NIMBARKACHARYA
There lived a great ascetic named Aruna Muni in Vaiduryapattnam, on the banks of the Godavari, in Andhra Pradesh in Southern India. He had a pious wife by name Jayanti Devi. Sri Nimbarka was born of Aruna Muni and Jayanti Devi. He flourished in the eleventh century A.D.
At the time of the Namakarana Samskara, the learned Brahmins gave the boy the name Niyamanandacharya. Nimbarka was also known by the names Aruna Rishi and Haripriyacharya.
Aruna Muni and Jayanti Devi performed their son’s sacred thread ceremony and sent him to Rishikul for learning the Vedas, Vedangas, Darshanas, etc. Niyamanandacharya mastered the scriptures in a short time. He was a mighty genius. People from all parts of India came to see this wonderful boy.
When Niyamanandacharya was in his teens, Brahma, the Creator, came to the Ashram of Aruna Muni in the disguise of a Sannyasin. The sun was about to set. The Muni had been out. The Sannyasin asked the wife of the Muni for something to eat. The food had been exhausted. The Muni’s wife remained silent. The Sannyasin was about to leave the Ashram.
Niyamanandacharya said to his mother, "Dear mother! A Sannyasin should not be sent away without food. We will have to suffer for violating Atithi Dharma". The mother said, "Dear son! Your father has gone out. I have neither fruits nor roots. Moreover, there is no time for me to prepare any food. It is sunset. Sannyasins do not take their meals after sunset".
Niyamanandacharya said to the Sannyasin, "I shall bring quickly roots and fruits from the forest. I guarantee that the sun will not set till you finish your meals". Niyamanandacharya placed his Sudarshana Chakra on a Nim tree in the Ashram where it shone like the sun. Brahma, who was in the guise of the Sannyasin, was struck with amazement. In a few minutes Nimbarka returned with roots and fruits and gave them to his mother, who served them to the Sannyasin with intense devotion. As soon as the Sannyasin finished his meals, Nimbarka removed the Sudarshana Chakra from the Nim tree. It was at once pitch dark. One quarter of the night had passed. The Sannyasin, who was Brahma, conferred on the boy the name ‘Nimbarka’ (Nim—Neem tree; Arka—Surya or the sun). Since then he has been called Sri Nimbarkacharya.
Sri Nimbarkacharya is considered to be an incarnation of Lord Hari’s weapon Sudarshana Chakra or discus.
There are four kinds of Avataras: (i) Purna (full) e.g., Lord Krishna, Lord Rama. (ii) Kala (not all-full) e.g., Matsya, Varaha, Hamsa, etc. (iii) Amsa (part) e.g., Jada Bharata, Nara Narayana, etc. (iv) Amsamsa (part of the part) e.g., Sri Sankara, Sri Ramanuja, Sri Nimbarka, etc.
In Vishnu Yana, the spiritual lineage of Sri Nimbarkacharya is given as follows: "The sacred Gopala Mantra of eighteen letters sprang from the lotus mouth of Sri Narayana. It was given to Hamsa Bhagavan. Hamsa Bhagavan in turn initiated the Kumaras who revealed this Mantra to Rishi Narada. Narada taught this to his disciple Sri Nimbarka. Nimbarka gave this Mantra to his disciple Srinivasacharya".
Sri Nimbarkacharya was the embodiment of mercy, piety, love, kindness, liberality and other divine qualities. He did rigorous austerities at Neemgram and had Darshan of Lord Krishna in that place. In that village only Nimbarka had exhibited his miracle when Brahma came for Bhiksha as a Sannyasin. Another holy place of the Nimbarka sect is Salembabad in Rajasthan. A big Mahant lives here. There is a temple of Nimbarka here.
Brindavan, Nandgram, Barsana, Govardhan and Neemgram are the chief Kshetras or holy lands of the followers of Nimbarkacharya. Parikrama of the 168 miles of Brij Bhumi is their foremost duty. To pay visits on different occasions to Sri Nimbarka’s temple in Neemgram, two miles from Govardhan, is their Sampradayik duty.
The Nimbarka sect is found mostly in Brij Bhumi, viz., Brindavan, Nandigram, Barsana, Govardhan, etc. Jaipur, Jodhpur, Bharatpur, Gwalior, Burdwan and Okara are its centres. The Nimbarka followers are also to be found in Central India, Bihar, Orissa and West Bengal.
