04-24-2006, 04:59 PM
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->THE FIRST PHASE : (1720 TO 1743 A.D.)
THE PHASE OF FRIENDSHIP (1720 TO 1743 A.D.)
(i) The Marathas, The Rajputs and The Nizam :
The factions at the Court of Delhi after the death of Aurangzeb, especially from the beginning of the reign of Farrukh Siyar till 1720 A.D., made the Emperor a puppet in the hands of either the Sayyad brothers or the Nizam who was the head of the Turani party. And every time the Emperor reacted, by trying to set himself  free from the grip of the former or the latter, it only added to the disintegration of the Mughal Empire. Actuated by selfishness(1), every Courtier of eminence and every thief tried to secure a share for him out of the spoil. The Marathas had secured the Sanads (2) of the Chauth and Sardeshmukhi of the six subhas of Deccan (March 1719 A.D.) and had begun to cast their covetous eyes on the Subhas of Gujarat and Malwa(3). The Rajput chiefs were also not lagging behind. The House of Jodhpur had fixed its gaze on Ajmer and Gujarat whereas Agra and Malwa were the expected possessions for the House of Jaypur. The Rajput Chiefs in fact had lost all interest in the survival of the Mughal Empire(4), and their contact with the Court was merely to secure the coveted provinces with the Imperial sanction.
There was still one more claimant for these provinces of Gujarat and Malwa, namely Nizam-ul-Mulk(5). He had equally grasped the situation of the collapsing edifice of the Mughal Empire and had aimed at creating an independent Empire for himself, if it could be possible, to the south of Chambal. He was successful in effecting the downfall of the Sayyad brothers and as an effect of the same, became the Wazir of the Emperor(6). He then obtained for himself the provinces of Gujarat and Malwa alarmed the Emperor. The out-come(7) was the rebellion and the consequent independence of the Nizam in the six Subhas of Deccan, after his victory at Sakharkherda, on 11th October 1724 A.D. But the Nizam never took his eyes off from these two Subhas. In Gujarat(8), he took recourse to armed opposition, and it was only after his uncle Hamidkhan was overpowered by Sarbuland Khan, that he gave up its possession. For Malwa, he was constantly(9) writing to the Emperor and once again in 1737 A.D. got its possession on the plea of driving away the Marathas(10).
Thus for the acquistion of Gujarat and Malwa the Rajputs(11) were laying their claims through the Mughal Court, the Nizam was endeavouring to acquire it by dint of the pressure of his renowned personality, aided by diplomacy and the leadership of the Turani party at the Court, and the Marathas were trying to penetrate, with the force of their arms. The interplay of these three powers in relation to Gujarat and Malwa is the history of Maratha-Rajput relations during 1720 to 1743 A.D.
(ii) Role of Religion in the friendship of the Marathas and the Rajputs
Aurangzeb's death definitely marks a change in the political atmosphere of India, that was not congenial to the survival of the Mughal rule in general.
During the last years of the reign of Aurangzeb and after it, the anti-Hindu policy of Aurangzeb, enkindled the flame independence in the hearts of Rajput Chiefs and the phase of Mughal predominance(12) over Rajasthan as under Akbar, Shah Jahan or even Aurangzeb, became a thing of the past, Especially from the reign of Farrukh Siyar, the Mughal Empire lost its integrity as it lost the loyal supporters(13), who would care for the existance of the Empire.
A history of 18th Century, excluding the religious feelings behind the political and religious activities, at least up to 1739 A.D., until when the Mughal rule as Muslim rule had not lost all its vigour, is complete in itself. The first act (14) of Ajitsing, when he declared independence after the fall of Sayyad, was to ban cow slaughter in both the Subhas of Ajmer and Ahmadabad. The appointment of Abhayasing as a Subhadar of Gujarat even in 1730 A.D. was acclaimed by the Hindus of Ahmadabad with joy as he belonged to their religion. "They compared Abhayasing and his brother with Ram and Laxman and recited songs in their honour." The Muslim Historian laments that, "Under Maharaja's rule, the prestige of Islam declined(15). Cows were forbidden to be slaughtered and temples came again into honour".
From the first entry of the Marathas in Malwa (16) , they were regarded not as invaders but as the saviors from the detested Mughal rule. And hence there is no wonder that "to their first invasion of Malwa (17) , we are told by every Persian or Hindu writer, that notices the subject, hardly any opposition was given and we possess many testimonials to show that they chiefly attributed their success on this occasion to the action of religious feeling." The first act (18) of the Hindus rule in Malwa was to reinstate the worship of Hindu God in the temple previously converted into a mosque.
When Rafi-ul-darjat(19), the Emperor, installed after the dethronement of Farrukh Siyar, abolished, Jazia and the taxes levied in places of Hindu pilgrimage, on the advice of Ajitsing, it was moment of joy for the Hindu world. One this occasion, the following letter was addressed to Ajitsing by Sangramsing II, the Maharana of Udaypur. It goes a long way to reveal the prevailing religious sentiments of the Rajput Chiefs and their selfconfidence that reflected the changed political conditions of Delhi.
