History of Aurangzib, Based on Original Sources v4.c59.s2: § 2. Character of the Marathas.
History of Aurangzib, Based on Original Sources v4.c59.s2
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§ 2. Character of the Marathas.
v4.c59.s2.1
The Maratha people had lost their great independent kingdoms, in the central richer and more level parts of the Deccan, early in the 14th century, and been gradually pushed into the western edge of the plateau by the pressure of Muslim expansion. Here in the small lonely valleys isolated by Nature, their petty chieftains retained a sort of rude local independence, usually forgotten by the kings of Ahmadnagar and Bijapur, or offering a nominal obedience when pressed hard. In their rugged and inhospitable nooks the natives found safety and peace, while the richer plains were the scenes of revolution and rapine.
v4.c59.s2.2
In such a country no one can afford to lead a sheltered idle life. Every man, and often every woman, in Maharashtra, has to work and work with the hand. Where Nature enforces a Spartan simplicity, there can be no luxury, no learned leisure (except among the priests), no aesthetic development, no polished manners even. But such a country and climate have their compensating advantages. They develop self-reliance, courage, perseverance, a stern simplicity, a rough straightforwardness, a sense of social equality and consequently pride in the dignity of man as man. In the 7th century, the Chinese pilgrim Yuan Chwang noted the Marathas for being "proud-spirited and warlike, grateful for favours and revengeful for wrongs." This racial character was somewhat modified in the course of the next ten centuries, and the remnant of the Maratha population at last became more cunning and less chivalrous. But the basis of their character remained the same,—activity, self-reliance, self-respect and love of equality. Indeed, in their combination of courage, cleverness and power of endurance,—in their ability to plan and execute surprises and night-attacks, in the skill of their soldiers to extricate themselves from a tight corner or to vary their tactics according to the changing phases of a battle without waiting for guidance from a superior,—the Marathas resemble the Afghans most among all Asiatic races.
v4.c59.s2.3
Social distinctions were fewer and much less sharp among the 16th century Marathas than among richer and more civilized communities. The rich man was not immeasurably above the poor in such a simple society; and even the poorest man had his value as a soldier or indispensable labourer; at least, he preserved his self-respect, because where few had anything to spare, none was tempted to lead the pampered life of the professional beggars and hangers-on of Delhi or Agra. The same sense of equality was fostered by religion. Their popular saints in the 15th and 16th centuries created a religious revival, which was truly a reformation in its spirit. It taught the sanctity of conduct rather than mere birth, the superiority of a living personal faith to mere ritual, and the oneness of all true believers before God. "This religious revival was level parts of the Deccan, early in the 14th century, and been gradually pushed into the western edge of the plateau by the pressure of Muslim expansion. Here in the small lonely valleys isolated by Nature, their petty chieftains retained a sort of rude local independence, usually forgotten by the kings of Ahmadnagar and Bijapur, or offering a nominal obedience when pressed hard. In their rugged and inhospitable nooks the natives found safety and peace, while the richer plains were the scenes of revolution and rapine.
v4.c59.s2.4
In such a country no one can afford to lead a sheltered idle life. Every man, and often every woman, in Maharashtra, has to work and work with the hand. Where Nature enforces a Spartan simplicity, there can be no luxury, no learned leisure (except among the priests), no aesthetic development, no polished manners even. But such a country and climate have their compensating advantages. They develop self-reliance, courage, perseverance, a stern simplicity, a rough straightforwardness, a sense of social equality and consequently pride in the dignity of man as man. In the 7th century, the Chinese pilgrim Yuan Chwang noted the Marathas for being "proud-spirited and warlike, grateful for favours and revengeful for wrongs." This racial character was somewhat modified in the course of the next ten centuries, and the remnant of the Maratha population at last became more cunning and less chivalrous. But the basis of their character remained the same,—activity, self-reliance, self-respect and love of equality. Indeed, in their combination of courage, cleverness and power of endurance,—in their ability to plan and execute surprises and night-attacks, in the skill of their soldiers to extricate themselves from a tight corner or to vary their tactics according to the changing phases of a battle without waiting for guidance from a superior,—the Marathas resemble the Afghans most among all Asiatic races.
v4.c59.s2.5
Social distinctions were fewer and much less sharp among the 16th century Marathas than among richer and more civilized communities. The rich man was not immeasurably above the poor in such a simple society; and even the poorest man had his value as a soldier or indispensable labourer; at least, he preserved his self-respect, because where few had anything to spare, none was tempted to lead the pampered life of the professional beggars and hangers-on of Delhi or Agra. The same sense of equality was fostered by religion. Their popular saints in the 15th and 16th centuries created a religious revival, which was truly a reformation in its spirit. It taught the sanctity of conduct rather than mere birth, the superiority of a living personal faith to mere ritual, and the oneness of all true believers before God. "This religious revival was the work of the people, of the masses, and not of the classes. At its head were saints and prophets, poets and philosophers, who sprang chiefly from the lower orders of society,—tailors, carpenters, potters, gardeners, shopkeepers, barbers, and even mahars (scavengers),—more often than Brahmans." (Ranade, 10.) They taught in the vernacular and not in the sacred tongue.
v4.c59.s2.6
The simplicity and uniformity of early Maratha society were also reflected in their language and literature, which were poor, undeveloped, and essentially popular. The spoken tongue of the country was a rough practical speech incapable of expressing the ceremonious courtesy indirectness and delicate shades of meaning of the highly polished Urdu language. The democratic temper of the Maratha people is shown by their having no respectful mode of address; all ranks are theed and thoued.
v4.c59.s2.7
The Maratha people's inborn love of independence and isolation was greatly helped by Nature, which provided them with many ready-made and easily defensible forts close at hand, where they could quickly flee for refuge and whence they could offer a tenacious resistance. "The whole of the Ghats often terminate towards the top in a wall of smooth rock, the highest points of which, as well as detached portions on isolated hills, form natural fortresses,......(with) a level space on the summit ......In many of them there are springs of the finest water."
v4.c59.s2.8
Thus a remarkable community of language, creed and life was attained in Maharashtra in the 17th century, even before political unity was conferred by Shivaji. What little was wanting to the solidarity of the people was supplied by his creation of a national State, the long struggle with the invader from Delhi, and the imperial expansion of the race in the 18th century under the Peshwas. Thus in the end a collection of castes and tribes was fused into a nation by their political history.
Linked texts (1)
- 玄奘 — Classical Chinese