Discovering Birbal: The Courtier Beyond the Folktales

“He (Birbal) was possessed of a considerable amount of capacity and genius…and was honoured with the distinction of becoming the Emperor’s confidant and it became a case of ‘Thy flesh is my flesh and thy blood my blood.”¹

This is how Badayuni, a biographer and a staunch critic of Akbar’s religious eclecticism, describes the emperor’s bond with his beloved courtier, Maheshdas aka Birbal. Badayuni despised Birbal but that did not stop him from admitting that the latter was indeed a remarkable, efficient and unique servant of the Mughal court. 

Birbal is a household name in India. He is arguably the most popular non-royal individual from our history whose name is still used as a metaphor for intelligence. Generations of Indian kids have grown up listening to the famous Akbar-Birbal stories, where Emperor Akbar turns to the genius Birbal for solutions to pressing issues. Here, Akbar is portrayed as a monarch who loves to amuse himself with Birbal’s witty humour and stories, putting him in tricky situations to test his intellect. Those stories, despite their fame, are all historically inaccurate. There is a lot more to Birbal as a historical personality than what we read in children’s storybooks. 

Early Life

Birbal was born as Maheshdas Gangadas Dubey in a Bhat Brahmin family in 1528. This made him 14 years older than Akbar. His exact birthplace has been a subject of debate with claims ranging from Marwar to Bundelkhand and from Punjab to Ajmer. Badayuni states that he was from the Sarkar of Kalpi and was known at the court for his association with the place. Ain-i-Akbari indicates that the Kalpi Sarkar was under the Agra suba and comprised Kanpur, Jalaun and Hamirpur. Shivraj Bhushan, a poet whose time gap with Birbal is not more than seventy to eighty years, praises Tribikrampur (modern-day Tikwapur in Kanpur district) as the home of Birbal and others like him. Dr. R.P. Tripathi confirmed the Kalpi Sarkar as Birbal’s birthplace with Tikwapur being the exact location as per Bhushan’s writings. The poet even referred to the temple of Bihareshwar (Radha-Krishna temple) built there by Birbal. 

Maheshdas was the third son in his family. He lost his father when he was very young. His mother sent him to his maternal grandfather for his education. Maheshdas learnt Sanskrit, Hindi and Persian. He was also skilled in poetry and music. His expertise in extempore verses, storytelling and ready wit earned him the place of a poet at the court of Amer (modern-day Jaipur).  Here, he began composing poetry under the nom de plume ‘Brahma Kavi.’ When he exactly joined the Amer court is not known but what we do know is that he also worked at the court of Raja Ram Chandra Baghel of Rewa before finally reaching Agra. The Baghel king was known for patronising men of learning and arts and Tansen too is known to have served here before coming to Akbar’s court! 

Birbal in Akbar’s Court

M.H. Azad remarked that Birbal’s name is associated with Akbar the Great, just as Aristotle’s name is associated with Alexander the Great. Maheshdas is known to have joined the Mughal service around 1556, the year of Akbar’s coronation,  making him one of the emperor’s earliest courtiers. His fame as that of Tansen’s had reached Akbar’s ears and it was on his expressed desire that these two gems were sent to the Mughal court, although Tansen is known to have come later. By this time, Maheshdas had also married the daughter of an affluent family from Kalinjar, further bolstering his financial footing. 

Before tracing his glorious rise at the Mughal court, it is essential to delve into the origin of his title of ‘Birbal’, for it came to replace his real name. It shall be noted that before this, Akbar had also conferred him with the title of ‘Kavi Rai’ in recognition of his literary talents. Dr S.H. Hodivala, in his commentary on Tabqat-i-Akbari, states that ‘Birbal’ or rather ‘Vir Var’ (best warrior) is not that common a title and seems to have been inspired by Vetal Pachsisi (Twenty-five Tales of the Vampire). In the third story of Vetal Pachisi, a character named Vir Var successfully managed to land a high-paying job at a royal court after proving his loyalty and devotion to the king. Owing to Akbar’s curiosity for Indian literature and the general Mughal inclination towards borrowing influences from Indian culture and heritage, it is only plausible to think that Maheshdas got his popular title from Vetal Pachisi. Moreover, this title was likely a consequence of the military skill shown by Maheshdas in the conquests of Multan, Bengal and Gujarat. He would live up to his new title in various military campaigns where he accompanied Akbar.  Dr. S.P. Agrawal explains that in Sanskrit philology, when two ‘R’ sounds occur in close proximity, the second ‘R’ sound is pronounced as ‘L.’ There are manuscripts in which ‘Birbar’ has been spelled as ‘Birbal.’ Thus, in 1574, Maheshdas received a title which went on to eclipse not only his real name but also his previous titles and became etched as his identity in the public conscience!

