EDUCATIONAL INSIGHT

A Blessed Path through

A TIO
C

The Life & Teachings of One of Indias

EDU

N
AL
S
I N
Great Luminaries, hr Nimbrka S

Philosophical Jungles
T
I G H

Excerpts from the ancient hagiography Nimbrka Vikrnti,

rendered into English by Brahmachari Vrajvihari Sharan, PhD

W
ho am I? Why am I here? Who are all of these other
beings? What is this material universe? What is the
source of all this? How am I related to this source and to
these other beings? Such questions have perplexed seri-
ous thinkers and seekers for millennia. In Hindu history, there were six
classical systems of philosophy which sought to answer these conun-
drums. Of them, Vednta persists as the quintessential Hindu philo-
sophical system. That does not, however, mitigate the fact that there are
several understandings, or schools, of Vednta. The oldest surviving
school of this ancient knowledge system is that of hr Nimbrka.
Quite removed from the realm of socio-political ministrations and
desires for starting a wide-reaching movement, hr Nimbrka initi-
ated a school of Vaihava Vednta that he saw as the continuation of
the ascetic tradition passed down to him by hr Nrada Muni. The
Nimbrka Sampradya, as it came to be known, was a lineage of ascet-
ics and renunciates that actively eschewed participation in the wider
world. Theirs was a mission of introspection, of spiritual endeavor, of
compassion to the sincere, and of wariness towards the overtly ambi-
tious. It is because of this apathy regarding the social milieu that hr
Nimbrka and his tradition eluded the historical record for many
centuries.
The latest research by Indological scholars (Ramnarace 2015, Mal-
kovsky 2001, Agrawal 2000 and Satyanand 1997) has shown that it is
likely that hr Nimbrka lived sometime between 620-690ce, though
the Nimbrka Sampradya maintains the Bhavihya Puras state-
ment that he incarnated on Krtika Prim 3096bce, six years after
Bhagavn hr Kiha concluded His earthly pastimes. Whether we
accept the traditions dating or that of the scholars, it is still clear that
Nimbrkas School of Vednta precedes all the currently extant schools.
Who was this enigmatic chrya? What exactly did he teach? The fol-
lowing is an account of hr Nimbrkas life, translated for the first time
into English from the hr Nimbrka Vikrnti, a hagiography written
by his immediate disciple hr Audumbarchrya. Before we unravel
his life, well first take a look at his philosophy.

Parabrahman is shown here as the unified radiance of hr Rdh-Kiha. hr

m a n i a m s e lv e n
Nimbrka Bhagavn is seated beneath a neem tree with his hands clasped in adoration.
He is the combined personification of hr Kihas emanation of Aniruddha (through
the Sudarhana Chakra), and hr Rdhs emanation of Ragadev Sakh.

j u ly / au g us t / s e p t e m b e r , 2 0 1 7 h i n d u i s m t o day 37
 EDUCATIONAL INSIGHT

