Why did Chhatrapati Shivaji Maharaj want to establish Swarajya ?

Chhatrapati Shivaji Maharaj sought to establish ‘Swarajya’ (Self-rule) to liberate the Marathas from the oppressive Mughal rule, establish a Hindavi Swarajya (Hindu kingdom), and promote the well-being and welfare of his people, forming a unified Maratha territory based on social harmony and Hindu cultural revival. In the chronicles of medieval Deccan, Chhatrapati Shivaji’s life stands as a remarkable narrative that continues to inspire generations. GH Khare, a distinguished historian, states that Shivaji’s life is a tale worthy of emulation. Amongst the pages of recorded history, there are moments that leap out like rays of sunlight through the clouds, leaving us spellbound.

Following are excerpts from an Article, covering some aspects of Chhatrapati Shivaji Maharaj’s Hindavi Swarajya.

What are the criteria (timeless) of an Ideal Empire ?

Speaking metaphorically, if we analyse the relationship between the king and the people, it becomes easy to evaluate the worth of a kingdom. In this regard, historians like GH Khare have presented some intriguing perspectives. In summary, their conclusion is as follows.

1. Ruler and the ruled should belong to the same human lineage to establish a strong connection, including matrimonial ties.

2. Ruler and the ruled should share the same religious beliefs or have sensitivity towards each other’s religions.

3. Ruler and the ruled should have a shared culture. If there are different cultures, they should be encouraged and supported.

4. Ruler and the ruled should have a common language, without any language barriers posing difficulties.

5. Ruler and the ruled should have similar economic aspirations.

6. The ruler should involve the ruled in the administration of the state.

7. Justice should be based on equality, ensuring no remaining disparities.

Comparing Maratha vs. Mughal Rule using the above parameters

1. A profound bond existed between the native people and their revered leader, Chhatrapati Shivaji Maharaj. United by a shared lineage, they lived harmoniously and forged deep connections. The Maratha Sardars, including the esteemed king Chhatrapati Shivaji, reinforced this bond through matrimonial alliances within their own religious community.

Conversely, things were different with the Mughals; like Jahangir, Akbar, and Aurangzeb, who formed alliances with the Rajputs only for their own political advantage. The Rajputs, driven by fear of losing everything, made compromises by offering their daughters to the Mughals. Nevertheless, it is truly remarkable to believe that an unbreakable connection like marriage forms only when a ruler and the people share a common heritage, making them stand out in the pages of history.

2. When it came to religious beliefs, there was a noticeable difference between the Mughal/Muslim rulers and Chhatrapati Shivaji Maharaj. Where Hindus were in a majority, Chhatrapati Shivaji Maharaj embraced the diversity of religions, showing respect for different beliefs while staying true to his own.

Conversely, Muslim rulers demonstrated a lack of sensitivity towards the Hindu majority. Chhatrapati Shivaji Maharaj never demolished mosques without a strong reason; instead, he restored temples that had been unjustly replaced. This distinction underscores the importance of shared religious beliefs or a genuine understanding and respect for each other’s faith, bridging the gap between rulers and their peoples.

3. Mughal culture was distinct from the local community. Interestingly, even the Muslim rulers in South India followed a similar path. During his time in South India, Aurangzeb, the Mughal emperor, was unaware of the grandest Hindu festival ‘Diwali’. In fact, he went so far as to ban celebrations for other festivals like Rangapanchami. Hindus were compelled to dress differently and were forbidden from riding horses.

Conversely, Chhatrapati Shivaji Maharaj promoted the joyous observance of all festivals. One remarkable instance was during his Dakshin-Digvijay campaign in 1677, when he stationed near Tiruannamalai in modern day Tamil Nadu. It was there that he revitalized the ancient tradition of lighting up the mountainside with thousands of diyas (oil lamps), symbolizing the essence of Hindu culture and celebration.

This serves as a profound reminder that rulers and their people share a common cultural bond. In cases where different cultures coexist, they should be nurtured and supported, fostering an environment of harmony and appreciation.

4. The language, spoken by the native populace, was severely influenced by Muslim invasions since Muslim rulers conducted their administration in Persian. Historian VK Rajwade’s work on Maratha history discusses this phenomenon in Volume 8 of Marathyanchya Itihasachi Sadhane. He analysed that initially devoid of Persian words, Marathi letters gradually incorporated around 80-90% Persian vocabulary.

Conversely, Shivaji Maharaj took steps to purify the language by infusing it with Sanskrit words. As a result, Marathi words dominated Marathi literature, accounting for over 70% again.

