri
• BhojpuriAnjoria:: Website in English for promoting Bhojpuri.
• Bihari
• ChauriChaura.Com:: Bhojpuri- visit for Bhojpuri songs and news
• Ethnologue report for Bhojpuri
• Bhojpuri Association of North America - BANA
Throughout the history of South Asia, we find former common languages
splitting up into many dialects, and then evolving into languages. For example,
Sanskrit split up into many Prakrit dialects and languages, which then further split
up into many modern languages of India, Nepal, Pakistan, and Sri Lanka. Furthermore,
conquests, colonization, migration, and cast and class distinctions have
brought languages into contact and have produced the condition for extensive
bilingualism, which has led to inevitable sociopolitical and linguistic changes.
Mastering a single language in the fullest sense is difficult. Now imagine
mastering two or three languages and then also having a receptive knowledge of a
third or fourth language. But that is what many speakers in India, Nepal, Pakistan,
and Sri Lanka had been doing for centuries. No wonder the life in South Asia begins
with challenges. The speakers of these different dialects and languages accept
a common socioeconomic condition around the common culture of market,
town, or the capital city. They accept political subordination under a wider territorial
administration, and social subordination under an upper class around a central
elite. In the process they have no choice but to accept the common standard
language of the market, tbhojpuri&hindiown, city, or the elite. This languages could be Hindi,
Urdu, Nepali, Bengali, or Sinhalese, above and along with their own language
such as Bhojpuri, Gujarati, Punjabi, Newari, or Tamil or any one of the hundreds
of South Asian languages. This association of two or more languages invariably
creates varieties in the common standard language. Thus, under various bilingualisms,
the common standard Hindi has split up into Panjabi-Hindi, Gujarati-
Hindi, Bhojpuri-Hindi, Tamil-Hindi, Kannada-Hindi, and a few others. In the
future, these hyphenated varieties of Hindi could eventually evolve into distinct
cognate languages. Many of these new languages could be further replaced by
one of the dominant varieties of Hindi, and thus the centuries-old cycle of split
and dominance would continue. I believe that the Urdu language came into existence
as a result of bilingualism when the Turkish- and Persian-speaking Muslims
had no choice but to become bilingual and for their administrative language adopt
the variety of Hindi spoken around Delhi. The influence of Turkish and Persian
languages remains a defining feature of Urdu, just as the influence of Bhojpuri

