▁the ▁Raj put s ▁and ▁Kol is , ▁"...   is ▁a ▁good ▁example ▁of ▁the ▁way ▁cast es , ▁with ▁very ▁different ▁rit ual ▁status , ▁join ▁hands ▁to ▁defend ▁their ▁common ▁interests .   ... ▁The ▁use ▁of ▁the ▁word ▁K sh atri ya ▁was ▁largely ▁tact ical ▁and ▁the ▁original ▁cas te ▁identity ▁was ▁seriously ▁dil uted ." ▁ ▁The ▁relev ance ▁of ▁the ▁K sh atri ya ▁label ▁in ▁terms ▁of ▁rit ual ▁was ▁dimin ished ▁by ▁the ▁practical ▁actions ▁of ▁the ▁K K G KS ▁which , ▁among ▁other ▁things , ▁saw ▁dem ands ▁for ▁the ▁constitu ent ▁communities ▁to ▁be ▁class ified ▁as ▁Back ward ▁Class es ▁in ▁the ▁Indian ▁scheme ▁for ▁positive ▁disc rim ination . ▁K sh atri y as ▁would ▁not ▁usually ▁wish ▁to ▁be ▁associated ▁with ▁such ▁a ▁category ▁and ▁indeed ▁it ▁runs ▁counter ▁to ▁the ▁theory ▁of ▁S ansk rit isation , ▁but ▁in ▁this ▁instance , ▁it ▁su ited ▁the ▁so cio - e conom ic ▁and ▁political ▁des ires . ▁By ▁the ▁ 1 9 5 0 s , ▁the ▁K K G KS ▁had ▁established ▁schools , ▁loan ▁systems ▁and ▁other ▁mechan isms ▁of ▁commun al ▁self - help ▁and ▁it ▁was ▁demand ing ▁re forms ▁to ▁laws ▁rel ating ▁to ▁land . ▁It ▁was ▁also ▁seeking ▁al li ances ▁with ▁political ▁parties ▁at ▁the ▁state ▁level ; ▁initially , ▁with ▁the ▁Indian ▁National ▁Congress ▁and ▁then , ▁by ▁the ▁early ▁ 1 9 6 0 s , ▁with