<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Role of Raja Ram in the formation of (Bharatpur State (1682-1688)
Dr. Vir Singh
Director, Maharaja Surajmal Centre for Research and Publication, C-4, Janakpuri, New Delhi - 58,
The Jats are a dominant agriculturist community operate in the North and North-Western parts of the Indian sub-continent, which on account of their natural and human resources and their strategic location played a crucial role in the political fortune of the region. Economically, this area was one where economy as a whole had developed and reached a fairly high level during the pre-colonial period.[1]
Similarly the impact of the growth of peasant movement in the 17 - 18th Century in particular their militarization in the region had implications far beyond the region itself. The period from 1682 - 1688 is very important from the point of militarization of peasant movement. During this period peasant uprising merged with Zamindar revolt under the leadership of Raja Ram Sinsinwar. During the interval of 15 years between the death of Gokul, and the open war declared against the Mughal Government by Raja Ram Jat in 1685 A.D. the whole of the Sarkar's of Agra and Mathura had become strewn with Jat garhis and naglas (fortified block-houses). These mighty mud forts of Sinsini, Sogar, Sonkh, Abair, Khair and Jawar were the archetypes of far-famed Bharatpur and Deeg, Hathras and Mursan. Taking advantage of the Emperor's departure for the south, Raja Ram roused the Jat to a fresh struggle for independence against the Mughal empire. He boasted of one hundred thousand matchlocks of the Sinsinwar Jats. Though prone to quarrel among themselves in times of peace, the Jats could readily combine against a common enemy, and so the revolt spread like wild fire in a wild tract between Delhi and Dholpur with a depth of about sixty miles on either side of the Jamuna[2]'. Non-Jat zamindars and fanners also joined armed rebellion of Jats against Mughal authorities in the Brij region. This front became so strong that even after the accidental death of its leader Raja Ram in 1688 it didn't submit to imperialists.
Abul Fazl points out that 'the peasant masses of Agra province are notorious through out the vast country of Hindustan for rebelliousness, bravery and courage '. Irfan Habib observes that Agra - Mathura region on both sides of Yamuna figures constantly as the scene of military operations against the rebellious peasantry (in 1563, 1623, 1634, 1645, 1650, 1656 i.e. in the reigns of Akbar and Shahjahan. In these operations thousands were slaughtered and their women, children and animals beyond computation were seized and a great booty acquired by the victorious troops. Manucci assumes them to be the partisans of the same cause as of those whom Akbar had oppressed. He says that the 'villagers took their revenge upon Akbar by desecrating his tomb at Agra,[3] Raja Ram also took revenge upon Shahjahan by pillaging the villages assigned for the maintenance of Taj Mahal. In the reign of Aurangzeb the inhuman acts of Murshid Quli Khan (Faujdar of Mathura), Abdul Nabi (Governor of Mathura) and brutal massacre in Tilpat by Hasan Ali Khan were fresh in the memory of the Jats. Raja Ram wanted to take revenge of the blood of Gokula (at Tilpat in 1670), Brij Raj and his son Bhao Singh (while defending Sinsini in 1682). Last two were elder brother of his father and Raja Ram's cousin respectively. After their martyrdom Raja Ram was elected leader of Sinsinwars in 1682. After four years preparations he declared open war against the cruel government. He took revenge upon Aurangzeb by blocking the route from Delhi to Agra for any kind of support sent to Deccan expedition.
Let us have a look at the position and social structure of the Jats in Braj region.
In Agra-Mathura region the Jats were the dominant landholders known as zamindars.[4]. Satish Chandra observes "the social background to the rise of the Jat movement in the Agra-Mathura region was not very dissimilar to that of the Marathas . Like the Marathas, the Jats formed the dominant cultivating caste of the area. They constituted the "settled and more respectable hereditary cultivators", viz. the khudkashta. They also filled the hereditary posts of village headmen and muqaddams. Like the Marathas, these successful, settled and hereditary Jat cultivators wanted to raise themselves up in the social and economic scale by acquiring zamindari rights.[5 ]
Historians agree that ''the sources of revenue and the dependence on zamindars for administration was so much in the Mughal Empire that it was impossible to avoid the conflict of personal interests between the empire and the zamindars."[6] Thus the main threat to law and order came from the zamindars who refused to pay the revenue and to be subjugated by force[7]. Harshness by the local faujdar of Mathura provided the necessary spark of rebellion to the Jats.[8] The most successful revolts of the Marathas and the Jats, were led by the zamindars. The fact assumes particular importance when we consider the historical results of these revolts[9].
