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Rajpoots 2.png
ReligionsHinduism and Islam[1][2][3]
LanguagesHindi, Haryanvi, Bhojpuri,[4] Gujarati, Maithili,[5] Marwari, Mewari, Sindhi, Urdu, Punjabi, Dogri and Pahari
RegionRajasthan, Haryana, Gujarat, Uttar Pradesh, Punjab, Himachal Pradesh, Uttarakhand, Jammu and Kashmir, Azad Kashmir, Bihar, Jharkhand, Madhya Pradesh, Maharashtra,[6] and Sindh


The Rajput population and the former Rajput states are found in north, west, central and east India. These areas include Rajasthan, Gujarat, Uttar Pradesh, Himachal Pradesh, Haryana, Jammu, Uttarakhand, Bihar and Madhya Pradesh.


"Resbutos", Rajputs as depicted by the Portuguese in the 16th century Códice Casanatense


The origin of the Rajputs has been a much-debated topic among the historians. Colonial-era writers characterised them as descendants of the foreign invaders such as the Scythians or the Hunas, and believed that the Agnikula myth was invented to conceal their foreign origin.[7] According to this theory, the Rajputs originated when these invaders were assimilated into the Kshatriya category during the 6th or 7th century, following the collapse of the Gupta Empire.[8][9] While many of these colonial writers propagated this foreign-origin theory in order to legitimise the colonial rule, the theory was also supported by some Indian scholars, such as D. R. Bhandarkar.[7] The Indian nationalist historians, such as C. V. Vaidya, believed the Rajputs to be descendants of the ancient Vedic Aryan Kshatriyas.[10] A third group of historians, which includes Jai Narayan Asopa, theorized that the Rajputs were Brahmins who became rulers.[11]

However, recent research suggests that the Rajputs came from a variety of ethnic and geographical backgrounds.[12] The root word "rajaputra" (literally "son of a king") first appears as a designation for royal officials in the 11th century Sanskrit inscriptions. According to some scholars, it was reserved for the immediate relatives of a king; others believe that it was used by a larger group of high-ranking men.[13] Over time, the derivative term "Rajput" came to denote a hereditary political status, which was not necessarily very high: the term could denote a wide range of rank-holders, from an actual son of a king to the lowest-ranked landholder.[14] Before the 15th century, the term "Rajput" was also associated with people of mixed-caste origin, who were considered inferior in rank to "Kshatriya".[15]

Gradually, the term Rajput came to denote a social class, which was formed when the various tribal and nomadic groups became landed aristocrats, and transformed into the ruling class.[16] These groups assumed the title "Rajput" as part of their claim to higher social positions and ranks.[17] The early medieval literature suggests that this newly formed Rajput class comprised people from multiple castes.[18] Thus, the Rajput identity is not the result of a shared ancestry. Rather, it emerged when different social groups of medieval India sought to legitimize their newly acquired political power by claiming Kshatriya status. These groups started identifying as Rajput at different times, in different ways.[19]

Emergence as a community

Chandramahal in City Palace, Jaipur, built by Kachwaha Rajputs

Scholarly opinions differ on when the term Rajput acquired hereditary connotations and came to denote a clan-based community. Historian Brajadulal Chattopadhyaya, based on his analysis of inscriptions (primarily from Rajasthan), believed that by the 12th century, the term "rajaputra" was associated with fortified settlements, kin-based landholding, and other features that later became indicative of the Rajput status.[13] According to Chattopadhyaya, the title acquired "an element of heredity" from c. 1300.[20] A later study by of 11th–14th century inscriptions from western and central India, by Michael B. Bednar, concludes that the designations such as "rajaputra", "thakkura" and "rauta" were not necessarily hereditary during this period.[20]

During its formative stages, the Rajput class was quite assimilative and absorbed people from a wide range of lineages.[16] However, by the late 16th century, it had become genealogically rigid, based on the ideas of blood purity.[21] The membership of the Rajput class was now largely inherited rather than acquired through military achievements.[20] A major factor behind this development was the consolidation of the Mughal Empire, whose rulers had great interest in genealogy. As the various Rajput chiefs became Mughal feduatories, they no longer engaged in major conflicts with each other. This decreased the possibility of achieving prestige through military action, and made hereditary prestige more important.[22]

