Introductory - Global Sikh Studies

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individual of the ruling caste were directly involved, of course to
varying degrees, in keeping their feudal system intact. That this became
the overriding consideration with them is revealed by their readiness
to collaborate with the Mughals against all Hindu norms. In fact,
most of the Rajput chiefs, subsequent to the Mohammdan invasions,
owe their establishments to the patronage of their conquerors. 13 Their
exploitative and dominating polity also left no scope for the Rajputs
becoming the rallying point of other Hindus in resisting Mughal
domination. The very military-cum-patriarchal-cum-feudal structure,
which bound them together, created an unbridgeable gap between them
and the non-Rajput people as a whole.
The prevailing sentiments, which motivated the Rajput activities,
clearly reflect their political and social structure. For a Rajput, fidelity
to the chief is the climax of all virtues. 14 Allegiance is as hereditary as
the land: “I am your child, my head and sword are yours, my service is
at your command.” 15 But, his own immediate chief is the only authority
he regards. 16 ‘In proof of this numerous instances could be given of
whole clans devoting themselves to the chief against the sovereign.’ 17
This blind allegiance to authority led to two conspicuous consequences.
Clannish interests were given preference over tribal interests and tribal
interests over overall Rajput interests. This prevented the emergence
of Rajput nationalism, leave alone prevented the emergence of Rajput
nationalism, leave alone Hindu nationalism. Secondly, when and where
the ruling Rajput chiefs decided to collaborate with the Mughal
authority, their followers were dragged behind them with out ever
questioning the propriety of that course.
Another prominent Rajput sentiment was their extreme love of
their hierarchical status. It is doubtful whether this status consciousness
of the Rajputs was due to the influence of the caste system; because
the ‘Rajputs of Rajputana are not so rigidly attached to caste as their
brethren in other parts, and are not very respectful to Brahmans.’ 18
Any how, the Rajput love for hierarchical gradation had become almost
a megalomania. Aberigh-Mackay, writing about the Rajput chiefs of
Central India, says. ‘He seldom cares for anything but the merest
shadow of his dignity, the ceremony with which he is treated. Of this
he is insanely jealous.’ 19 ‘The poorest Rajput of this day retains all the