Maratha-Rajput Relations (1720-1795 A.d.)

[Bharatvarsh]

<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Chapter 5
THE PANIPAT AND THE RAJPUT ROLE


(i) Invasion of Abdali : (1757 A.D.) :

With the Maratha armies in the South, Abdali descended on Delhi on 22nd of January 1757 A.D. (1), at the call of Najib Khan Rohilla, who joined him before he reached Delhi. Najib Khan was too ambitious (2) and aimed a pathan Empire at Delhi. Madhaosing and Vijaysing had joined him in this enterprise, in order to relive themselves from the clutches of the detested Marathas.

Nobody (3) could withstand Abdali. Even Wazir Gaziuddin was forced to see him personally (16th of January 1757 A.D.). With the Jat sympathy on his side, Antaji Mankeshwar (4), a Maratha Sardar; with insufficient force dared to give him stand single-handedly, but he too was over-powered.

Meanwhile, Raghunathrao, who had been deputed to the North by the Peshwa, had reached Indor on 14th of February 1757 A.D. Abdali was then looting Delhi (5). Peshwa, himself, had gone to the south, on Shrirang Pattan (6), and he could not provide Raghunathrao, with adequate force. He had only 15 thousand men with him, and contingent (7) of Samsher Bahadur, Naro Shankar, and Antaji had not yet joined him. Hence it was natural for Raghunathrao to wait till sufficient army was assembled. Antaji (8) pressed Raghunathrao from Mathura again and again to move towards Delhi, to bring pressure on Abdali, leaving the (in-significant) job of capturing petty fortresses in Jaypur territory. Even though (9) his letters revealed a confident tone of his determination to annihilate Abdali, Raghunathrao showed no sign of moving on and facing Abadali, with his insufficient force. Consequently with Raghunathrao near at hand in Jaypur territory, Abdali committed atrocities in Delhi and its vicinity, uninterrupted by any one. It was felt that the Pathans (10) had grown too powerful even for the Marathas. This affected adversely the prestige of the Maratha rule in the North in general and Doab (11) in particular. But the Jats (12) in Agra Subha, leaving the enmity with the Marathas, sympathized with them and made a common cause against Abdali. They held firm for (13) a considerable time but at last were over-powered and were obliged to take shelter in their forts.

(ii) The Rajput Attitude :

A curious fact to note is that the real cause of the Jat and Rajput opposition to the Marathas was the same, namely the question of territorial acquiring by the Marathas in the Subhas of Agra and Ajmer respectively. The Jat Chief was afraid of the stand that would be taken by the Marathas and the Wazir after departure of Abdali. Even then he co-operated with the Marathas mainly on the ground of religion. The Jats always distinguished religion from politics and never sided with the Rohilla Pathas against the Marathas but strangely enough whenever the Rohillas stood against the Marathas after 1752 A.D., they had the Rajputs on their side.

For no reason, not even for facing the Maratha aggression of Rajputana, can be Rajput stand to ally with Abdali be justified. On calling Abdali to their aid, the Indian Pathans (14) aimed at dominating Delhi. Being bigoted Sunnis, they had no reason to feel for the loss of Hindu lives and culture at the ravages of Abdali. But what could the Rajputs gain by destroying the Marathas at the hands of Abdali? It would only lead to the replacement of one foreign master by another foreigner, medieval in outlook and barbarous in actions, alien to their religion and culture (15). The Rajput policy towards the Marathas during the time of Abdali’s invasions (1757 to 1761 A.D.) of India, depicts a clear lack of any foresight.

No convincible justification is ever possible for any imperialism, neither of Alexander the great nor of Akabar. There is nothing wrong, hence, if Maratha imperialism is criticized  mercilessly by the historian like Sir Jadhunath in his ‘Fall of the Mughal Empire’ at length. But it will be unbecoming of a worthy historian to deny facts and observe sarcastically (16) thus, “True, the Marathas, after sucking the Delhi-Agra region and the Doab on the other bank dry for three years, had fled away. Not a single Maratha bled in defense of the holiest of Vaishnave Shrines; their Pan-Indian suzerainty (Hindupad Padshahi) did not involve the duty to protect.”

