The Nimbarka Sampradaya (IAST: NimbÃÂrka SampradÃÂya, Sanskrit à ¤¨à ¤¿à ¤®à ¥Âà ¤¬à ¤¾à ¤°à ¥Âà ¤ à ¤¸à ¤®à ¥Âà ¤ªà ¥Âà ¤°à ¤¦à ¤¾à ¤¯), also known as the KumÃÂra SampradÃÂya, Hamsa SampradÃÂya, and SanakÃÂdi SampradÃÂya (à ¤¸à ¤¨à ¤Âà ¤¾à ¤¦à ¤¿ à ¤¸à ¤®à ¥Âà ¤ªà ¥Âà ¤°à ¤¦à ¤¾à ¤¯), is the oldest Vaiá¹£á¹Âava sect. It was founded by Nimbarka, a Telugu Brahmin yogi and philosopher. It propounds the Vaishnava Bhedabheda theology of Dvaitadvaita (dvaita-advaita) or dualistic non-dualism. Dvaitadvaita states that humans are both different and non-different from Isvara, God or Supreme Being. Specifically, this Sampradaya is a part of KrishnaismâÂÂKrishna-centric traditions.
Nimbarka Sampradaya is also known as KumÃÂra SampradÃÂya, Hamsa SampradÃÂya, and SanakÃÂdi SampradÃÂya. According to tradition, the Nimbarka Sampradaya Dvaita-advaita philosophy was revealed by to Sri Sanakadi Bhagawan, one of the Four Kumaras; who passed it to Sri Narada Muni; and then on to Nimbarka. The Four Kumaras: Sanaka, Sanandana, SanÃÂtana, and Sanat KumÃÂra, are traditionally regarded as the four mind-born sons of Lord BrahmÃÂ. They were created by Brahmàin order to advance creation, but chose to undertake lifelong vows of celibacy (brahmacarya), becoming renowned yogis, who requested from Brahma the boon of remaining perpetually five years old. à Ârë Sanat KumÃÂra SamhitÃÂ, a treatise on the worship of , is attributed to the brothers, just like the à Ârë Sanat KumÃÂra Tantra, which is part of the PancarÃÂtra literature.
In the creation of this universe as narrated by the literature, à Ârë NÃÂrada Muni is the younger brother of the Four KumÃÂras, who took initiation from his older brothers. Their discussions as guru and disciple are recorded in the with a famous conversation in the , and in the à Ârë NÃÂrada and the PañcarÃÂtra literature.
NÃÂrada Muni is recorded as main teacher in all four of the SampradÃÂyas. According to tradition, he initiated à Ârë NimbÃÂrkÃÂcÃÂrya into the sacred 18-syllabled à Ârë gopala mamtra (should be given by a guru), and introduced him to the philosophy of the Yugala upÃÂsana, the devotional worship of the divine couple . According to tradition, this was the first time that à Ârë RÃÂdhàwere worshipped together by anyone on earth other than the Gopis of . à Ârë NÃÂrada Muni then taught Nimbarka the essence of devotional service in the à Ârë NÃÂrada Bhakti Sà «tras. à Ârë NimbÃÂrkÃÂcÃÂrya already knew the Vedas, and the rest of the scriptures, but perfection was found in the teachings of à Ârë NÃÂrada Muni.
Nimbarka is conventionally dated at the 7th or 11th century, but this dating has been questioned, suggesting that Nimbarka lived somewhat earlier than Shankara, in the 6th or 7th century CE. According to Roma Bose, Nimbarka lived in the 13th century, on the presupposition that à Ârë NimbÃÂrkÃÂchÃÂrya was the author of the work Madhvamukhamardana. Meanwhile, Vijay Ramnarace concluded that the work Madhvamukhamardana has been wrongly attributed to Nimbarkacharya. This view is also supported by traditional scholars, who hold a similar perspective. Bhandarkar has placed him after Ramanuja, suggesting 1162 AD as the date of his demise.S.N. Dasgupta, on the other hand, dates NimbÃÂrka to the mid-14th century. Dasgupta bases this dating on the absence of NimbÃÂrka's mention in the Sarvadarà Âanasaá¹ graha, a doxography by 14th-century author MÃÂdhava VidyÃÂraá¹Âya. However, none of the BhedÃÂbhedinsâÂÂwhether Bhartá¹Âprapañca, NimbÃÂrka, BhÃÂskara, or YÃÂdavaprakÃÂà ÂaâÂÂare referenced in the Sarvadarà Âanasaá¹ graha. while S. A. A. Rizvi assigns a date of c. 1130âÂÂ1200 AD.
According to Satyanand, Bose's dating of the 13th century is an erroneous attribution. Malkovsky, following Satyanand, notes that in Bhandarkar's own work it is clearly stated that his dating of Nimbarka was an approximation based on an extremely flimsy calculation; yet most scholars chose to honour his suggested date, even until modern times. According to Malkovsky, Satyanand has convincingly demonstrated that Nimbarka and his immediate disciple Srinivasacharya flourished well before Ramanuja (1017âÂÂ1137 CE), arguing that Srinivasacharya was a contemporary, or just after Sankaracarya (early 8th century). According to Ramnarace, summarising the available research, Nimbarka must be dated in the 7th century CE.