defines bhojpuri-Hindi, the influence of Punjabi defines Punjabi-Hindi, and the
influence of Tamil defines Tamil-Hindi. A similar case of bilingualism may have
caused the split of Ancient Greek into many dialects. Thus, language split is
caused not only by language change, but it is also caused by bilingualism, which
modifies a language in different locations with new linguistic features. Hence, if
Hindi and other South Asian languages ever split up into many dialects and languages,
the South Asian bilingualism will have a positive hand in it.
If a bilingual can keep the languages apart, he or she would be two speakers
in one person, but because of psychological and social factors many bilinguals do
not succeed in keeping the languages apart and do not seem to care. When I hear
a Bhojpuri, a Bengali, a Marathi, or a Tamil speaker speaking Hindi, I am in awe
of their carefree attitude toward Hindi forms. They speak Hindi with freedom and
ease and demonstrate that there is nothing sacred about the distinctive phonology
and grammar of a language, and that variations are equally authoritative and expressive.
Their speech underscores the fact that the fundamental grammar is universal
and that variations are mere sociolinguistic conventions and conveniences
subject to easy and harmless alternations and modifications. Thus, in this fashion
in South Asia languages come in contact, ferment and flourish, and by filling
many lexical gaps enrich each other. This kind of linguistic behavior speaks of a
refreshing cultural freedom, vitality, and tolerance for variation and divergence.
These traits distinguish South Asia from many other regions of the world where
multilingualism leads to conflicts, creating intolerance and blind devotion to a
single language linked with wealth and power.
The languages spoken by the bilinguals naturally interfere with each other,
producing deviation from their norm. Consequently, the bilinguals become a
permanent source of linguistic interference and the clash of languages in the
same individual becomes linguistically intriguing. The result is an automatic
modification and rearrangement in the patterns of phonology, morphology, syntax,
and the lexicon of the many languages they speak. A speaker’s personality,
too, becomes altered when he or she switches from one language to another and
thus speaks two or more languages. Thus bilingualism reshapes not only one’s
languages but also one’s culture and personality. Consequently, a monolingual
society may have difficulty in comprehending the subtleties of a bilingual society
and vice versa.
There have been some studies measuring the intelligence of monolinguals
and bilinguals. Some of them have forced a correlation between intellectual inferiority
and bilingualism, and thus have concluded bilingualism to be harmful
(Eichorn and Jones 1952; Darcy 1953). According to the defenders of this view,
given a choice, one should avoid being a bilingual. In the case of the South Asian
Relation between Bhojpuri and Hindi; bilinguals, however, there is no such choice. They have to be bilinguals and the bcontrover sy is pointless. It is like saying that given a choice one should avoid
being a South Asian. The fact is that in South Asia bilingualism is a cultural
necessity, and in light of the overwhelming linguistic diversity, it will continue to
be so. Moreover, since the researchers ignored the varying sociocultural contexts
of their monolingual and the bilingual subjects, the studies showing correlation
between bilingualism and intelligence were considered invalid (Weinreich 1953;
Haugen 1956).
I am a bilingual, native Bhojpuri speaker. Before the age of any formal instruction
I acquired Hindi from my bilingual parents and from other sources. Once in
school, the use of Hindi increased. I use both languages now; however, the use is
context sensitive, and in any given situation one or the other language tends to dominate.
Consequently, a certain amount of specialization has taken place. For example,
within my family and close relatives and with many people of my village and
surrounding villages and towns, I always use Bhojpuri, with others I use Hindi. Am
I able to translate freely and perfectly between Bhojpuri and Hindi? The answer is
“not completely.” If I work on it I can, but it does not follow automatically from the
possession of Hindi and Bhojpuri. This follows from the fact that I have specialized
my two languages into different usages, and these languages are associated with
different groups of participants. It also suggests that language is an integral part of
its cultural context, and in an altered context its communicative value may remain
the same. The reality appears unequally real when expressed in Hindi and Bhojpuri.
Thus, neither of these languages can completely replace the other as a way of living,
nor are they intended to do so. I cannot disturb the part played by Bhojpuri, even
though when I move as an individual away from my immediate environment, Hindi
often replaces Bhojpuri in all situations of living.
In the Bhojpuri area, will Bhojpuri ever be abandoned in favor of Hindi with
a prolonged transitional period of bilingualism? Will a mixed language develop
that will incorporate some features of both? Or will the language distance between
Bhojpuri and Hindi decrease? Only time can tell, but I believe that there
will be always some compelling reason, some compelling need that only Bhojpuri
can fulfill.
What determines the choice of Hindi or Bhojpuri when either language could
serve as a medium of conversation? In some cases it is just the desire to acquire a
better mastery of Hindi that forces the choice. In other cases the use of Hindi may
simply represent a desire to show off. The ease that one feels for Hindi or Bhojpuri
may decide the choice for some. When the norm of the group forces one to
choose Hindi or Bhojpuri when either language could serve as a medium of conversation,
a conflict between personal choice and group demands may arise. (For
a similar situation in other bilingual communities, see Herman 1968). As they
come into the city, many bilinguals find themselves speaking more and more
Hindi, and as stated earlier, their Hindi shows the influence of their native Bhojpuri
and also of their class and caste.
In the area of northeast India where I come from, the Bhojpuri-speaking
community is larger, and many Bhojpuri speakers are bilingual
bilinguals have a native-like control in both languages. A majority of them have
such control only in Bhojpuri, although they speak and understand Hindi fairly
well. These Bhojpuri-Hindi bilinguals do not try to adopt the phonetic pattern of
Hindi while speaking Hindi beyond the point where they become comprehensible
to Hindi speakers. Thus, they fail to achieve the standard performance in Hindi,
and in doing so, what they speak is referred to here as Bhojpuri-Hindi.
Because I acquired both languages very early in my life, I am able to understand
them equally well and speak them with equal facility. But there are many, as
mentioned earlier, who are unable to comprehend and speak them with equal
ease. Moreover, this mastery of skill is often not the same on all linguistic levels.
I know several elementary school teachers who have vast Hindi vocabulary, perfect
Hindi grammar, but poor Hindi pronunciation. There are others who posses
vast Hindi vocabulary but have imperfect grammar and poor pronunciation. In
many other cases the Bhojpuri phonology, grammar, vocabulary, semantics, and
stylistics not merely influence their Hindi but assault it. The following are a few
examples of such Hindi utterances:
kupit ke tarah for the expected kupit kii tarah _like an angry
(person).
ke gardan par for the expected kii gardan par _on his/her
neck.
dopahar hogayaa for the expected dopahar hogayii _it
was midday.
laRkii ne aakaash dekh lii for the expected laRkii ne
aakaash dekh liyaa _the girl saw the sky.
paraakramvaalaa arjun ne for the expected paraakramvaale
arjun ne _the mighty Arjuna.
As mentioned earlier, on phonological and grammatical levels many bilinguals
understand Hindi well but are unable to show the same care when they
speak Hindi. The problem concerning the grammar, however, tends to be progressively
eliminated. But those of the phonetics—the pattern of muscular actions—
are difficult to eliminate. At a lexical level it is common to find bilinguals who
have reading vocabulary that extends far beyond their speaking vocabulary. On a
semantic level, depending on their life experiences and professions, Bhojpuri-
Hindi bilinguals are able to express their thoughts in some areas better in one language
than they could in the other. Likewise, the stylistic range of Hindi and
Bhojpuri varies with the subject of the discourse.
The degree of proficiency in Bhojpuri or Hindi depends on its function and
the conditions under which it is used. Hindi is the language of
and the printed word. In these situations, for many bilinguals the emphasis is
mainly on comprehension. For some the emphasis is on both comprehension and
expression. In most homes the language spoken is solely Bhojpuri. In few affluent
families where there are tutors, Hindi is also used between the tutor and the members
of the family. Hindi is also often spoken with the members of a government
agency, on the bus and railway stations while traveling, and for the religious talks
and explanation in the places of worship. In the work places the work always
obliges a Bhojpuri-Hindi bilingual to speak Hindi. Sport activities, musical
events, and any other social pastime always favors the use of Hindi. In the schools
the language of instruction is Hindi, never Bhojpuri.
However, in the Bengali schools, where the immigrant Bengalis want their
children to do their schooling in Bengali, the language of instruction is Bengali. In
the universities and colleges both Hindi and English are used as media of instruction.
Here subjects such as arithmetic, biology, and physics are taught in English
while others in Hindi. Regular correspondence for business is always done in
Hindi. Thus, there are economic, administrative, cultural, and political pressures
that force the Bhojpuri-Hindi bilingual to use Hindi rather than Bhojpuri.
In the Bhojpuri area and in many other areas of India, the use of Hindi is an
economic necessity that leads to many bilinguals practicing Hindi in their home.
They believe that this strengthens the chances of economic success for them and
their children. The practice of Hindi is not the same as communicating in Hindi.
Administrative workers in these areas are required to master Hindi and be fluent
in it. And printed matter is all in Hindi. The pressure of groups that want to see
Hindi as a national language also favors the use of Hindi. When self-communicating,
such as diary writing and note taking, most bilinguals prefer Hindi, but
they prefer Bhojpuri for thinking, counting, and for all sorts of inner expression.
Bhojpuri words are freely used in Hindi when equivalent words are not known or