"Maharana Ajitsingji (20) at Delhi should accept the complements from Maharana Sangramsing of Udaypur. We all are doing well and you should inform us about your own welfare. You are great, You would continue showing more and more intimacy. Consider this Stte your own and do not see any difference in any matter. Your letter received. You wrote that by putting Rafi-ul-darjat on the throne (of Delhi) got the Hindusthan freed from Jazia and the restrictions imposed in sacred places. I am very glad to learn all this. No one like you had taken birth among the Hindus up till now, nor is expected in future. May God give you more success? This is a great gain for us all. Until this day the Muhammedans were more powerful, but now they seek our support.
The shortsighted Mughal (Emperor) would do nothing in future without careful consideration as he has lost his prestige. You should consider this place as your own house. Please let me know if I may be of any service to you. On account of you all Hindusthan is safe and especially ourselves. What more should I write?"
The Rajput chiefs began to pride themselves as Hindu Rajas & had little interest in calling themselves as mansabdars of the Mughal Court. The titles & deeds of Ajitsing (21) & the rest of Rajput Chiefs, amply explain their religious outlook. The murder of Ajitsing in 1724 A.D. was lamented, because besides other things, in him a supporter of the Hindu religion  & a competent opposer to the Turks was lost(22) .
The Nizam had taken a lesson from the long-drawn struggle of Aurangzeb with the Marathas (1862 to 1707 A.D.) (23) and had fully realized their strength in Deccan. Being a shrewd politician, he deemed it wise not to differentiate between a Maratha and a Muslim as his subject, for the survival of his newly created kingdom(24). But apart from diplomacy, at heart he was the true follower of Aurangzeb and opposed the Marathas and the Rajputs on religious grounds and detested their predominance either in Deccan, or in the North. His religious attitude behind his politics is obvious from the following letter.
ASAF JAH TO ABDUL NABI KHAN, APRIL 1731(25)
"The accursed Bajirao finding the province of Gujarat unoccupied by defenders laid siege to Baroda a city that is in the hands of dispersed (i.e. mutually antagonistic people). I reflected that if, God avert it, this rebel got Baroda, it would be a great disgrace and loss and our work would be ruined, while his disturbance would become perpetual in that Subha and utter ruin would seize the prevalence of the religion of Muhammad. Therefore, in the spirit and pride of Islam and fidelity to the (Emperor's) salt, I decided upon this religious duty, that after crossing the Narmada I should engage at the full gallop in rooting this black wretch out, and thus perform the tasks of a holy war and cutting off the roots of disturbance."
It was the ambition of the Rajput Chiefs of Marwad and Jaypur to have the Subhas of Gujarat and Malwa respectively for themselves. But when they realized that they could not maintain these provinces in opposition to the Maratha strength and the designs of the Nizam and the Turani party, they drew back and helped the Marathas (26) in the acquisition of these provinces, lest they should fall into the hands of the Turani party and the Nizam.
Beyond doubts, Jaysing was the patron of Hindu religion and culture. It was his ambition his kingdom from Yamuna to Narmada(27). There was nothing unnatural in it as after the fall of Farrukh Siyar, every Mughal Chief tried to create and independent position for himself, even Giridhar Bahadur(28) in Malwa was not an exception to this rule. It is correct to say that in calling the Marathas into Malwa in 1728 A.D.(29) , his action was motivated by self interest. But when he saw that he could not retain Malwa for himself, he was not sorry to leave it into the hands of the Marathas, because in the view of the Rajpurts of the generation of Sawai Jaysing there was definitely a difference between the Malwa under the Maratha Government and the Malwa under the Mughal Government. Had it not been the fact then Sawai Jaysing would have been the enemy of the Marathas especially after 1736 A.D. when their hold on Malwa was established beyond doubt.
After the defeat the death of Giridhar Bahadur at the hands of Chimaji Appa, Sawai Jaysing congratulated Nandlal Mandloi (30) thus, "You have defended our religion in Malwa and crushed the Muhammedans(31) , establishing Dharma. You have fulfilled my desire." He was ambitious no doubt but he was religious minded as well. And hence his ambition could not carry him to extreme limit in opposing the Marathas for the possession of Malwa, so as to join hands with the Turani party. He would have certainly liked to retain Malwa for himself to fulfill his cherished dream of the expansion of his kingdom. And he did all efforts to achieve it. But he was sufficiently religious minded to see that in the acquisition of Malwa by the Marathas he was leaving that province to another Hindu power that was nothing but friendly to him. It is a well-known fact that he was the well wisher and supporter of Bajirao till the death of the latter.