The Dvaitadvaita Philosophy
Sri Nimbarkacharya wrote the following books: Vedanta Parijat Saurabh, a commentary on the Brahma Sutras; a commentary on the Bhagavad Gita; Sadachar Prakash, a treatise on Karma Kanda; Rahasya Shodasi, an explanation of the Sri Gopala Mantra in verses; Prapanna Kalpa Valli, an explanation of the Sri Mukunda Mantra in verses; Prapatti Chintamani, a treatise pertaining to supreme refuge; Prata Smarana Stotram, a devotional hymn; Dasa Sloki or Kama Dhenu, the ten nectarine verses; and Savisesh Nirvisesh Sri Krishna Stavam.
Sri Nimbarkacharya was the exponent of the Dvaitadvaita school of philosophy. Followers of this cult worship Sri Radha and Krishna. Bhagavata is the most important scripture for them. Jiva and the world are both separate from, and identical with, Brahman. The followers of this school are even now found in Mathura and Brindavan.
Sankara was the exponent of the Kevala Advaita philosophy, Ramanuja of the Visishtadvaita philosophy, Madhvacharya of the Dvaita philosophy, Vallabhacharya of the Suddhadvaita philosophy and Nimbarkacharya of the Dvaitadvaita philosophy. All were great souls. We cannot say that Sankara was greater than Ramanuja or Vallabha was greater than Nimbarka. All were Avatara Purushas. Each one incarnated on this earth to complete a definite mission, to preach and propagate a certain doctrine, which was necessary to help the growth of a certain type of people who flourished at a certain period, who were in a certain stage of devotion. All schools of philosophy are necessary. Each philosophy is best suited to a certain type of people.
All cannot grasp the highest Kevala Advaita philosophy of Sankara all at once. The mind has to be disciplined properly before it is rendered a fit instrument to grasp the tenets of Sankara’s Advaita Vedanta.
Salutations and adorations to all Acharyas! Glory to the Acharyas! May their blessings be upon us all!
Spurce : http://sivanandaonline.org/public_html/?cmd=displaysection§ion_id=1641
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There lived a great ascetic named Aruna Muni in Vaiduryapattnam, on the banks of the Godavari, in Andhra Pradesh in Southern India. He had a pious wife by name Jayanti Devi. Sri Nimbarka was born of Aruna Muni and Jayanti Devi. He flourished in the eleventh century A.D.
At the time of the Namakarana Samskara, the learned Brahmins gave the boy the name Niyamanandacharya. Nimbarka was also known by the names Aruna Rishi and Haripriyacharya.
Aruna Muni and Jayanti Devi performed their son’s sacred thread ceremony and sent him to Rishikul for learning the Vedas, Vedangas, Darshanas, etc. Niyamanandacharya mastered the scriptures in a short time. He was a mighty genius. People from all parts of India came to see this wonderful boy.
When Niyamanandacharya was in his teens, Brahma, the Creator, came to the Ashram of Aruna Muni in the disguise of a Sannyasin. The sun was about to set. The Muni had been out. The Sannyasin asked the wife of the Muni for something to eat. The food had been exhausted. The Muni’s wife remained silent. The Sannyasin was about to leave the Ashram.
Niyamanandacharya said to his mother, "Dear mother! A Sannyasin should not be sent away without food. We will have to suffer for violating Atithi Dharma". The mother said, "Dear son! Your father has gone out. I have neither fruits nor roots. Moreover, there is no time for me to prepare any food. It is sunset. Sannyasins do not take their meals after sunset".
Niyamanandacharya said to the Sannyasin, "I shall bring quickly roots and fruits from the forest. I guarantee that the sun will not set till you finish your meals". Niyamanandacharya placed his Sudarshana Chakra on a Nim tree in the Ashram where it shone like the sun. Brahma, who was in the guise of the Sannyasin, was struck with amazement. In a few minutes Nimbarka returned with roots and fruits and gave them to his mother, who served them to the Sannyasin with intense devotion. As soon as the Sannyasin finished his meals, Nimbarka removed the Sudarshana Chakra from the Nim tree. It was at once pitch dark. One quarter of the night had passed. The Sannyasin, who was Brahma, conferred on the boy the name ‘Nimbarka’ (Nim—Neem tree; Arka—Surya or the sun). Since then he has been called Sri Nimbarkacharya.
