Department of Liberal Arts, Humanities and Social Sciences (DLHS), Bengaluru Campus

Braj is the epicentre of the Krishna cult. The physical representation of the scriptural Braj Mandala as we see it today, however, is a medieval construct. During the 15th and 16th centuries, as a part of religious exercises or in the quest for the land of Krishna, the propagators of various sampradayas (sects) reached the region seeking spiritual solace. This process of rediscovering Braj and the settlement of the various sects was followed by a thronging of the region by merchant-followers and, subsequently, by Rajput rulers from the adjoining kingdoms of Rajasthan and Bundelkhand. The pilgrimage to Braj created an environment conducive for traders, especially from Gujarat and Punjab, to establish economic links with the region through a process of endowment and exchange. Hundis (bills of exchange) and wealth in the form of jewelry and gifts from businessmen coming to Braj on a pilgrimage significantly contributed to the development of the region. Of note, however, pilgrimage undertaken by Rajput rajas (kings) was certainly an attempt to assert their authority and raise themselves in the hierarchy vis-à-vis other rulers and nobles. As Braj came to be associated with the Mughals, this pilgrimage also meant allegiance to the courtly culture. This paper establishes that the Braj pilgrimage has served multiple purposes other than quenching one’s spiritual thirst. It served as a medium for legitimising the accumulation of wealth by merchants through their contribution to religious activities. It was also a platform for the formulation of community bonds where monetary help in adverse times could be sought, and safer business travel ensured. Unlike most medieval institutions, which have withered away with the passage of time, pilgrimage to Braj Mandala in the neighbourhood of Vrindavan and Gokul – comprising a circuit of 84 kos (around 252 kilometre) – is still a living tradition.

Abstract

Region of Braj: Rajput Patronage, Exodus of Deities and the Recreation of Braj in Rajputana (16th to early 18th century)

The paper examines the role of the Rajput Kings, belonging to various principalities, in patronising the sects and temples of Braj region during the Mughal period. Many prominent temples, ghats and even new settlements were established in medieval Braj through the efforts and patronage of the Rajput houses such as Kachwahas of Amber , Shekhawati Kachawahas of Shekhawati, Sisodias of Mewar et. all. The affiliations of the religious communities with the Rajputana brought them wealth, power, rights and security in their efforts to reconstrue Braj during the medieval times.

After the exodus of the deities from the region of Braj during the latter half of the 17th century, the images found patronage and residence with many regional kingdoms of the subcontinent. The paper thus explores the support of Rajput principalities to the deities and the religious communities in the event of their exodus from the Braj region during the later half of the 17th century to the respective Rajput kingdoms. The itinerary of the svarupas( deities) from Braj to Raputana and post exodus mobility of the deities from one Rajput principality to the other will be discussed in detail. These itineraries bring to the fore the significance of relations between the religious communities of Braj and the rulers of Rajputana.

With the shift of the deities and religious communities to these Rajput kingdoms, a process of recreation of Braj started in these kingdoms. The creation of Kanak Vrindavan in Jaipur during the reign of Sawai Jai Singh and emergence of Nathdwara as the prototypes of Braj calls for an exploration.  These recreated sacred spaces drew on Braj region as a prototype in order to replicate a similar built and natural environment for the rehabilitation of the deities. Hence, a process for creating new pilgrimage centers for these deities on the prototype of Braj ensued. The aim is to led emphasis on the fact that Braj has always been connected very closely to Rajputana and its political concerns.

The paper discusses the role of Rajputana in bringing development of the region of medieval Braj. The art and architectural construction of Braj thus drew upon the Rajput political realities of the times. On the other hand, the Vaishnava imagery and literary culture got disseminated to various Rajput courts, which came into contact with the Braj. It started to become visible in forms of visual arts and architecture at various regional courts.

In this way the pilgrimage centers like Braj became sites for the transmission of the imagery and ideas.  Braj and Rajputana should be studied together in order to understand the development of the two regions during medieval times.


Keywords: Rajput Bhakti, Braj region, Krishna, Patronage, Exodus, Bhakti sects

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