There should be no doubt about the fact that Sawai Jaysing saw the âEstablishment of Dharmaâ, in the victories of the Maraths over the muslims (32) had he called the Marathas for his personal gain alone, the story would not have continued from 1728 A.D. till the cession of the Subha of Malwa to the Maraths . It is through him that the demands of the Bajirao (33) relating to Malwa reached the Emperor and it is through his efforts that Balajirao-Bajirao's son-got the Sanad of Malwa in 1741 A.D. It was due to this partiality of Jaysing towards the Marathas that Sadat Khan gained the confidence of the Emperor in 1735 A.D(34) . This common factor of Hindu religion between the Rajputs and the Marathas was known even to the Emperor. He feared that if Jaysing were displeased, he, being a Hindu, would join Bajirao(35) .
The object of the Maratha expansion (36) in the North was to safe-guard the Hindu religion. One of the demands of Bajirao not accepted by the Emperor in 1736, was the grant of Jagir of Prayag, Kashi, Gaya, and Mathura(37). His whole career stood for the protection of Hinduism(38). In the conquest of Malwa, he had secured the alliance of Hindus, in his war against Siddis, he was avenging the desecration of Hindu temples, in his war against the Portuguese he was undoubtedly fighting for Hinduism, in as much as the inquisition of Portuguese India made it impossible for Hindus to profess their faith in peace. And when the Bundela Chief found his principality threatened by the Pathan Nawab of Farrukhbad he hurried for protection to Bajirao as the acknowledge leader of the Hindus in India."
Even outside Maharashtra, Bajirao was regarded as the supporter of the Brahmins and the incarnation of Parshuram(39). He had no equal as a successful General in his time. He victories over the renowned Turani leader Nizam-ul-Mulk, and his dash upon Delhi in 1737 A.D. were the greatest triumphs for the Hindus(40) who had received nothing but defeats at the hands of the Muslim Generals with a few exceptions, in the previous centuries. It is no wonder that the Hindu(41) North centered its attention on him for his able leadership in the calamity of Nadirshah in 1739 A.D.
There are ample proofs to show that Bajirao and Sawai Jaysing had come closer(42) . Hence it is correct to say that "Unity of faith and religion strengthened the bounds of amity between Bajirao and Raja Jaising and his circumstance was a source of additional power and influence to the former (i.e. Bajirao)".
(iii) The Phase of Friendship
The relations between Sawai Jaysing and Abhayasing were not always cordial and at a time, the latter leaned towards the Turani party(43). But even then, Abhaysing's activities never seriously hampered the harmony that existed between the Marathas and the Rajputs during this phase of friendship.
The Rajput opposition to the Turani party and their consequent support to the Maratha-cause are the two sides of the same coin. Allowing full consideration for the play of self-interest on the part of Rajput Chiefs, there are ample proofs to prove that common religion and culture played a dominant  part between the relations of the Marathas and the Rajputs during 1720 to 1743 A.D.
Though the Rajputs were affected by the ravages of the Maratha horse(44) or were asked to pay 'Khandani' or were pressed for a grant of patta by the Marathas (45), they showed no ill felling towards the Marathas during this phase in spite of the conference at Hurda in July 1734 A.D.
With the common element of religion in their minds, with a sincere appreciation for the heroic deeds of the Marathas (46), with the practical need of soliciting help against the Turani party led by Nizam-ul-Mulk and Kamrudding Khan at the Court, the Rajputs during the period of 1720 to 1743 A.D., regarded the Marathas as their ally and an indispensable element in Delhi politics, in to which, they advocated their entry, pleaded (47) their case before the Emperor, called (48) them in the North with all the urgency and felt relieved when their support was assured(49)
Even though the Marathas hardly needed any invitation for the invasion of Malwa, where their raids were not unknown previously, let it be noted that in the initial stage of their friendship, it were the Rajputs who called them across Narmada(50), promised them expenses (51) to the amount of a lakh and fifty thousand per month, believed them to be honest(52) and trust worthy and honoured(53) them by offering elephants of palankins and expressed gratification (54) at the brotherly feeling exhibited by the Maratha Chief towards them.
It was the grand beginning of the combination that was unfortunately destined to end in deadly enmity in the last quarter of the 18th century!
Foot Notes (Description)
(1) ' Later Mughals', Vol. II, p. 244.
(2)'Later Mughals', Vol. I, pp. 406,407, 'Munt. Lubab' in E.D. Vol. III, p. 468.
(3) S.P.D. 10-1.
(4)'Central India', Vol. I, pp. 53,54.
(5) "Nizam-ul-Mulk's ambition was to break away from the Empire and secure for himself an independent position in the Deccan with, if possible, Malwa and Gujarat added to it. For Malwa was the doorway to the South. He began with this object to consolidate his position but in this daring plan, he encountered opposition not only from the Marathas but also from the two Rajput rulers, of Jaypur and Marwar, who coveted for themselves Malwa and Gujarat respectively". - New Hist., Vol. II, p. 84.
(6)'Munt. Lubab', in E.D. Vol. VII, p. 518.
(7) Ibid, pp. 523 to 527. 'The Cambridge Hist. of India', Vol. IV, pp. 349, 350.
