Nimbarka
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Nimbarka (Śrī Nimbārkācārya श्री निम्बार्काचार्य), is known for propagating the Vaishnava Theology of Dvaitadvaita, duality in unity. According to scholars headed by Prof. Roma Bose, he lived in the 13th Century [1], though she bases this on the assumption that Śrī Nimbārkācārya was the author of the work Madhvamukhamardana, which is erroneous as the said work is the product of later scholars. According to Nimbārka Sampradāya however, Śrī Nimbārkācārya appeared over 5000 years ago, in the year 3096B.C.E. at the time when the grandson of Arjuna was on the throne. He hailed from the present-day Andhra Pradesh, in South India.
Date
There has been much confusion as to the date of Śrī Nimbārkācārya. Within the traditions founded by him, there are two predominant views on this topic. The first follows the historical traditions of the shastras, and the other attempts to adhere to the western historical thought. However, there has not been much debate on the matter, as there has not been much interest in his dates, compared with his works.
View of the Shastras
Members of the Nimbārka Sampradāya, the disciplic tradition founded by Śrī Nimbārkācārya, tend to lean toward the date as accepted in the Vedic Scriptures. There are many sources for this date, but primarily the focus tends to be on the Puranas. The members of that tradition suggest the fact that many verses of the Puranas, which have been evolving since their creation, have disappeared in the modern versions that are available [2].
Life
Śrī Nimbārkācārya is believed to be the incarnation of the Sudarshana Chakra (the Discus weapon of Śrī Kṛṣṇa, (see Krishna) Shri Sakhi Ranga Devi, Shri Tosha Sakha, a cow named Ghusara, a stick for herding cows, the luster of the limbs of Shrimati Radharani, and the nose ring of Srimati Radharani. In the Naimiṣa Kaṇḍa of the Bhaviṣya Purāṇa (see Purana) the following is recorded:
At the end of Tretā Yuga, the Brāhmaṇas (Brahmins), being afraid of the Asuras [atheists], prayed to Lord Hari. They also prayed to Brahmā (brahma) who himself prayed to Lord Hari again. Then the Lord summoned his own Sudarśana Cakra-a part of Himself- and commanded him to descend on earth to revive and teach the Vaiṣṇava Dharma (see Vaishnavism) which was waning and which he could learn from Nārada, and spread it all around.
The incarnation of the Sudarśana Cakra occurred, according to the Bhaviṣya Purāṇa in the month of Kārtika on the evening of the full moon in the year 3096B.C.E. His mother, Jayanti and father, Aruṇa were Tailanga Brāhmaṇas, who resided on the banks of the Godāvarī at a place known as Telinga, the modern Vaidurya Pattanam in Andhra Pradesh. He was named Niyamānanda at birth. The region was famed for its scholarly learning, and by the age of 16, Niyamānanda had mastered the Vedas and all related philosophical scripture. With the permission of his parents, Niyamānanda then embarked on a search of a true Guru. Upon reaching Govardhan in Mathura,Uttar Pradesh, he began practising penance under the shade of Neem trees. Pleased with his penance, the Sage Nārada (see Narad) blessed him with the knowledge of true Vedānta (see Vedanta), the doctrine of Dvaitādvaita - or unity in duality. After this, Niyamānanda begged Nārada to accept him as a disciple. The great sage Nārada gave him initiation according to Vaiṣṇava rites, and bestowed him the śālagrāma deity known as Śrī Sarveśvara (the Lord of All). Continuing, Nārada renamed him Haripriyā (one dear to the Lord). He then instructed Niyamānanda on the Gopāla Mantra of the Gopālatāpini upaniṣad, (see Upanishad). Once completed, the Sage Nārada instructed him to practise further penance with that Mantra and all will be revealed before leaving.
In the ritual recitation and meditation upon that mantra, the Lord revealed Himself as Śrī Rādhā-Kṛṣṇa. Niyamānanda worshipped them, and was blessed with the recollection of his former glory as the Sudarśana Cakra of that very Lord. The Lord instructed him to teach this philosophy to all, and departed.
In a famous incident, having established his āśrama (monastery/hermitage) at that place near Govardhan now known as Nimbagrāma, Niyamānanda began to teach the disciples who dedicated themselves to his mission. Brahmā disguised himself as a renounciate and ventured to this hermitage just before sunset, where the two engaged in philosophical debate. Niyamānanda, being victorious, then offered the guest some refreshments, but he refused, as the sun had set and it would be against the rules of the renounciates. Niyamānanda had to make sure the renounciate ate, otherwise the rules of receiving a guest would be broken. The enlightened Niyamānanda projected some of the effulgence of his being over the neem trees and the renounciate agreed to accept the refreshment. Thereafter, Brahmā revealed himself and blessed him on his knowledge of the Supreme, and gave him a new name - Nimbārka, the one who has placed the Sun in the midst of the Neem trees.
It is with this name that he became famous, though his exact date of death is not known. His disciplic tradition continues unbroken till today, however the information regarding the leaders between leaders 12 and 13 is lost; amongst which were many hundred leaders, due to interference from foreign invaders.
Philosophy
Nimbarka’s philosophical position is known as Dvaitadvaita (duality and nonduality at the same time). The categories of existence, according to him, are three, i.e., cit, acit, and Isvara. Cit and acit are different from Isvara, in the sense that they have attributes and capacities, which are different from those of Isvara. Isvara is independent and exists by Himself, while cit and acit have existence dependent upon Him. At the same time cit and acit are not different from Isvara, because they cannot exist independently of Him. Difference means a kind of existence which is separate but dependent, (para-tantra-satta-bhava) while non-difference means impossibility of independent existence (svatantra-satta-bhava).
