Ballabh Kul – Royal House of Kotah

BALLABH KUL

About Ballabh Kul

Ballabh Kul Sampradaya and Kotah’s Relation to it The story of Srinathji, the Ballabh Kul and the Pushti Marg, begins in the early AD 16th century with the advent of Ballabhacharya, a Vaishnav Brahmin of Andhra. He was an inspired mystic, a brilliant brain, an erudite scholar, and a prolific writer. Legend has it that he was guided by divine inspiration to the spot where the present swaroop or manifestation of Srinathji lay on Mount Govardhan in Braj (Vrindavan). He considered this image to be the very living God – a fundamental element in the Pushti Marg which he evolved and bequeathed to the believers of this new sect. He developed the Seva Puja, (the adornment and worship) of the manifestation of Lord Sri Krishna. Ballabhacharya travelled throughout India and was honoured by the famous King Krishna Deva Raya of the Vijayanagar Empire with the rare literary rate of Kalabhishek for his mastery in religious debate. He had two sons, Gopinath who died early, and Vitthaleshwar who succeeded him as the chief Acharya (spiritual guide) of the new Sampradaya or order.

Vitthaleshwar further expanded and codified Srinathji’s Seva Puja by laying emphasis on sringar (adornments), raga (music) and bhog (food offerings) and on madhurya bhakti, (the worship of sweetness and love). He was a gifted poet with a flair for music and also a talented artist. So the Pushti Marg movement received the rare gifts of special sacred paintings and the Ashtchaap Haveli music. A group of eight renowned poets were entrusted with the task of composing and setting to music the pada, (the verses) for Srinathji’s worship. Ballabhacharya himself initiated the original four poets – Surdas, Kumbandas, Parmanandadas, and Krishnadas – and Vitthaleshwar later initiated Govindswamy, Chitaswamy, Chatturbhujdas and Nandadas.

When the Bhakti movement was pervading India with far-reaching consequences, this new Vaishnav sect called Pushti Marg was also born. It teaches a form of monism called shuddhadvait. It believes that all of creation emerged from the Supreme Power, whose essence they carry within themselves. This enables them to identify with Parabrahma, also called Parasmatma or Purushottam. This Supreme Being, who is Lord Krishna himself, consists of sat, chit and anand (existence, consciousness and bliss). Devotion to Him and constant remembrance of Him is the only way to achieve moksha or enlightenment. This is the essence of Pushti Marg. The Brahma Sambhandhan Mantra was the sacred verse used for deeksha or initiation of the followers.

The swaroop or manifestation of Srinathji shows Krishna as a young boy of seven years. To his devotees this is not an image but a baal swaroop or a living divine child. Srinathji therefore does not reside inside a temple but in a haveli (mansion). Srinathji’s haveli is no ordinary one, it is virtually a royal palace, since it is the abode of the living deity where He holds court with all the trappings of royalty.

There are eight public darshans or formal viewings a day: mangala, sringar, gwal, rajbhog, uttapam, bhog, Sandhya aarati and shayan. Rich and tasty prasad – offerings are given to the deity. Flowers and jewels adorn the Lord, whose vestments are changed according to the time of day and season. Behind him hangs the pichvai, a beautiful curtain, richly painted like an enlarged miniature, which also changes according to the time and season. The pichvai is the direct result of Vitthaleshwar’s artistic talent and an outstanding achievement in temple art.

The image of Srinathji as legend has it, was first seen in 1410 AD, with only the left upper hand visible at Mount Govardhan near Mathura. About fifty years later the full image was revealed to Ballabhacharya. It measures approximately 1.40 min. and is reddish black in colour. It holds the left hand above its head in act of lifting up Mount Goverdhan while right hand rests on the waist.

Before Ballabhacharya left this world, he bequeathed all possessions to his seven sons including one swaroop (manifestation) each of the Lord. The eldest son, Girdharji was entrusted with the swaroop of Srinathji and Navneetpriyaji to be worshipped by all. Each swaroop (also known as a nidhi) is enshrined in a haveli at various centres: Mathureshji at Kota, Vittalnathji at Nathdwara, Dwarkadhishji at Kankroli, Gokulnathji at Gokul, Gokulchandramaji at Kaman, Balakrishnaji at Surat and Madanmohanji also at Kaman. There are no temples in the Ballabh Kul Sampradaya.