Mughal correspondence showed a decline in bilingual orders, indicating their imposition of Persian upon the people. During the 18th century, when the Marathas expanded across India, their correspondence with Rajputs featured in Sanskrit and Hindi.

This raises a question : Shouldn’t the language of rulers and the ruled align ? Language should bridge, not divide, the governing and governed.

5. The annals of Mughal administration offer a captivating exploration of their economic policies, demanding meticulous examination. However, it becomes strikingly clear that their concern for the welfare of the people was deeply lacking. These incidents are chronicled in Aitihasik Farasi Sahitya Khand, particularly in Volume 6. It gives instances where the Mughals issued directives to seize and plunder the belongings of individuals who resisted tax payments, without considering the well-being of the populace.

Likewise, in Jadunath Sarkar’s renowned work ‘History of Aurangzeb’, a letter penned to Raski Das Karori by Aurangzeb emerges, sheds light on Aurangzeb’s economic beliefs. In the letter Aurangzeb advises, “Exert efforts to extract money from the people and deposit it directly into my treasury using my currency coins. If dues are paid using Shah Jahan’s currency coins, devalue them and collect the outstanding amounts.” (People, Taxation and Trade in Mughal India by Shirin Musavi, page 175).

What is the taxpayers fault in this equation ?

Conversely, look at Chhatrapati Shivaji Maharaj’s approach.

In a well-known letter to the Subhedar of Konkan, Chhatrapati Shivaji Maharaj asserts sternly, “Do not even lay a finger on the produce from the people’s fields.” This widely known order issued by Chhatrapati Shivaji Maharaj goes on to emphasize, “Do not burden the people, lest they compare you unfavourably to the Mughals.” These statements exemplify Chhatrapati Shivaji Maharaj’s unwavering dedication to ensuring that his reign surpasses the Mughals in terms of favourability for the people, thereby earning their trust.

6. The dynamics of Muslim rulership in India exhibited a notable lack of active participation by Hindus in their administrative affairs.

The Mughal rulers, while acknowledg-ing the presence of Hindus in their nobility, maintained a proportion ranging from approximately 13% to 30%. This ratio remained consistent even when Aurangzeb expanded his influence to the southern regions. Delving into the intricacies of Mughal India’s religious policy, the book ‘The Mughal Nobility’ under Aurangzeb provides a comprehensive analysis which reveals reluctance on the part of the rulers to grant Hindus significant roles in governing the state.

Conversely, Chhatrapati Shivaji Maharaj’s administration boasted a staggering estimated representation of Hindus at around 99%. They held authoritative positions and served as representatives of the peasant class.

This emphasized the importance of involving the ruled population in the administration of a state for effective governance.

7. Justice is considered blind, or so we believe today. It is everyone’s desire to receive fair justice.

When we look at the Muslim rulers, it appears that justice took on a different form. In their governance, Muslims seem to have a different standard of justice compared to Hindus. For example, in the records of Adil Shah of Bijapur, it is evident that Muslims and their laws were enforced strongly, even if it meant neglecting the rights of a poor Muslim. (Ref : Itihas Sangraha Sput lekh, No 7). This was also observed in the Mughal era. During Aurangzeb’s reign, if someone converted to Islam, their mistakes were forgiven.

Conversely, we do not come across any instance in Chhatrapati Shivaji Maharaj’s kingdom where justice was compromised based on religion. Medieval justice systems were peculiar, but they were the same for all in Chhatrapati Shivaji Maharaj’s rule. Hence, equality should prevail between the governed and the governing.

Is a kingdom truly people-centric rule, a self-governing state ?

This question can be answered by contemplating its essence. The king represents society, acting as the voice of the common people within the realm. He swiftly responds to their needs, such is the nature of his duty. As the saying goes, Yatha Raja Tatha Praja, Raja Kalasya Karanam, meaning the king’s actions deeply affect the well-being of the people. This understanding arises from the wisdom mentioned earlier.

Conversely, when we observe the Mughals and other Muslim rulers or even the British, their approach to governance appears to be motivated by self-interest instead of people welfare.

Hence, we now understand why Chhatrapati Shivaji’s governance was referred to as Swa-Rajya, with ‘Swa’ meaning ‘mine’. It was a clever and captivating way of expressing ownership and unity. Under his rule, everyone acknowledged the positive and somewhat self-centred notion of having their own kingdom.

(Courtesy : www.esamskriti.com; August 15, 2023)

(Article has two authors – Mr Shivram Kalrkar and Mr Rohit Pawar)

 Chhatrapati Shivaji Maharaj never demolished mosques without reason; he restored temples that had been unjustly replaced !