• The author presents strong arguments to state that Chhatrapati Shivaji Maharaj was a Kshatriya and thus refutes Dr Audrey Truschke tweets on Shivaji’s caste.

This short article examines statements made by Dr. Audrey Truschke in her recent tweets about Chhatrapati Shivaji Maharaj. The foundation of the Maratha power was laid in the first half of the seventeenth century. The Marathas were scattered in small groups not only in Maharashtra but all over the country. The main credit goes to Shivaji for bringing all these Marathas together under one flag and standing against the foreign powers. Shivaji fought tirelessly against the Mughal Empire and the Adil Shahi sultanate, creating a kingdom for Indians. The Marathas fought incessantly against the Mughals and maintained their freedom. Later in the eighteenth century, Shivaji’s followers transformed the kingdom into an empire. Shivaji not only fought against the Mughals with guerilla warfare but also defeated them in open battlefield.

The Bhosle family in which Shivaji was born was a Maratha family. Dr. Audrey Truschke says Shivaji was ‘most infamous for his caste problems’. No such mention or record is found in contemporary documents. Shivaji, on the other hand, was born into a noble Maratha family. He was born in one of the families which are traditionally called ninety-six noble families. (The traditionally recognized number of the old noble families of the Marathas, the warrior caste).

In the Adnyapatra of Ramchandrapant Amatya (edited by A.R. Kulkarni, see pp 220-1, 332 and 389), it is said, ‘he generated the Marathas of the ninety six noble families’, and the Bhonsles are included in noble families in the list given. Dr. Audrey Truschke stated that Shivaji was born as a Shudra. The fact that Shivaji was born as a Shudra is not found in any of the contemporary documents nor is it mentioned in contemporary sources. Dr. Audrey Truschke further stated that, ‘Shivaji could win a land-based kingdom on the battlefield. But you cannot use weapons to raise your status in the social hierarchy of caste. Shivaji wanted to be a kshatriya, the proper caste, many say, for rulers.’ The fact is, Shivaji spontaneously created an independent kingdom, and this shows his prowess. As I already mentioned, he belonged to one of the ninety-six noble families and therefore, there was no need for Shivaji to use arms to raise his level in the social hierarchy.

Page from Adnyapatra.

For Shivaji, there was no question of his own Shudra caste, so there was no question of him seeking help to become a Kshatriya. So, the statement that Shivaji saw the Brahmins as a solution to his caste problems is also baseless and this statement also finds no evidence in history. There is no mention in contemporary documents or any evidence that Shivaji paid Gagabhatta for any change in caste. Gagabhatta was paid his dakshina for officiating as the head priest at the coronation.  Gagabhatta did nothing for Shivaji that would make him known as Sisodiya Rajput and there was no need for this. Shivaji’s coronation ceremony was not to prove himself as a Kshatriya and to be declared as emperor.

There is authentic contemporary evidence to show that Shivaji’s father Shahji was of Kshatriya caste. In a letter in July 1656, Shahji states: ‘We, who are Rajputs, have worked for two or three sultanats’…signifying that he counted himself as a Rajput or Kshatriya or a soldier. (Shivakaalin Patra Saar Sangrah, Volume I, letter 710) Since his father called himself a kshatriya as early as 1656, there was never a question of his seeking to ‘elevate’ himself as a kshatriya. ‘Rajput’ here means a kshatriya and has no connection with a geographical area.

Letter from Shivakaleen Patrasaar.

Now, we need to understand the nature and significance of the coronation ceremony. A very large kingdom had been built, but Shivaji had not been officially crowned king yet. Gagabhatta of Kashi, who has been called Lord Brahma of Kaliyug by Sabhasad, came to Maharashtra ‘on hearing the fame of the Raja’. When Shivaji got this news he sent a palanquin to bring him to Raigad. When Gagabhatta reached Raigad and came to know of Shivaji’s extraordinary accomplishments, he voiced his opinion that Shivaji should be enthroned.

“As the Musalman Badshah reigned (seated) on a throne with an umbrella (over his head), and Shivaji Raja though he had subdued four Badshahis, and possessed seventy-five thousand cavalry, infantry, forts and strongholds, had no throne, the Maratha Raja should (also) be the Lord of the Umbrella (Chhatrapati); so he reasoned. And the Raje approved (of it). All the principal men were summoned and when consulted gave their approval. Then the Bhat Gosavi said, that the Raje should be installed on a throne.” (English translation of Sabhasad Chronicle under the name of Siva Chhatrapati, pp 113-4)

After the sovereign kingdoms of Delhi (Indraprastha), Chittor, Karnavati, Devgiri, Vijayanagar and Warangal came to an end, no Hindu king had become sovereign on Indian soil, none had been crowned king. The idea of ‘Shivaji’s coronation’ suggested by Gagabhatt was an extraordinary one. Gagabhatt selected a good mahurat for the coronation. He wrote Rajyabhishekprayog for the coronation of Shivaji. The Maratha king himself was never a mansabdar and vassal of the Mughals, but he had never been crowned a sovereign king. For the Mughal Empire, Adil Shahi, and Qutb Shahi sultanates, he was merely the son of a zamindar, for the Europeans he was a rebel, and for the Indians he was a commander who had proved to be superior to others. To legalize the watans, inams, jagirs given and also the contracts and treaties signed by Shivaji, it became necessary to crown Shivaji.