The word "Rajput" thus acquired its present-day meaning in the 16th century.[23][24] During 16th and 17th centuries, the Rajput rulers and their bards (charans) sought to legitimize the Rajput socio-political status on the basis of descent and kinship.[25] They fabricated genealogies linking the Rajput families to the ancient dynasties, and associated them with myths of origins that established their Kshatriya status.[20][26] This led to the emergence of what Indologist Dirk Kolff calls the "Rajput Great Tradition", which accepted only hereditary claims to the Rajput identity, and fostered a notion of eliteness and exclusivity.[27] The legendary epic poem Prithviraj Raso, which depicts warriors from several different Rajput clans as associates of Prithviraj Chauhan, fostered a sense of unity among these clans.[28] The text thus contributed to the consolidation of the Rajput identity by offering these clans a shared history.[13]


Rajput kingdoms



The first major Rajput kingdom was the Sisodia-ruled kingdom of Mewar.[12] However, the term "Rajput" has also been used as an anachronistic designation for leading martial lineages of 11th and 12th centuries that confronted the Ghaznavid and Ghurid invaders such as the Pratiharas, the Chahamanas (of Shakambhari, Nadol and Jalor), the Tomaras, the Chaulukyas, the Paramaras, the Gahadavalas, and the Chandelas.[31][32]Although the Rajput identity did not exist at this time, these lineages were classified as aristocratic Rajput clans in the later times.[33]


In the 15th century, the Muslim sultans of Malwa and Gujarat put a joint effort to overcome the Mewar ruler Rana Kumbha but both the sultans were defeated.[34] Subsequently, in 1518 the Rajput Mewar Kingdom under Rana Sanga achieved a major victory over Sultan Ibrahim Lodhi of Delhi Sultanate and afterwards Rana's influence extended up to the striking distance of Pilia Khar in Agra.[35][36] Accordingly, Rana Sanga came to be the most distinguished indigenous contender for supremacy but was defeated by the Mughal invader Babur at Battle of Khanwa in 1527.[37]


Mughal period

Akbar's policy (Akbar - Shah Jahan)

After the mid-16th century, many Rajput rulers formed close relationships with the Mughal emperors and served them in different capacities.[39][40] It was due to the support of the Rajputs that Akbar was able to lay the foundations of the Mughal empire in India.[41] Some Rajput nobles gave away their daughters in marriage to Mughal emperors and princes for political motives.[42][43][44][45] For example, Akbar accomplished 40 marriages for him, his sons and grandsons, out of which 17 were Rajput-Mughal alliances.[46] Akbar's successors as Mogul emperors, his son Jahangir and grandson Shah Jahan had Rajput mothers.[47] The ruling Sisodia Rajput family of Mewar made it a point of honour not to engage in matrimonial relationships with Mughals and thus claimed to stand apart from those Rajput clans who did so.[48]Once Mewar had submitted and alliance of Rajputs reached a measure of stability matrimonial between leading Rajput states and Mughals became rare[49]

Aurangzeb's policy

Akbar's diplomatic policy regarding the Rajputs was later damaged by the intolerant rules introduced by his great-grandson Aurangzeb. A prominent example of these rules included the re-imposition of Jaziya, which had been abolished by Akbar.[41] However, despite imposition of Jaziya Aurangzeb's army had a high proportion of Rajput officers in the upper ranks of the imperial army and they were all exempted from paying Jaziya[50] The Rajputs then revolted against the Mughal empire. Aurangzeb's conflicts with the Rajputs, which commenced in the early 1680s, henceforth became a contributing factor towards the downfall of the Mughal empire.[51][41]

In the 18th century, the Rajputs came under influence of the Maratha empire.[51][52][53] By the late 18th century, the Rajput rulers begin negotiations with the East India Company and by 1818 all the Rajput states had formed an alliance with the company.[54]