Akbar preferred being governed by his own rationale. Yet, he also acknowledged that the gigantic state machinery required able and devoted hands, apart from those of the emperor. While the concept of Akbar’s ‘Navratnas’ is not historically accurate, the emperor’s court indeed boasted of some of the sharpest minds and greatest talents of the time. State service was a lucrative career for those who possessed the flair and intellect. Additionally, it was Akbar’s ambition to make his durbar the centre of culture. 

As the Padshah’s constant companion, Birbal seems to have been well-versed in his royal patron’s complex personality. Akbar was obsessed with etiquette and perfection in work. There were only three courtiers who had never been reprimanded by him in his long reign of 50 years- Birbal, Tansen and Faizi. Even the likes of Raja Man Singh, Abul Fazl and Raja Todarmal were not spared! All contemporary sources agree that Birbal was a part of Akbar’s inner circle, his spiritual companion, adviser and friend. At Fatehpur Sikri, he was the only courtier given a residence within the palace complex. 

Birbal held a coveted mansab rank of 2000 and was a part of hazir-i-rikab, a set of officers permanently in attendance on the emperor. Akbar was very fond of Birbal’s company and the personal qualities that distinguished him. He was sent on diplomatic missions, including those of a sensitive nature involving religion, showing the trust Akbar reposed in him. He even acted as an intercessor in a conflict involving the Mughal emperor and Raja Ramchandra of Rewa, Birbal’s previous patron. When asked for suggestions on elevating the Mughal administrative efficiency, Birbal opined, “Some right-minded energetic men should act as Inspectors in various places to represent impartially the condition of the oppressed people and seekers after justice, and report unavoidable calamities.”²

Birbal fought alongside Akbar in many successful military campaigns and his warriorship is evident from the famous Gujarat campaign, arguably the fastest campaign of Indian history. In 1572, Akbar led his first conquest of Gujarat and won the prized territory comfortably. Hardly had he returned to his capital after the conquest that troublesome news of a revolt in Gujarat required him to march to the region again. The life of Khan Azam, the emperor’s milk brother, was in danger as he was stationed in Gujarat. Akbar swiftly mustered a small but battle-hardened force of 3000 men. He placed 100 of these under his direct command. One of them was Birbal. There was no time to be lost. They rode at an astonishing pace, both on horses and on camels, while passing through the scorching Rajputana desert, covering a whopping 50 miles a day. Thus, a distance of three weeks was covered in nine days and the enemy forces of Muhammad Husain Mirza were caught unprepared. 

In the battle that ensued, the Mughals lost only 100 of their own men while slaughtering 2000 soldiers of the Mirza. The latter’s army resembled a panic-stricken herd of sheep. The Mughals registered a thumping victory. Owing to the risk involved in this campaign, Akbar discerningly picked only the most seasoned warriors. The conquest was a test of the soldierly capabilities of all his personnel and bears testimony to Birbal’s reliability not only as a man of the pen but also a man of the sword. 

As ‘Brahma Kavi’ Birbal primarily wrote in the Braj language, covering topics like spirituality, love, morality and social reforms. The following piece of writing shows that Birbal was not ignorant of the social inequalities in India and wished to improve the situation for the oppressed and the marginalized:

Translation- “When the sugarcane is crushed we get sugar and the sweets prepared from it serve as offerings to God; when the cotton flowers burst out, we get clothes to cover our shame and keep our dignity. When the jute plant rots, we get paper on which Koran and Puran are written, Kavi Brahma says,, ‘Hear, Oh, Shah Akbar. ’ The downcast, broken and rotten in society, can be thus, raised and reformed.”³ 

He also penned intriguing riddles like the one below:

‘The hand speaks and it is the hand that hears, the ears do not listen. Hear Oh ! Emperor Akbar: this is the riddle of Birbal.’⁴ The answer is ‘pulse.’

Birbal composed poetry in the shringar rasa, eloquently describing the divinity of feminine beauty and its enchanting effect on the beholder. Many of Birbal’s compositions also revolve around his deep devotion to Lord Krishna, as a result of the Bhakti movement that swept the country at that time. 

This brings us to Birbal’s influence on Akbar’s religious views. Birbal and his daughter followed the Vaishnava School of Vallabhacharya and were spiritual disciples of Shri Vithalnathji of Mathura. Birbal accompanied Akbar to his meeting with Vithalnathji when Akbar gave Mathura as an inam land to the spiritual leader so that he could maintain the land as per the interest of the Vaishnavites. Badayuni scornfully blames Birbal for turning Akbar into a Sun worshipper! He was the only Hindu at court to accept Din-i-Illahi, a philosophy and way of life proposed by Akbar by integrating the good points of different religions. Birbal occupied a proud position in the Ibadat Khana, Akbar’s place for intellectual and theological debates. The close friendship between the emperor and his courtier was also observed by the Portuguese Jesuits who visited Akbar’s durbar. About his courtier’s religious temperament, Akbar said, “In spite of the earthly bonds, he (Birbal) was essentially a non- worldly man in his attitude; and though apparently fettered, he maintained complete freedom.”⁵

The Passing of Birbal

“He saw the poor and gave them all, but Birbal never distributed sorrows. Now, that even (sorrow) he has given it to me, Birbal kept nothing for himself.”⁶ - Akbar’s Hindi couplet (translated) mourning Birbal’s death.

