NASHIK

Nashik is a district in the northern part of Maharashtra, bordering Gujarat and the districts of Dhule, Ahilyanagar, and Thane. Its location has, in many ways, contributed to a mix of languages and speech varieties, shaped by interactions with surrounding regions. 

In the northern parts of the district, particularly Kalwan, Satana, Malegaon, and Deola, known locally by the acronym KASAMADE, Ahirani is widely spoken. Also referred to as Khandeshi, Ahirani reflects older patterns of movement, trade, and kinship across what are now district borders. The district has its own slang and a distinct sociolinguistic environment, especially in how Marathi is spoken in different parts of the region. Among the many language varieties spoken here, some communities also speak Bhilli.

At the time of the Census (2011), Nashik district had a total population of approximately 61 lakh (61,07,187). Of this population, 72.42% reported Marathi as their first language. Urdu was spoken by 8.56%, followed by Ahirani (5.53%), Hindi (5.23%), Bhili/Bhilodi (2.45%), Kokna/Kokni (1.41%), Gujarati (0.78%), Marwari (0.70%), Konkani (0.67%), and Sindhi (0.22%).

Ahirani is a language spoken by the Ahir (also Aabhir) community, whose historical roots trace back to ancient India. The language is primarily used in the region framed by the Satpuda and Sahyadri mountain ranges in an area called Khandesh. In Nashik, according to the 2011 Census, Ahirani was the third most widely spoken language.

Notably, Ahirani is referenced in significant early texts and inscriptions. Interestingly, Sudhir Deore in Languages of Maharashtra (2017) remarks that the language appears in ancient Indian epics such as the Ramayan and Mahabharat. Furthermore, he mentions that Bharat Muni’s Natyashastra refers to Ahirani as the vibhasha (the spoken language) of the Ahirs.

What is especially noteworthy is that there is also direct epigraphic evidence (writing inscribed on stone) of Ahirani’s historical use. According to Deore (2017), the latter part of a rock inscription dated to 1206 CE, located at the Shribhavani Mandir in Patan (Jalgaon district), is written in Ahirani, making it one of the earliest known written references to the language. This section of the inscription documents the establishment of a school dedicated to the study of astrology. It was carved by Changdeo, the grandson of the renowned mathematician Bhaskaracharya, under the patronage of Sindhan Yadav of Devagiri.

In present-day Maharashtra, Ahirani is widely spoken in four districts, with Nashik being one of them. Interestingly, while it is spoken across a wide area of northern Maharashtra, its form is far from uniform. It exists in multiple regionally and socially differentiated varieties, with Deore (2017) mentioning that at least 21 distinct forms are recorded.

Variation occurs not only across geography, but also within sub castes and occupational groups. Differences in how people speak Ahirani may include changes in sounds, sentence structures, or the use of specific words.

Ahirani draws influence from both Marathi and Gujarati, due to its close proximity to both the language-speaking communities. Many words appear to be shared across these languages, either through inheritance or common roots, others are borrowed. Some commonly used Gujarati-origin words in Ahirani include:

However, Ahirani also includes several word forms and sound patterns that distinguish it from both Marathi and Gujarati. One clear example is the Ahirani word for “is”, which is “se”. This differs from “ahe” in Marathi and “che” in Gujarati. The use of “se” may show how Ahirani either simplifies or blends elements from both languages, or it may represent an independently developed form unique to the region.

There are also pronunciation differences. In certain varieties of Ahirani, particularly in Jalgaon, speakers often pronounce the sound “ya” where standard Marathi would use “la”. This shift is a small but consistent example of how phonology (the sound system of a language) can vary.  

The pronoun system in Ahirani will seem familiar to Marathi speakers, as it uses forms like मी (mī), आमी (āmī), तू (tū), and तुम्ही (tumhī). However, it also includes some forms that are distinctive such as the forms आपू (āpū) and आपुन (āpūn).

Ahirani speakers use a mix of familiar and unique words for family members. While some sound like those in Marathi, others are quite different.

The words घैडा (ghaiḍā) and घैडी (ghaiḍī) are not found in Marathi, and suggest a deeply localized naming system.