(8)Ibid, pp. 350,351.
(9)"I have been writing during all these years on the pressing necessity of the destruction of the Marathas (in the provinces of Gujarat and Malwa). But it had no effect. In writing as I did, I had no other view than that of discharging my duties, and serving the Emperor faithfully. But the contents of letters had no effect. On the other hand, the replies were vague, and had no relation to the questions, which I had raisedâ¦â¦â¦."Extract from Nizam's letter, Eighteenth Century Deccan, p. 145.
(10)'Tarikh-I-Hindi' in E.D. Vol. VIII, p. 57.
(11) 'Jaypur Records-Maratha Papers', 206,209,210.
(12)Â Mark the confident tone in the following writing of Ajitsing - "We thought that after mounting an elephant, the other conveyances are below our dignity and as we could dethrone and imprison Farrukh Siyar and after releasing the other one of our choice from prison, put him on the throne, this Jaysing, does not deserve our attention."
(13) 'Central India', Vol. I, pp. 53,54.
(14) 'Munt. Lubab' in E.D. Vol. VII, p. 517. 'Later Mughals' Vol. II, p. 103.
(15) 'Mirat-o-Ahmadi, quoted in Hist. of Guj. Vol. II, p. 435.
(16) "The Rajputs, especially Sawai Jaising, were allies of the Marathas, and actually called them in order to weaken the detested Mughal rule" - 'Later Mughals', Vol. II p. 244.
(17) 'Central India', Vol. II, pp. 53,54.
(18) 'Holkar Shahi' I-51.
(19) 'Munt. Lubab' in E.D. Vol. VIII, p. 479.
(20) Letter of Maharana Sangramsing II to Maharana Ajitsing of Marwad, dated 11th day of the dark half of Vaishakh, Samvat 1775 (1719 A.D), 'Glories of Raj.' Pp. 110 to 112.
(21) The title of Ajitsing was, "blessed, adorned with many auspicious qualities, protector of Hindus, Emperor, Sovereign ruler, king of Kings, Maharaja Shri Ajitsinghji". - From Glories of Rajasthan.
(22) "Oh Bakhta, in evil hour Why slew you Ajmal, The puller of Hindus The lance of the Turks" - The Annals, Vol I, pp. 383. 384. "The Gods above exclimed, "Dhanya Dhanya Ajit" who maintained the faith and overwhelmed the Asuras - From Raj. Roopak in Annals. Vol. II (1957) p. 73.
(23) "The Emperor Aurangzeb forced armies and treasuries against them. But the resources were found to be insufficient", - Extract from the letter of Nizam, Eighteenth Century Deccan, pp. 142, 143.
(24) Ibid, p. 95 - "I had to go and tell him that diplomacy was entirely a different matter. I have won over these people (marathas) Otherwise, they were the Zamindars of this country".
(25) Extract from the letter Nizam, New Hist. Vol. II, p. 142.
(26)"The Rajput princes and Chiefs of Jaypoor, Marwar and Mewar, so far from continuing to be the defence of the empire were either secretly or openly the supporters of the Maratha invaders". - 'Central India', Vol. I, p. 53.
(27)'Malwa in transition', p. 194.
(28) 'Later Mughals', Vol. II, p. 244.
(29) S.P.D. 13-10.
(30) 'Later Mughals', Vol. II, p. 243.
(31) Even though Giridhar Bahadur and Daya Bahadur were Brahmans, they were treated to be the men of the Muhammedans, See - "A fight took place Daya Bahadur, - from Muhammedan side." - S.P.D. 13-27.
(32) Dr. Raghubirsingh writes in his 'Malwa in tran', (p.194) : 'The policy of Jaysing to favour the Maratha cause was not dictated by any religion motive but self - interest and personal gain."
(33) Even in September 1738, the 'Farman' from the Emperor in respect of a Jagir, Mansab and Mahal from Malwa, received by Bajirao was under the seal of Sawai Jaysing - S.P.D. 15-p. 86.
(34) S.P.D. 14-27.
(35) S.P.D. 15-29390,391,441.
(36) Hingne 1-15.
(37) S.P.D. 15-p. 96.
(38)'Mil. System-pp. 58, 59.
(39) S.P.D. 14-1
(40) S.P.D. 9-22
(41) 'Ait. Charitra', 4. 'New Hist.' II, pp. 178, 179.
(42) "Tarikhi Ibrahim Khan" in E.D. Vol. VII, p. 261.
(43) S.P.D. 14-39.
(44) S.P.D. 30-108.
(45) Ibid, 128, S.P.D. 9-12.
(46) S.P.D. 10-66.
(47) S.P.D. 14-39, 47.
(48) S.P.D. 30-134, 143.
(49) 'Satara Ait, Lekh', 2-263.
(50) S.P.D. 13-10.
(51) S.P.D. 14-47.
(52) S.P.D. 10-66.
(53) S.P.D. 30-pp. 322 TO 326.
