
Hidden Stories: How an orthodox Brahmin man is remembered through Pune church named after him
The church is named after Prahlad Ramchandra Deshpande, a Brahmin man who belonged to an orthodox family in Nagpur. After the death of his parents, Deshpande was raised by his aunt in a deeply religious household. He came to Pune from Nagpur between 1935 and 1940.
'Brother Deshpande was a man of great faith. His journey into Christianity began during his college years when his curiosity about the religion led him to study the Bible. Along with his wife, he converted to Christianity and later became a priest at Christ Church in Rasta Peth in 1917,' said Sunil Bhandari, a church secretary who is 64 years old.
According to 'Sahapedia', which has researched Deshpande Church, 'When Deshpande arrived in Pune, few of the locals followed Christianity. He worked towards bridging the gap between orthodox Hindus and Christians, focusing particularly on the treatment of missionaries and converts among Hindus. Deshpande's work helped Christian missionaries gain recognition and acceptance among Brahmins and other Hindu communities. Over time, his affectionate demeanour earned him the suffix 'Brother'.'
Christianity in Pune has roots dating back to the 18th century, during the Peshwa era, when the first churches were built in Rasta Peth. 'By the 19th century, the Christian population, included British settlers, Tamils, Keralites, Portuguese, and Goans,' said priest Wilson Pandit, who has been associated with the church for 25 years.
Deshpande worked assiduously, and his sermons, especially, drew many attendees. After his death on June 25, 1949, Deshpande's home, which came to be referred to as Deshpande Math, transformed into a sanctuary for the poor and needy.
'Brother Deshpande's dedication to spreading Christianity left a deep impact on the local community,' said Bhandari. A decade after Deshpande's passing, the local community decided to establish a church in his honour.
'In 1967, the Brother Deshpande Memorial Church was established on land provided by the Scottish Missionary School,' Bhandari noted. The building is more than 130 years old and in Gothic style. The prayers, conducted in Marathi, continue the vision of Deshpande of making the faith accessible to the local population.
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Time of India
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The Arabs buried the dead, and ancient Zoroastrians (Persians) exposed their dead to the elements and wild birds like vultures. The central Asian tribes, who had embraced Islam, liked to build tombs and began the construction of monumental tombs in India. Therefore, after the 10th century, we find in India the tombs of Khiljis, Tuglaqs, Lodis and Suris, followed by the famous Mughal monuments – the most famous being the Taj Mahal. Sufi saints' burial sites also became places of pilgrimage. Observing this Muslim practice, many Rajputs began building cupolas and pavilions at the site of royal cremation. These were the Chattris. Some are even found in Maharashtra and Gujarat. This was a practice that became popular from the 13th century to the 19th century. Even today, sites where political leaders are cremated are marked with 'samadhis'. This was against the Vedic belief that no trace of the dead should be kept in order to facilitate rebirth. There are tribal communities such as the Monpa in Northeast India where the bodies are cut into 108 pieces and the pieces are thrown into rivers to be consumed by fish. Thus, the study of the funeral monuments across India offers insights into the diverse religious practices and beliefs in the country. Why did the Ahom kings in Assam, who used to bury the dead in mounds known as Moidams, change this practice? What are hero stones, sati stones, and nishidhi stones, and what do they commemorate? How have funerary practices been shaped by caste, class, and accessibility—such as the use of firewood for cremation? What does the evolution of funerary architecture reveal about India's interaction with Persian, Central Asian, and indigenous traditions? The study of the funeral monuments across India offers insights into the diverse religious practices and beliefs in the country. Comment. (Devdutt Pattanaik is a renowned mythologist who writes on art, culture and heritage.) 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