The need for the coronation of Shivaji had actually arisen fifteen years before he got coronated, at the time when Afzal Khan had attacked the Maratha kingdom in 1659. Afzal Khan had sent Shivaji a letter and the contents of that letter give us an idea about how urgently the coronation was required. Afzal Khan had written:

“The manner in which you have fearlessly proclaimed yourself a king and are unjustly sitting on a golden throne, and yourself restrain the wicked people and reward the good people; declare yourself independent and do not revere the revered; you consider yourself invincible and are not afraid of worthless people, that is why the powerful Adil Shah has sent me against you.”

The coronation of Shivaji is an extraordinary event in Indian history. The general belief was that the Mughal Empire represented India’s sovereignty. The treaties with the Mughals would be considered as treaties with India. In the international documents of those days the Mughals would be referred to as the ‘Great Mughal’ or the ‘Emperor of India’. Excluding the European colonies along the coast, there was no ‘independent’ region in Hindustan. All the Rajput states, all the sultanates of the Deccan were vassals of the Mughals. If a king or Sultan died, the Mughals would take over their state, unless they paid an indemnity.

If the descendant got the permission of the Mughals to ascend to the throne, the Mughals made him their mansabdar. This Mughal mansab was nothing short of an employment. So a king who ascended the throne in his state would have to go to another state to ‘work’ (fight/on a campaign).

The king of Amber (Jaipur) Mirza Raja Jai Singh, and the king of Marwar (Jodhpur), Jaswant Singh would go on a campaign to any place all over Hindustan, as per the orders of the Mughal Emperor. Most Rajput kings were destined to be in ordinary employment. The Rana of Udaipur, from the time of Amar Singh (CE 1616) accepted the authority of the Mughals and Udaipur too became a vassal of the Mughals. In the Mughal documents, Rajputs are referred to as watandars and jagirdars, and even Portugal and England are referred to as Zamidar-i-Portugal and Zamidar-i-England.

Sabhasad’s description of Shivaji’s coronation is very interesting. He writes:

“For the coronation a throne was made of thirty-two maunds of gold. Jewels of great value were sought from among the nine varieties of priceless jewels that were in the treasury, and set in the throne. A throne inlaid with jewels was prepared. Rayri was renamed Raigad and that fort was selected as the seat of the throne. It was decided that the Raja should ascend the throne on the fort. Water from the seven holy Rivers, as well as from famous places of pilgrimage were brought. Gold jars and gold basins were made. Having so decided that the eight ministers should pour water over the Raja from the eight jars and the eight basins, an auspicious day was selected, and an auspicious time ascertained. The eight ministers and great Brahmans poured over him holy water of different places from gold jars and vessels. He sat on the throne. The eight pillars of the throne were studded with gems. Sanskrit designations given to eight ministers. A gold umbrella inlaid with gems, having pearl fringes, was held over the Raja’s head. The style of Chhatrapati was assumed. In all letters and documents, the Rajyabhishek era proceeded by the phrase Swastishri, was always used from the day he ascended the throne. To Gagabhat, the chief priest was given immense wealth. The total expenditure amounted to one crore and forty-two lakhs of hons. To every one of the eight ministers, was given a reward of one lakh of hons. In this manner was the Raje installed on the throne. In this age the Mleccha Badshah’s (rule) all over the world. Only this Maratha Badshah became Lord of the Umbrella (Chhatrapati). This affair, that came to pass, was not, one of little importance.” (Siva Chhatrapati, pp 114-5)

There were three major signs of Mughal sovereignty.

1. To mint the gold coins in the name of the Mughal emperors.

2. To read the khutaba all over the country in the name of the Mughal emperors.

3. To run a julus (Calendar or Chronology) in the name of the Mughal emperors.

On his coronation, Shivaji did three important things to avoid being considered as a mansabdar of the Mughals.

1. Held an umbrella on his head and called himself ‘Chhatrapati’.

2. Minted gold coins in his name.

3. Since the day of his coronation, he started the Rajyabhishek era. It was named ‘Rajyabhishek Shak’ (Coronation Era). Shivaji initiated these three aspects of sovereignty from the day of the coronation.