There are innumerable proofs available in Marathi sources that give the religious (17) centered activities of the Peshwa and his Sardars. In a way, the object of Maratha Raj was the release of the Hindu (18) religious centre in general and Kashi, Prayag, Mathura and Gaya in particular from the clutches of the Yawanas. It was the unfulfilled desire of the Peshwa from Bajirao to Madhaorao. Upheaval (19) of the Hindu religion was the main aim behind the incessant activities of the Marathas. Ali believed that it was the only power to check Abdali and save Hindusthan.

The harrowing accounts of Abdali’s attrocities (20) at Mathura, Varundawan and the rest of places within about a hundred miles radius from Delhi, in the lines of Changiz Khan and Taimulang, are even today most painful to read. But the terrible wail of grief and cries of the sufferers, were unable to move the Rajput sympathy to action against Abdali like this Jats. Far from it, not a finger was raised nor a word was spoken.

The racial bitterness against the Deccani Marathas, over looking the common bond of religion that had served once the strongest link between the two, had so completely cptured the hearts of Madhaosing and Vijaysing that forgetting the Rajput stand of defending their religion and culture for which their fore-fathers had shed ample blood, they were busy in inviting Abdali and were blind to his barbarous acts. And all this was done within less than ten to fifteen years from the deaths of Abhaysing and Sawai Jaysing who could have never acted on these lines, not even for driving away the Maratha aggressors. Sacrificing the innocent people of Delhi, Agra, Mathuran and Vrundavan for saving Rajasthan from the clutches of the Maratha was a queer solution indeed!

(iii) The Marathas in Jaypur Territory (1757 A.D.) :

Click here for the "Maratha Empire 1758 A. D. " Map

Raghunathrao reached Jaypur territory from Indor via Mewad. The presence of Abdali at Delhi, and the Maratha weakness in not facing him forth-with, encouraged Madhaosing to take a bold stand inspire of the presence of Raghunathrao and Malharrao in his territory.

Meanwhile a siege was laid to Barwada fort (21) (20 miles to the west of Ranthambhor). Madhaosing contacted (22) his Chiefs and decided to appose till last.

The Maratha Sardars (23), now began to gather. Thus in April 1757, Antaji Mankeshwar had joined Raghunathrao, Samsher Bahadur was to join soon, Naro Shankar was expected to join within 15 days and thus the Maratha strength numbered 30 thousand.

Raghunathrao (24) now took a sterner view and demanded Madhaosing 40 t0 50 lakhs of rupees. In addition he demanded the fief of Ranthabhor worth 14 lakhs of rupees assigned to Madhaosing by the Emperor year before last (i.e. in 1755 A.D.), along with Ramputa, bhanpura, Tonk Toda and the fort of Hinglag. Mahdaosing showed his readiness to give the usual dues at the most but Raghunathrao prepared to remain in Jaypur territory till the recovery of 40 to 50 lakhs of rupees. But even though three months were wasted nothing could be accomplished due to the strange behaviour (25) of Malharrao Holkar. At last Raghunathrao accepted elevan lakhs of rupees (26), out of which six lakhs were paid in cash, and left Jaypur territory for Delhi.

(iv) The Marathas Retaliate :

Meanwhile Abdali had left India (27) with immense loot, due to unbearable summer heat and the outbreak of terrible epidemic of cholera in his camp. Raghunathrao then marched to Delhi and captured it.(28) (6th of September 1757 A.D.) Najib Khan was driven from Delhi but was spared for all his mischief’s (29)due to the intervention of Malharrao Holkar. Antarwed (30) was cleared (December 1757 A.D.) Raghunathrao then marched to Lahor (20th of April 1758 A.D.) and capturing Punjab (31) came back to Jaypur territory. The Maratha victory of Punjab created a feeling of awe over the Chiefs of the Northern India. Abdali’s impressions of his excesses (January to March 1757 A.D.) were completely wiped out. Hindus (32) were overjoyed at the  success of the Peshwa and it was held that the Peshwa had taken a revenge over Abdali (33) for his atrocities of the previous year.