do not exist. As a result of this bilingualism, the following features distinguish
Bhojpuri-Hindi from other varieties of Hindi spoken elsewhere in India.
Phonemic features of Bhojpuri-Hindi
1. Standard Hindi has two voiceless sibilants, a palatal [sh] and a dental [s]
occurring in [pa:sh] _snare’ and [pa:s] _near.’ Since Bhojpuri has only
one sibilant, [s], both of these words in Bhojpuri-Hindi are pronounced
as [pa:s].
2. In Bhojpuri-Hindi the standard Hindi voiced fricative [z] is replaced by
the voiced palatal affricate [j], e.g., Hindi [zami:n] _land’ Bhojpuri-
Hindi [jami:n].
3. Standard Hindi voiceless labio-dental and velar fricatives [f] and [x] are
reproduced as voiceless aspirated [ph] and [kh] in Bhojpuri-Hindi, e.g.,
Hindi [faki:r] _a Muslim ascetic’ and [xush] _happy’ are pronounced
as [phaki:r] an
4. Since Bhojpuri does not have a monophthongal pronunciation of the
vowels [ai] and [au] of standard Hindi, these speakers speaking
Bhojpuri-Hindi pronounced them as diphthongs, e.g., Hindi [bhaiya:]
_brother’ and [kauva:] _crow.’
5. Since Bhojpuri does not normally allow onset and coda clusters, Hindi
words such as [bhram] _illusion’ and [karm] _order’ occur as [bharam]
and [karam] in Bhojpuri-Hindi.
6. Both Bhojpuri and Hindi have similar stress patterns; however, in Bhojpuri
there is tendency to shorten a long vowel before a stressed syllable.
Thus, standard Hindi [ra:ji:v] _a proper name’ and [na:ra:z] _displeased’
are usually pronounced as [raji:v] and [nara:j] in Bhojpuri-
Hindi.
Thus, Bhojpuri speakers speaking Hindi with a systemic regularity of incorrectness
under-differentiate many sounds that are distinguished in Hindi. As a result,
there are many homophonous words in Bhojpuri-Hindi in which the ideal of
having one meaning for one form is ignored. The speakers believe, however, that
they are articulating two different words, one Hindi and the other Bhojpuri, even
though they sound alike. But because many Bhojpuri-Hindi speakers render
phonemes of the two languages in the same way, they achieve an economy with
a natural ease. They do not have to change their phonetic system. It requires a
relatively high degree of sophistication in both languages for a speaker to afford
the structural luxury for maintaining separate phonemic systems of each. Thus,
in this fashion these Bhojpuri-Hindi speakers are continually creating a variety
of Hindi different from the standard Hindi. Of course, there are many Bhojpuri
speakers of Hindi who, aware of the high sociocultural status of standard pronunciation,
do exert effort to reproduce the sounds of Standard Hindi and in
many instances succeed.
Grammatical features of Bhojpuri-Hindi. Because Hindi and Bhojpuri
have the same type of word order, the problem of grammatical interference between
them mainly involves the use of Bhojpuri grammatical morphemes and
bound forms in Hindi. Often Bhojpuri speakers feel a need to express some category
of Bhojpuri while speaking Hindi, in which either it is covert or absent. One
such example is the marking of definitive nouns. In other cases a Hindi grammatical
morpheme is simply replaced by a more familiar Bhojpuri one:
1. Words for tangible objects (tools, utensils, or ornaments) and some
basic emotions (affection, anger, and greed) have been transferred in
Bhojpuri-Hindi.
2. In the usual list of Bhojpuri morphemes in Hi
3. Unlike Hindi, which had no overt way of marking definite nouns, Bhojpuri
marks its definite nouns by the suffix [-wa:], e.g., [laika:] _a boy’:
[laikwa:] _the boy.’ Often Bhojpuri speakers in their Hindi use this suffix
after Hindi noun stems as in [laRkwa:] _the boy,’ occurring in the
sentence: lagta: hai laRkwa: bhag gaya: _It looks like the boy had run
away.’ The standard Hindi form is lagta: hai laRka: bhag gaya:.
4. For standard Hindi adverbs and interrogative [pa:s] _near,’ [ni:ce]
_below’ and [kya:] _what?’ Bhojpuri-Hindi often substitutes the Bhojpuri
forms [lage:], [tare:], and [ka:].
Transfers
1. Transfer of morphemes from one language into another is a means of
correcting the inadequacies of a lexiconCor filling the lexical gaps, e.g.,
Bhojpuri [u:khaR kha:bhaR] _high-low-and-rough land’ is used by
Bhojpuri speakers of Hindi. The Hindi: [u:nc-ni:c] _high-low’ does not
carry the same connotations.
2. Transfer of bound morphemes is rare; however, free Bhojpuri forms
with and without suffixes when transferred are automatically analyzed
by the bilinguals, and thus bound morphemes are detached and then attached
to Hindi words. Thus, for example, the Bhojpuri words [bhut-ha:]
_haunted,’ [balu-ha:] _sandy,’ [maTi-ha:] _earthen,’ and [laThi-ha:]
_carrying a stick,’ are normally used by Bhojpuri speakers when speaking
Bhojpuri-Hindi. These words have the adjectival derivational suffix
[Bha:], which then is detached and then attached to the Hindi word, such
as [shabd-ha:] _wordy.’
3. Thinking often involves association between ideas and words. A direct
association between an idea and a word from a second language is possible,
but often the word from the first language intervenes or appears
and may be integrated in the second language discourse. For example,
Bhojpuri has two words for the two stages of many fruits, whereas in
many cases Hindi has only one. Thus, for the Bhojpuri words [le:Rha:]
_a baby jack-fruit’ and [kaTahar] _a mature jack-fruit’ Hindi has only
[kaTahal]. Now it is not uncommon for Bhojpuri speakers when speaking
Hindi to use the word [leRha:] when referring to a baby jack-fruit. In
this way the Hindi word [kaTahal] acquires a narrower meaning for the
speakers of Hindi.
These are just few of the features of Bhojpuri-Hindi that distinguish it from the
other varieties of Hindi. As a result of the different kinds of bilingualism, Hindi is
no longer a single idiom. It must be regarded as a combination of several idioms, in
that it is usually a language accepted as a shared language by the speakers of several
different languages such as Punjabi, Gujarati,
Since a majority of the Bhojpuri-Hindi speakers have a greater proficiency in
Bhojpuri, it remains the dominant language of the two. In the area of understanding,
expression, and inner speech (counting, the names of the day, calculating
time, etc.), Bhojpuri is stronger than Hindi at a given moment in a bilingual’s life.
Of course, the ratio can change in the course of time. As has been mentioned,
Bhojpuri-Hindi speakers switch from Hindi to Bhojpuri or Bhojpuri to Hindi according
to appropriate changes in the speech situation, but not in an unchanged
speech situation, and certainly not within a single sentence, unless they are quotations
marked with proper voice and intonation. However, for the city dwellers
and their children born in the city, as their fluency in Bhojpuri decreases, so does
their switching faculty. They find themselves awkwardly continuing in Hindi
even when there is a change in the speech situation. When persons who once used
Bhojpuri most of the time in most of the situations cease to speak it as much as
they did, for them the memory of things mediated through Bhojpuri may become
more distant, and a certain discontinuity in the inner growth of personality may
occur. In Bengal, where Bengali is spoken, and in the Dravidian south, where
Tamil, Telugu, Kannada, and Malayalam are spoken, at times an evident dislike
for the political influence of Hindi replaces the earlier give-and-take view of the
period following the Indian independence in 1947. In these places there may appear
a visible turning away from the idea of Hindi being the natural unity language
of all of India, but the paradox is that there hasn’t been any reduction in the
number of bilinguals. On the contrary, the numbers of Bengali-Hindi, Tamil-
Hindi, Telugu-Hindi, Kannada-Hindi, and Malayalam-Hindi bilinguals have increased
remarkably. In the Bhojpuri and other northern areas of India, the desire
to embrace Hindi and accept it as the national language has always been strong,
and with the passage of time has become stronger. In this sense the Bhojpuri
speakers and the speakers of many other northern Indian languages mark themselves
off more sharply from other bilinguals by embracing Hindi, which they all
speak with ease and pride. The only agitation against Hindi that occurred in the
early 1960s in the Bhojpuri speaking area was the ne-haTaao-aandolan _ne- remove
moment’ in Patna, in the heart of the Bhojpuri land. It had more humor than
anger. Hindi uses the particle [ne] after the subject of a preterit transitive verb. In
this position Bhojpuri has no such particle. Many Bhojpuri speakers of Hindi
found this use of [ne] unnecessary and revolted against its use in Hindi. In the
Bhojpuri-speaking city of Patna in the early 1960s there were many organized
and well-publicized demonstrations with colorful banners and loudspeakers
shouting in Hindi, “Hindi se ne-haTaao!” _remove the particle ne from Hindi.
However, as soon as the leaders of the remove ne-movement realized that their
demonstrations had become a nationwide object of ridicule and laughter, many of
them abandoned their hope of removing this intrusive particle from Hindi. But
some stayed with their “remove ne” inspiration and carrying their Bhojpuri ease
spoke Hindi without ever using the particle ne. Thus new linguistic.
act of the political will have been and are being continually created in India and
other parts of South Asia. This has led to the sporadic nationalistic separations as
in the Dravidian south and in Bengal and the strong nationalistic unification as in
the rest of the Indo-Aryan north.
Now and then one may encounter an isolated group in a city where they
speak only Bhojpuri, while its entire environment uses a language other than
Bhojpuri or Hindi, such as Bengali in Calcutta. Here, unless the Bhojpuri community
becomes bilingual, there remains a serious barrier to communication between
the Bhojpuri immigrants who are laborers and merchants and the natives of
Calcutta who proudly speak Bengali. These Calcutta Bhojpuri speakers and their
children are compelled by the situation to learn Bengali for use in occupation and
school. Here Bhojpuri is limited to the speakers of one ethnic community, while
Bengali is used for interethnic communication. A unification of distinct ethnic
groups or an understanding between distinct groups is thus accomplished by
the growth of bilingualism. Similarly, many other bilingual groups, such as
Tamil-Hindi, Bengali-Hindi, Nepali-Hindi, Tamil-Sinhalese, Panjabi-Hindi,
Urdu-Panjabi, Sindhi-Urdu, Sindhi-Hindi, Tamil-Bengali, Punjabi-Bengali,
Nepali-Bengali, and so on, have come into existence in South Asia. In all these
cases, the immigrant community is usually numerous enough to maintain its linguistic
and ethnic identity. For the immigrant community the maintenance of its
language helps them keep their ethnic identity. It also offers the newcomers a way
to undergo the linguistic transformation gradually and, along with the bilingualism,
it serves as a safety valve that prevents the South Asian machine with its unforgiving
ethnic and regional diversity from breaking down.