Settlement of the Gangetic plains

From 1200 A.D., many Rajput groups moved eastwards towards the Eastern Gangetic plains forming their own chieftaincies.[55] These minor Rajput kingdoms were dotted all over the Gangetic plains in modern-day Uttar Pradesh and Bihar.[56] During this process, petty clashes occurred with the local population and in some cases, alliances were formed.[55] Among these Rajput chieftaincies were the Bhojpur zamindars[57] and the taluks of Awadh.[58]

The immigration of Rajput clan chiefs into these parts of the Gangetic plains also contributed the agricultural appropriation of previously forested areas, especially in South Bihar.[59] Some have linked this eastwards expansion with the onset of Ghurid invasion in the West.[59]

British colonial period


The medieval bardic chronicles (kavya and masnavi) glorified the Rajput past, presenting warriorhood and honour as Rajput ideals. This later became the basis of the British reconstruction of the Rajput history and the nationalist interpretations of Rajputs' struggles with the Muslim invaders.[60] James Tod, a British colonial official, was impressed by the military qualities of the Rajputs but is today considered to have been unusually enamoured of them. In his Annals and Antiquities of Rajasthan, James Tod writes:[61]

What nation on earth could have maintained the semblance of civilization, the spirit or the customs of their forefathers, during so many centuries of overwhelming depression, but one of such singular character as the Rajpoot? ... Rajast'han exhibits the sole example in the history of mankind, of a people withstanding every outrage barbarity could inflict, or human nature sustain, from a foe whose religion commands annihilation; and bent to the earth, yet rising buoyant from the pressure, and making calamity a whetstone to courage .... Not an iota of their religion or customs have they lost ...

Although the group venerate him to this day, he is viewed by many historians since the late nineteenth century as being a not particularly reliable commentator.[62][63] Jason Freitag, his only significant biographer, has said that Tod is "manifestly biased".[64]

The Derawar Fort built by a Hindu dynasty of Bhatti Rajputs,[65] in modern-day Bahawalpur, Pakistan




Independent India

On India's independence in 1947, the princely states, including those of the Rajput, were given three options: join either India or Pakistan, or remain independent. Rajput rulers of the 22 princely states of Rajputana acceded to newly independent India, amalgamated into the new state of Rajasthan in 1949–1950.[68] Initially the maharajas were granted funding from the Privy purse in exchange for their acquiescence, but a series of land reforms over the following decades weakened their power, and their privy purse was cut off during Indira Gandhi's administration under the 1971 Constitution 26th Amendment Act. The estates, treasures, and practices of the old Rajput rulers now form a key part of Rajasthan's tourist trade and cultural memory.[69]


The Rajput Dogra dynasty of Kashmir and Jammu also came to an end in 1947,[71] though title was retained until monarchy was abolished in 1971 by the 26th amendment to the Constitution of India.[72]

The Rajputs, in states such as Madhya Pradesh are today considered to be a Forward Caste in India's system of positive discrimination. This means that they have no access to reservations here. But they are classified as an Other Backward Class by the National Commission for Backward Classes in the state of Karnataka.[73][74][75][76] However, some Rajputs too like other agricultural castes demand reservations in Government jobs, which so far is not heeded to by the Government of India.[77][78][79][80]


The term "Rajput" denotes a cluster of castes,[81] clans, and lineages.[82] It is a vaguely-defined term, and there is no universal consensus on which clans make up the Rajput community.[83] In medieval Rajasthan (the historical Rajputana) and its neighbouring areas, the word Rajput came to be restricted to certain specific clans, based on patrilineal descent and intermarriages. On the other hand, the Rajput communities living in the region to the east of Rajasthan had a fluid and inclusive nature. The Rajputs of Rajasthan eventually refused to acknowledge the Rajput identity claimed by their eastern counterparts,[84] such as the Bundelas.[85] The Rajputs claim to be Kshatriyas or descendants of Kshatriyas, but their actual status varies greatly, ranging from princely lineages to common cultivators.[86]