Jankoji reached Kota (middle of May 1758 A.D.) starting from (34) Ujjain. Then he went to Mewad and settled the affair of Umedsing Sisodia of Shahapur, a ‘Patait’ of the King of Udaypur (July 1758 A.D.), Then he went to Jaypur territory to meet Raghunathrao, who had returned there from Lahor. The envoys of Marwad had seen Raghunathrao, but he decided to entrust the Marwad affair to Jankoji, after meeting him, as news had reached that Vijaysing was threating to oust Maratha posts in Marwad.

In October 1758 A.D. Jankoji looked after the affairs of Marwad (35), Jaypur and Kota from Pushkar. He then left for Delhi. On his way to Delhi, Dattaji, who was coming from Deccan, met him at Rewadi (November 1758 A.D.). From Delhi, the Shinde went to Punjab and placing Sabaji Shinde at Lahor (36), they returned to Delhi (May 1759 A.D.). It seemed that the Marathas had nearly accomplished everything, and that they had really attained glory (37).

(v) The Rohilla Pathan and The Rajput Combination :

In 1759 A.D. it seemed that the Marathas had reached their goal of All-India supremacy. But they were not destined to attain it as their enemies were already active (38) against them. Madhaosing had sent Har Jasrao to Taimur Shah and through him established his contacts with Abdali in December 1759 A.D. The Shah now informed him that taking advantage of his absence in Iran, where he had led his forces, the Marathas had thrown the whole of Hindusthan into disorder and hence he was forced to turn his attention to Hindusthan. The Shah asked Madhaosing to join hands with Vijaysing and stop the passages of the Marathas towards Deccan and to keep him informed of everything. He was assured that, “Najibuddaula has impressed me of your sincerity, fidelity and devotion and God willing, you will attain pre-eminence and distinction greater than the days of preceding sovereigns of Hindusthan.”

Thus Madhaosing (39) began his active participation in the designs of Najib Khan and Abdali, for the downfall of the Marathas, and it continued throughout till the object was achieved on the fatal field of Panipat, in 1761 A.D. For that, Madhaosing was kept well informed by Abdali  and Najib Khan of all the developments during 1759 to 1761 A.D. and in return he kept the Durani fully acquainted with what was happening on his side. He was praised for his fidelity, encouraged over his successes and contantly asked to repel the Marathas from his dominion. For that he was asked to stop the ways and passages to the South, to be in close contact with Vijaysing and to cooperate fully in wiping out the traces of the Marathas from the North to prevent the possibility for them of raising their heads again. Madhaosing was equally a firm ally of Rahilla-Pathans. He sent the copy of the letter sent by him to Pant Pradhan, to the Durani Chief for his knowledge, engaged Malharrao in Jaypur territory when his help was badly needed by Dattaji in December 1760 A.D. rejected the overtures of Gaziuddin and Jankoji Shinde and also the friendly had of the Peshwa (40), and did everything to promote the Durani cause excepting the actual participation against the Marathas. The last act he did not do only because he was not sure of Abdali’s disposition (“If only his promise of safety could be relied upon, the Rajputs would certaily wait upon him” – Badrinath, son of Keshwada) when finally the plan succeeded at Panipat, Abdali himself in a long letter informed Madhaosing about his victory over the Marathas. Vijaysing also was equally in sympathy with Abdali (41).

The Marathas were ignorant of these activities till last. They realized of the conspiracy against them when Abdali dashed into Punjab driving away Sabaji Shinde from Punjab and when the latter arrieved with his wornout soldiers in Doab in 1759, November A.D. Govind Ballal wrote from Ganga in Nowad conspired for the last two years to bring Abdali once more to uproot the Maratha rule (in the North). Thus the secret correspondence continued. Vakils were active in their reciprocal visits. We had no knowledge of all this till no. we  (recently) knew of it, when everything was clear (42).