According to the Bhavishya Purana, and his eponymous tradition, the NimbÃÂrka SampradÃÂya, à Ârë NimbÃÂrkÃÂchÃÂrya appeared in the year 3096 BCE, when the grandson of Arjuna was on the throne. According to tradition, NimbÃÂrka was born in Vaidà «ryapattanam, the present-day Mungi Village, Paithan in East Maharashtra. His parents were Aruá¹Âa á¹Âá¹£i and Jayantë Devë. Together, they migrated to Mathuràand settled at what is now known as NimbagrÃÂma (Neemgaon), situated between BarsÃÂnàand Govardhan.
The Nimbarka Sampradaya follows the doctrine of SvÃÂbhÃÂvika Bhedabheda also known as dvaitÃÂdvaita. The doctrine of SvÃÂbhÃÂvika BhedÃÂbheda is primarily elaborated in the works of NimbÃÂrka and Srinivasacharya, particularly Nimbarka's VedÃÂnta pÃÂrijÃÂta saurabha and VedÃÂnta Kaustubha, commentaries on the Brahma Sà «tras.
SvÃÂbhÃÂvika BhedÃÂbheda discern three foundational elements of reality:
<br>SvÃÂbhÃÂvika BhedÃÂbheda holds that the individual soul (jëva) and the non-sentient universe (jagat) are both distinct from and identical to Brahman, the ultimate reality, depending on the perspective. Brahman alone is svatantra tattva (independent reality), while the activities and existence of the other two realities depend on Brahman are regarded as paratantra tattva (dependent reality).
In this approach the relation between Atman and Brahman is "svÃÂbhÃÂvika or natural, not brought about by any external agency, and therefore it cannot be dispensed with. An adventitious relation can be finished away by removing the cause or agency which has brought it, but what is inherent or more appropriately natural cannot be taken away."
Brahman pervades the entire universe and is immanent in all beings, yet they retain their individuality. The non-sentient universe is not considered an illusion (mÃÂyÃÂ), but a real manifestation of Brahman's power. The philosophy draws on metaphors like the sun and its rays, fire and its sparks, to demonstrate the natural, inherent connection between Brahman and its manifestations.
They regard Brahman as the universal soul, both transcendent and immanent, referred to by various names such as à Ârë Ká¹Âá¹£á¹Âa, Viá¹£nu, VÃÂsudeva, Purushottama, NÃÂrÃÂyaà Âa, Paramatman, Bhagawan and so on. Similarly, NimbÃÂrkÃÂcÃÂrya, in his Vedanta Kamadhenu Daà Âaà Âlokë, refers to à Ârë Ká¹Âá¹£á¹Âa alongside his consort RÃÂdhÃÂ.
Brahman is the supreme being, the source of all auspicious qualities, and possesses unfathomable attributes. It is omnipresent, omniscient, the lord of all, and greater than all. None can be equal to or superior to Brahman. He is the creator, cause of creation, maintenance and destruction of the universe.
In DvaitÃÂdvaita, Brahman is saguá¹Âa (with qualities). Therefore, they interprets scriptural passages that describe Brahman as nirguá¹Âa (without qualities) differently as they argues that nirguá¹Âa, when applied to Brahman, signifies the absence of inauspicious qualities, rather than the complete negation of all attributes. Similarly, terms like nirÃÂkÃÂra (formless) are understood to denote the absence of an undesirable or inauspicious form. It upheld the view that à Ârë Ká¹Âá¹£á¹Âa possesses all auspicious attributes and that relative qualities such as virtue and vice, or auspiciousness and inauspiciousness, do not affect him.
Sri Nimbarkacharya, on the worship of the divine couple, in Dasha Shloki (verse 5):
Jivatman is different from physical body, sense organs, mind, prÃÂá¹Âa and Buddhi, all of these are dependent on Individual soul and serve as instrument in such actions as seeing, hearing and so on. Individual soul (JivÃÂtman) is eternal, being of the nature of Knowledge, and knower (possesses the attribute of knowledge).The attribute of knowledge extends beyond the soul, i.e. its occupying a larger space. As in the case of smell, just like smell occupying a larger space than the flower which occupies a smaller space.
The basic practice consists of the worship of Sri Radha Madhav, with Sri Radha being personified as the inseparable part of Sri Krishna. Nimbarka Sampradaya became the first Krishnaite tradition in late medieval time. Nimbarka refers to five methods to salvation, namely karma (ritual action); vidya (knowledge); upasana or dhyana (meditation); prapatti (surrender to the Lord/devotion); Gurupasatti (devotion and self-surrender to God as Shri Radha Krsna).
Performed conscientiously in a proper spirit, with one's varna and asrama (phase of life) thereby giving rise to knowledge which is a means to salvation).
Not as a subordinate factor of karma but also not as an independent means for everyone; only for those inclined to spending vast lengths of time in scriptural study and reflection on deeper meanings.
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. This is again not an independent means to Salvation for all, as only those qualified to perform the upasana (with Yajnopavitam) can perform this Sadhana.