A Blessed Path through

A TIO
C

The Life & Teachings of One of Indias

EDU

N
AL
S
I N
Great Luminaries, hr Nimbrka S

Philosophical Jungles
T
I G H

Excerpts from the ancient hagiography Nimbrka Vikrnti,

rendered into English by Brahmachari Vrajvihari Sharan, PhD

W
ho am I? Why am I here? Who are all of these other
beings? What is this material universe? What is the
source of all this? How am I related to this source and to
these other beings? Such questions have perplexed seri-
ous thinkers and seekers for millennia. In Hindu history, there were six
classical systems of philosophy which sought to answer these conun-
drums. Of them, Vednta persists as the quintessential Hindu philo-
sophical system. That does not, however, mitigate the fact that there are
several understandings, or schools, of Vednta. The oldest surviving
school of this ancient knowledge system is that of hr Nimbrka.
Quite removed from the realm of socio-political ministrations and
desires for starting a wide-reaching movement, hr Nimbrka initi-
ated a school of Vaihava Vednta that he saw as the continuation of
the ascetic tradition passed down to him by hr Nrada Muni. The
Nimbrka Sampradya, as it came to be known, was a lineage of ascet-
ics and renunciates that actively eschewed participation in the wider
world. Theirs was a mission of introspection, of spiritual endeavor, of
compassion to the sincere, and of wariness towards the overtly ambi-
tious. It is because of this apathy regarding the social milieu that hr
Nimbrka and his tradition eluded the historical record for many
centuries.
The latest research by Indological scholars (Ramnarace 2015, Mal-
kovsky 2001, Agrawal 2000 and Satyanand 1997) has shown that it is
likely that hr Nimbrka lived sometime between 620-690ce, though
the Nimbrka Sampradya maintains the Bhavihya Puras state-
ment that he incarnated on Krtika Prim 3096bce, six years after
Bhagavn hr Kiha concluded His earthly pastimes. Whether we
accept the traditions dating or that of the scholars, it is still clear that
Nimbrkas School of Vednta precedes all the currently extant schools.
Who was this enigmatic chrya? What exactly did he teach? The fol-
lowing is an account of hr Nimbrkas life, translated for the first time
into English from the hr Nimbrka Vikrnti, a hagiography written
by his immediate disciple hr Audumbarchrya. Before we unravel
his life, well first take a look at his philosophy.

Parabrahman is shown here as the unified radiance of hr Rdh-Kiha. hr

m a n i a m s e lv e n
Nimbrka Bhagavn is seated beneath a neem tree with his hands clasped in adoration.
He is the combined personification of hr Kihas emanation of Aniruddha (through
the Sudarhana Chakra), and hr Rdhs emanation of Ragadev Sakh.