Bhojpuri Websites :
Today, there are numerous websites catering to Bhojpuria people.
• Anjoria.com
• Bhojpuria.org
• BhojpuriExpress.com
• BhojpuriFilm.org
• BhojpuriaFilm.com
• Bhojpuri.com
• Bhojpatra.net
• Bidesia.co.in
• BhojpuriSansarPatrika.com
• BhojpuriaGuru.com
• Bhojpuri Association of North America
• Bhojpuri Singapore
• Bhojpuri
• Bhojpuri World
• BhojpuriCity.com
• Bhojpuria Film Awards
• BalliaNews.com
• ChauriChaura.com
• ChapraNews.com
• eBhojpuria.com
• Girmitunited. org
• ManojBhawuk.com
• PurvanchalExpress.com
• RealBhojpuri.com

Bhojpuri Word Bank
Let us start on building a bank of Bhojpuri words.
मनगुपुते means secretely
खदकत means boiling.
पाकत फोड़ा means rising abscess.
बनिया means small shopkeeper.
बिघिन means disturbance.
चमटोल means colony of leather-workers.
लेहना means fodder.
ओसारा means extension of roof.
बुतात means cooling down.
कउड़ means small fire to get warmth.
खोरत बा means to stirr.
कहँरत means in agony.
मनसायन means pleasant atmosphere.
अहरा means small fire for cooking.
घाठी-लिट्टी means stuffed cakes, a special Bhojpuria dish.
घुसुर गइल means buried inside.
बेंवत means capacity to afford.
लूर means skill.
संतोख means satisfaction.
गील means happy in anticipation, lubricating, salivating.
भठा देब means to destroy some one.
मामर हेठ करब means to insult some one.
गोटी सेट करब means to set ones pieces for achieving something.
बोटी means piece of meat.
परसों means day after tomorrow/yesterday.
नरसों means two days after tomorrow/yesterday.
बिछिली means slippery.
सभत्तर means everywhere.
बिछलाई means to slip.
बेर्हल means to rob.
डाढ़ा means hunger-pangs.
चिचिरी means line.
भउर means furnace.
दइब means God.
करम means fate.
ठकुराई means to serve ones master.
फरियाई means to settle a dispute/deal.
जवन जुरी आँटी means whatever one can afford.
रार बेसाहे खातिर means to settle scores.
दूभर means difficult to bear.
खदकावत means to boil.
सेर सभे means everyone is heavy
सभे सवाई means everyone is heavier.
नवहन means young generation, teenagers.
कुकुरबझाव means dog-fight.
टोकी means to interrupt.
कुँचवाई means to get crushed.
सबुर means patience.
नट्टिन means circus-girl.
छिछियाई means to crawl with lust.
अपने जामल means own progeny, offspring
तृस्ना means lust for more.
अंदेसा means nagging fear, apprehension.
फरियाई means to do justice.
रुन्हाय means to surround with.
सुरसती means Saraswati, Goddess of learning and arts.
कण्ठे सुरवा means voice and rhythm.
सहइया means helping for.
लुब लुब means tempted for something.
नीमिया रे करूवाइन
The bitter Margosa tree.
नीनि
sleep.
निकहा दिन से
for many days.
उचटि गइल
vanished.
अजगुत
something abnormal.
हेले लागेला
to cross-over.
हित-नात
relatives.
जनमतुवा
neonat.
असकतियाये लागेले
hesitates.
अजिया
grandmother.
महतारी
mother.
सवदगर
tasty.
निनरबन
dream-forest.
ननिअउरा
mother's parental home.
कटिया
harvesting.
चइत
first month oh Hindu calendar.
टाँड़
raised border around the farms.
रहिला
a variety of gram.
बोका
idiot.
सोझ बउक
sipmpleton.
बकवास
nonsense.
चुटपुटिहा
small talk that fits
तम्मू
Tent or canopy
भगई
Loin cloth, a small peice of cloth.
दीया
an open earthen lamp
दीयरखा
space in the wall to keep the lamp.
मोमबत्ती
Candle.
लालटेन
Lantern.
ढिबरी
small bottle shaped lamp
पटाखा
Cracker
फुलझड़ी
Kind of attractive firework which appears as if flowers are falling from it.
खील
parched raw-rice
मूढ़ी
parched rice
बताशा
small sugar-cakes
अँइचा
squint
अँइछल
a kind of sorcery
अँइठन
colick,twist
अँइठल
to twist
अँइठाइल
twisted
अँउघी
sleep
अँउघाईल
sleepy
अँउजा
worthless
अँउजाइल
worried, irritated
अँउजारि
problem, irritating
बेहयाई means shamelessness.
दोगलई means double talk.
दोगला means bastard.
बेंवत means capacity or ability to do something.
बेकत means member of a family. This word is derived from व्यक्ति or individual but is limited to members of a family or a close group.
चांचर पुल means a bridge made by cut pieces of bamboo joined or tied togather. This is local contraption made from locally available materials to cross over a small rivulate.
बूनी means drizzle as different from बरखा, a proper rain.
हु्लियावे means to poke.
ठेहुन means knee.
लउण्डा means gay, usually male dancers who perform as female, homosexuals.
राँड़ि means widow.
चहेट के means after a chase.
किरिया समारोह means oath ceremony. This is also used for the last ceremonial rites after death.
सकार लिहल means to accept.
छरियाईल means creating a tantrum to get something.
उपरी बेरा means afternoon.
टेटूआ means adam's apple. टेटूआ दबावल means to throttle someone to kill. टेंट means pocket. टींट means nipple.
आकुर-बाकुर means something irrelevant, or spoken in haste without thinking.
घोरमट्ठा means something spoilt.
बढ़ोतरी means incement, raise, advancement etc.
बो means wife of. For example, भोला बो means wife of Bhola.
पीसे means to grind. Usually spices are grinded on a stone block in rural kitchens.
अगमजानी means someone who can foresee future events.
राँड़ means widow. Whereas राड़ means a bully.
बुतड़ू means kids.
बच्चादानी means uterus.
मजगर means strong, efficient, tough
टँगड़ी ना फँसाई.means will not interfere.
ढिमला गईल means fell down, tumbled.
पेटबथी means pain abdomen. बथी mezns pain.
ठनका means thunder storm.
झँउसल means charred with fire or heat.
थेथर means obstinate who is hard to convince.
थुथुर means some one who is used to being thrashed.
कचरा के means after being crushed. However कचरा also means rubbish.
सेकराहे means very early.
कुबेरा means at odd time.
अबेर से means late.
सबेर से means early.
बोलहटा means summons.