The contemporary writer Wendel observes that the peasants of Agra-Mathura region wanted to, take up with ardour the occasion to shake off the yoke of dominance and be as much at its own disposition and as independent as possible.âthere exists nonetheless some kind of universal penchant for independence, which is every where observed causing those of lowly station to desire to live exempt from the authority which Providence has placed above them."[10] U.N. Sharma also supports this evidence that Jat zamindars and peasants united themselves for the sake of independence. All other castes also joined these revolutionaries in Braj speaking area.
The ancient history of the Jats is preserved in their progressive traditional values of brotherhood, equality, independence, republican spirit, self-governance and democratic way of life.[12]. Such Jats can not bear over centralized despotic regime for long.
These traits have been inculcated in the Jats through their democratic clan system. In this system head of a family, head of a patti/thok, head of a village and head of a clan are linked together. In this process every Jat village is a unit, cluster of clan villages i.e. Pal/Khap is its greater unit and the union of khaps is called sarv-khap. The Jats living on both sides of Yamuna had a strong sense of clan brotherhood, which culminated in a khap [13]. This kinship was the binding force between the Jat Zamindar and the peasants. It is the answer to Wendel's observation that these zamindars are much more loved and even respected by their peasants than ever had been the prince.[14] Though clan zamindars had their own political and economic goals - followed social, cultural and democratic life style of their clans. These clan zamindars could understand the problems of their peasant brethren whose support was indispensable for them for defence as well as in the flight at the time of aimed conflict with the imperial power. Therefore local zamindars were more considerate and sympathetic to their peasants than the outsider imperial officials who were interested mainly in an immediate increase in assessment.[15] Support of a clan had helped the zamindars individually to protect their zamindaris, as already explained, but the unity of the clans (sarv khap) played a vital role in sustaining the prolonged and widespread Jat movement even after the death of their able leader Raja Ram.
It is explicit that the union of khaps was a binding force of the Jats. Had the caste been the binding force, the Rajputs would have succeeded in overthrowing the Mughal authority first. They had more zamindaris and had more resources.[16] But there was no unity in their clans. Kachwahas wanted to grab the zamindaris of other castes as well as other Rajput clans. Therefore other zamindars and peasants were not supporting them. In the Ajmer-Ranthambor region also there was open hostility between the Rajput zamindars and the peasants of various intermediate castes. The plundering activities of Pratap Singh Naruka and others in the Malpura and Chatsu regions were a constant source of terror for peasants[17].
The Jats are a race of warrior agriculturists. Besides traditional tribal values, as explained above, adventurous disposition and martial character of the Jats have helped them to carry the Jat movement to its logical end. Not many agricultural communities possessed obstinate courage, indomitable spirit, heroic valour and the unity of Jat clans which were needed to transform a deep resentment into a military resistance[18]. Satish Chandra rightly observes peasant resistance to the process of centralization of authority was a continuous feature under Mughal rule, and was often put down by ruthless severity. The new feature we find in Aurangzeb's time is greater spirit of defiance and resistance[19]Â and the Jats of Agra-Mathura region were the front-runners in this direction.
Having thus prepared himself, Raja Rain and Ram Chehra practically blocked all highways that passed through Agra with the sole intention of giving maximum financial and martial setback to the Mughal empire in Wendel's words:
To lay the foundations for the future admirable glory of their descendants[20] Raja Ram and Ram Chehra, for their part, knew well to profit from this circumstance (Deccan Expedition). The frequent qafilas, which came from the north of the empire to join the Emperor's army, the continual marches of small detachments, the passage of all manner of persons and equipment from one end of the main route to the other, Delhi to Agra, provided for plundering. From the gates of Shahjahanabad (Delhi) to the Chambel river, their trespass was feared: no security at all for the small qafilas, if there were not sufficient armed men for their defence. The umaras, the convoys of the Emperor himself and of other chiefs whom the Emperor had summoned to join him: none was spared. Most often the baggage and booty at the rear was attacked, dispersed and robbed before one could hasten there?[21]  Because this was a time when it was more than ever necessary that the route remain open for Emperor's expedition into the Deccan [22]
Early in 168S Raja Ram attacked another general Mir Ibrahim of Hyderabad entitled. Mahbat Khan (Subedar designate to Punjab), who on his way to Lahore, had encamped near Sikandra. In the encounter with Mahbat Khan, Raja Ram lost his 40 men while 190 of the Khan's soldiers were either killed or wounded.