(vi) Dattaji Trapped in Doab :

After his return (43) from Punjab in May 1759 A.D., Dattaji decided to go the Bengal, post haste before the Monsoon had set in, through the territory of Shujauddaula for conquering the North-Estern provinces. As per the suggestion of Malharrao, he thought of using Najib Khan, who even though was the originator (44) of the conspiracy against the Marathas, professed to be sincere to their cause, and agreed to help in building a bridge over Ganga and to accompany him with troops to Bengal. But Najib Khan with his delaying and promising tactics completely foiled his plan. No bridge was constructed even though the were over. Thus the conspiracy against the Marathas with the help of Abdali, backed (45) by Emperor Alamgir, Malika Zamani, Madhaosing and Vijaysing, was complete as Abdali had starrted from Kandahar. The whole project was carried on in such secrecy that the Marathas had no idea of the internal correspondence carried on for two years. Finally realizing fully that he was duped by Najib Khan (46) Dattaji in rage, besieged the post of Kunjpura of Najib but he had to raise the siege to meet Abdali, who had reached Punjab by now from where he had driven the Maratha outposts (47). (December 1759 A.D.).

Malharrao Holkar (48) was deputed by the Peshwa to go to Dattaji’s help. But Madhaosing having full knowledge of these happenings on his part held Malharrao Holkar (49) in his territory Jotsing (50) Nathawat with 4 thousand horse and foot marched on Malharrao at Lakheri. In the battle that ensued, Malharrao routed the Rajputs killing 20 Kachhawa Sardars from the Nathawat, Rajawat, Shekhawat clans.

Even though (51) Malharrao knew that Madhaosing was in league with Abdali, he seems to be ignorant of their plan. His conduct in not realising the gravity of the situation and falling an easy victim to Madhaosing trap, had an effect of putting the whole brunt of the Rohilla Pathans on Dattaji alone (52).

Dattaji gave a final call to Malharrao before he left Doab to defend Delhi against Abdali. Malharrao accordingly prepared to start for his help but the Rajputs made it impossible for him to leave Jaypur territory without giving them a fight. He, at last (53) laid siege to Barwadi fort which  was ably defended by Vikramsing and other captains of Rajawat and Shekhawat clans and the Rajput-Pathan strategy to pin down Malharrao in Rajputana was fully accomplished. Dattaji, who was expecting Malharrao to reach soon for his assistance was forced to face Abdali single handedly and was killed on Barrari-Ghat (54) on 10th of January 1760 A.D. Malharrao (55) at last leaving the task unfinished started for Dattaji’s help on 1st of January 1760 A.D. But he was too late. He met the disheartened (56) and running army of the Shinde with wounded Jankoji at Kotputali on 15th of January. Delhi had fallen into the hands of Abdali. Malharrao and Jankoji then thought of facing him by guerilla tactics.

Abdali (57) now asked Madhaosing to see him personally or to send him money and force. But Madhaosing had no will to do either, as he did not believe in him. Abdali then proceeded towards Jaypur with an intention to reach Ajmer to bring pressure on the Rathod, Kachawa and Mewad Chiefs. Even though Madhaosing was his ally of whose sincerity and attachment he was fully convinced, he ransomed the small local Rajas of Kadhake and Kobari and slaughtered the inhabitants of the resisting Mahwat but spared those of Baswa as they offered ransom for their town. (Third week of February 1760 A.D.).

The Maratha guerilla campaign started on 25th of January. But they soon realized that Abdali (58) was too powerful for them. Seeing Abdali’s march towards Jaypur, they began to plunder Doab. Abdali hearing of the threatening activities of the Marathas towards Delhi, left the direction of Jaypur to save Delhi and Daob from the Maratha raids. His strong detachment under Jehan Khan, caught the plundering Maratha division unawares near Sikandarabad (59) and dispersed it with heavy slaughter on 4th of March 1760 A.D. With this, the Maratha guerilla tactics came to an end, and retreating towrds the borders of Jaypur territory they encamped in the vicinity of Bayana. Nevertheless, their activities had saved not only the Jats, but also the Rajput provinces (60).

(vii) Panipat and After-Math :

Full reports of these occurrences reached the Peshwa who sent a strong army with efficient artillery under Sadashiorao Bhau (61) to the North to recover the lost ground. With their full sympathies on the side of the Rohilla-Pathans, the Rajputs watched the combat between the two. At Panipat on 14th January 1761 A.D., the Marathas suffered (62) a terrible defeat in which they lost nearly 75 thousand men and all their fine artillery; elephants and other property fell to the victor.