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Bhojpuri Varnmala...
Standard Roman Transcription.
क ख ग घ ङ
k kh g gh Ang
च छ ज झ ञ
ch chh j jh Yn
ट ठ ड ढ ण ड़
T Th D Dh N R
त थ द ध न न्ह
t th d dh n nh
प फ ब भ म म्ह
p ph b bh m mh
य र ल व श ष स
y r l v sh S s
ह क्ष त्र ज्ञ ऋ ॐ
h ksh tr jn rri
अ आ आऽ इ ई उ ऊ
A Aa Aaa I EE U OO
ए ऐ ओ औ अं अः
Ae Aai O AU An A:
् ा ाऽ ि ी ु ू
x aa aaa i ee u oo
े ै ो ौ ं ः ृ
e ai o au an : rri
Basic Rules
All alphabets should be in lowercase unless uppercase alphabets are needed for special characters, eg. A D E I J N R and T.
To express halant 'x' should be used when neccessary.
When two consonants without vowels are nearby 'a' should be used with the first consonant. For example, पटना should be written as paTnaa.
When the following consonant has a vowel attached the preceding consonant does not need 'a'.
Important :
This is merely a suggestion. In case you encounter some difficulty please feel free to shout back and demand correction.
Purpose of providing this standardisation is to avoid transcriptting errors while changing an article sent in Roman Script to Devnagri script. This is not meant to be used in English.
In case..
you dispute the facts stated here, we request you to kindly send your objections to
editor@bhojpurianjoria.com
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भोजपुरी मुहावरा
Collection of Bhojpuri Proverbs.
जवना खातिर अलगा भइनी, तवने मिलल बखरा.
The reason I got separated for was given me as my share!

सौतिन के खीस कठौती पर.
Taking revenge from some innocent person for the fault of some other person.

कोढ़िया डेरावे थूक से.
Leper threatens of spitting on you, as they can do nothing else to harm you.

पांच कवर भीतर, तब देवता पित्तर!
Think of self first, later about all others.

लंगटा पहिरी त का, आ बिछाई त का?
A bum has nothing to wear what to say of a bedsheet. It means you can not expect anything from some worthless people.

लुब लुब करे बहुरिया के जीव, कब हटसु सासू जे चाटीँ घीव !
Waiting for the guard to move away before attempting theft.
आगे नाथ ना पाछे पगहा, बिना छान्ह के कूदे गदहा.
A person without any liability or responsibility is as reckless as an unhindered ass!

चिरई के जान जाव, खवइया के सवादे ना!
The chicken looses its life but the diner finds it tasteless!
or
All the labour made useless.

दुलहवो के भाई, कनियवो के भाई!
A person in both the rival camps.

एक त काली अपने गोर, ओपर से लिहली कमरी ओढ़!
He/she has accentuated his/her faults with actions or statements.

आपन छँवड़ी नीमन रहित त बिरान पारीत गारी!
Had our own conduct been right, none could have dared to raise their fingers on us!

अपना दुख से भइनी बाउर, के कूटी सरकारी चाउर?
A person with personal problems have no reason to do social work.

जइसन कइलऽ हो कुटुम्ब, तइसन पवलऽ हो कुटुम्ब!
Friend, you got the natural result for your actions.

जवना हाँड़ि के झाप ना, ऊहाँ बिलाई के लाज ना!
Scammers dont hesitate to lick out careless targets.

ना काम के ना काज के दुशमन अनाज के.
Someone worthless gobbling up precious resources.

जब जइसन, तब तइसन. ना करे, त, मरद कइसन?
He is not enough of a man, who cant act as the situation demands.

तोरा बैल मोरा भैंसा, हम दूनों के संगत कइसा?
Two persons of different likings cant be friends.

एक लाख पूत, सवा लाख नाती, ओकरा घरे दिआ ना बाती.
What a tragedy, that the home of a person with one lakh sons, and more than one lakh grandsons is without a lamp or candle!

पोखरा में मछरी, नव नव कुटिया बखरा.
Fighting for share in an imaginary gain!

चलनी दूसे सूप के जेमें बहत्तर छेद
When someone with more vices ridicules someone with no vices.

एह हाम‍‍ हूम में देवान जी के तजिया
or
हँसुआ का बिआह में खुरपी के गीत.
Irelevant talk or action.

पांच कवर भीतर, तब देवता पितर.
Thinking about self before anyone else.

इतर के पानी भीतर गइल, चुम्मा लेत में जात गइल.
A show of false modesty by denying a kiss after sleeping togather.

खड़ा होखऽ त कोड़ऽ, बइठऽ त चिखुरऽ
A situation when no option works for you and you have to go on working.

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.BHOJPURI PEOPLE;
Bhojpuri people started settling down to different part of the world as early as late eighteenth century for the their livelihood as farm labourer in Oceania, Africa, Latin America and in Caribbean islands under Imperial Power of Europe. These people took in their blood the great Indian Bhojpuri Culture, the Spirituality, the love for humanity and compassion, the religious tolerance and a longing for better and prosperous life. Bhojpuri people are characterised by their love for the mother land. Their straightforwardness, simple and spiritual life. These people are normally content with what they have. They are hard working people. They are the mainstay of Indian Construction/Real Estate Industry. They are the elite and main ruling class in Fiji, Surinam, Mauritius, Guyana, Trinidad and they are main king maker in Uttar Pradesh (UP) and Bihar. Almost 75% of ministers of Uttar Pradesh and Bihar come from this region.
Of late the software professionals, technocrats, doctors, technicians, masons, skilled, semi-skilled workers, construction workers from this area are going abroad to USA, Canada, UK, France, Holland, Australia, Singapore, Japan etc. for better opportunity as Bhojpuri area is the one of most under developed area in terms of economic development, industrialisation. There is no large scale industries in these areas where people can get employment, in turn they leave for the other places for greener pastures.
Bhojpuri region is the land of Ram and his Ramayan. It is also land of Vishnu awatar Bhagwan Mahtma Budha and Bhagawan Mahaveer, who were born in this region much before the evolution of Hindi/Bhojpuri and spread the message of Compassion to the whole world .

Bhojpuri is a developing language. There is no official grammar for it to conform to. Although the Bhojpuri has been introduced recently as one of alternative languages in some of Bihar and UP Universities and this will have far reaching impact in evolution of this dialect into a language. Regarding standardisation of Bhojpuri accent and style of speaking, there is lot of variation due to the interaction with the neighbouring areas. The Bhojpuri of Eastern UP(Ballia, Varanasi, Deoria, etc.) and Western Bihar (Ara, Chapra and Motihari etc) may be assumed to be standard form of Bhojpuri. The Bhojpuri of Allahabad and surrounding areas is mixed with Awadhi, similarly the Bhohpuri of Vaishali is influenced with Maithali. Similarly the form of Bhojpuri in Mauritius is flavoured with French and in Surinam it is drenched in Dutch. And may be the local influence may have affected it in Fiji, Surinam and Trinidad. But the variation in Bhojpuri should not be treated as any impediment in the path of a cultural and social cohesion.
The Bhojpuri people are the same people every where. It is the congruency of these people which is most important. These people nurture the same belief and faith, practice the same social custom and rituals and they are deeply bonded to their family and ancient social values.
Many people question the forms of Bhojpuri in the different areas as it varies across the region. But that is true for all the languages whether its English, French, Arabic, Tamil, Punjabi or Hindi.
See just the geographical variation of a word say "Krishna" in India. As you start traveling from Punjab towards Bengal and to Maharashtra it changes .....
Kishen(Punjab), Krashna(Haryana), Krishan(UP), Kishun(Bihar), Krishno (Bengal and the ultimate Keshto, which means Krishna in Bangla) and finally the Krushna(Maharashtra). That is it. The variation exists every where and in every languages.