When lots were cast between Birbal and Abul Fazl to decide who would lead the Mughal campaign against the Yusufzais in Afghanistan, Birbal won the lot and rode to the fateful campaign from which he never returned. Birbal, the emperor’s dear courtier and companion, was killed in action during the military campaign on 21st January, 1586, at the age of 58. 

His unexpected passing cast a gloom on the Mughal court. Akbar did not eat or drink anything for two days, until his mother persuaded him. He turned his back on the jharokha ritual, where every morning he would appear in the royal balcony to greet the masses. He wanted to personally go to Afghanistan to avenge Birbal’s death but was stopped by his ministers. Interestingly, a few years before his death, Birbal had twice been saved by Akbar, once after a dangerous fall from his horse and another time when a ferocious elephant was going to attack him. 

Akbar regretted that his friend’s body couldn’t be recovered for a Hindu cremation. But at last, he consoled himself by thinking that Birbal was now free from worldly concerns and the Sun was enough to purify him even though he needed no purification. Contemporary poets such as Gang and Keshava Das composed verses condoling the profound loss of their beloved Kavi Rai. 

Epilogue 

Some bonds are dearer than blood relations. Contrary to popular perception, Birbal was not a jester whose sole role was to entertain Akbar with witty jokes. He was the king’s constant companion at the court and on the battlefield. As a deeply religious man, he was unbothered by worldly rewards. This ensured that his advice did not stem from personal motives. His true wealth was the emperor’s unbounded trust in him. Akbar was known to be a good judge of character. He loved to be surrounded by wise and knowledgeable people and once he was convinced of a person’s potential, he gave them ample opportunities for growth. In him, Birbal found a curious man who was willing to learn, observe and analyze. Akbar was too capable himself to completely depend on Birbal, as depicted in stories. Theirs was a relation of mutual respect, trust and friendly affection. It is safe to assume that Birbal would be glad to know that even 400 years after his death, his name is still taken with his patron’s name as ‘Akbar-Birbal!’ 

Primary Sources

Al-Badayuni, Abdul Qadir, Muntakhab-ut-Tawarikh, Vol II, tr. W.H.Lowe, M.A, Asiatic Society of Bengal, 1884.

Monserrate, Antonio, The Commentary of Father Monserrate, S.J., On his Journey to the Court of Akbar, Oxford University Press, 1922. 

Mubarak, Abu’l Fazl ibn, The Ain-i-Akbari by Abu’l Fazl Allami, tr. H.Blochmann, M.A. and Colonell H.S.Jarrett, Asiatic Society of Bengal, 1873-1907. 

Ahmad, Nizamuddin, Tabaqat-i-Akbari, tr. B. De, Asiatic Society of Bengal, 1927. 

Secondary Sources

Agrawal, S.P., Akbari Darbar Ke Hindi Kavi,’ Lucknow University, 1st Edn., S.V. 2007 (1950)

Azad, M.H, Darbar-i-Akbari, 4th Edn. Lahore, 1927.

Hodivala, S.H., Studies in Indo-Muslim History: A Critical Commentary on Elliot and Dowson's History of India as Told by Its Own Historians, Islamic Book Service, Lahore, 1939. 

Mukhoty, Ira, Akbar: The Great Mughal, Aleph Book Company, 2020. 

Sharma, Parvati, Akbar of Hindustan, Juggernaut, 2022. 

Shukla, Ram Chandra, Hindi Sahitya Ka Itihas, Benares, S.V., 1886. 

Sinha, P.P, Raja Birbal: Life and Times, Janaki Prakashan, 1980.

Tripathi, R.P. ‘Raja’ Birbar,’ Hindustani (Hindustani Academy, Allahabad), 1931. 

References for the Quotes

1. Mullah Abdul Qadir Al-Badayuni, Muntakhab-ut- Tawarikh, pp.164

2. Abul Fazl, Akbarnama, Vol.III, pp. 559

3. P.P Sinha, Raja Birbal Life and Times, pp.139

4. ibid, pp.141

5. Abul Fazl, Akbarnama, Vol.III, pp.430

6. Ramachandra Shukla, Hindi Sahitya Ka Itihas, pp. 202