The Peshwa, who had come to the North, with an intention to reinforce Bhau (63), go the terrible news of the crushing defeat, at Bhilsa on 24th January. The complete destruction of his huge and splendid army, along with his promising son, his beloved brother, and twenty Sardars of eminence including Jankoji, making thereby the debt of 50 lakhs of rupees in vain (64), plunged the Peshwa into grief. From Bajirao I, the Marathas had heard nothing but he news of success in their enterprises. This was hence a stunning blow to their prestige and power, which nearly crippled (65) his delicate body and mind. For days together he centred his hopes on the coming of Bhau and Jankoji alive from the carnage. Panipat was indeed a national calamity (66) for the Marathas.

Nevertheless, the Peshwa’s presence in Malwa for more than two months helped to re-establish Maratha prestige in Malwag, Bundelkhand (67) and Doab. But the Peshwa himself seems to have lost all hopes of retaining the territories of Bundelkhand and the North and imparted instruction to his Sardars how to retreat southwards. Even in defeat, he stood for the Hindu ideal. He wrote (68), “If it is confirmed that Bhau is no more in this world, Hindusthan (North) is lost to us. Our hopes, centred on his coming, will vanish within a fortnight. And then the force at hand will be ineffective either to face Abdali or to subdue the rebellious Chiefs of this region, not a man will remain with you. If Bhau is lost, this territory is lost. In that case, the region beyond and to the South of Gwalior should not be allowed to be occupied by the Jats and the Muslims, but should be handed over to the Hindu Chiefs of Orchha, Datiya or to the son of Khanderaya.” In the background of Rajput attitude towards the Marathas during Panipat episode, the Peshwa’s attitude is worth our attention.

(viii) Peshwa Reminds Madhaosing to Know the Meaning of the Times :

On 29th of January 1761 A.D., Abdali made a formal entry into Delhi. But he could not rest at peace till he left Delhi on 20th of March for Afganisthan. His troops openly mutinied for their pay for the last 18 months. Najib, being helpless to relieve the Shaha suggested an attack on the Jats to recover treasury. Being hard pressed Abdali forced Madhaosing for money through letters and men. As the pressure of Abdali for money grew intense, Madhaosing wrote letters to Peshwa who was at Pachhor (32 miles North of Bhilsa) to come to Bundi to give a united stand against Abdali. The Peshwa thereupon wrote to (69) Nana Purandare, then at Gwalior, and referred in it Madhaosing’s plight thus, “Abdali has sent his men to Madhaosing and asked him to repair to his presence with a cross of rupees. Hence, being frightened, he is writing to me (Peshwa) daily and has called me to Bundi, where he proposes to join me with all his Rajputs. I wrote to him to meet Bhau first at Ajmer (Peshwa believed that Bhau was at Ajmer) and bring Vijaysing with him. Bhau had given him an assurance of Ranthambhor and had asked Malharrao to forgive his misdeeds. (Still, Madhaosing had not joined the Marathas at Panipat) But, let us forget whatever had taken place. If you (Madhaosing) meet first Malharrao and Bhau, your Hindu force immediately becomes strong. Your father in those days used to be friendly and co-oprated in such occasions. But you believed in him (Abdali). Be it so. After all Rajputs are Hindus know the meaning of times. Previously when Khan Dauran and Kamruddin Khan captured Madhaogadh, they thought us to have been destroyed and driven to the Narmada. We are least afraid of Abdali. After 4 months Dada (Raghunathrao) will come to the North with 20 thousand forces, then they will come to know Maratha strength. Thus I have written.”