Bhojpuri location(purvanchal)

Number of Speakers: 25-30 million

Key Dialects: Northern Standard Bhojpuri, Southern Standard Bhojpuri, Western Standard Bhojpuri, and Nagpuria Bhojpuri. The Northern Standard dialect appears to be regarded as the standard and most prestigious dialect of the language.

Geographical Center: Bhojpuri is spoken in the states of Bihar, Jharkhand, and the Purvanchal region of Uttar Pradesh in India.

GENERAL INTRODUCTION
Bhojpuri is spoken in central eastern India by over 25 million speakers. Outside of India, it is spoken in Nepal, Mauritius, Guyana, Surinam, Fiji, and Trinidad and Tobago by roughly 2 million speakers. It is often referred to as the only Indian language spoken on all continents. Bhojpuri is sometimes regarded as a Hindi dialect. In fact, it is more accurate to treat Bhojpuri as comprising the mix of languages and dialects that include Urdu and Hindustani, all of which are mutually intelligible. Along with Magahi and Maithili, Bhojpuri is part of a group of languages known as the Bihari languages.

LINGUISTIC AFFILIATION
Bhojpuri is a Bihari Eastern Zone Indo Aryan-language of the Indo-Iranian group of the Indo-European language family. It is closely related to the following languages: Assamese, Bengali, Magahi, Maithili, and Uriya.

LANGUAGE VARIATION
Although a detailed study of Bhojpuri dialectal variation does not exist, a number of observations have been made in the literature. The four dialects are for the most part mutually intelligible. Variation is primarily confined to the lexical and phonological domains.

ORTHOGRAPHY
Bhojpuri is written in the Devanagari script, which is the script of Hindi, Marathi, and Nepali. The Devanagari script is a syllabary writing system and is written from left to right. There are a total of 43 syllable graphemes.

LINGUISTIC SKETCH
The Bhojpuri sound system is extensive. It consists of 34 consonant phonemes and 11 vowel phonemes, depending on the analysis. A number of retroflex articulations are attested. These sounds represent a defining genetic property of the Indo-Aryan languages. Vowel length and nasality are both contrastive in the language. A wide variety of dipthongs, geminates, double vowels, and consonant clusters are all attested. The syllable structure of the language is (C)V(V)(C)(C). Stress is non-phonemic and assignment of stress is determined by the syllable structure of a word. Main stress is placed either on the sole syllable of a monosyllabic word, on the penultimate syllable (if there is one), or on a heavy syllable closest to the word’s penultimate syllable. Three levels of pitch are employed: low, medium, and high. Low pitch coincides with unstressed syllables, medium pitch coincides with secondary stress, and high pitch correlates with primary stress.

Bhojpuri is an SOV language. Indirect objects precede direct objects, articles (determiners) and adjectives precede the nouns they modify, the head of a relative clause precedes its modifying clause, and postpositions are attested. Negation is achieved by means of a pre-verbal negative morpheme. Nouns inflect for gender (when animate) and number. Case marking is achieved by a variety of postpositions. Verbs inflect for mood (indicative, imperative, and optative), tense/aspect, number, gender, and person, all by means of affixation. In this way, Bhojpuri verbs bear subject agreement morphology. Verbs, however, do not also agree with their objects. These inflectional affixes are not always discrete. Instead, each verb ending represents a combination (fusion) of morphemes.

ROLE IN SOCIETY
Bhojpuri is not an official language, but it is often used in government and politics. The language is also used in mass communication and as a second language by over one million people in Nepal.

HISTORY
Through Prakrit, Apabhramsha, and Hindi, Bhojpuri is a direct descendant of Sanskrit. Very little information relating to the history of the language exists either on-line or in the literature. Given its affinity with Hindi and Urdu, see the History section of the Hindi and Urdu profiles for insight into Bhojpuri’s history.

REFERENCES
Gordon, Raymond G., Jr. (Editor). 2005. Ethnologue: Languages of the World, Fifteenth Edition. Dallas: SIL International.

Shukla, Shaligram. 1968. Bhojpuri Syntax. Ann Arbor, MI.: University Microfilms.

Shukla, Shaligram. 1981. Bhojpuri Grammar. Washington, D.C.: Georgetown University Press.

Tiwari, Udai Narain. 1960. The Origin and Development of Bhojpuri. Calcutta: The Asiatic Society.

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Rajendra(Mumbai)email;rajendraprasadpandey@gmail.com

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ORGIN OF BALASAHEB THAKRE FAMILY

2010-02-07T22:48:00.000-08:00

INDIA TV and some of Bihari political party leaders misleading country about origin of Shri Balashaheb Thakre and his family, some are saying Thakre family originated from Bihar and other one saying Thakre family belongs to MadhyaPradesh or Rajsthan,True facts is Thakre family’s root in Kashmir.Here is some vedic and historical facts about Thakre and CKP community.
Chandraseniya Kayastha Prabhu (CKP) (Marathi: is a Kshatriya caste of India. They share many common rituals along with Brahmins like Munj and the study of Vedas and Sanskrit. The Sword and the Pen were tools of this community for centuries. Members of this community are mostly found in certain parts of Maharashtra in India. They are said to be one of the designated "brave helpers of Maharashtra" as proclaimed by Shivaji, the founder of the Maratha empire in his "Mala Ek Swapna Ahe" speech. The roots of this community lie in Indus Valley from Kashmir to Thatta on Arabian sea coast, wherein their current location is a result of the downfall of various kingdoms which were ruled or were resided in by the community's families (7th-8th Century A.D.) The last known migration was in 1305 A.D. wherein 42 families finally arrived in Maharashtra. In actuality, there are only 42 original last names that can be linked to the community which derive from the last surviving families that migrated to Maharashtra in 1305 A.D. The remaining surnames are derived from the 42 original last names, and there is a possibility that there may have been other original last names but were lost as the families died. Few of the original names are Bendre, Pradhan, Gupte, Dalvi, Chawale, Garude, Chitre, Jayvant, Nachane, Phanase, Mohile, Tamhane, Vaidya, Teware, Vakhare, Bhise, Likhite, Kamte, Satpute, Jawale, Tavkar, Vaidhya, Deopare, Bahire, Sule, Patne, Pangu, Korde, Tungari, Kulkarnik, Dighe, Randive, Raje, Kshipre, Skrukale, Durve, Khatik, Nabhik, Sabhasad, ) migrated towards Maharashtra and Karnataka. From Maharashtra some families went and settled all over the world. Migration is still continuing now mainly for professional aspirations or economical reasons.