Sri Nimbarkacharya is considered to be an incarnation of Lord Hari’s weapon Sudarshana Chakra or discus.
There are four kinds of Avataras: (i) Purna (full) e.g., Lord Krishna, Lord Rama. (ii) Kala (not all-full) e.g., Matsya, Varaha, Hamsa, etc. (iii) Amsa (part) e.g., Jada Bharata, Nara Narayana, etc. (iv) Amsamsa (part of the part) e.g., Sri Sankara, Sri Ramanuja, Sri Nimbarka, etc.
In Vishnu Yana, the spiritual lineage of Sri Nimbarkacharya is given as follows: "The sacred Gopala Mantra of eighteen letters sprang from the lotus mouth of Sri Narayana. It was given to Hamsa Bhagavan. Hamsa Bhagavan in turn initiated the Kumaras who revealed this Mantra to Rishi Narada. Narada taught this to his disciple Sri Nimbarka. Nimbarka gave this Mantra to his disciple Srinivasacharya".
Sri Nimbarkacharya was the embodiment of mercy, piety, love, kindness, liberality and other divine qualities. He did rigorous austerities at Neemgram and had Darshan of Lord Krishna in that place. In that village only Nimbarka had exhibited his miracle when Brahma came for Bhiksha as a Sannyasin. Another holy place of the Nimbarka sect is Salembabad in Rajasthan. A big Mahant lives here. There is a temple of Nimbarka here.
Brindavan, Nandgram, Barsana, Govardhan and Neemgram are the chief Kshetras or holy lands of the followers of Nimbarkacharya. Parikrama of the 168 miles of Brij Bhumi is their foremost duty. To pay visits on different occasions to Sri Nimbarka’s temple in Neemgram, two miles from Govardhan, is their Sampradayik duty.
The Nimbarka sect is found mostly in Brij Bhumi, viz., Brindavan, Nandigram, Barsana, Govardhan, etc. Jaipur, Jodhpur, Bharatpur, Gwalior, Burdwan and Okara are its centres. The Nimbarka followers are also to be found in Central India, Bihar, Orissa and West Bengal.
The Dvaitadvaita Philosophy
Sri Nimbarkacharya wrote the following books: Vedanta Parijat Saurabh, a commentary on the Brahma Sutras; a commentary on the Bhagavad Gita; Sadachar Prakash, a treatise on Karma Kanda; Rahasya Shodasi, an explanation of the Sri Gopala Mantra in verses; Prapanna Kalpa Valli, an explanation of the Sri Mukunda Mantra in verses; Prapatti Chintamani, a treatise pertaining to supreme refuge; Prata Smarana Stotram, a devotional hymn; Dasa Sloki or Kama Dhenu, the ten nectarine verses; and Savisesh Nirvisesh Sri Krishna Stavam.
Sri Nimbarkacharya was the exponent of the Dvaitadvaita school of philosophy. Followers of this cult worship Sri Radha and Krishna. Bhagavata is the most important scripture for them. Jiva and the world are both separate from, and identical with, Brahman. The followers of this school are even now found in Mathura and Brindavan.
Sankara was the exponent of the Kevala Advaita philosophy, Ramanuja of the Visishtadvaita philosophy, Madhvacharya of the Dvaita philosophy, Vallabhacharya of the Suddhadvaita philosophy and Nimbarkacharya of the Dvaitadvaita philosophy. All were great souls. We cannot say that Sankara was greater than Ramanuja or Vallabha was greater than Nimbarka. All were Avatara Purushas. Each one incarnated on this earth to complete a definite mission, to preach and propagate a certain doctrine, which was necessary to help the growth of a certain type of people who flourished at a certain period, who were in a certain stage of devotion. All schools of philosophy are necessary. Each philosophy is best suited to a certain type of people.
All cannot grasp the highest Kevala Advaita philosophy of Sankara all at once. The mind has to be disciplined properly before it is rendered a fit instrument to grasp the tenets of Sankara’s Advaita Vedanta.
Salutations and adorations to all Acharyas! Glory to the Acharyas! May their blessings be upon us all!
Spurce : http://sivanandaonline.org/public_html/?cmd=displaysection§ion_id=1641
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Sri Swami Satyananda Saraswati was born in 1923 at Almora (Uttaranchal) into a family of farmers. His ancestors were warriors and many of his kith and kin down the line, including his father, served in the army and police force. However, it became evident that Sri Swamiji had a different bent of mind, as he began to have spiritual experiences at the age of six, when his awareness spontaneously left the body and he saw himself lying motionless on the floor.