j u ly / au g us t / s e p t e m b e r , 2 0 1 7 h i n d u i s m t o day 37

hr Nimbrkas Philosophy
By Brahmachari Vrajvihari Sharan
f there is any concordance to the apparently cacophonic theologies
and philosophies that populate the thickets of contemporary Hindu
spirituality, it is due to the efforts of Lord Bdaryaa, author of the
Brahmastras. In that text of 555 aphorisms, he sought to synthesize
a coherent conclusion (anta) to the seemingly self-contradictory total-
ity of divine revelation (Veda: the Sahits, Brhmaas, rayakas,
Upanihads and Stras belonging to the various recensions of the four
Vedas). The system known as Vednta (originally a term designating
the Upanihads) developed from his aphoristic summary, successfully
demonstrated that all of these variegated scriptures are, in fact, harmo-
nious due to their foundation in Brahman.
However, the secrets of his cryptic teachings remained the preserve of
the sincerest seekers and would have remained largely unintelligible were
it not for the explanations produced by realized chryas after the 5th
century ce. Each of the major chryas established his line of interpreta-
tion as a school, or sampradya; his particular take on the Brahmastras,
revealed through divine inspiration. This knowledge was passed down
through each schools sacred guru-disciple lineage (parampar) which, in
genuine cases, originated from the Supreme Being.
Today, Hindus delving into the limitless treasure-trove of philosophi-
cal inquiry become familiar with chryas such as hr hakarchrya,
hr Rmnujchrya, hr Madhvchrya, hr Vihuswm, etc., interpretation of the Vedic scriptures.
each of whom established their own sampradya of Vednta interpreta-
tion. Among them, hr hakarchrya ranks as pre-eminent due to his
numerous erudite treatises in an effort to reclaim the hearts of seekers
from the profusion of sectsboth theist and atheistthat were popular
in eighth-century India. His Kevaldvaita or Advaita Vednta has been
described as a reductionist and idealistic reading of the Brahmastras,
the Bhagavadgt and the Upanihads. Commentaries on this scriptural
triad, known as the Prasthnatray, are the systematizing exegesis upon
which a school of Vednta could be founded. hr Rmnujchrya, hr Is the universe an illusion and therefore not really existing, or does it exist
Madhvchrya and hr Vallabhchrya responded to this with their
own scripturally substantiated viewpoints in which the Supreme Being
retained a personable side, (re-)promoting the relationship of devotee
38 h i n d u i s m t o day j u ly / au g us t / s e p t e m b e r , 2 0 1 7
in his theory of Kevaldvaita: he theorized that those Upanihadic state- their glorious variety. The Supreme Being has created all of us with dif-
ments that support the illusory nature of creation and the oneness of
Brahman and individual soul constitute higher knowledge; all oth-
ferent mind-sets and proclivities, according to our previous karma, and
has established authorized paths that cater to all sorts of viewpoints on
er statements of difference are lower knowledge. hr Madhvchrya returning to the Divine. Secondly, it permits us to understand the vari-
with the Lord as the main mokha-sdhanmeans to liberation from inverted this in his formulation of Dvaita, showing statements of differ- ety existent in this creation as expressions of the Divine, and find joy in
transmigration. ence as the highest wisdom. hr Rmnujas Vihihdvaita subordinat- this vibrancy. Developing an open mind and an accepting heart is the
hr hakarchrya used many prvapakhas (prima-facie views), ed the assertions of difference under the teachings of oneness. Before all first step on the ladder to spiritual progress required by the Bhedbheda
against which he clarified his doctrines and crystallized those of oth- of these chryas, however, hr Nimbrka simply taught that if the Veda philosophy. Thirdly, it encourages us to experience the world and really
er schools he saw to be deficient. The majority of rival tenets that he is divine revelation, then none of it is lower knowledge; all of it should be understand the temporary nature of the pleasures it has to offer. By doing
countered belonged to Bhedbheda (also known by the synonym accepted as equally teaching the supreme knowledge. This all-embrac- this, one gains the power to discriminate between those pursuits that will
Dvaitdvaita), which scholars suggest is the oldest philosophical under- ing concept of Svbhvika-Bhedbheda (natural simultaneous difference give us temporary happiness and those that will give us eternal happiness.
standing of Vednta, a fact to which pre-eighth century Buddhist writ- and oneness) expounded by hr Nimbrka could account for the con- Finally, it helps us to explore myriad ways of interacting with the
ings attest. Some of them go as far as to claim that the Brahmastras current existence of both types of statements. This requires an intellec- Divine. If we find peace in the scriptural meditations of oneness with the
were composed from a Bhedbheda doctrinal foundation. Of the vari- tual openness and all-embracing outlook that may not have appealed to Divine, then that is perfectly acceptablesimilarly true of meditating
ous post-Brahmastra Bhedbheda theologians (such as Bhartpra-
pacha, Bhskara, Ydavaprakha, etc.), the oldest continuous
tradition of this philosophy belongs to the Svbhvika-Bhedbheda exe-
getical school founded by hr Nimbrkchrya Bhagavn, at whom hr
hakarchrya aimed most of his polemic (especially in his Bihadra-
yakopanihadbhhyam).
hr Nimbrka composed a brief explanation of the Brahmastras,
styled the Vedntaprijtasaurabha (the Fra-
grance of the Heavenly Flower of Vednta), which
he used to reiterate the ancient philosophy of
Bhedbheda against newer philosophies being
propounded by Dharmakrti, a seventh century
Left: The threefold emblem of the
Nimbrka Sampradya: the Sudarhana
Chakra (discus), the Tilaka of the Lord,
and the Pchajanya hakha (conch).
Right: Nimbrka Bhagavn is immersed
in the worship of the holy murti hr
Sarvehvara Bhagavn, which was given
nainee shah
to him by hr Nrada Muni (holding a
vina). Nrada had received it from the
four sages: Sanaka, Sanandana, Santana
m a n i a m s e lv e n
unknown
and Sanatkumra; and they received it
