23 Facts About Rajputs


Over time, the Rajputs emerged as a social class comprising people from a variety of ethnic and geographical backgrounds.

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Recent research suggests that the Rajputs came from a variety of ethnic and geographical backgrounds and various Varnas.

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Tanuja Kothiyal states: "In the colonial ethnographic accounts rather than referring to Rajputs as having emerged from other communities, Bhils, Mers, Minas, Gujars, Jats, Raikas, all lay a claim to a Rajput past from where they claim to have 'fallen'.

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Thus, modern scholars summarise that Rajputs were a "group of open status" since the eighth century, mostly illiterate warriors who claimed to be reincarnates of ancient Indian Kshatriyas – a claim that had no historical basis.

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These Kshatriyas were later undermined not only by the Brahmin priests of the time but were replaced by the emerging community of Rajputs, who were illiterate mercenaries who worked for kings.

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Unlike the Kshatriyas, the Rajputs were generally illiterate hence their rise did not present a threat to intellectual monopoly of the Brahmins - and the Rajputs accepted the superiority of the educated Brahmin community.

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Rajputs were involved in nomadic pastoralism, animal husbandry and cattle trade until much later than popularly believed.

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Rajputs fought against Sultans of Delhi from Rajasthan and other adjoining areas.

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However, Rajputs resurgence took place under Rana Hammir who defeated Tughlaq army of Muhammad bin Tughluq in Singoli in 1336 CE and recaptured Rajasthan from Turkish rule.

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Once Mewar had submitted and alliance of Rajputs reached a measure of stability, matrimonial between leading Rajput states and Mughals became rare.

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Akbar's diplomatic policy regarding the Rajputs was later damaged by the intolerant rules introduced by his great-grandson Aurangzeb.

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Aurangzeb's conflicts with the Rajputs, which commenced in the early 1680s, henceforth became a contributing factor towards the downfall of the Mughal empire.

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The records indicates that during the tenure of Asaf-ud-Daula in Awadh, when a section of Awadhiya Kurmi were about to be bestowed with the title of Raja, the Rajput constituency of Asaf's court caused stiff opposition to the move despite the fact that the Rajputs themselves were newcomers to the court and were peasant-soldiers a few year before.

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James Tod, a British colonial official, was impressed by the military qualities of the Rajputs but is today considered to have been unusually enamoured of them.

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Rajputs gives examples of rebels who easily found safe havens in villages of Chittor without arrests.

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Rajputs have served in our ranks from Plassey to the present day.

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Rajputs were designated as a Martial Race in the period of the British Raj.

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One of the most revered deities of Rajputs is Karni Mata, whom many Rajput clans worship as family goddess and link their community's existence or survival in dire times.

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Harald Tambs-Lyche states that like other Martial races of South Asia, Rajputs have a reputation for being Hospitable i e they welcome and are friendly to guests.

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Rajputs's is considered a woman of strong morals whose character shines due to the duties she performed as a pativrata in the lifetime of her husband.

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Rajputs's is believed to be benevolent and satvi and never causes any harm.

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Rajputs's adds that evidence shows that the assumption made by officials of the time that female infanticide among clans was a result of poverty and inability to pay dowry is incorrect.

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Indian Rajputs fought several times for the Mughals but needed drugs to enhance their spirit.

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