Raja Rain had tried to ransack Akbar's mausoleum at Sikandra, but fauzdar Mir Abul Fazal foiled his first attempt in 1685. Raja Ram reappeared at Sikandra on 27lh February 168S and plundered articles o{' gold and silver, carpets and lamps etc. from Akbar's tomb. He destroyed what he could not carry. Dragging out the bones of Akbar the Jats flung them angrily into the fire and burnt them. Raja Ram lighted his camp-fire in the garden of Itimaduddaula. The Custodian of the tomb, Mir Ahmad was a silent spectator and the Naib of Khan-i-Jahan, Mohammad Baqa titled Muzaffar Khan dared not come out of the Agra fort. Some Jats captured the local Mughal officers at Palwal and ravaged the environs of Khurja[23]. Thus Raja Ram had reduced the Mughal authority to a shadow outside the fortwalls of Agra..
Incompetent, ineffective and selfish officers who were looking after the affairs in the north were afraid of the formidable Jats and a few were in collusion with them. Fazal Khan, a Mughal officer at Agra , secretly informed the Jats about the royal treasure, which he was escorting to river Chambal. He also supplied them ammunitions for the purpose. The scheme was executed as planned. It is evident that corrupt local Mughal officers and soldiers were in collusion with the Jats for sharing the booty grabbed by them. Wendel also testifies that the Government of Agra in self-interest wanted that Bidar Bakht should not take measures to subdue Raja Ram quickly and completely. By the luck of the Prince, the existing feud between Chauhan and Shekhawat Rajputs of Baghtheria in Mewat had erupted into an open war.[24] Shekhawats sought the help of Murtaza Khan, the Faujdar of Mewat, Prince Bidar Bakht, Khan-i-Jahan, his son Sipahdar Khan, Rao Anirudh Singh of Bundi and Maharao Kishor Singh of Kota. Desperate Chauhans appealed to Raja Ram for help against these formidable forces. After inflicting crushing defeat on the Chiefs of Bundi and Kota in the vanguard, Raja Ram led a fierce charge against the Mughals in the centre. In the mean time, Sipahdar Khan's expert musketeer ambushing in a tree fired at his chest. He fell down from the horse and died immediately on Wednesday, 4th July 1688 - 15th Ramzan 1099 A.H. His head was severed from his body and publicly exposed first in Agra and later on presented to Aurangzeb in the Deccan.[25] Thus gallant Raja Ram got envious martyrdom while helping the Chauhans against the imperial and allied forces. This incident of exposing the heads of Raja Ram and Ram Chehra on public places for giving a lesson (ibrat) to the Jats did not bear fruits. Their sacrifice kindled in Jats the flame of independence from the cruel government.
It is to be noted here that the measure of success Raja Ram achieved during his lifetime and the legacy that he passed on to succeeding generations proved fatal to the interests of the Mughal Empire. On the other hand his activities boosted the morale of the Jats and his steps proved beneficial for them and gradually contributed to the success of Jat movement in carving out their own principality. Though their guiding star Raja Ram was killed, the defence in the shape of tons and disciplined troops was intact. The fortune that he amassed proved to be of immediate and definite help to his successors. They were united and determined to fulfill the dream of liberation of Brij Bhumi cherished by their farsighted leader.
Though Father Wendel has not given any account of several operations after the death of Raja Ram during 1688 - 1695,' his observations about this period are comprehensive and significant for-understanding the social system of the Jats:
"'For, while one had indeed cut one of two branches from this wild stem, born to cast shadow and obscurity on the monarchy, the root had been unscathed, to, as it were, grow stronger and higher shortly thereafter, as we will see     Churaman ...with other lesser known of the same race, clearly showed the inhabitants of Agra and its surrounding territory that this hydra had more than one head to be severed, and this infamous species was already too extended and rooted to hope that it would fail because of a single branch which had been cut away.[26].
These observations in symbolic language have gone unnoticed by the scholars. "Wild Stem" symbolizes "Jat Peasant Movement" which arose to weaken the Mughal Empire. It could not be suppressed by "Cutting One or two branches". - by killing one or two Zamindar leaders i.e., Raja Ram and Ram Chehra of the Sinsinwar and the Sogaria Clans. The Jat movement spread into the whole of Agra region upto Chambal and Doab in Mathura and Aligarh Districts. Aurangzeb repeatedly ordered the "general massacre" and "extirpation" of the Jats and to destroy their strongholds. But Wendel says that the Jats are "hydra, which had more than one head to be severed". According to a Greek myth, many heads of hydra grew again when cut off; this figurative language means things hard to extirpate[27] As the head of
one of their leaders is severed, another leader took command in succession.