from Nryaa Himself in the incarnation
of hr Hasa (the white swan).
Buddhist monk of the ancient Nland Universi-
ty, who vehemently opposed Vedntic spirituality. hr hrnivschrya,
the successor of hr Nimbrkchrya Bhagavn, wrote in the beginning
of his sub-commentary, the Vedntakaustubha, that he was commanded
by his guru to expand upon the Vedntaprijtasaurabha in order to clar-
ify any remaining doubts of spiritual seekers regarding the Bhedbheda
Why is Bhedbheda so crucial to Hindu Dharma? All Hindu philoso-
phies accept that the Vedic texts (Sahits, Brhmaas, rayakas and
Upanihads) are divine revelation. The Upanihads present myriad doc-
trines on a variety of topics; however, they do not give a unified position all types of spiritual seekers. Hence, the Supreme Lord empowered the on having a relationship of any type with the Supreme. Whether we are
on the understanding of a few crucial principles, chief of which is the later chryas mentioned to start their own traditions. hr Nimbrkas content with accepting the Supreme Being as the origin or the source of
identity and relationship of the three major ontological categories: Brah- philosophy also served as foundations for variations by later theolo- conscious energy, or we prefer to relate with the Supreme as our friend,
man (Supreme soul), Jva (individual soul) and Jagat (creation). Are the gians, such as hr Vallabhchryas huddhdvaita and hr Chaitanyas master, parent, regent or love: all are acceptable. Bhedbheda provides a
Supreme Soul and individual soul one and the same, or are they different? Achintya Bhedbheda. Even hr Rmnujas Vihihdvaita is a refor- firm theological grounding, using which seekers can experience a scrip-
mulation of his scriptural teacher hr Ydavaprakhas understanding turally authorized connection with the Divine in the manner most suited
but is just temporary? Depending on which part of a certain Upanihad of Svbhvika-Bhedbheda. to them. The only proviso is that seekers must be honest with themselves,
one peruses, divergent answers may be found. So, what does this Svbhvika-Bhedbheda mean to the spiritual seek- and develop the maturity needed to embrace variety, eschewing a zealous
hr hakarchrya adopted a unique approach to solve this disparity er? First and foremost, it allows one to fully embrace the scriptures in grip on any philosophy that professes to be the only path.
j u ly / au g us t / s e p t e m b e r , 2 0 1 7 h i n d u i s m t o day 39
 towards the western sea ports, arriving at the major city of Pratihhna
The Life of hr Nimbrka Bhagavn (modern Paiha) just before the holy Mrgahrha month (November-
December) commenced. They learned that the great sages hermitage
was in the nearby village of Vaidrya Pattanam (modern Mg) on the
Excerpts from the ancient hagiography chose for the beginning of His Earthly pastimes 5,242 years ago, the sit- southern bank of the Godvar River.
Nimbrka Vikrnti, rendered into English uation was dire. Mathur had great strategic significance as a promi- Upon entering the hrama, the sdhus were moved to tears by the
nent city on trade routes that not only spanned the length and breadth of nostalgic vision before them, not seen in Braj for many decades: young
by Brahmachari Vrajvihari Sharan, PhD Bhrata, but also from Rome in the West to China in the East. The wealth brahmachrs were reciting the Veda, wives of resident seers were pre-
of the traders made it an ideal focus for taxation, so conquering Mathur paring evening bhoga, and hr Arua ihi was sitting under a nimba
he spiritually fertile land of Bhrata, the traditional name for remained top priority for kings. Non-Hindu rulers built many sprawl- (neem) tree, sharing the knowledge of the Chndogya Upanihad with
India, has been darkened during numerous oppressive epochs. ing religious edifices in an effort to attract Hindus away from the sim- advanced students.
Just over fifty years before hr hakarchrya Bhagavatpda ple ancient temples and hermitages. The few remaining Hindu ascetics Arua ihi received the sdhus with traditional Vedic hospitali-
incarnated, Hindus who visited places of pilgrimage were taxed, avoided the city and continued to meditate in the forest groves around ty, and was utterly dismayed to hear that Braj, particularly Mathur and
public celebrations of major festivals like Diwali were banned, Deities Mathur, including the holy thickets of Vindvana. Unfortunately for Vindvana, was no longer safe for devotees of the Lord. As a solution, he
were forcibly removed from temples, and conversion was made finan- them, even their hramas were not spared, so the majority of Mathurs encouraged them to perform a Goplayaja (a fire-ritual to the Supreme
Lord in His form as hr Gopla) in the safety of his hrama, with full
faith in the Lords promise to incarnate whenever there was a decline in
Dharma (Bhagavadgt 4.7-8). They were to perform this month-
long yaja during the holy month of Mrgahrha, which is dear to
the Lord (Bhagavadgt 10.35).
At the completion of the observance, thankful for this opportu-
nity, the sdhus wished to show their gratitude to Arua ihi by
blessing him. Noting that the couple had no children, they blessed
the sdhus led by Arua ihi. The All-Knowing Lord turned to His most
devoted personal associate, the Sudarhana Chakrathe personality of
the divine discus who cuts away pains, suffering and ignorance from dev-
otees in order that they may attain the Supreme. In his essential form, hr
Sudarhana is an emanation of the power of Lord Aniruddha, one of the
Chaturvyha.
In the Bhavihya Pura, Sta j relates the following: Listen to the
activities of the divine soul Nimbrka. He was told by the Supreme Lord:
O mighty Sudarhana, whose brilliance is equal to that of millions of suns!
Do this task by My command: reveal the divine path to those who are
blinded by the darkness of ignorance (Pratisargaparvan 7.68-69).
The Lord told hr Sudarhana to incarnate in the Tailga region south
of the Narmad River, in Arua ihis hrama on the southern bank of
the Godvar River. He would eventually meet hr Nrada Muni who
would instruct him on the most confidential secrets of the scriptures.
With that knowledge, he would have a vision of the Supreme Lord in the
Original, Eternal State. Thus empowered, he was to reinvigorate Dharma:

Left: hr Nimbrka arrives at the famed Anantapadma-

nbhaswm Temple in Kerala for darhan. As today, one can
see the murti of Vihu reclining on the serpentheshanga
in the nearby pond. Brahmins are performing a lavish yaja,
more for wealthy patrons than for God. Some of them leave the

arun misra
yajato welcome the visiting saint, angering the local Brah-
mins. Right: Vihrm Gh in Vindvan, the headquarters of
m a n i a m s e lv e n

arun misra
the Nimbrka Sampradya from the time of Jagadguru hr
Kehavakhmri Bhachrya (1400s) until the 1560s, when
Jagadguru Swm Parahurma Devchrya relocated it to
Salemabd, Ajmer, in Rajasthan.

cially attractive by non-Hindu rulers. Still, on the peripheries, devout sdhus adopted a peripatetic lifestyle, continuing their meditations on the
followers of Hindu Dharma strived to preserve Vedic teachings for Lord in the devotional mood of Vindvana. When they were harassed
future generations, ever wary of the threats of persecution and death. at a certain place, they would simply move on; true sdhus find the Lord
Brhmaas who had benefitted from state sponsorship were now with- wherever they are.
out the support of the kings. Although the majority remained com-
mitted to Dharma, even if that meant languishing in poverty, a sizable The Sdhus of Braj Meet hr Arua ihi
number took to increasingly superstitious rituals in an attempt to cre- One such group of sdhus decided to remedy the situation. They had
ate new sources of funding. Whenever the scriptures were invoked by heard of one last hrama, that was home to the great descendant of
the wise to make people realize that these fanciful crazes were illogical, Bhigu ihi, hr Arua ihi. The great ihi and his wife Jayant Dev each of the three guas), and indeed all other Deities, emanations, incar-
the few miscreant Brhmaas sought to discredit, and in some cases were extremely poor, but that did not deter thousands of earnest students
harm, those honest teachers who adhered to Dharma. from building huts near their home, forming the famous Aruhrama.
In Mathur, the main city of the Braj region, which the Supreme Lord In the autumn, the sdhus set off following the trade route from Mathur
the seer and his wife, saying that by the grace of this Goplayaja, the You must restore Dharma in My lands, in Mathur, Naimihraya,
Lord would surely respond to the couples desire for progeny, while also Dvrak, Badarikhrama, Sudarhanhrama and the many others, O
bringing Dharma back to Braj. spotless one! Saying Aum, Lord hr Sudarhana accepted the Lords
command, and the fulfiller of the desires of the Lords devotees manifest-
The Supreme Being and the Love of Devotees ed himself on the Earth (Pratisargaparvan 7.71-73).
At the core of the inner realms of existence lies the Eternal Source from
which all of creationwith its myriad universes, dimensions, beings, The Incarnation of hr Sudarhana Chakra
matter and antimatterarose. The Puras teach of a hierarchy of realms Back on Earth, auspicious signs were seen in the holy fires during
presided over by various emanations of the Supreme Being: Indraloka is prhuti, signalling both the successful completion of the Goplayaja
the kingdom of Indra, Pitiloka is where the ancestors reside, Brahmalo- and the fruition of the blessings the sdhus had given the ihi and his
ka is the realm of Lord Brahm, hivaloka is Lord hivas domain and wife. The Braj sdhus began their journey back to Mathur certain that
Vaikuha is Lord Nryaas abode. These realms and beings exist during their wishes would soon be fulfilled.
the time of creation. However, at the very beginning, everything was in an On a cool winter evening in the month of Pauha, after the departure
unmanifest state of pure brilliance, eternality, consciousness and bliss. It of the sdhus, Arua ihi had a vision of pure brilliance before him.
is into this brilliance that everything will be absorbed at the end of time; That brilliance suddenly disappeared into the heart of Arua ihi who
this brilliance, Parabrahman, is the source of everything. relished the divine encounternot quite certain what happened, but
According to Vaihava teachings from the igveda, Mahnrayaa thrilled nonetheless. When Jayant Dev came to take the blessings of her
Upanihad and the Bhagavadgt, the eternal form of Parabrahman is husband after her evening worship, he placed his hand on her head and
Lord hr Hari. At the commencement of creation, Lord Hari manifests that luminous energy transferred from his heart to her mind. As time
the Chaturvyha emanations (Vsudeva, Sakarhaa, Pradyumna and went on, Arua ihi was overjoyed to see the signs of pregnancy in his
Aniruddha), then Brahm, Vihu/Nryaa and hiva (presiding over wife, knowing that the blessings of the sdhus of Braj had borne fruit.
In the calm, cool air of the full-moon of Krttika, the moon was sit-
nations and empowered beings. Of all the various forms, in the capacity uated in the Kttik (Pleiades) constellation of the Vihabha (Tau-
of preserver, hr Hari is meditated upon as Lord Nryaa. rus) sign, with Meha (Aries) as the ascendant, and with Chandra (the
In the realm of Vaikuha, Lord Nryaa listened to the entreaties of moon), Magala (Mars), Budha (Mercury), Bihaspati (Jupiter) and