Thus Nimbarka equally emphasises both difference and non-difference, as against Ramanuja, who makes difference subordinate to non-difference, in as much as, for him cit and acit do not exist separately from Brahman, but its body or attributes. Thus, according to Nimbarka, the relation between Brahman, on the one hand, and the souls (cit) and universe (acit) on the other, is a relation of natural difference-non-difference (svabhavika-bhedabheda), just like between snake and coil, or between sun and its rays. Just as the coil is nothing but the snake, yet different from it, just as the different kinds of stones, though nothing but earth, are yet different from it, so the souls and the universe, though nothing but Brahman (brahmatmaka), are different from Him because of their own peculiar natures and attributes.
Thus, according to Nimbarka, there are three equally real and co-eternal realities, viz. Brahman, the cit and the acit. Brahman is the Controller (niyantr), the cit the enjoyer (bhoktr) and the acit the object enjoyed (bhogya).
Nimbarka accepts parinamavada to explain the cause of animate and inanimate world, which he says exist in a subtle form in the various capacities (saktis) which belong to Brahman in its natural condition. Brahman is the material cause of the universe in the sense that Brahman brings the subtle rudiments into the gross form by manifesting these capacities.
For Nimbarka the highest object of worship is Krishna and His consort Radha, attended by thousands of gopi's, or cowherdesses, of the celestial Vrindavan. Devotion according to Nimbarka, consists in prapatti, or self-surrender.
Four Sadhanas
Sri Nimbarka refers to 4 methods of sadhanas:
Karma (ritual action)
Performed conscientiously in a proper spirit, with one’s varna (caste) and asrama (phase of life) thereby giving rise to knowledge which is a means to salvation).
Vidya (knowledge)
Not as a subordinate factor of karma but also not as an independent means.
Upasana or dhyana (meditation)
It is of three types. First is meditation on the Lord as one's self, i.e. meditation on the Lord as the Inner Controller of the sentient. Second is meditation on the Lord as the Inner Controller of the non sentient. Final one is meditation on Lord Himself, as different from the sentient and non-sentient.
Gurupasatti
Devotion and self surrender to guru.
Sri Nimbarka made the "Bhasya" (commentary in which alle the words of the verses are used, in contradistinction to a tika, which is a more free commentary) of the Brahmasutra on his Dvaitadvaita Vedanta (Principle of Dualism-Nondualism) in his famous book "Vedanta Parijata Sourabha."
The disciplic tradition today
Upon reaching the leader Svāmī Harivyāsa Devacārya, the 35th leader, the tradition was reformed. He anointed twelve of his senior disciples to lead missions throughout the land. The most famous are Svāmī Paraśurāma Devācārya and Svāmī Svabhūrāma Devācārya.
Svāmī Paraśurāma Devācārya was to remain the leader of the entire movement. He was given the śālagrāma deity known as Śrī Sarveśvara that was handed down through time it is believed from Nimbārka himself. The 48th and current leader of the entire Nimbārka Sampradāya (the disciplic tradition of Nimbārka) is H.D.H. Jagadguru Nimbārkācārya Svāmī Śrī Rādhāsarveśvara Śaraṇa Devācārya, known in reverence as Śrī Śrījī Māhārāja by his followers. He is based in Nimbārka Tīrtha Rajasthan, India. He is the current leader of the Sampradāya, who worships the śālagrāma deity known as Śrī Sarveśvara. His followers are mainly in Rajasthan and Vṛndāvana, Mathura.
Svāmī Svabhūrāma Devācārya was based at Kurukshetra in modern Haryana, India. Although the monastery he founded no longer remains, his followers are found mostly in Vṛndāvana, India.
In his following disciplic lineages, there are many branches, including the Kathia Baba. According to Acharya Charitam, the famous historical book of the Nimbarka Sampradaya Svami Svabhuram Devacarya, the elder disciple of svamiharibyas devacarya, continues the paramparaof his guru. Saints of that line of Gurus (Parampara), the famous saint svami Nagaji Maharaj started the Vraja Parikrama that tradition is continued 528 years by the Acharyas of Svabhuram Dwara.In that tradition Svami Ramdas Kathia Baba, came to Vrindavan and made his first monastry there. Till date the parampara is leaded by the 57th Acharya of Svabhuram Dwara of Nimbarka Sampradaya Svami Rash Behari Das Kathia Baba at Sri Kathia Baba Ka Sthan, Sridham Vrindavan, India. Kathia Baba has constructed 20 new temples monastery in all over India and abroad. There is also the famous teacher and leader Svāmī Haripriyā Śaraṇa Devācārya, who founded the temple and monastery at Bihari Ji Ki Bageechi, Vṛndāvana. The predecessor of the current successor was Svāmī Lalitā Śaraṇa Devācārya, who passed away in July 2005 at the age of 103. One of his disciples is the world renowned Svāmī Gopāla Śaraṇa Devācārya, who has founded the Monastery and temple known as the Shri Golok Dham Ashram in New Delhi and Vṛndāvana. He has also helped ordinary Hindus who are not Vaiṣṇava to establish temples overseas. Of note are the Glasgow Hindu Mandir, Scotland, U.K. and the Valley Hindu Temple, Northridge, CA. He has also facilitated major festivals at the Hindu Sabha Mandir in Brampton, Canada.
Notes
- ↑ Prof. Roma Bose, Vedanta Parijata Saurabha of Nimbarka and Vedanta Kaustubha of Srinivasa (Commentaries on the Brahma-Sutras) - Doctrines of Nimbarka and his followers, vol.3, Munishram Manoharlal Publishers, Reprint 2004
- ↑ Sri Sarvesvara Visesanka - Sri Nimbarkacarya aur unka sampraday, Sri Nimbarkacarya Pitha, Salemabad, 1972
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