As mentioned above, like many languages that exist in a contact zone (where speakers of different languages live nearby), Ahirani includes words from both Marathi and Gujarati, especially when it comes to basic concepts like seasons. These are called borrowings, and some examples are given below.

Speakers may switch between these depending on region or familiarity. This is a good example of borrowing (taking a word from one language and using it in another), which happens frequently in areas where communities have traded, interacted, or coexisted for generations.

Ahirani also has many words that are distinct in both form and meaning. Some sound expressive or playful, while others reflect the local landscape, daily life, or emotional states.

The word हाऊ (hāū), for instance, is used for agreement but is phonetically different from Marathi हो (ho) or Gujarati હા (hā). It carries its own rhythm and emphasis in Ahirani. भांगा (bhanga) is often used expressively in conversation, adding emotion or tone to complaints or teasing.

Interestingly, Ahirani speakers often use phrases and idioms that rely on sensory imagery (taste, smell, light) and onomatopoeia (words that imitate sounds).

The word फटफटी (phaṭaphaṭī) is an example of onomatopoeia, it imitates a quick, sharp, flashing or popping sound. It is used here to describe intense sunlight, as if the sunlight itself is making noise, showing how Ahirani often uses sound-based language to describe experience.

The phrase चवना ना धवना (literally “neither taste nor smell”) expresses dislike or disinterest in something. Like many idioms, it is grounded in everyday physical experiences, and relies on metaphor to communicate judgment.

Bhilli, also known as Bhillori or Dehwali, is a language variety spoken by the Bhil community, who are regarded to be among the oldest living communities inhabiting India. The Bhils are spread across several states in western India, and their language reflects this geographic and cultural diversity.

Pushpa Gavit, in the volume Languages of Maharashtra (2017) notably, mentions that the history of Bhilli shows that “it [likely] evolved from Shauraseni Prakrit Prakrit Abrahamsa” (an old language family). Over time, it has developed into a cluster of related varieties, each shaped by the sub-group of Bhils who speak it and the languages spoken in nearby regions. As a result, Bhilli today shows influences from Khandeshi, Marathi, Gujarati, and Rajasthani.

Bhilli is marked by several distinct phonological (sound) features that set it apart from other regional languages:

• It does not include the vowel ए (e) or the consonants छ (chha), ळ (ḷa), and ष (ṣa).
  
• The cluster क्ष (kṣa) and the consonants ल (la) and न (na) are often replaced by ख (kha).
  
• The sound ह (ha) is frequently used in place of स (sa), श (sha), ष (ṣa), and ळ (ḷa).
  
• च (cha) often replaces झ (jha). So, for instance, the word झाड (jhaad) becomes चाड (chaad) in Bhilli.
  

These kinds of substitutions contribute to Bhilli’s unique sound pattern, one that often feels very different from others to outside ears.

Bhilli uses a pronoun system that includes forms not seen in Marathi, Hindi, or Gujarati, or might slightly vary from them when it comes to sound and the way they are spelled. These reflect both collective identity and grammatical uniqueness.

A common feature that can be seen in many Bhilli words is the use of the “-yo” suffix (word endings) in verbs, especially in past or completed actions. This gives the verbs a distinct rhythmic feel.

This “yo” ending is also used in many day names, giving Bhilli a recognizable and patterned structure in how it marks the calendar.

Reduplication (repeating part or all of a word) is a common feature in Bhilli. In some cases, this repetition is semantic (it adds or changes meaning), and in others, it is rhythmic or emphatic (used for effect or sound).

These constructions often rhyme or play with sounds, giving Bhilli a lively and oral quality, especially in conversation and storytelling.

Like many other languages, Bhilli includes expressive proverbs and idioms that reflect everyday life and values of the community.

These idioms carry practical wisdom and often use physical imagery (like food or walking) to reflect deeper truths about behavior and responsibility.

Since the Bhil community resides across multiple states, the Bhilli language has naturally absorbed borrowed words from neighboring languages — most notably Gujarati, Marathi, and at times, Rajasthani. These borrowed forms often appear in daily vocabulary, and reflect the linguistic environments in which Bhilli is spoken.

For example, the word for “two” in Bhilli is Ben, which closely resembles be in Gujarati. Similarly, the word हकाल (hakāl), meaning “morning,” is likely a regional variation of the Marathi word सकाळ (sakāl).