Chhatrapati Shivaji and his Maharashtra-dharma (The religious policy of Chhatrapati Shivaji Maharaj)

It is a rule of Historiography, that to draw any inference about a historical figure, one must consider at least three different types of contemporary facts – first, words and deeds of that person himself or his close associates; second, views of his enemies and third, convictions of any third person or neutral authority! Now a days the religious policy of Chhatrapati Shivaji Maharaj is often debated, sometimes for political or other interests by different people, parties and institutions. However, by studying ample of available evidences in aforementioned fashion, a conclusion can easily be made.

The very first thing that we should bear in our mind is that we are discussing an era of strong religious beliefs. Customs and living of people were greatly influenced by sayings of religious scriptures. For almost three hundred years before Chhatrapati Shivaji, India was ruled by Muslim invaders, majority of them proved to be fanatics. For every new territory conquered, Hindus were slaughtered, forced into slavery, forcibly converted, their womenfolk driven into harems and temples were demolished believing that the doers are serving in the cause of Islam [the topic itself, can make a separate article or even a book. Those interested can refer to – 1. Shivaji - His Life and Times, pages 49 – 60; 2. A short history of Aurangzib, pages 148 - 168; 3. Raja Shivachhatrapati, pages 38 - 51]. This fanaticism was later restrained to some extent, with influx of Hindus in Muslim armies and uprisings of peasants.

Though Chhatrapati Shivaji was not entirely succumbed to this mediocrity, he was confined to the boundaries of his times. First of all, we must consider a hostile critic, Khafikhan whose father was in service of Mughal king Aurangzeb. Even Khafikhan couldn't help but to say, "Shivaji had always striven to maintain the honour of the people in his territories. He persevered in a cause of rebellion, in plundering carvans and troubling mankind; but he entirely abstained from other disgraceful acts, and was careful to maintain the honour of the women and children of Muslims when they fell into his hands. His injunctions upon this point were very strict, and anyone who disobeyed them received punishment."  (Mutakhab-ul Lubab, English translation from The History of India as Told by Its Own Historians, Vol. VII, p.305.).

To consider a neutral opinion we may look upon a western visitor, Mr Dellon who writes, “Shivaji indeed a dominant king herein, while contravening many powerful rulers is aptly handling his administration… Even if his subjects are ‘Murthipujakas’ alike him, he lets people of all religions inhabit together. He is famous here as a prudent ruler and a politician.” (Shivakalin-patra-sar-sangraha Vol. 1, column no. 1279) on the contrary we may see a letter penned by captain Gary of Bombay to Lord Arlington dated 23^rd Jan 1669/70 which runs as, “the archrebel Sevagee (Shivaji) is engaged in armes against Orangsha (Aurangzeb), who out of a blind zeale for reformation has demolished many of the Gentues (Hindus) temples and forceth (forced) many to become Musslemins. He hath (has) taken several of Sevagees castle and intends to pursue him to extreamity…” (English records on Shivaji, Vol. 1, letter No. 178).

In the age of religious bigotry, Chhatrapati Shivaji followed a policy of the most liberal toleration for all creeds, but he was not blindfolded towards fanatic deeds of Islamic rulers. He was ardently proud of swadharma, swabhasha and swadesh. Let us consider a third person tale once again; at Tiruvannamalai temples of Shiva and Samottiperumal were destroyed during islamic invasions to construct mosques; later, Shivaji Maharaj had both the mosques demolished to rebuild those temples. The incident is documented in a tamil manuscript, published in Shiva-charitra-Sahitya vol. 8, column No. 49, which is further supported by the descriptions given in Raja-vyavahara-kosha written by Raghunathpant Hanmante, a minister in Shivaji Maharaj’s court (prolgue, shloka 80, refer Shiva-Charitra-Pradip, Page 143).

An officer in Shivaji Maharaj’s court – Krishnaji Anant Sabhasad, has written the biography of Shivaji Maharaj as he was ordered by Chhatrapati Rajaram (younger son of Shivaji Maharaj). The biography was completed nearly seventeen years after the death of Shivaji Maharaj (CE 1697) and it is popularly known as ‘Sabhasad bakhar’ (Sabhasad chronicle). In this chronicle Sabhasad discusses the discipline in Shivaji Maharaj’s army, “There should be no women, female slaves, or dancing girls in the army. He who would keep them should be beheaded. In enemy territories, women and children should not be captured. Males, if found, should be captured. Cows should not be taken. Bullocks should be requisitioned for transport purposes only. Brahmins should not be molested; where contribution has been laid, a Brahmin should not be taken as surety. No one should commit adultery.” (Siva - Chatrapati, page 31 - 32). At another instance, Sabhasad also endorses that, ‘Shivaji Maharaj had continued existing grants to Mosques (though he did not make any new ones). It clearly seems that Shivaji Maharaj was careful to not to harm saints, priests or women, however neither he did forgive fanatics who brought nothing but tyranny and misery to peasants. For example, a news received at English factory in the year 1667 describes, “Shivaji deeply resenting this rigour, invaded the precincts of Bardese, not far from Goa and there cut off the heads of four Padres that refused to turn ‘Morettos’(Marathas-Hindus) of his own persuasion, they having ordered the destruction of all that were not opinionated as themselves; which so terrified the Viceroy that he was forced to revoke his fierce and severe edict. He (Shivaji) burnt and destroyed all the country and carried away 150 lack of Pagodas.” (English records on Shivaji, Vol. 1, letter No. 138).