(ix) Death of Nanasaheb Peshwa :

Peshwa had only 10 thousand men with him and as he was striken with grief he had least energy to undertake such a venture. His hopes (70) having vanished of the safe arrival of Bhau by the first week of March and having heard that Abdali (71) had left Delhi for his country, he decided to start for Deccan. He entrusted (72) all powers to Malharrao Holkar who was at Gwalior and told him to encamp for two months at Gwalior and then at Indor. He asked him to conciliate Madhaosing (73) by promising Ranthambhor, (even though he had full knowledge of his mischief from July), keeping, an eye on the change of times. Again and again he urged him to capture Gohad. With these instructions, leaving everything to the destiny of the Hindus (74) at large, the Peshwa retraced his steps to Deccan (22nd of March) and reaching Poona about 5th of June died a broken hearted man at Parvati on 23rd of June 1761 A.D.(75). After the funeral rites were over, his son, Madhaorao, received the Peshwa’s robes from the Chhatrapati at Satara on 17th of July 1761 A.D.

Foot Notes (Description)

(1)
S.P.D. 21-101, 106, 107, S.P.D. 2-71, 'Marathi Riyasat' Vol. VI-288, Fall-

(2)
S.P.D. 27-144.

(3)
S.P.D. 21-95, 96,101, 105 and 106.

(4)
S.P.D. 21-99.

(5)
S.P.D. 21-104, 105 S.P.D. 27-'Marathi Riyasat' Vol. VI, 303,

(6)
S.P.D. 21-106.

(7)
Ibid - 107.

(8)
S.P.D. 21-100, 105, 110 and 111, 'Hingne Daftar' I-193.

(9)
'Hingne Daftar' I-195, 197, S.P.D. 27-147.

(10)
S.P.D. 21-117 and 119.

(11)
S.P.D. 27-147, S.P.D. 2-68.

(12)
S.P.D. 21-96, 100, 105.

(13)
Fall II - S.P.D. 2-72, 80, S.P.D. 27-152, 155, S.P.D. 27-107, 111 MIS Vol. I-3.

(14)
S.P.D. 27-144.

(15)
Abdali gave clear orders to his men that, "Mathura and other places are holy cities of the Hindus. It is your sacred duty to kill as many non-Muslims as you can and make heaps of their severed heads", promising that he would pay them Rs. 5 for each head. Mathura had no fortifications and fell an easy victim to the enemy's ferocious swords. Several houses were burnt down; idols in the temples were broken to pieces and trampled under feet. During the week of the spring festival of the Hindus, (5th to 12th March), the Afghans squirted the blood spray to imitate Hindu gaiety. They plundered Mathura, Brindavan and Gokul and filled the roads literally with corpses. For days together the roads were impassable. Several thousand Hindus were cut down, Jahan Khan alone being responsible for slaying three thousand Bairagis and pilgrims." 'New Hist.' II pp. 404 and 405.

(16)
Fall II - p-82.

(17)
<span style='color:red'> (a) On 18th of June 1751 A.D. a Maratha agent writes, "Malharrao has pitched his monsoon camp in the Doab. He intends to pull down the grand Musjid near Dnyanwapi of vishweshwar (built by Aurangzeb) and restore the original temple (of Kashi Vishweshwar at Kashi) and if another cruel emperor comes to the Throne, he will kill the brahmans of Kashi. Hence they are extremely terrified at such move, for they know the Muslim strength in these places. They even cannot oppose the move, as it would be a sin to oppose the renovation of the God. What the holy Ganga and the protector Vishweshwar can ordain will come true. If they begin to demolish the Masjib, the Brahmans are going to send an appeal to the Peshwa (against any such attempt of his Sardar)." - M.I.S.Vol. III-397. </span>

(b) "The object of the Marathas in all these undertaking was religious as well as political. They particularly intended to get the holy places of Prayag and Kashi back into Hindu possession." - 'New Hist.' Vol. II, p. 377.

(18)
'Patre Yadi' - 165, 166, 167, S.P.D. 27-114, 153, 178, 209, 240, 242; S.P.D. 2-69, S.P.D. 21-163, 'Bramhendraswami Charatra' p. 118, 'Hingne Daftar' I-17, 19, 'Ajit Lekh Sangrah' - 1035.

(19)
'Ait. Sahitya 3-262, S.P.D. 21-163. S.P.D. 2-27, S.P.D. 21-104., 107, 108, 111, 117, 118, Fall II, pp. 82 to 87

(20)
S.P.D. 2-27, S.P.D. 21-104, 107,108,111,117,118, FALL II , pp. 82 to 87

(21)
S.P.D. 27-153.