(54) S.P.D. 15-23.
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THE PHASE OF FRIENDSHIP (1720 TO 1743 A.D.)
(i) The Marathas, The Rajputs and The Nizam :
The factions at the Court of Delhi after the death of Aurangzeb, especially from the beginning of the reign of Farrukh Siyar till 1720 A.D., made the Emperor a puppet in the hands of either the Sayyad brothers or the Nizam who was the head of the Turani party. And every time the Emperor reacted, by trying to set himself  free from the grip of the former or the latter, it only added to the disintegration of the Mughal Empire. Actuated by selfishness(1), every Courtier of eminence and every thief tried to secure a share for him out of the spoil. The Marathas had secured the Sanads (2) of the Chauth and Sardeshmukhi of the six subhas of Deccan (March 1719 A.D.) and had begun to cast their covetous eyes on the Subhas of Gujarat and Malwa(3). The Rajput chiefs were also not lagging behind. The House of Jodhpur had fixed its gaze on Ajmer and Gujarat whereas Agra and Malwa were the expected possessions for the House of Jaypur. The Rajput Chiefs in fact had lost all interest in the survival of the Mughal Empire(4), and their contact with the Court was merely to secure the coveted provinces with the Imperial sanction.
There was still one more claimant for these provinces of Gujarat and Malwa, namely Nizam-ul-Mulk(5). He had equally grasped the situation of the collapsing edifice of the Mughal Empire and had aimed at creating an independent Empire for himself, if it could be possible, to the south of Chambal. He was successful in effecting the downfall of the Sayyad brothers and as an effect of the same, became the Wazir of the Emperor(6). He then obtained for himself the provinces of Gujarat and Malwa alarmed the Emperor. The out-come(7) was the rebellion and the consequent independence of the Nizam in the six Subhas of Deccan, after his victory at Sakharkherda, on 11th October 1724 A.D. But the Nizam never took his eyes off from these two Subhas. In Gujarat(8), he took recourse to armed opposition, and it was only after his uncle Hamidkhan was overpowered by Sarbuland Khan, that he gave up its possession. For Malwa, he was constantly(9) writing to the Emperor and once again in 1737 A.D. got its possession on the plea of driving away the Marathas(10).
Thus for the acquistion of Gujarat and Malwa the Rajputs(11) were laying their claims through the Mughal Court, the Nizam was endeavouring to acquire it by dint of the pressure of his renowned personality, aided by diplomacy and the leadership of the Turani party at the Court, and the Marathas were trying to penetrate, with the force of their arms. The interplay of these three powers in relation to Gujarat and Malwa is the history of Maratha-Rajput relations during 1720 to 1743 A.D.
(ii) Role of Religion in the friendship of the Marathas and the Rajputs
Aurangzeb's death definitely marks a change in the political atmosphere of India, that was not congenial to the survival of the Mughal rule in general.
During the last years of the reign of Aurangzeb and after it, the anti-Hindu policy of Aurangzeb, enkindled the flame independence in the hearts of Rajput Chiefs and the phase of Mughal predominance(12) over Rajasthan as under Akbar, Shah Jahan or even Aurangzeb, became a thing of the past, Especially from the reign of Farrukh Siyar, the Mughal Empire lost its integrity as it lost the loyal supporters(13), who would care for the existance of the Empire.
A history of 18th Century, excluding the religious feelings behind the political and religious activities, at least up to 1739 A.D., until when the Mughal rule as Muslim rule had not lost all its vigour, is complete in itself. The first act (14) of Ajitsing, when he declared independence after the fall of Sayyad, was to ban cow slaughter in both the Subhas of Ajmer and Ahmadabad. The appointment of Abhayasing as a Subhadar of Gujarat even in 1730 A.D. was acclaimed by the Hindus of Ahmadabad with joy as he belonged to their religion. "They compared Abhayasing and his brother with Ram and Laxman and recited songs in their honour." The Muslim Historian laments that, "Under Maharaja's rule, the prestige of Islam declined(15). Cows were forbidden to be slaughtered and temples came again into honour".
From the first entry of the Marathas in Malwa (16) , they were regarded not as invaders but as the saviors from the detested Mughal rule. And hence there is no wonder that "to their first invasion of Malwa (17) , we are told by every Persian or Hindu writer, that notices the subject, hardly any opposition was given and we possess many testimonials to show that they chiefly attributed their success on this occasion to the action of religious feeling." The first act (18) of the Hindus rule in Malwa was to reinstate the worship of Hindu God in the temple previously converted into a mosque.
When Rafi-ul-darjat(19), the Emperor, installed after the dethronement of Farrukh Siyar, abolished, Jazia and the taxes levied in places of Hindu pilgrimage, on the advice of Ajitsing, it was moment of joy for the Hindu world. One this occasion, the following letter was addressed to Ajitsing by Sangramsing II, the Maharana of Udaypur. It goes a long way to reveal the prevailing religious sentiments of the Rajput Chiefs and their selfconfidence that reflected the changed political conditions of Delhi.