Shivaji Maharaj had also realised the danger of the extinction of Hinduism by the constant drain of hindus to Islam and Christianity. Had he been drowned in foolish concept of ‘all religions are equal’, he would not have persevered for reclamation of those who were forcefully converted to Islam. One of the prominent and glorious case is of Netoji Palkar, who was once converted to Islam, taken back in the fold of Hinduism. (Jedhe Chronology, see Shivaji Souvenir, page 21).

Thinking about the political aim of Shivaji Maharaj, notions of persons closely associated with him should be taken into consideration. His elder son Chhatrapati Sambhaji, in a letter pertaining to a grant issued to a Brahmin named Baakareshastri, represents his father as the Mlenchha-kshaya-dikshita (one who has vowed to reduce Mlenchhas) and to have uplifted the Hindu-dharma (jwala-jwwalantejas Sambhajiraja – Sadashiv Shivade, Page. 84). The contemporary poet Paramanand, is believed to have composed the Shivabharat, an epic describing life events of Shivaji Maharaj, as ordered by Shivaji Maharaj himself. The belief that we perceive in Shivabharat, is that Lord Vishnu incarnated himself as Shivaji to liberate mankind from mlenchhas, to re-establish Dharma, uproot the yavanas, bring succour to gods and cherish the cows and Brahmins (Shrishivabharat chapter 1, verses 24-27, 36-41). He also says in a preamble that Shivaji Maharaj had conqured Kalyan and Bhiwandi and demolished the mosques there. Similar convictions can also be seen in Sabhasad chronicle. Another contemporary poet from Uttar Pradesh, Kaviraj Bhushan in slightly different words summarises Shivaji Maharaj’s life achievement, “Kashi’s glamour could have lost, Mathura could have become ‘masjid’, if had not been Shivaji, everyone might have got circumcised (converted to be Muslim).” From all these convictions made by persons closely associated with Shivaji Maharaj it can be understood that they all have looked upon Shivaji Maharaj as the protector of Hindus and the doom of Muslim invaders.

Shivaji Maharaj’s enemies’ views are also seen the very same way. In a farman issued for Kanhoji Jedhe, a loyal general of Shivaji Maharaj, Ali Adilshah writes, “Shivaji out of thoughtlessness and evil propensities has started troubling Mohamedans (followers of Islam) …” (Shivaji Souvenir, Page. 142), also in a letter dispatched from English company of Rajapur, an Englishman named Henry Revington addresses Shivaji Maharaj as ‘General of the Hindu Forces’ (English records on Shivaji, vol. 1, letter 4)

MUSLIMS IN CHHATRAPATI SHIVAJI’S ARMED FORCES –

The point is often put forth for debate that if Chhatrapati Shivaji had indeed vowed to establish Hindu kingdom, why he had employed Muslims in his armies. Let us discuss this topic in detail. In a letter to his stepbrother Ekoji, Shivaji Maharaj writes, “You should have thought (to yourself) that I am blessed by Shri Mahadeo and goddess Bhavani. I kill the wicked Turks (Muslims). How could I win when my army also has Turks?” (Shivakalin-patrasar_sangraha vol. 2, column 2332). For people who debate otherwise the letter itself is enough for the rebuttal.

Since 1656 Chhatrapati Shivaji practically declared war against the Adilshahi sultanate. Very few Muslim officers are seen in Chhatrapati Shivaji’s service thereafter. (enthusiasts can refer to list of nearly 200 officers given in Shivakalin-patrasar-sangraha vol. 3, page 211). At last enlisting some Muslim officers with brief details who had served Shivaji Maharaj -

