
RPSC Rajasthan SI Recruitment 2025: Registration begins today for 1,015 Sub-Inspector vacancies
The application deadline is September 8, 2025.
Also read: BSF Constable Recruitment 2025: Apply for 3588 posts at rectt.bsf.gov.in, direct link here
RPSC SI Recruitment 2025: Vacancy details
This recruitment drive is for 1015 vacancies. The details are given below:
Sub Inspector (AP): 896 posts
Sub Inspector (AP) Sahariya: 4 posts
Sub Inspector (AP) Scheduled Area: 25 posts
Sub Inspector (IB): 26 posts
Platoon Commander (RAC): 64 posts
Also read: RPSC Senior Teacher Recruitment 2025: Registration for 6500 posts begins on August 19 at rpsc.rajasthan.gov.in
RPSC SI Recruitment 2025: Eligibility criteria
To apply for the recruitment drive, candidates must meet the following eligibility conditions:
The applicant must have a graduation degree from a recognised university or posses an equivalent qualification recognized by the Government in consultation with the Commission.
The applicant should also have working knowledge of Hindi (written in Devnagri script) and knowledge of the Rajasthani Culture.
The applicant should be between 20 years and 25 years as on January 1, 2026. There will be relaxation in the upper age limit for reserved category candidates and female candidates.
The RPSC will also grant a three-year relaxation to candidates who are overage on January 1, 2025, as per provisions.
RPSC Rajasthan SI recruitment 2025: Application fee
The application fee is ₹600 for General, EWS and OBC candidates and ₹400 for SC, ST, OBC (Non-Creamy layer) and PwBD candidates.
RPSC SI Recruitment 2025: Steps to apply
Go to the official website of RPSC at rpsc.rajasthan.gov.in or sso.rajasthan.gov.in.
Click on the link to apply for RPSC Sub Inspector/Platoon Commander Recruitment 2025
Fill in the details to complete the One-Time Registration process if you are a new candidate
Enter your credentials to log in, and submit
Fill the application form, upload the required documents, and pay the application fee
Review and submit the application form
Download the confirmation page, and save a copy for later use.

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Indian Express
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The true story of how Hindi emerged — and how it was politicised
A recent podcast featuring Babu K Verghese, author of Let There Be India: Impact of the Bible on Nation Building, made a surprising claim: Hindi was 'created' by Christian missionaries during the colonial period. While Verghese praised the contributions of missionaries to Indian society, his assertion that Hindi was a missionary creation is historically inaccurate and deeply misleading. Far from being the invention of colonial evangelists, the Hindi language — variously known in earlier times as Hindvi, Dehlavi, Gujri, Dakkani, or Dakhni, as noted by scholars Shamsur Rahman Faruqi and Tariq Rahman — has a documented lineage that predates the colonial encounter by several centuries. As early as the 13th century, the poet Amir Khusrau composed verses in Hindvi, attesting to the language's long-standing cultural and literary presence. By the time the British set foot in India, the language was already deeply embedded in the region's oral, literary, and devotional traditions. What the missionaries did, however, was that they reshaped and reframed Hindi. Through grammar writing, translation, and the strategic use of script and vocabulary, they contributed to the codification and communalisation of Hindi in ways that increasingly associated it with Hindu identity. Their linguistic interventions played a significant role in recasting language as a marker of religious affiliation, particularly in northern India. Missionaries in colonial India were among the first Europeans to seriously engage with Indian vernaculars. To communicate effectively with the local population, missionaries needed not only to learn the language but codify it into grammar, script, and vocabulary. They compiled dictionaries, wrote grammars, and most importantly, translated the Bible into regional languages. But these were far from neutral acts. Translation is always a process of selection and emphasis. 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Yates claimed that Hindi was derived from Sanskrit and spoken primarily by Hindus, while Urdu drew from Persian and Arabic and belonged to the Muslim population. He emphasised that the two languages had not only different vocabularies and scripts but also distinct cultural and religious resonances. Yates' views were echoed and amplified by later missionaries like Rev W Etherington. In the 1870s, Etherington produced a Hindi grammar that stripped the language of all Arabic, Persian, and Urdu influences, and instead emphasised a pure, Sanskrit-derived lexicon. He explicitly rejected 'foreign aid' for Hindi, advocating a form of linguistic Hinduisation. His grammar, Bhasha Bhaskar, was even awarded by the British government, a testament to the close alignment between missionary and colonial knowledge production. Samuel Henry Kellogg's Grammar of the Hindi Language (1876) added a more scholarly layer to these claims. 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While more empirically grounded than some of his contemporaries, Kellogg contributed to a colonial epistemology that sought to define and divide Indian society through language. While missionaries were not colonial officials, their linguistic work dovetailed with what historian Bernard S Cohn described as the colonial forms of knowledge. The British Empire sought to classify and govern India through knowledge by producing ethnographies, maps, censuses, and grammars. Language became one such tool of classification. So, the assertion that missionaries 'created' Hindi obscures the much more complex and troubling reality of how language became communalised in colonial India. Missionaries did not invent Hindi, but they reshaped its structure, use, and identity in ways that have had lasting political consequences. To understand this history is to appreciate how language, far from being a neutral medium, became a site of contestation and identity. Missionary linguists, wittingly or unwittingly, played a key role in aligning language with religion, a move that continues to reverberate in modern India's linguistic and communal politics. In the end, the story is not about who created a language, but how language was made to serve ideas of community, faith, and power. And that story is far more consequential than the myth of missionary invention. The writer teaches History at Bharati College, University of Delhi


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