For Example;
  Sinsinwar clan:         Raja Ram -> Bhajja Singh -> Jorawar Singh -> Fat eh Singh.
Sogaria clan  :    Ram Chehra -> Rustam Sogaria -} Khem Karan Sogaria.
Other lesser known leaders of the Jat clans followed suit. In spite of brutal massacre o( thousands of peasants in seven year operations the imperialists were not successful in beheading all Jat Leaders (hydra) i.e., to extirpate the Jats from the Agra region.
To substantiate Wendel's observation we pick up the thread of events. Recognizing the gravity of Jat menace Aurangzeb sent Khan-i-Jahan Kokaltash Zafar Jang on 3ru May 1686 to suppress the Jats. But the commander could not subdue Raja Ram[28] Then Prince Azam's elder son, Bidar Bakht was sent in December 1687 to assume the supreme command in the Jat war assisted by Khan-i-Jahan.[29] The mounting of Prince Bidar Bakht's expedition against the Jats might be taken to mark the ascendance of the incipient Jat power [30]. Ram Singh died on April 10, 1688 at Kohat, (his only son Kishan Singh had already died in Deccan on April 10, 1682), then his 16 years old grandson Bishan Singh endeavored through Nawab Amir Khan, Subedar of Kabul, his Regent-mother (Chauhani Mata) and his vakil to procure from the Emperor his patrimony. He gave an undertaking to crush the Jats in six months and lo capture their main stronghold Sinsini[32]. Aurangzeb very shrewdly bestowed upon the Rajput Prince Bishan Singh the title of Raja, the ` tika' of Amber and Mansab of 2000/2000 do aspah, thirty lakhs dam in inam, Khillat (dress) and elephant, on May 24, 1688 (22 Rajab, Regnal year)32 , transferred him from Kohat to Mathura and posted him under Bidar Bakht. He was appointed later the Faujdar of Mathura and was granted the zamindari of Sinsini and other Jat Mahals. He was also promised further promotion and grant if he succeeded in "general massacre'1 and "extirpation of Jat-i~ Badzat.[33]. Bishan Singh though appointed in the lifetime of Raja Ram delayed operations even after his death on 4th July 1688. Several letters were sent to Bishan Singh to subjugate the Jats. At last Bishan Singh joined the imperial camp at Mathura in the month of August 1688 with 10,000 cavalry and 20,000 infantry.[34] The death of Raja Ram on 4th July 1688 greatly eased the difficult task of the Mughals. They began their operations one month later in August 1688 on joining Bishan Singh at Mathura. Raja Ram dead, however, like Caesar of Shakespeare, became more powerful than Raja Ram alive, because the impact of his policies and contributions lingered on much after his death.
On the basis of what has been said above, it may be safely concluded that Raja Ram assumed the leadership of the Sinsinwar clan in 1682. He also consolidated the other Jat clans and established socio-political cohesion among them and made efforts to gain control over the Braj region. Wendel has rightly remarked that Raja Ram was the 'founder of the great fortune and power of the Jats'35 He gave new direction and thrust which paved the way for the Jats political formation. His contributions in this direction may be summed up as follows:
<!--[if !supportLists]-->(1)Â <!--[endif]-->Raja Ram succeeded in forging a joint front of the Jats. He had deeper penetration into the individualistic and clan consciousness temperament of the Jats. He allied with the Sogarias, Bayana-Roopbasias and Khuntal, Bhagore, and Sikhwar etc. He also befriended the Jats of Ranthambhor. Thus Raja Ram became a great rallying point and the Jats were united under his leadership.
(ii)   For strong defence Raja Ram built mudforts surrounded by huge mud ramparts in dense prickly jungles. These forts served as basis for operation and refuge as also places for dumping the booty.
(iii)Â Â Â He highlighted the efficacy of dhar (guerrilla) tactics, which ensured him maximum benefits with minimum risk.
(iv) The Jats with their sturdy physique, manly habits and the experience of dhar had the making of the best infantry in them, if only they could be properly armed, trained and led. Raja Ram transformed these warrior agriculturist Jats into trained and disciplined troops and equipped them with lire-arms. The induction of the banduk (gun) posed a new challenge to the invincibility of Mughal cavalry. '' Thus the Jats developed tough resistance and striking power under the leadership of Raja Ram.