In those early years at Rishikesh, Sri Swami Satyananda Saraswati immersed himself in guru seva. At that time the ashram was still in its infancy and even the basic amenities such as buildings and toilets were absent. The forests surrounding the small ashram were infested with snakes, scorpions, mosquitoes, monkeys and even tigers. The ashram work too was heavy and hard, requiring Sri Swamiji to toil like a labourer carrying bucket loads of water from the Ganga up to the ashram and digging canals from the high mountain streams down to the ashram many kilometres away, in order to store water for constructing the ashram.
Although he had a photographic memory, a keen intellect, and his guru described him as a versatile genius, Sri Swami Satyananda Saraswati's learning did not come from books and study in the ashram. His knowledge unfolded from within through his untiring seva as well as his abiding faith and love for Sri Swami Sivananda Saraswati, who told him, "Work hard and you will be purified. You do not have to search for the light; the light will unfold from within you." In 1956, after spending twelve years in guru seva, Sri Swami Satyananda Saraswati set out as a wanderer (parivrajaka). Before his departure Sri Swami Sivananda Saraswati taught him kriya yoga and gave him the mission to "spread yoga from door to door and shore to shore".
One can easily say that Sri Swamiji hoisted the flag of yoga in every nook and cranny of the world. Nowhere did he face opposition, resistance or criticism. His way was unique. Well-versed in all religions and scriptures, he incorporated their wisdom with such a natural flair that people of all faiths were drawn to him. His teaching was not just confined to yoga but covered the wisdom of many millenniums.
Yoga nidra was Sri Swamiji's interpretation of the tantric system of nyasa. With his deep insight into this knowledge, he was able to realize the potential of this practice of nyasa in a manner which gave it a practical utility for each and every individual, rather than just remaining a prerequisite for worship. Yoga nidra is but one example of his acumen and penetrating insight into the ancient systems.
He went on a pilgrimage through the siddha teerthas (spiritual centres) of India as a mendicant, without any personal belonging or assistance from the ashram or institutions he had founded. At Trayambakeshwar, before the jyotirlingam of Lord Mrityunjaya, his ishta devata, he renounced his garb and lived as an avadhoota. And here, at the source of the Godavari River near Neel Parbat, while performing chaturmas anushthana, his future place of abode and sadhana were revealed to him.
In 1990 he designated the sadhana sthal as Sri Panch Dashnam Paramahamsa Alakh Bara, denoting it as a place where a sannyasin who has perfected himself consolidates his learning and gives it momentum to attain greater spiritual heights. The ishta devi, presiding goddess, of the akhara was established as Tulsi Ma, the benevolent force presiding over all spheres. Now Sri Swamiji undertook the vow of panchagni, the five-fire austerity, in which he performed higher sadhanas sitting before five blazing fires outdoors during the hottest months of the year. The vow culminated in 1998. The fire lit by Sri Swamiji is still burning at Rikhiapeeth and is worshipped daily at sunrise and sunset with aromatic herbs amidst the chanting of vedic mantras.
In 1995, Sri Swamiji held the first Sat Chandi Maha Yajna, invoking the Cosmic Mother through a tantric ceremony hitherto not witnessed by common people. During this event, Sri Swamiji also passed on his spiritual and sannyasa sankalpa to Swami Niranjanananda. In 1996, the annual event included Rama Naam Aradhana and Sita-Rama Vivaha, and in 1997, Sri Swamiji declared it as Sita Kalyanam. In 2001, for the first time he revealed that the yajna was part of the 12-year Rajasooya Yajna, a ceremony that is traditionally performed by a conqueror.
In 2007, Sri Swamiji announced the formation of Rikhiapeeth. He said, "The Rikhia ashram will now be known as Rikhiapeeth. Peeth means 'seat', an apt term for Rikhia as the instructions given to me by Sri Swami Sivananda have culminated and fructified here. Rikhia is an ashram in the original sense of the word because here a lifestyle is lived. Swami Satyasangananda is the Peethadhishwari of Rikhiapeeth and has been given the sankalpa that the three cardinal teachings of Sri Swami Sivananda, serve, love and give, will be practised and lived here. This is the future vision of Rikhiapeeth."