• Noor Beg – in a Marathi document dated 21st March 1657, mentioned as the Sarnaubat of the infantry, probably the first officer to hold that post in Chhatrapati Shivaji’s army. He is not mentioned in any other source. He was most probably one of the officers appointed by Shahji. In any event, he was soon succeeded by a Maratha named Yesaji Kank.
• Shama Khan - Only Muslim officer found in the list of 29 cavalry commanders, but none in the 36 infantry commanders and 31 district Subadars given by Sabhasad.
• Ibrahim Khan – mentioned as ‘a great muslim warrior’ in Sabhasad chronicle. He was an officer of Hazari rank, who distinguished himself in the siege of Phonda in 1675.
• Siddi Ibrahim - Mentioned in the Shivabharat as one of Shivaji’s ten bodyguards when he went to meet Afzal Khan. Perhaps this Siddi Ibrahim might be the same officer who is called Ibrahim Khan in the Sabhasad Chronicle.
• Siddi Hilal - was a renowned Muslim officer of the Maratha army described in Shivabharat.
• Noor Khan - A contemporary Brahmin author who was in mughal service, Bhimsen Saxena tells us that while accompanying Daud Khan’s army marching, belatedly, to the relief of Salher in 1670, he lagged behind and came up against a party of Maratha horsemen under a Muslim officer named Noor Khan. Fortunately for Bhimsen, he knew this Noor Khan as he was previously employed in Mughal service; joblessness had driven him to defect to Shivaji. Noor Khan therefore escorted Bhimsen in safety to the Mughal camp.
• Qazi Haidar - was one of the Persian scribes in Shivaji’s service. Later fled to Mughals in Chhatrapati Sambhaji Maharaj’s reign.
• Madari Mehtar – The only document that mentions of Madari in undated and anonymous. The document is full of inaccuracies that it becomes unreliable.
• Rustam-i-Zaman – Adilshahi noblemen, Randaula Khan and also his son both were given a title ‘Rustam-i-Zaman, the former died in 1643, his son was present in Adilshahi army during Afzal Khan’s campaign. He also had attacked Swarajya several times even later, yet it is falsely claimed that he had sent ‘tiger-claws’ to Shivaji Maharaj before (and for) Afzal Khan's assassination.
• Daulat Khan and Daryasarang – admirals of Maratha navy, Daryasarang was later arrested by Shivaji Maharaj in 1678 and is never heard of again.

(Refer, Shivaji - his life and times, pages. 203 - 226,402 – 404, footnote 2057)

So now, it is as clear as day that though Shivaji Maharaj was not a religious bigot, he favoured Hindu interests above all. The contemporary patriotic saint Ramdas was deeply charmed by the personality of Shivaji, praises Shivaji Maharaj as, "There is no protector of dharma like you (Shivaji maharaj) in this world, it is due to you that the Maharashtra-dharma has been saved." Hinduism never sees any one god or a scripture as the only path to salvation, it has always been tolerant and respectful towards other religions and belifs. The compassion for the innocent, the unprejudiced respect for the humanity is the very core of Maharashtra-dharma; But it is unacceptable to tolerate injustice at all. Historian V. K. Rajwade has stated, "Hindu-dharma was a tolerant one (Sahishnu), but Maharashtra-dharma was proved to be victorious (Jayishnu) always !"

Chhatrapati Shivaji Maharaj had shown that Hindu race can still produce rulers of men, and even a king of kings. His fight was against militant orthodoxy of Muslim sultans. Yet he was never flown away with the zeal of fanaticism. He made a clear distinction between devotion and fanaticism. Marathi language was adulterated by alien rule, but Maharaj reclaimed it with implementation of a Sanskrit lexicon in his administration to replace Persian terms; He restored temples that had been demolished or converted into mosques; He re-converted people to Hinduism, who were forcibly converted before. So, as renown historian Shri. Gajanan Mehendale says, “In a good sense, such was the stubbornness that he (Shivaji Maharaj) possessed, the very quality that made him ‘Maharaj’! alas, we are just commoners!”

 - Dr Sagar Padhye

Bibliography -

1. Shivaji – his life and times by G. B. Mehendale; 2011.

2. Raja Shivachhatrapati (Marathi) by Babasaheb Purandare, 2010.

3. A short history Aurangzib by Jadunath Sarkar, 1930.

4. Shivaji by Setumadhavrao Pagadi,1983.

5. Siva Chhatrapati by Surendranath Sen, 1920.

6. Jwala-jwalantejas Sambhajiraja (Marathi) by Sadashiv Shivade, 2008.

7. Shrishivabharat by Kavindra paramananda edited by S. M. Divekar

8. Shivakalin-Patrasar-Sangraha (3 volumes; Marathi) published by Shiva Charitra Karyalaya, Pune.

9. English records on Shivaji published by Shiva Charitra Karyalaya, Pune.

10. Shivaji the great (4 volumes) by Bal Krishna, edited by Jaysinghrao Pawar published by Shahu research centre, Kolhapur.

11. The History of India as told by its own Historians vol. 7 edited by Elliot and Dawson; Kitab Mahal Private Ltd., Allahbad.

12. Shiva Charitra Pradip (Marathi) – D. V. Apte, S. M. Divekar published by Bharat Itihas Sanshodhak Mandal, Pune. (For English translation of Jedhe Chronology, refer Shivaji Souvenir, edited by G. S. Sardesai)



(The sole intention of this article is to discuss the religious policy of Chhatrapati Shivaji in medieval times in the light of available contemporary sources and not to endorse or even defame words and deeds of any social or political organization, community or creed. Historical facts are stubborn things, whether anyone likes them or dislikes them, none can alter them in a state of evidence. However, a historian is responsible to represent them in the most unbiased way possible !)