"Maharana Ajitsingji (20) at Delhi should accept the complements from Maharana Sangramsing of Udaypur. We all are doing well and you should inform us about your own welfare. You are great, You would continue showing more and more intimacy. Consider this Stte your own and do not see any difference in any matter. Your letter received. You wrote that by putting Rafi-ul-darjat on the throne (of Delhi) got the Hindusthan freed from Jazia and the restrictions imposed in sacred places. I am very glad to learn all this. No one like you had taken birth among the Hindus up till now, nor is expected in future. May God give you more success? This is a great gain for us all. Until this day the Muhammedans were more powerful, but now they seek our support.
The shortsighted Mughal (Emperor) would do nothing in future without careful consideration as he has lost his prestige. You should consider this place as your own house. Please let me know if I may be of any service to you. On account of you all Hindusthan is safe and especially ourselves. What more should I write?"
The Rajput chiefs began to pride themselves as Hindu Rajas & had little interest in calling themselves as mansabdars of the Mughal Court. The titles & deeds of Ajitsing (21) & the rest of Rajput Chiefs, amply explain their religious outlook. The murder of Ajitsing in 1724 A.D. was lamented, because besides other things, in him a supporter of the Hindu religion  & a competent opposer to the Turks was lost(22) .
The Nizam had taken a lesson from the long-drawn struggle of Aurangzeb with the Marathas (1862 to 1707 A.D.) (23) and had fully realized their strength in Deccan. Being a shrewd politician, he deemed it wise not to differentiate between a Maratha and a Muslim as his subject, for the survival of his newly created kingdom(24). But apart from diplomacy, at heart he was the true follower of Aurangzeb and opposed the Marathas and the Rajputs on religious grounds and detested their predominance either in Deccan, or in the North. His religious attitude behind his politics is obvious from the following letter.
ASAF JAH TO ABDUL NABI KHAN, APRIL 1731(25)
"The accursed Bajirao finding the province of Gujarat unoccupied by defenders laid siege to Baroda a city that is in the hands of dispersed (i.e. mutually antagonistic people). I reflected that if, God avert it, this rebel got Baroda, it would be a great disgrace and loss and our work would be ruined, while his disturbance would become perpetual in that Subha and utter ruin would seize the prevalence of the religion of Muhammad. Therefore, in the spirit and pride of Islam and fidelity to the (Emperor's) salt, I decided upon this religious duty, that after crossing the Narmada I should engage at the full gallop in rooting this black wretch out, and thus perform the tasks of a holy war and cutting off the roots of disturbance."
It was the ambition of the Rajput Chiefs of Marwad and Jaypur to have the Subhas of Gujarat and Malwa respectively for themselves. But when they realized that they could not maintain these provinces in opposition to the Maratha strength and the designs of the Nizam and the Turani party, they drew back and helped the Marathas (26) in the acquisition of these provinces, lest they should fall into the hands of the Turani party and the Nizam.
Beyond doubts, Jaysing was the patron of Hindu religion and culture. It was his ambition his kingdom from Yamuna to Narmada(27). There was nothing unnatural in it as after the fall of Farrukh Siyar, every Mughal Chief tried to create and independent position for himself, even Giridhar Bahadur(28) in Malwa was not an exception to this rule. It is correct to say that in calling the Marathas into Malwa in 1728 A.D.(29) , his action was motivated by self interest. But when he saw that he could not retain Malwa for himself, he was not sorry to leave it into the hands of the Marathas, because in the view of the Rajpurts of the generation of Sawai Jaysing there was definitely a difference between the Malwa under the Maratha Government and the Malwa under the Mughal Government. Had it not been the fact then Sawai Jaysing would have been the enemy of the Marathas especially after 1736 A.D. when their hold on Malwa was established beyond doubt.
After the defeat the death of Giridhar Bahadur at the hands of Chimaji Appa, Sawai Jaysing congratulated Nandlal Mandloi (30) thus, "You have defended our religion in Malwa and crushed the Muhammedans(31) , establishing Dharma. You have fulfilled my desire." He was ambitious no doubt but he was religious minded as well. And hence his ambition could not carry him to extreme limit in opposing the Marathas for the possession of Malwa, so as to join hands with the Turani party. He would have certainly liked to retain Malwa for himself to fulfill his cherished dream of the expansion of his kingdom. And he did all efforts to achieve it. But he was sufficiently religious minded to see that in the acquisition of Malwa by the Marathas he was leaving that province to another Hindu power that was nothing but friendly to him. It is a well-known fact that he was the well wisher and supporter of Bajirao till the death of the latter.