There are several major subdivisions of Rajputs, known as vansh or vamsha, the step below the super-division jāti[87] These vansh delineate claimed descent from various sources, and the Rajput are generally considered to be divided into three primary vansh:[88] Suryavanshi denotes descent from the solar deity Surya, Chandravanshi (Somavanshi) from the lunar deity Chandra, and Agnivanshi from the fire deity Agni. The Agnivanshi clans include Parmar, Chaulukya (Solanki), Parihar and Chauhan.[89]

Lesser-noted vansh include Udayvanshi, Rajvanshi,[90] and Rishivanshi[citation needed]. The histories of the various vanshs were later recorded in documents known as vamshāavalīis; André Wink counts these among the "status-legitimizing texts".[91]



Culture and ethos


The Bengal army of the East India Company recruited heavily from upper castes such as Brahmins and Rajputs.However,after the revolt of 1857 by the Bengal sepoys, the British Indian army shifted recruitment to the Punjab.[93] The Rajputs were designated as a Martial Race in the period of the British Raj. This was a designation created by administrators that classified each ethnic group as either "martial" or "non-martial": a "martial race" was typically considered brave and well built for fighting,[94] whilst the remainder were those whom the British believed to be unfit for battle because of their sedentary lifestyles.[95]

Rajput lifestyle

The double-edged scimitar known as the khanda was a popular weapon among the Rajputs of that era.[when?] On special occasions, a primary chief would break up a meeting of his vassal chiefs with khanda nariyal, the distribution of daggers and coconuts. Another affirmation of the Rajput's reverence for his sword was the Karga Shapna ("adoration of the sword") ritual, performed during the annual Navaratri festival, after which a Rajput is considered "free to indulge his passion for rapine and revenge".[96] The Rajput of Rajasthan also offer a sacrifice of water buffalo or goat to their family Goddess ( Kuldevta) during Navaratri.[97] The ritual requires slaying of the animal with a single stroke. In the past this ritual was considered a rite of passage for young Rajput men.[98]

Rajputs generally have adopted the custom of purdah (seclusion of women).[51]

Alcoholism is considered a problem in the Rajput community of Rajasthan and hence Rajput women do not like their men drinking alcohol. It was reported in a 1983 study of alcoholism in India that it was customary for Rajput men (not all) in northern India to drink in groups. The women would at times be subjected to domestic violence such as beating after these men returned home from drinking.[99]

Until recent times polygamy was common among Rajputs also concubines were kept freely depending upon economic status of a person, particularly in Rajasthan where there were three classes of concubines first were called khawals, who were generally jatins and gujarins[100] they lived in harem and children were treated as Rajputs except few restrictions. The other two classes were called Darogi and Goli.[101][102]

During the British rule their love for pork, i.e. wild boar, was also well known and the British identified them as a group based on this. [103][104][full citation needed]

By the late 19th century, there was a shift of focus among Rajputs from politics to a concern with kinship.[105] Many Rajputs of Rajasthan are nostalgic about their past and keenly conscious of their genealogy, emphasising a Rajput ethos that is martial in spirit, with a fierce pride in lineage and tradition.[106]

Rajput politics

A royal Rajput procession, depicted on a mural at the Mehrangarh Fort in Jodhpur[107]

Rajput politics refers to the role played by the Rajput community in the electoral politics of India.[108][109][better source needed] In states such as Rajasthan, Uttar Pradesh, Madhya Pradesh, Bihar, Uttrakhand, Jammu, Himachal Pradesh, and Gujarat, the large populations of Rajputs gives them a decisive role.[110][111][112][better source needed]




Rajput painting varied geographically, corresponding to each of the various Rajput kingdoms and regions. The Delhi area, Punjab, Rajasthan, and Central India each had its own variant.[115][failed verification]