The word "Chandraseniya," by some historians, is ascribed to the original home of the community in the valley of Chenab in Kashmir a river also known as Chandra in Sanskrit. It is said that the word "seniya" is corruption of Sanskrit word "shreni" meaning a group of people. Thus the term chandraseniya literally means the people of Chandra or Chenab.
DNA Mapping of CKPs
Origin of kayastha community cannot be pinpointed at any particular location but as per the DNA mapping as well of the physiological appearance & cooking habbits eg.liberal use of poppyseeds for CKP food preperations (Dietry can be influenced by the topography & climate where they are residing) indicates Kayasthas were mainly inhabiting Indus basin from time of Mohenjedaro & Harrappa serving various chieftans & kings ruling Indus basins as administrators or officials of chieftans army.As per studies conducted by International Institute of Population Studies in research about migration of communities from Indus basin mentions of DNA of CKP nearly matches 94.3%DNA of Somvanshiya Kshatriya Pathare Prabhu ,88.6% with Goud Saraswat Brahmin community from Karwar & Goa ,89.2% with Khatri community living in Indus basin in Punjab,Kashmir,Sind provinces. In Maharastra, 87.1% with Deshastha Brahmin ,59.5 % with chitpavans. DNA verification of CKPs with Kayasthas located in Ganga basin indicates matching of 86.3% with those located in Upper Ganga Basin eg Haryana,Uttarpradesh & Bihar ,85,2% with from Gangatic Delta region of Bengal.DNA matching of CKP with other communities like Bhanadari,Agri,Koli,Marathas is greater than 76.9% indicates CKP as a community was more open to intermarriages with other communities than their counterparts such as Parsis ,Kokanstha Brahmin of Konkan,Nagar Brahmins of Gujrat or Jains from Rajastan whose DNA mapping distinguishes them from other communities. The origins on the maternal side (mt-DNA) H (mt-DNA), HV (mt-DNA), X (mt-DNA) and N1 (mt-DNA) haplgroups.indicates presence of West Asian and Dravidian mt-DNA haplogroups. On the paternal side (Y-DNA), R1a (Y-DNA) is the most frequently found haplogroup. Incidentally, this haplogroup is also commonly found amongst North Indians especially Khatri or Rajput community.Presence of Haplogroup J2 (Y-DNA) is another frequently found haplogroup considered to be of West asian origin which distinguishes CKPs from other community like SKP/GSB/Brahmin /Bhandari/Agri/ Maratha communities except few Koli clans of Kutch & Konkan. There is also a significant presence of Haplogroups L (Y-DNA), and H1 (Y-DNA) which are believed to be of Indian origin and dominantly found in Western Indian peninsula.
Vedic origin
The Kayastha trace their genealogy from Adi Purush Shri Chitraguptaji Maharaj. It is said that after Lord Brahma had created the four Varnas (Brahmins, Kshatriyas, Vaishyas and Shudras), Yama (Dharamraj) requested Lord Brahma to help him record the deeds, both good and evil, of men, and administer justice.
Lord Brahma went into meditation for 11000 years and when he opened his eyes he saw a man holding a pen and ink-pot in his hands, as well as a sword girdled to his waist. Lord Brahma spoke: Thou hast been created from my body (Kaya), therefore shall thy progeny be known as the Kayasthas. Thou hast been conceived in my mind (Chitra) and in secrecy (gupta), thy name shall also be Chitragupta. Brahma then enjoined him to dispense justice and punish those who violated the dharma. Thus, the Kayasthas were accorded a dual caste, Brahmin/Kshatriya.SEE NOTES
In the legends of Shree Chitraguptaji Maharaj, he is referred to as the greatest King, while the rest are "Rajakas," or little kings.
In the Garud Puran, Chitragupta is hailed as the first man to give the script.
"Chitragupta namastubhyam vedaksaradatre"
(Obeisance to Chitragupta, the giver of letters)
The Rig Veda mentions an invocation to be made to Chitragupta before offering sacrifice. There is also a special invocation to Chitragupta as Dharmraj (Lord of Justice) to be made at the performance of shradh or other rituals.
"Om tat purushaya vidmahe Chitragupta dhimahi tena lekha prachodayata."
The priests also pay reverence to Shri Chitragupta :
"Yamam Dharmarajya Chitraguptaya vain namah."'
Ancient History of CKP Community
Descendants of King Chandrasen, his son Kayastha, and Kayastha's son Somraj, ruled Kashmir and most of central India. Chandrasen, son of great King Sahastrararjun, was killed by Parshuram (The great warrior, in order to fulfill his wish to kill every Kshtriya on earth). Chandrasen's pregnant wife Ganga / Kamala took asylum with Dalabhya mooni. Parshuram demanded mooni to hand over Ganga, but the mooni very wisely asked him to spare this pregnant women. Parshuram agreed to Mooni's request and blessed her that the child born from her ' KAYA " would be called "Kayastha." Parshuram said as his father's kingdom has been destroyed; he and his ascendant would live with the help of sword and ink (Asijivi/Masijivi). This is a mythological story but all agree in saying that it means the descendants of the king Chandrasen who was the Kshatriya (warrior by profession) king, the son of Sahastrararjun of the Haiyaya family. Another point is tribes of kaya province are Kayastha. The province kaya means Ayodhaya. According to Mr. H.S. Wilson (1819), Kayastha means the Supreme Being, the writer caste born of Kshatriya father and Shudra mother. The word Prabhu means supreme or powerful. As we read the Origin of CKP's is from Kashmir and North India. The Pandavas, Kauravas, and Gupt Vansh are all Chandravanshis. Institute of population studies comments after recent research findings that people from Indus basins from Mohenjedaro-Harrapa were freely using poppy seeds in the food preparations which is the case of CKPs who use poppyseeds liberally among all communities in Maharashtra-Gujrat in their foodpreperations.But kayastha community located in Ganga basin differs with CKP as Kayasthas from Ganga basin were not aware of use of poppy seeds in food preparations may be due to geographical reasons.May be the climatic changes occurred in Indus valley civilisation after 1 st political-economical migration of Kayasthas took place so climate later on became favourable for growing & use of poppy seeds for use in food preperations.As per United nations study about community migrations CKPs had its origin from Indus valley,this community always being in administrative & professional services of subsequent rulers were located dispersely in Indus basin covering Kashmir-Punjab-Sind-Baluchistan. Kolis-Agris-Bhandaris who trace their origin from Baluchistan-Sind-Gujrat-Konkan are following common rituals of worshipping goddesses as CKPs, worshipping goddesses is essential part of Dravidian culture as per findings from Mohenjedaro-Harrapa.Indus Valley had trade links with coastal Gujrat(Lothal-Khambat)-Kutch(Dwarka)-Konkan(Nalasopara-Kalyan-Chowl) also with civilizations from Nile & Euphrates river basins.Early exposure to this foreign culture through traders while conducting administration in Indus valley civilization CKPs started observing rituals distinct from Brahminical rituals& CKPs continued administrative jobs for new rulers even after Indus valley kingdoms were overrun by Persians-Kushans & Arabs .
Middle-Age History
Chinese travelers mentions about Shaiv-Kayastha kings in Kashmir in 5 th century. These kings used to talk in Sanskrit and one such king even composed a poem set namely ‘Rajatagini’ which describes beautiful scene of Kasmir and Himachal Pradesh. In the 7th and 8th century, Kayasthas were Prominent rulers in Kashmir state and later they shifted from Kashmir to northern India and madhya bharat in late 10 th century due to invasion from Islamic rulers. Sometime during the advent of Budhism, the last CKP kingdom was lost and the community moved to Mandugadh where they held important positions in the court of the Parmars.