(22)
S.P.D. 21-120,121.

(23)
S.P.D. 21-152 (a)

(24)
'Jaypur Kharitas' - 3-63.

(25)
S.P.D. 21-138.

(26)
M.I.S. Vol. I-71, for the remaining money Raghunathrao had to write from Deccan. See Appendix.

(27)
S.P.D. 27-146, S.P.D. 2-71.

(28)
S.P.D. 27-194, S.P.D. 21-136.

(29)
S.P.D. 21-148, S.P.D. 2-79, 'Marathi Riyasat' Vol. VI p. 306.

(30)
S.P.D. 2-79, 84.

(31)
S.P.D. 21-162, S.P.D. 27-218.

<span style='color:red'>(32)
"The disgrace of the Muslims is a credit for the Hindus". S.P.D. 27-219.</span>

(33)
S.P.D. 27-220.

(34)
S.P.D. 2-87, S.P.D. 21-162, S.P.D. 27-221.

(35)
S.P.D. 2-96, 101, S.P.D. 27-236, 239, 'Jaypur Records Maratha Papers' - 253, 255.

(36)
'Ait. Tipane 2-41. S.P.D. 2-83, 104, 'Hingne Daftar' I-198, 199 'Jaypur Records Maratha Papers' - 107.

(37)

"God has bestowed on Maharaja, the kingdom of the world, surrounded by occeans. Such valour has never been heard of anyone among the Brahmans. The Emperor of Delhi, his Wazir and princes, due to ill luck and discord among themselves, have been ruined. Who can have a hold on the'Time' for all the time? Now, it seems, that the God intends to feed the whole world through the hands of Maharaja. Excepting the eastern territory, the Subha of Lahor up to Atak of 10 crores, has come under the possession of Mahraja. Now Multan and Kabul to the west and Bengal, Ayodhya and Prayag to the east are (only) to be acquired. Even from that many a regions are already under Maharaja's rule. What is the reason now of Yawana name at Kurukshetra, Prayag, Waranasi and Gaya? When the Maharaja is there to protect cows and Brahmans, the whole world should come under him. What remains is the work of a year only. The Sardars, having not gone to Deccan due to dearness, are in the camp. If they are ordered, the work can be taken for granted to have been accomplished (by them)." S.P.D. 21-163, also S.P.D. 2-83, 104, Hingne Daftar I-198, 199.

(38)
S.P.D. 2-106. (4) Madhaosing-Abdali negetiations and his activities, are based on Persion manuscript of a collection of letters (1759 to 1761 A.D.), from the Records of the former Jaypur State, published in the 'Pro. Of the Indian History - Congress', 8th session 1945, pp. 257 to 269, also Jaypur Draft Kharitans 5-168. (39) "In a way it may be called a contest between Hinduism and Islam, the former being represented by Marathas and the latter by one individual, Najib-ud-daulah. It was not the fault of the Marathas that the Rajputs, the Jata, and the Sikhs or even Ahirs did not join them. It was the defect of Hinduism." - Dr. Hariram Gupta in 'Preface' to 'Marathas and Panipat' , p. xiii.

(39)
  

(40)
'Jaypur Draft Kharitas' 7-76.

(41)
'Farmans, Manshurs and Nishans ' - p. 48-14, 15, 16.

(42)
S.P.D. 40-126.

(43)
S.P.D. 2-104, Panipat, p. 14.

(44)
S.P.D. 21-176.

(45)
S.P.D. 27-245.

(46)
S.P.D. 21-176, S.P.D. 2-144-u

(47)
S.P.D. 2-107.

(48)
S.P.D. 21-117.

(49)
S.P.D. 2-115, 116.

(50)
S.P.D. 21-115, 177.

(51)
S.P.D. 21-116, 117, 177.

(52)
Ibid - 178, 181, 'Holkar Shahi' 1-147.

(53)
S.P.D. 21-177, 180.

(54)
Ibid - 114, S.P.D. 2-112, 114.