There should be no doubt about the fact that Sawai Jaysing saw the âEstablishment of Dharmaâ, in the victories of the Maraths over the muslims (32) had he called the Marathas for his personal gain alone, the story would not have continued from 1728 A.D. till the cession of the Subha of Malwa to the Maraths . It is through him that the demands of the Bajirao (33) relating to Malwa reached the Emperor and it is through his efforts that Balajirao-Bajirao's son-got the Sanad of Malwa in 1741 A.D. It was due to this partiality of Jaysing towards the Marathas that Sadat Khan gained the confidence of the Emperor in 1735 A.D(34) . This common factor of Hindu religion between the Rajputs and the Marathas was known even to the Emperor. He feared that if Jaysing were displeased, he, being a Hindu, would join Bajirao(35) .
The object of the Maratha expansion (36) in the North was to safe-guard the Hindu religion. One of the demands of Bajirao not accepted by the Emperor in 1736, was the grant of Jagir of Prayag, Kashi, Gaya, and Mathura(37). His whole career stood for the protection of Hinduism(38). In the conquest of Malwa, he had secured the alliance of Hindus, in his war against Siddis, he was avenging the desecration of Hindu temples, in his war against the Portuguese he was undoubtedly fighting for Hinduism, in as much as the inquisition of Portuguese India made it impossible for Hindus to profess their faith in peace. And when the Bundela Chief found his principality threatened by the Pathan Nawab of Farrukhbad he hurried for protection to Bajirao as the acknowledge leader of the Hindus in India."
Even outside Maharashtra, Bajirao was regarded as the supporter of the Brahmins and the incarnation of Parshuram(39). He had no equal as a successful General in his time. He victories over the renowned Turani leader Nizam-ul-Mulk, and his dash upon Delhi in 1737 A.D. were the greatest triumphs for the Hindus(40) who had received nothing but defeats at the hands of the Muslim Generals with a few exceptions, in the previous centuries. It is no wonder that the Hindu(41) North centered its attention on him for his able leadership in the calamity of Nadirshah in 1739 A.D.
There are ample proofs to show that Bajirao and Sawai Jaysing had come closer(42) . Hence it is correct to say that "Unity of faith and religion strengthened the bounds of amity between Bajirao and Raja Jaising and his circumstance was a source of additional power and influence to the former (i.e. Bajirao)".
(iii) The Phase of Friendship
The relations between Sawai Jaysing and Abhayasing were not always cordial and at a time, the latter leaned towards the Turani party(43). But even then, Abhaysing's activities never seriously hampered the harmony that existed between the Marathas and the Rajputs during this phase of friendship.
The Rajput opposition to the Turani party and their consequent support to the Maratha-cause are the two sides of the same coin. Allowing full consideration for the play of self-interest on the part of Rajput Chiefs, there are ample proofs to prove that common religion and culture played a dominant  part between the relations of the Marathas and the Rajputs during 1720 to 1743 A.D.
Though the Rajputs were affected by the ravages of the Maratha horse(44) or were asked to pay 'Khandani' or were pressed for a grant of patta by the Marathas (45), they showed no ill felling towards the Marathas during this phase in spite of the conference at Hurda in July 1734 A.D.
With the common element of religion in their minds, with a sincere appreciation for the heroic deeds of the Marathas (46), with the practical need of soliciting help against the Turani party led by Nizam-ul-Mulk and Kamrudding Khan at the Court, the Rajputs during the period of 1720 to 1743 A.D., regarded the Marathas as their ally and an indispensable element in Delhi politics, in to which, they advocated their entry, pleaded (47) their case before the Emperor, called (48) them in the North with all the urgency and felt relieved when their support was assured(49)
Even though the Marathas hardly needed any invitation for the invasion of Malwa, where their raids were not unknown previously, let it be noted that in the initial stage of their friendship, it were the Rajputs who called them across Narmada(50), promised them expenses (51) to the amount of a lakh and fifty thousand per month, believed them to be honest(52) and trust worthy and honoured(53) them by offering elephants of palankins and expressed gratification (54) at the brotherly feeling exhibited by the Maratha Chief towards them.
It was the grand beginning of the combination that was unfortunately destined to end in deadly enmity in the last quarter of the 18th century!
Foot Notes (Description)
(1) ' Later Mughals', Vol. II, p. 244.
(2)'Later Mughals', Vol. I, pp. 406,407, 'Munt. Lubab' in E.D. Vol. III, p. 468.
(3) S.P.D. 10-1.
(4)'Central India', Vol. I, pp. 53,54.
(5) "Nizam-ul-Mulk's ambition was to break away from the Empire and secure for himself an independent position in the Deccan with, if possible, Malwa and Gujarat added to it. For Malwa was the doorway to the South. He began with this object to consolidate his position but in this daring plan, he encountered opposition not only from the Marathas but also from the two Rajput rulers, of Jaypur and Marwar, who coveted for themselves Malwa and Gujarat respectively". - New Hist., Vol. II, p. 84.
(6)'Munt. Lubab', in E.D. Vol. VII, p. 518.
(7) Ibid, pp. 523 to 527. 'The Cambridge Hist. of India', Vol. IV, pp. 349, 350.