Migration from Kashmir to Sindh
CKPs continued administrating Sind-Multan-Kashmir kingdoms u reduction in trade related activities migration of communities upwards in Indus basin from Thatta on Arabian sea coast of Sind-Baluchistan where Indus river meets Arabian sea started towards Multan - Kashmir.
Migration from Sindh to West Namrda Valley
Mohammed of Gazani paralysed administration setup in Indus valley kingdoms through his numerous invasions in year 1027,this triggered migration for forefathers of CKPs , Through trade & political links CKPs were having knowledge of prosperous eastern kingdoms having favourable similar religious setup, these people decided to move eastward . CKPs moved along Indus river & embarked through port of Thatta in Sind-Baluchistan to reach Dwarka in Kutch & later Khambat in Gujrat then along river Narmada moved upto Madavgarh to take up positions in Parmar’s court .Had these people been from agrarian community they would have settled at one place for farm related activities.These people in good number were looking for big prosperous kingdom where most could find administrative jobs or occupation.Parmar’s court served their immediate needs as it had CKPs already serving in his court.
Arrival in Maharastra
In year 1298 Alludin Khilji attacked Madavgarh & destroyed Parmar kingdom CKPs who had lost their occupational jobs migrated through Narmada river to Daman,Kalyan in Gujrat ,Chowl,Dabhol,Goa,Karwar in Konkan to settle in Chalukya-Solanki-Yadav governed towns.Few among these settlers around Daman-Kalyan took farming related activities along with administrative jobs to develop in separate community known as Pathare prabhu or Somvanshiya Kshatriya Prabhu .After fall of Vasai in 1739 most came settled in Mumbai.Thee genetically nearest community to CKPs like Goud Saraswat Brahmins(GSB) who settled in south konkan coast of Goa-Karwar.There are many common name in CKP & GSBs as Karnik,Bendre,Kulkarni,Prabhu.few of kayasthas who settled in deccan plateau in towns like Paithan,Junnar,Wai,Nasik,Karhad got mixed with Deshastha Brahmin community already settled there to take up common names from them eg Deshpande,Kulkarni,Dixit,Vaidya,Kshemkalyani.Many CKPs also have few common surnames along with the ruling clans from maratha-Bhandari-Agri-Koli communities took up names as Palkars,Deshmukh,Satpute,Ranadive,Patankar,Bhise,Desai,Nachane,Dalvi,Angre which are common in many communities.CKP migration 1 st in year 1035 from Thatta in Sind-Baluchistan to Gujrat & later from Gujrat to Konkan coast was not migration of few families but migration of a community comprising Administrative officials ,Merchants,Priest & tradesman known as bara balutedar like Khatik,Nabhik & others. However, bramhins led boyott(gramanyas) on them from 1300 to 1850. The most famous example is when Mr. Balaji Avji Chitnis wanted to perform the Thread ceremony ( Munj ) on his son. Brahmins did not allow him saying " Prabhu's are not Brahmins and are from lower caste, hence thread ceremony cannot be performed on them". Mr. Chitnis got letter from then Shankarachaya Vidhanrusingha Bharati from Karvir Peeth, in year 1913, which said "Prabhu's are Rajanya Kshatriyas (Royal warriors)". Only Rajanya Kshatriyas (warrior by profession ) are allowed to do thread ceremony, so though Maratha's are Kshatriyas thread ceremony is not performed on them. Only exceptions were Bhonsale's who were decedents of Sisodia Royal family of Rajasthan. The Letter written by Shankaracharya can be found in office of Bombay Gazzette. This community is at Par with Brahmins in performing Vedic rituals.
Period of Maratha Empire
During Shivaji Maharaj’s period, this was the only community, who along with Brahmins, held higher administration positions like Chitins, Sabnis, Karkhanis and Mujumdar. They had also played a good role in the army of Maratha Empire during Shivaji Maharaj’s time and later during Peshwai’s period. It was also mentioned that during historic attack of Marathas on Afghans in 1751, Sardar Gupte of Pune led the battle of attock (read : ??????? ?????? in Marathi) In late 17th century, few deshastha Brahmins understood the importance of Kayastha administrators and warriors. King of Aundh Sasthan and Pratindhi of Chatrapati-"Tribak Kulkarni- Kinhakar" broke the rules of “Gramanyas” (boycott) and started inviting them to Religious ceremonies related with his family and started “Pangat” with Kayasthas which was against the Orthodox Brahmin rules at that time. Great writers from Mandesh Ga Di Madgularkar had mentioned one story about this. Parshuram Tribak Pratindhi and his decedents kept this activity going on;as a result many CKPs migrated to Satara and Kolhapur Districts in late 17th century. Many CKPs got apponintement as Karkhanis and Gadkari at some forts near Satara like Vasota,Vardhangad etc.
CKP community in Peshwai
All the administators during Chatrapati Shivaji to Rajaram Maharaj's period were either Deshastha Bramhins or Prabhus this evidnece had reflected in many common surnames between both Deshastha and CKP communities like Deshpande,Kulkarni,Chitnis,Gadkari,Karkhanis,Deshmukh,Tipnis, Jamenis etc.
Prior to 1713 all Peshwes( Prime Minsiters) of Maratha Empire were Deshasthas but later Chatrapati appointed chitpavan peshwes from 1713 to 1803. Especially,during 1750-1790, CKPs and Deshasthas faced lot of problems due to Pro-chitpavan(and anti-ckp,anti-debra) attitude of Nanasaheb Peshwe. CKPs who by mid 18 th centuary had established them selves in managing administrative setups for Angre clan at Alibaug & Suvarnadurg in Malabar-Konkan coast,Gaekwad clan in Gujrat,Bhonsales in Berar province,Ghorpades in Karnataka as well as other maratha chieftans from Dewas,Dhar,Indore,Kolhapur,Satara,Akkalkot were at loggerheads with Kokansta Brahmins for political & economical reasons.Both the communities were vying for similar postings in such administrations.CKPs being favoured by rulers hindu or muslims were made scapegoat by vested interest from Peshwa durbar at Pune especially during rule of Nanasaheb Peshwa ,Madhavrao Peshwa & Nana Phadanvis.This was exact period of Brahmanical revival in Hindu religion in which Brahmins were placed in the topmost position in the hindu hierarcy.CKPs who as local administrators for (Yavana) muslim rulers prior to peshwai had interactions with muslim & budhist rulers.Knowingly or Unknowingly taken habits of these rulers which Brahmin hierarcy found not acceptable eg sacrifice of animals to deity ,eating nonvegetable food during religious functions,donation of money to bride as meher,worshiping fakirs or sufisaints& fasting . Moreever CKPs were never having numerical strength to seek attention of rulers.Chitpavan Kokanasta Brahmins who outnumbered CKPs many times isolated CKPs further to hit CKPs economically & politically by denying CKPs the right for performing thread ceremony which was nothing more of attaining right to perform religious functions like vedic rituals a obligation of ruling class in brahminical way of thinking as declared by Brahmin rulers of that time.Morever CKPs found themselves always at loggerheads with peshwas starting from Balaji Vishvanath 1st Chitpavan peshwa who usurped powers from Tarabai faction which CKPs sided.Prabhu community who were earliest members of Shivaji dream of swaraj found themselves marginalized after Balaji Vishvanath became 1 st Peshwa.Except Sardar Gupte who was commander in chief of Raghunathrao sworn enemy of Nana Phadanvis during his Attock operation no notable CKP ever served Peshwai & most joined rivals of Peshwas.This may have also antgonised Peshwa administration further.
RAJENDRA