à Âaraá¹ÂÃÂgati is the complete entrusting of one's own self to the infinitely merciful Lord through the means recommended by the good, when one is convinced of one's incapacity for resorting to other sÃÂdhanas like knowledge and the rest. In this tradition there are six constituent elements of à Âaraá¹ÂÃÂgati (total surrender) in VedÃÂntaratnamañjà «á¹£ÃÂ:
The literature of the Nimbarka Sampradaya reflects its theological, philosophical, and devotional aspects.
The Brahmasà «tras of BÃÂdarÃÂyaá¹Âa have been extensively interpreted and commented upon by several distinguished scholars. Among the six primary commentaries are:
A small work of NimbÃÂrkÃÂchÃÂrya containing ten stanzas The Daà Âaà Âlokë have been extensively commented upon by several scholars. Among them, the three primary commentaries are:
As themes of Radha and Krishna gained popularity, Keshava Kashmiri's disciple Sribhatta in the 15th century, amplified Nimbarka's insights and brought Radha Krishna once more into the theological forefront through the medium of brajbhasha. A range of poets and theologians who flourished in the milieu of Vrindavana, Vallabha, Surdas, rest of Vallabha's disciples, Svami Haridas, Chaitanya Mahaprabhu and the Six Goswamis of Vrindavana were influenced in some manner by Sribhatta. The theological insights by this particular teacher were developed by his disciple Harivyasa, whose works reveal not only the theology of Radha Krisna and the sakhis the nitya nikunja lilas of goloka vrindavana, but also embody a fairly developed vedantic theory propagating the unique branch of Bhedabheda philosophy, ultimately the legacy of Nimbarka's original re-envisaging role of Radha.
Harivyasa devacharya ( 15th Century, was an Indian philosopher, theologian and poet. He was born in a Gaud brahmin family. He was the 35th ÃÂchÃÂrya of the NimbÃÂrka SampradÃÂya. He lived in Vrindavana. He was a disciple of à Ârë à Ârëbhaá¹Âá¹Âa DevÃÂchÃÂrya ji and his nom-de-plume was Hari PriyÃÂ. He also sent his twelve main disciples on missionary work throughout the India each of which founded their own sub-lineage, a few exists today. The most famous are SvÃÂmë Paraà ÂurÃÂma DevÃÂcÃÂrya (c. 1525âÂÂ1610 CE) and SvÃÂmë Svabhà «rÃÂma DevÃÂcÃÂrya (fl. 16th century).
SvÃÂmë Svabhà «rÃÂma DevÃÂcÃÂrya (fl. 16th century CE) was born in Budhiya Village, outside Jagadhri and Yamunanagar near Kurukshetra in modern Haryana, India. He established over 52 temples in Punjab, Haryana and Vraja during his lifetime; his current followers are found mostly in , Haryana, Punjab, Bengal, Rajasthan, Orissa, Assam, Sikkim, Bihar, other regions in Uttar Pradesh and Maharashtra, also in significant numbers in Nepal.
In his sub-lineage, there are many branches. Notable saints of this sub-branch include:
The famous teacher and leader , founded the temple and monastery at Bihari Ji Ka Bageecha, , sponsored by his disciple, the philanthropic Shri Hargulal Beriwala and the Beriwala Trust in the 19th century.
The predecessor of the current successor was , who died in July 2005 at the age of 103. One of his other disciples is the world-renowned , who has founded the Monastery and temple known as the Shri Golok Dham Ashram in New Delhi and . He has also helped ordinary Hindus who are not to establish temples overseas. Of note are the Glasgow Hindu Mandir, Scotland, UK: the Lakshmi Narayan Hindu Mandir, Bradford, UK; and the Valley Hindu Temple, Northridge, California. He has also facilitated major festivals at the Hindu Sabha Mandir in Brampton, Canada.
The 48th leader of the NimbÃÂrka SampradÃÂya is H.D.H. Jagadguru NimbÃÂrkÃÂcÃÂrya , known in reverence as à Ârë à Ârëjë MÃÂhÃÂrÃÂja by his followers. His followers are mainly in Rajasthan and , Mathura. He established the Mandir at the birth site of à Ârë NimbÃÂrkÃÂcÃÂrya in Mungi Village, Paithan, Maharashtra in 2005. In addition, he oversees the maintenance of thousands of temples, hundreds of monasteries, schools, hospitals, orphanages, cow-shelters, environmental projects, memorial shrines, etc., and arranges various scholarly conventions, religious conferences, medical camps and outreach, etc.
The 49th and current leader of the entire NimbÃÂrka SampradÃÂya is H.D.H. Jagadguru NimbÃÂrkÃÂcÃÂrya , known in reverence as à Ârë à Ârëjë MÃÂhÃÂrÃÂja by his followers. He is based in NimbÃÂrka Tërtha Rajasthan, India. He is the current leader of the SampradÃÂya, who worships the à ÂÃÂlagrÃÂma deity known as à Ârë Sarveà Âvara. His followers are mainly in Rajasthan, Madhya Pradesh, Maharashtra, Gujarat, Vrindavan and Mathura.