See also


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  5. ^ Roy, Ramashray (1 January 2003). Samaskaras in Indian Tradition and Culture. p. 195. ISBN 9788175411401. Retrieved 4 March 2017.
  6. ^ Rajendra Vora (2009). Christophe Jaffrelot; Sanjay Kumar (eds.). Rise of the Plebeians?: The Changing Face of the Indian Legislative Assemblies (Exploring the Political in South Asia). Routledge India. p. 217. [In Maharashtra]The Lingayats, the Gujjars and the Rajputs are three other important castes which belong to the intermediate category. The lingayats who hail from north Karnataka are found primarily in south Maharashtra and Marthwada while Gujjars and Rajputs who migrated centuries ago from north India have settled in north Maharashtra districts.
  7. ^ a b Alf Hiltebeitel 1999, pp. 439–440.
  8. ^ Bhrigupati Singh 2015, p. 38.
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  10. ^ Alf Hiltebeitel 1999, pp. 440–441.
  11. ^ Alf Hiltebeitel 1999, pp. 441–442.
  13. ^ a b c Cynthia Talbot 2015, p. 119.
  14. ^ Brajadulal Chattopadhyaya 1994, pp. 79–80.
  15. ^ Satish Chandra 1982, p. 92.
  16. ^ a b Tanuja Kothiyal 2016, p. 8.
  17. ^ Richard Gabriel Fox 1971, p. 16.
  18. ^ Brajadulal Chattopadhyaya 1994, p. 60.
  19. ^ Brajadulal Chattopadhyaya 1994, p. 59.
  20. ^ a b c d Cynthia Talbot 2015, p. 120.
  21. ^ a b Tanuja Kothiyal 2016, pp. 8–9.
  22. ^ Cynthia Talbot 2015, p. 121.
  23. ^ Irfan Habib 2002, p. 90.
  24. ^ David Ludden 1999, p. 4.
  25. ^ Barbara N. Ramusack 2004, p. 13.
  26. ^ André Wink 1990, p. 282.
  27. ^ Cynthia Talbot 2015, pp. 121–122.
  28. ^ Cynthia Talbot 2015, p. 121-125.
  29. ^ Tanuja Kothiyal 2016, p. 11.
  30. ^ Pradeep Barua 2005, p. 25.
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  82. ^ Lawrence A Babb (2004). Alchemies of Violence: Myths of Identity and the Life of Trade in Western India. SAGE. p. 17. ISBN 978-0-7619-3223-9. ...the region's erstwhile ruling aristocracy, a cluster of clans and lineages bearing the label 'Rajput'.
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  100. ^ Indian Anthropologist,Volumes 24–25. Indian Anthropological Association. 1994. p. 24.
  101. ^ Naravane, M. S. (1999). The Rajputs of Rajputana: A Glimpse of Medieval Rajasthan. APH Publishing. p. 37. ISBN 978-81-7648-118-2.
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  103. ^ Lindsey Harlan (1992). Religion and Rajput Women: The Ethic of Protection in Contemporary Narratives. University of California Press. p. 158. ISBN 9780520073395. Many women do not like their husbands to drink much alcohol; they consider alcoholism a problem in their community particularly because Rajput drinking is sanctioned by tradition.
  104. ^ Mahesh Rangarajan, K; Sivaramakrishnan, eds. (6 November 2014). Shifting Ground: People, Animals, and Mobility in India's Environmental History. Oxford University Press. p. 85. ISBN 9780199089376. The British defined Rajputs as a group in part by their affinity for wild pork.
  105. ^ Kasturi, Malavika (2002). Embattled Identities Rajput Lineages. Oxford University Press. p. 2. ISBN 978-0-19-565787-6.
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  107. ^ Rajput procession, Encyclopædia Britannica Archived 9 November 2014 at the Wayback Machine
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  113. ^ Karine Schomer 1994, p. 338.
  114. ^ Saleema Waraich (2012). "Competing and complementary visions of the court of the Great Mogor". In Dana Leibsohn; Jeanette Favrot Peterson (eds.). Seeing Across Cultures in the Early Modern World. Ashgate. p. 88. ISBN 9781409411895.


External links

  Media related to Rajput people at Wikimedia Commons