The Mughal Emperors from Akbar onwards bestowed royal grants, which supported the growth of the sampradaya and established it firmly in the Braj (Mathura) region. Emperor Akbar knew Vitthaleshawar personally and held discourses with him. The famous large diamond sparkling in Srinathji’s chin is said to have been offered by Akbar. It was Emperor Shahjahan who gave the title of tilkayat to the head of the clan and to the chief goswami of Srinathji’s shrine, a title which has since come down the line. But with the advent of Aurangzeb and his growing orthodoxy and intolerance, the decision for Srinathji to leave the Braj area was taken by Tilkayat Damodarji: Srinathji and his entourage left Braj quietly on 18 September 1670 AD, heading southwards to Rajasthan, arriving in Kota first. He spent the four months of rains, chatturmas, in a thick forest near Dad Devi, now known as Charan Chowki. He then proceeded to Kishangarh and after a short while continued on to Jodhpur, staying in Chopasni. But he was nowhere sure of the safety desired. Thus the journey continued, and he sought sanctuary in Mewar under the rule of Maharana Raj Singh. As the chariot carrying Srinathji travelled to Udaipur, it got stuck at the place where Nathdwara now stands. All efforts to dislodge it were unsuccessful, and seeing this as an auspicious omen, it was interpreted to be the final abode of Srinathji. A haveli was soon erected there and the image was installed on 10 February 1672. In time a village grew around this holy spot which came to be known as Nathdwara, the "Gateway to the Lord".

The Royal Family of Kotah has belonged to the Ballabh Kul Sampradaya since 1719 AD, where Maharao Bhim Singh I, on his way from Delhi, took diksha (initiation), from Goswami Gopinathji at Jatipura. He brought back to Kotah the golden idol of Sri Brijnathji and installed it in the Garh or fort. Ever since then, Sri Brijnathi is the Kul Devta of the Kotah family and the presiding deity of the pantheon of gods here.

Maharao Bhim Singh I became a prime devotee of Load Sri Krishna. He called Himself Krishnadas and ruled the State in the Lord’s name as his diwan. He renamed Kotah town Nandgaon and wished to gift away the entire State to the Lord. Wiser ministerial counsels prevailed and eventually only the revenues from the town of Kotah were made over to the Lord. All firmans, pattas and parwanas issued by Maharao Bhim Singh I were under the seal of "Kishandas (i.e. Krishnadas), the first servant of Lord Krishna". Kotah State gave large cash grants and endowed the shrine of Nathdwara with 20,000 bighas (i.e. approximately 4,000 acres) of rich farmland.

In 1740 AD the Tilkayat Goverdhaneshji organized the Sapta Swarupotsav when all the swarupas (images) of the Pushti Marg were invited and brought together at Nathdwara. A grand feast, chappan bhog, was prepared for the congregated deities. It was a memorable event at which the principal rulers of Rajputana attended (Mewar, Jodhpur, Bikaner, Kishangarh and Kotah). The entire cost for this extravagant celebration was cheerfully borne by Maharao Durshan Sal of Kotah. He was a great devotee and a patron extraordinary of the Ballabh Sampradaya. It was in his reign that the revered idol of Sri Brijnathji, the tutelary deity of Kotah state, which was lost after the Battle of Pandher in 1720 AD, was retrieved from Hyderabad and brought back to Kotah amidst great rejoicing. He was also instrumental in moving the deity of Mathureshji from Bundi to Kotah.

The closeness between the rulers of Kotah and the tilkayats of Nathdwara denoted the high izzat, (esteem) and friendship, which existed between these two spiritual and temporal Houses. For all these and other services rendered through the ages, the Maharaos of Kotah have a very special status in the Court of Lord Srinathji at Nathdwara.

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