History of Nimbarkacharya
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!
Acharya Nimbark was a devout Vaishnav. He experienced the pure divine bliss in the
beauty of Lord Krishna. There are various speculations about the time of his birth
but it appears that he was born in the 11th or 12th century of Vikram Samvat in
village Nimbapur of the Distt. Belari in South India. It is also believed that he
was born in Vaidoorpattan, the Kashi of South and is considered to be an incarnation
of the Sudarshan Chakra of Lord Krishna and, therefore, also known as Chakraraj
and Sudarshan. His father’s name was Arunimuni and mother’s name was Jayanti and,
therefore, he was also known by the name Aaruni. He promulgated the Dwaitadwait
philosophy (duality cum non-duality).
The pious life of his parents had a deep impression on Acharya Nimbark’s life.His
formal education was also arranged according to his spiritual up-bringing. His childhood
name was Niyamanand and it is believed that at the time of his sacred thread ceremony
Devrishi Narad appeared to give him the ‘Gopal Mantra’. Narad also taught him the
way to worship Lord Krishna.
He chose a place near the ‘Govardhan’ hill in Brij (the land famous as the playground
of Lord Krishna). He was a born-devotee and soon his fame reached far and wide.
A strange incidence is related to him. Once a Dandi-Swami (a recluse keeping a stick
with him) came to meet him and the discussions went on till evening. The Dandi-Swami
did not accept alms after the sunset. Acharya Nimbark was upset that his guest may
have to spend the night without food. He, therefore, staged a miracle and the sun
was made to stay at one point behind the neem-tree in his Ashram, resulting in the
day-light being visible again. The Dandi-Swami accepted the alms and thereafter
the light and the sun disappeared. From that day he became famous as Acharya Nimbark.
Thereafter Acharya Nimbark totally devoted himself in preaching about bhakti.He
laid special stress on adoration of Radha-Krishna and attached great importance
to Srimadbhagwatmahapuran. He believed that it is through the Lord’s grace that
one gets inclined towards Him and through His Grace one gets His love. He propagated
devotion towards Lord considering oneself as a servant, a friend, a child, with
quietude (shantbhav) and with purity of mind.
Acharya Nimbark blessed Naimisharanya, Govardhan and Badrikashram with his presence.
He specially chose these Tirthasthalas (pilgrimage-places), where he propagated
his devotional-principles. He stated that the Brahm (the Creator) was separate from
the ‘Jeev’ and ‘Jad’ (from the living beings and inert) as well as inseparable.
Jeev and Jagat (the world) both are a consequence of the Brahm. Jeev is also separate
as well as inseparable from the Brahm and so is the world. After having an understanding
of the nature of Karma (action), one becomes eligible to proceed on the path of
devotion and thereafter to understand the Brahm. Scriptures help one to understand
Brahm and the pleasure of the Lord emancipates one from pain and difficulties. The
Sagun-bhav (the form with attributes) of Brahm is important, which remains unaffected
even after manifesting in the form of the world. In the form beyond the world He
is Nirgun (without attributes). The Jeev is an ‘Ansh’ (a part of the whole) and
He is the’Anshi’ (the Whole to whom the ‘Ansh’ belongs). Both are separate, as well
as inseparable. Jeev is having limited knowledge. Even on attaining liberation,
he is an ‘Anu’ (a particle) and not ‘Vibhu’ (the Whole). In the liberated state
Jeev sees himself and the world in the form of Brahm. Through bhakti and worship
one realizes the Brahm. It is only through bhakti that one can attain liberation.
Acharya Nimbark accepted Lord Krishna as the ‘Param-Brahm’.