As believed by Dr. Audrey Truschke, no contemporary Sanskrit text supports the view that Shivaji did such acts to raise his status in the social hierarchy of caste. Shivaji did nothing to present himself as a Brahmin-supporting Kshatriya.

Parmanand Govind Newaskar has composed the Sanskrit text of Shri Shivbharat or Anupuran or Suryavamsham at the behest of Shivaji. This text is incomplete and contains the history of the events up to 1660-61 CE, ending thirteen years before the coronation. The three main features of this Sanskrit text are, it gives the date of birth of Shivaji, gives the date of death of Afzal Khan and it is very useful for writing the history of Shivaji’s biography until the year 1660-61. There is nothing in the text of Shivbharat that says Shivaji did anything ‘to become a Kshatriya’. 

Page from Shivbharat (GB Mehendale's book 'Shri RajaShivChhatrapati').

Now the last question is how the Rajputs felt about Shivaji. Were the Rajputs really looking at Shivaji as ‘uncouth’ as mentioned by Dr. Audrey Truschke? We will see what contemporary Rajputs said about Shivaji and their attitude towards him.

After Shivaji met Aurangzeb in court, the Mughal Emperor treated him in an insulting manner. Angered at Shivaji’s own behaviour in court, Aurangzeb issued an order to kill Shivaji. On this occasion, Ram Singh, the eldest son of Mirza Raja Jai Singh, said:

‘The Emperor has decided to slay Shivaji, but he has come here under a guarantee of safety (qual) from my father. So, it is proper that the Emperor should first kill me, call up my son and kill him too, and only after slaying us, put Shivaji to death or do what he likes to him.’ (Parkaldas’s letter to Kalyandas dated 16 May, 1666, Wednesday. Shivaji’s visit to Aurangzib at Agra).

From Ram Singh’s reply, we learn of his feelings about Shivaji. Now, one would say that since Ram Singh was responsible for Shivaji’s protection, he took such a stance.

Let us see how other Rajputs present on the occasion spoke of Shivaji, because they express the feelings of common Rajputs. Shivaji had around him Maha Singh Shekhawat, Ballu Shah, Tej Singh, and Rana Singh – who were Mirza Raja Jai Singhs’ officials in Agra city. Maha Singh Shekhawat said to the other Rajput officials who were with Mirza Raja Jai Singh:

“Shivaji is very clever, he speaks the right words, after which nobody needs to say anything more on the subject. He is a good genuine Rajput and we have found him just what he was reported to be. He tells us such appropriate things marked by the characteristic qualities (or spirit) of a Rajput, that if they are borne in mind they will prove useful someday. It is sheer destiny that has brought him here. When there were four good men of high rank like you round Mirza Raja, why did you not speak to him against sending him into Aurangzeb’s claws? You should have reasoned with and dissuaded the Maharaja.” (Parkaldas’ letter to Kalyandas dated 18 July, 1666). 

According to the text of this letter, Shivaji has been called a Rajput, which makes it clear what the social status of Shivaji was at that time.

The sources with their contents are authentic and contemporary and reveal that Shivaji was a Kshatriya by birth, his coronation was necessary to elevate him from the ranks of ordinary zamindars, and it was Gagabhatta who expressed a desire to meet the great king and advised him to enthrone himself. Any payment made as dakshina to Gagabhatta was for his service at the coronation ceremony in 1674.

I conclude this article by quoting a statement from Surendranath Sen in the introduction to his book ‘Foreign Biographies of Shivaji,’ he says, ‘It is an axiom of historical investigation that no authority, however great, is more reliable than his sources.’

References

1. Adnyapatra - Edited by A.R. Kulkarni.

2. Foreign Biographies of Shivaji – Edited by Surendranath Sen.

3. Rajyabhishek Prayog – Edited by V.S. Bendre.  

4. Shivaji’s visit to Aurangzib at Agra – Edited by Jadunath Sarkar and Raghubir Sing.

5. Shri Shivbharat - Edited by Sadashiv Mahadev Divekar.

6. Siva Chhatrapati – Edited by Surendranath Sen.

7. Shivkaaleen Patra Saar Sangrah.

Author Dr Kedar Phalke, PhD has written the following books-‘The Administrative System of Chhatrapati Shivaji, Adnyapatra: Shri Shiv Chhatrapatinchi Rajniti, Chhatrapati Shivaji Maharaj, Shiva Raj Bhushan, and Chhatrapati Sambhaji Maharajanchi Rajniti.

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5. Navaratra at Pratapgarh Fort

6. How the Marathas captured Attock in modern day Pakistan

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