Narratives by Maratha Brahmin on Rajput

The systematic marginalization of Rajput contributions in Indian historiography and public discourse has been shaped, in part, by a concentrated effort by elite caste groups particularly Marathi Brahmin intellectuals and Maratha power circles. This article examines how two dominant narratives, widely circulated in media, film, and academia, have misrepresented and minimized Rajput history while elevating the legacy of Marathi elites. It also outlines the socio-political implications of this narrative control on Rajput identity, employment, and collective memory.

Introduction

Over the last few decades, a concerted effort has emerged within Indian cultural and intellectual institutions to frame Rajputs as historically incompetent, morally compromised, and militarily inept. The two most prevalent narratives — the “Jodha-Akbar trope” and the “defeat-specialist label” — have roots in media, academia, and cinema dominated by members of the Marathi Brahmin elite. This dual-narrative assault has reshaped popular and intellectual perceptions of Rajput valor, achievements, and their rightful place in Indian history.

First Narrative: Jodha-Akbar and Cultural Memory Manipulation

Filmmaker Ashutosh Gowariker, a Marathi Karhade Brahmin, directed Jodha Akbar (2008), a film that cemented the association of Rajput identity with political marriages to the Mughals, particularly highlighting the Kachwaha clan’s alliance with Emperor Akbar. This narrative repeatedly emphasized in media erases the broader achievements of the Kachwahas and other Rajput clans:

• Construction and protection of thousand of temples.
• Military victories of Raja Man Singh.
• Founding of major cities like Jaipur.
• Scientific and architectural achievements like Jantar Mantar.
• Heroism of figures like PVC Havaldar Piru Singh Shekhawat and Brigadier Bhawani Singh.

Meanwhile, similar political marriages by Marathas and Marathi Brahmins with Islamic rulers are conspicuously omitted in mainstream narratives:

• Marriages of Shivaji's granddaughters to Mughal generals.
• Marriages of Ramchandra Jadhav’s daughter to Alauddin Khilji.
• Yusuf Adil Shah’s marriage into Brahmin families.
• Sambhaji and Rajaram Bhonsle’s marriages to Muslim and Gond princesses.

Yet only Rajput alliances are weaponized culturally, revealing a caste-driven agenda to vilify the community while exalting others.

Second Narrative: Scroll.in and the "Defeat Specialist" Stereotype

In 2015, Girish Shahane’s article on Scroll.in — a platform owned by Maratha Samir Patil — labeled Rajputs as "defeat specialists." This narrative:

• Ignores Prithviraj Chauhan’s initial victory at Tarain.
• Erases Rana Sanga’s triumphs over Malwa and Lodi Sultans.
• Reduces Maharana Pratap’s decades-long resistance to a single battle.
• Applies double standards by glorifying Maratha retreats as tactical but ridiculing Rajput ones.

While Shahane elevates Shivaji’s resilience, he mocks Rajput resistance without acknowledging:

• Continuous Rajput opposition across regions from Punjab to Chhattisgarh.
• Victories against Tughlaqs, Mughals, and Sultanates by clans such as Tomars, Chauhans, Chandels, Parmars, and Kalachuris.
• The role of Rajputs in protecting India’s northwestern frontier for centuries.

Cultural Gatekeeping and Media Manipulation

Mainstream institutions have normalized these narratives through repeated media propagation:

• Scroll.in, a Maratha Brahmin-owned portal, consistently pushes anti-Rajput narratives while avoiding critique of Maratha alliances with Muslims.
• Noted intellectuals like Harbans Mukhia and Dilip Mandal echo these positions while suppressing rebuttals.
• Even seemingly Left-liberal platforms adopt Right-wing Marathi historical positions, revealing HorseShoe Theory in action — both ideological poles converging on a caste-aligned historical revisionism.

Political Capture and Sociopolitical Impact

The RSS, dominated by Marathi Brahmins, glorifies Maratha history and sidelines Rajput contributions. Simultaneously, Congress-era intellectuals and portals like Scroll.in demean Rajput history in the guise of secular critique. The result:

• Rajput youth face employment stigma in armed services.
• Historical caricatures harm community pride and social standing.
• Caste prejudice masquerades as rational academic inquiry.

This has created a paradox where communities like Rajputs with centuries of martial service and statecraft are treated as relics of shame, while communities with equally complex pasts are sanctified.

Conclusion

The two-narrative framework promoted by Marathi Brahmin and Maratha elites romanticizing their own legacy while demeaning Rajput heritage has skewed public memory, distorted historical understanding, and politically disenfranchised an entire community. As both Right-wing and Left-liberal platforms amplify these narratives, it becomes imperative to reclaim historical balance and demand an inclusive, caste-neutral historiography.