References & Notes
<!--[if !supportLists]-->1.      <!--[endif]-->Satish Chandra, The 18th Century in India: It's economy and the role of the Marathas, the Jats, the
Sikhs and the Afghans, 30.
<!--[if !supportLists]-->2.      <!--[endif]-->K.R. Qanungo, History of the House of Diggi, 62-63.
<!--[if !supportLists]-->3.      <!--[endif]-->Irfan Habit), The Agrarian System of Mughal India, 390-391, f'.ns. 2-11.
<!--[if !supportLists]-->4.   <!--[endif]-->Abul Fazl, Ain-i-Akbari, Vol. II (1949 ed.) 190-206; Wendel's Memoirs on the Jat Power (Eng.). 6-7; Irfan Habib, The Agrarian System of Mughal India (1999 ed.), 391.
<!--[if !supportLists]-->5.   <!--[endif]-->Satish Chandra, The 18: Century in India: Its Economy and the Role of the Marat has, the Jats, the Sikh
and the Afghan, 30- 31; also U.N. Sharma, Jaton Ka Navin Itihas, I, 126.
<!--[if !supportLists]-->6.      <!--[endif]-->Nurul Hassan, Zamindar article in Madhyakaleen Bharat, Irfan Habib ed., 54; Also see Bernier, Travels
in Mughal Empire, 225-26; Manucci, Storia, Vol. II, 405,424,431-434,462; Wendel's Memoirs on the
Jat Power (eng 9-10; J.N. Sarkar, Aurangzeb. Vol. V. 452-453; Satish Chandra, Parities and Politics,
Preface, XX-XXI; Irfan Habib, The Agrarian System of Mughal India, 386.
<!--[if !supportLists]-->7.   <!--[endif]-->Irfan Habib, The Agrarian System of Mughal India ,(1999 ed.) 385-386.
<!--[if !supportLists]-->8.      <!--[endif]-->Wendel's Memoirs on the Jat Power (Eng.), 10; Satish Chandra, The IS1' Century in India, 31.
<!--[if !supportLists]-->9.      <!--[endif]-->Irfan Habib, The Agrarian System of Mughal India, 389.
<!--[if !supportLists]-->10.   <!--[endif]-->Wendel's Memoirs on the lit Power (Eng.), 11-12.
1!. U.N. Shanna, Jaton Ka Navin Itihas, Vol. I, 109, 117.
<!--[if !supportLists]-->12.  <!--[endif]-->Bingley, Sikhs, 16; M.C. Pradhan, The Political System of the Jats of Northern India, Chapter V - VI; Chachnama (DaudPota ed.), 47-48, 61, 214-215: Irvine, Later Mughals, Vol. II, 83: Rose, Punjab Glossary, Vol. VI, 366; Ibbetson, The Punjab Castes, 102; U.N. Sharma, Jaton Ka Navin Itihas, Vol. I, 7- 8, 38; Khushwant Singh, History of the Sikhs, Vol. I, 15-16.
<!--[if !supportLists]-->13.  <!--[endif]-->Satish Chandra, Medieval India. Vol. II, 290; U.N. Shanna, Jaton Ka Navin Itihas, 1. 7-9, 38; J.N.
Sarkar calls this 'Sarv-khap ' system 'Republic of Aristocrats', Fall of the Mughal Empire. Vol. II, 256.
<!--[if !supportLists]-->14.  <!--[endif]-->Wendel's Memoirs on the Jat Power (Eng.), 1 I.
<!--[if !supportLists]-->15.  <!--[endif]-->Irfan Habib, The Agrarian System of Mughal India, 387.
16. K.K. Trivedi, Changes in caste composition of zamindars class. Indian review. Vol. 11 No. 1. 1975.
<!--[if !supportLists]-->17.  <!--[endif]-->R.P. Rana, Agrarian Revolts in Northern India during the late 1/'' and early 18th century. The Indian Economic and Social History Review, Vol. XVIII1, Nos. 3 and 4, 320-321.
<!--[if !supportLists]-->18.  <!--[endif]-->G.C. Dwivedi, The Jats their Role in the Mughal Empire, 23.
<!--[if !supportLists]-->19.  <!--[endif]-->Satish Chandra. Medieval India. II, 289.
20. Wendel's Memoirs on the Jat Power, 12.
2 1. Wendel's Memoirs on the Jat Power, 13.
22. Wendel's Memoirs on the Jat Power, 1-1.
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