But, it is necessary before that to mention about the evidences proving that the Chalukyas selected the land of Chiplun for the yajna and after the yajna was over these wide lands were given away to the priests of the yajna who were experts in chiti procedure. Of course, it should also be taken into consideration that a number of copper plates, which were proofs of those periods, have been lost over the years. Fortunately, the copper plate given by Pulkeshi, the second of the same genealogy (609-642) is available in the printed form. (Epigraphia Indica: Part III, pages 50-53) This copper plate in Sanskrit language and in the Kannad script is about the alms or offering given away. Bhagawanlal Indraji got this cooper plate at Chiplun in 1884. In the process of heating and cleaning it the reference about the period was lost already, yet, there is no doubt of its credibility according to the English scholar Fleet, who read this plate in his lecture in the Asiatic Society.
This coppor plate is about the approval to the land donated by his maternal uncle Senanandraj Shrisevak. There is a mention of the receiver of this gift as Agnihotri Chitale and it could be proved from the word Chitale. There is a scanty reference to this copper plate in the writings of Bharatacharya Vaidya and Dr. Bhandarkar. But since their attention missed the title “Ishta-yajna”, it appears that they could not understand the extent of importance of this aspect. According to themShrisevak means Shinde. But according to me Rajeshirke of Kutir near Chiplun is Shrisevak. It was natural in the Muslim regime to have the name Shrishirke (from Srike) changed to Shirke. The family of Rajeshirke is well-known as an old and respectable family in the region up to Indore-Gwalior. In this way this copper plate which mentions the families of Rajeshirke and Chitale related with the Yajna, with the chiti performed by Pulkeshi the first, appears to be the most important.
In the said copper plate, the existing Vashishti river is referred to as Charuveni, which is very significant for its meaning. Veni means a channel and Charu means pleasant. And even today the river is a very pleasant one. This donated land on the channel is Chiplun. Another name mentioned in this copper plate is Ayanchpalli means Chinveli of the same region. In this way the villagenames and surnames of people and the ancient well-known prestige of Chiplun about the Yajna go well to prove the point.
Other signs of Chiplun as a land of yajna are famous temples of Parashuram, of Vindyavasani in whose form all the four Vedas invited for the Yajna were once again manifested, and of Kartikeya known to be the protector of Yajna. After the Yajna is over, the host, the wife of the host and the priest of the Yajna take ceremonial bath. The water become holy by that ceremonial bath, and the lake thus formed or the place, where they took bath still exists as Parashuram Teerth or Ramteerth. The names of the divisions of Chipulan town still maintain their relation with Yajna: Bhogale(the sanctuary of deers), Markandi (place of Markandeya), Besandi (Brahmodan Pendol –Mandap), Mirjolai(the pandol for Marjalaya), Paga (Pramvansh Pandol) and Map (the place of brick making kiln.)
It is more to be remembered that the above names for divisions are seen only in Chiplun and nowhere else in the Konkan. Even today, GajantLaxmi, the royal sign of the Rashrakut is still lying at the centre of the town, though in the most neglected form.
About fifteen hundred years ago, when the Soma Yajnas with Chiti were performed in this land, people did not use any surnames. With this custom as a fact, the names of chittapavan families were certainly formed as a custom based on their work connected with Yajna. Such Yajna-work related surnames exist in other regions where yajnas were performed: (Yajva, Vajpeyi,Tiwari, Dixit )are also surnames in Andhra Pradesh (Updrashta). These names are found in non-Chittapavan castes in Maharashtra also. Shrotriya (Shruti), Navare (Navaratra ishti),Sapre( Saptaratra Ishti), Navathe (Annah patya ishti),but they are on a large scale among the Khandal and Chittapavan. These names preserved for centuries together, throw light on the traditions of yajna and a great help to the researchers.
The similarity between the surnames of Khandal and Chittapavn people can be seen from the list of surnames given below: For Khandal surnames see Khandal Vipra Mahasabhaka Itihas (Author: Shri G.P.Sundariya), Page nos. 45 to 49. In the list, Sanskrit names are given first, followed by their equivalent Rajasthani and Marathi names.