(55)
'Holkar Shahi' I-151, S.P.D. 21-177, 183, S.P.D. 2-13.

(56)
S.P.D. 21-181, 182, S.P.D. 2-114, 'Jaypur Draft Kharitas' 7-52, 70.

(57)
S.P.D. 21-186, 187, S.P.D. 2-118.

(58)
S.P.D. 21-185, 186, 188, 'Jaypur Draft Kharitas' 7-144, 8-76,

(59)
S.P.D. 2-21.

(60)
'Panipat' p 30.

(61)
'Jaypur Draft Kharitas' 8-36.

(62)
'Jaypur Draft Kharitas' 7-79, 'New Hist.' Vol. II, p. 459.

(63)
'Purandare Daftar' I-39.

(64)
Ibid - 399, 400, 403.

(65)
Ibid - 415.

(66)
Ibid - 397, 417, 425.

(67)
'Hingne Daftar' I-107, 218.

(68)
'Ait. Sankeerna Sahitya' - 25.

(69)
'Purandare Daftar' I-402.

(70)
'Purandare Daftar' I-400, 405.

(71)
Ibid - 410, 418, 'Hingne Daftar' I-205, 210.

(72)
'Purandare Daftar' I-411, 413, 416, 418, 419, 'Hingne Daftar' I-202, 205, 210.

(73)
'Purandare Daftar' I-402.

(74)
Ibid - 403. "???????????????????????????????????????????????????????????????"

(75)
S.P.D. 2-147, 'Hingne Daftar' I-219.

http://www.maratharajputrelations.com/5sp.html
<!--QuoteEnd--><!--QuoteEEnd-->
If you read these letters, it becomes clear why partition happened, to a Hindu Peshwa Baji Rao is a national hero and the Marathas were (atleast initially) a force that liberated the Hindu nation but to a Muslim (even an Indian Muslim) they are the scum of the earth, as indicated by Shah Waliullah's (an Indian Muslim) letters to Abdali asking him to invade India and destroy Marathas, Jats and Sikhs, so how can it be possible to yoke the 2 communities as a nation when our national heroes are polar opposites. This question was also raised by Lala Lajpat Rai after he made a detailed study of the Quran and Hadiths (before he used to think that Hindus and Muslims were one and an Indian nation has been created), in his zeal he even thought that history should be rewritten so as not to rake up old issues. This is mentioned in the preface of one of R.C Majumdar's bulky volumes where he says that he is pained by this white washing of history by the national leaders and mentions Lala Lajpat Rai as an example.

This is Lala Lajpat Rai before he made the study of Quran and hadiths:
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Lala Lajpat Rai propagated the proposition that “the Hindus and Muslims have coalesced into an Indian people, very much the same way as the Angles, Saxons, Danes and Normans formed the English people of to-day” and that “the Muslim rule in India was not a foreign rule.”3

http://voi.org/books/tcqp/chi9.htm<!--QuoteEnd--><!--QuoteEEnd-->

This is the same Lala Lajpat Rai after making a study of Islamic scriptures:

<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->At about the same time Lala Lajpat Rai came to the conclusion that this behaviour pattern had its primary source in the Quran and the Hadis. Lalaji wrote as follows in a confidential letter to Deshbandhu C.R. Das: “I have devoted most of my time during the last six months to the study of Muslim history and Muslim Law and I am inclined to think that Hindu-Muslim unity is neither possible nor practicable… Assuming and admitting the sincerity of the Mohammedan leaders in the Non-Co-operation Movement, I think their religion provides an effective bar to anything of the kind. There is no finer Mohammedan than Hakim [Ajmal Khan] Sahab, but can any Muslim leader override the Koran? I can only hope that my reading of the Islamic Law is incorrect and nothing would relieve me more than to be convinced that it is so… I do honestly and sincerely believe in the necessity and desirability of Hindu-Muslim unity. I am also fully prepared to trust the Muslim leaders, but what about the injunctions of the Koran and the Hadis? The leaders cannot override them.”9

http://voi.org/books/muslimsep/ch11.htm<!--QuoteEnd--><!--QuoteEEnd-->