(8)Ibid, pp. 350,351.
(9)"I have been writing during all these years on the pressing necessity of the destruction of the Marathas (in the provinces of Gujarat and Malwa). But it had no effect. In writing as I did, I had no other view than that of discharging my duties, and serving the Emperor faithfully. But the contents of letters had no effect. On the other hand, the replies were vague, and had no relation to the questions, which I had raisedâ¦â¦â¦."Extract from Nizam's letter, Eighteenth Century Deccan, p. 145.
(10)'Tarikh-I-Hindi' in E.D. Vol. VIII, p. 57.
(11) 'Jaypur Records-Maratha Papers', 206,209,210.
(12)Â Mark the confident tone in the following writing of Ajitsing - "We thought that after mounting an elephant, the other conveyances are below our dignity and as we could dethrone and imprison Farrukh Siyar and after releasing the other one of our choice from prison, put him on the throne, this Jaysing, does not deserve our attention."
(13) 'Central India', Vol. I, pp. 53,54.
(14) 'Munt. Lubab' in E.D. Vol. VII, p. 517. 'Later Mughals' Vol. II, p. 103.
(15) 'Mirat-o-Ahmadi, quoted in Hist. of Guj. Vol. II, p. 435.
(16) "The Rajputs, especially Sawai Jaising, were allies of the Marathas, and actually called them in order to weaken the detested Mughal rule" - 'Later Mughals', Vol. II p. 244.
(17) 'Central India', Vol. II, pp. 53,54.
(18) 'Holkar Shahi' I-51.
(19) 'Munt. Lubab' in E.D. Vol. VIII, p. 479.
(20) Letter of Maharana Sangramsing II to Maharana Ajitsing of Marwad, dated 11th day of the dark half of Vaishakh, Samvat 1775 (1719 A.D), 'Glories of Raj.' Pp. 110 to 112.
(21) The title of Ajitsing was, "blessed, adorned with many auspicious qualities, protector of Hindus, Emperor, Sovereign ruler, king of Kings, Maharaja Shri Ajitsinghji". - From Glories of Rajasthan.
(22) "Oh Bakhta, in evil hour Why slew you Ajmal, The puller of Hindus The lance of the Turks" - The Annals, Vol I, pp. 383. 384. "The Gods above exclimed, "Dhanya Dhanya Ajit" who maintained the faith and overwhelmed the Asuras - From Raj. Roopak in Annals. Vol. II (1957) p. 73.
(23) "The Emperor Aurangzeb forced armies and treasuries against them. But the resources were found to be insufficient", - Extract from the letter of Nizam, Eighteenth Century Deccan, pp. 142, 143.
(24) Ibid, p. 95 - "I had to go and tell him that diplomacy was entirely a different matter. I have won over these people (marathas) Otherwise, they were the Zamindars of this country".
(25) Extract from the letter Nizam, New Hist. Vol. II, p. 142.
(26)"The Rajput princes and Chiefs of Jaypoor, Marwar and Mewar, so far from continuing to be the defence of the empire were either secretly or openly the supporters of the Maratha invaders". - 'Central India', Vol. I, p. 53.
(27)'Malwa in transition', p. 194.
(28) 'Later Mughals', Vol. II, p. 244.
(29) S.P.D. 13-10.
(30) 'Later Mughals', Vol. II, p. 243.
(31) Even though Giridhar Bahadur and Daya Bahadur were Brahmans, they were treated to be the men of the Muhammedans, See - "A fight took place Daya Bahadur, - from Muhammedan side." - S.P.D. 13-27.
(32) Dr. Raghubirsingh writes in his 'Malwa in tran', (p.194) : 'The policy of Jaysing to favour the Maratha cause was not dictated by any religion motive but self - interest and personal gain."
(33) Even in September 1738, the 'Farman' from the Emperor in respect of a Jagir, Mansab and Mahal from Malwa, received by Bajirao was under the seal of Sawai Jaysing - S.P.D. 15-p. 86.
(34) S.P.D. 14-27.
(35) S.P.D. 15-29390,391,441.
(36) Hingne 1-15.
(37) S.P.D. 15-p. 96.
(38)'Mil. System-pp. 58, 59.
(39) S.P.D. 14-1
(40) S.P.D. 9-22
(41) 'Ait. Charitra', 4. 'New Hist.' II, pp. 178, 179.
(42) "Tarikhi Ibrahim Khan" in E.D. Vol. VII, p. 261.
(43) S.P.D. 14-39.
(44) S.P.D. 30-108.
(45) Ibid, 128, S.P.D. 9-12.
(46) S.P.D. 10-66.
(47) S.P.D. 14-39, 47.
(48) S.P.D. 30-134, 143.
(49) 'Satara Ait, Lekh', 2-263.
(50) S.P.D. 13-10.
(51) S.P.D. 14-47.
(52) S.P.D. 10-66.
(53) S.P.D. 30-pp. 322 TO 326.
(54) S.P.D. 15-23.
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