40 h i n d u i s m t o day j u ly / au g us t / s e p t e m b e r , 2 0 1 7 j u ly / au g us t / s e p t e m b e r , 2 0 1 7 h i n d u i s m t o day 41
 hani (Saturn) in exaltation. This extremely auspicious cosmic arrange- parents to establish their new dwelling. Later that place would become is equal to that of millions of suns, reveal the divine path to those who Earth when Arua ihi himself was a student. Understanding his inabil-
ment heralded the arrival of a divine incarnation. The attacks on sdhus renowned as Nimbagrma, or Neemgaon, the holy ground where are blinded by the darkness of ignorance. You must now accomplish the ity, he meditated on the Supreme Lord, seeking a solution.
and hermitages unexpectedly calmed down, and the fires of the evening Niyamnanda performed his austerities. goal for which you have incarnated. Soon after I leave, my son Nrada Listening to the prayers of Arua ihi, the Lord turned to His dev-
agnihotra grew bright; flowers were in bloom, animals rested gladly, and Muni will come [and explain more]. And, because you have shown me otee Nrada Muni, the mind-born son of Lord Brahm, and indicated
humanity was peaceful. The Gods rejoiced in the heavens, the ancestors hr Sudarhana Is Given the Name Nimbrka the sun (arka) amidst the neem (nimba) trees, you will henceforth be that now it was time for him to bequeath the knowledge that had been
were filled with delight, for at the exact moment of sandhy, evening twi- Lord Brahm, architect of creation, presiding Deity of rajogua and known by the name Nimbrka by people and especially in the scriptures imparted to him by his elder brothers, the quadruplets Sanaka, Sanan-
light, the glorious brilliance of Lord Sudarhana was born from the womb grandfather of all living beings, is an expansion and devotee of the (chryacharitam, dychryacharitra, 3.37-39). dana, Santana and Sanatkumra. These four sages were the disciples of
of Jayant Dev. Supreme Lord, eternally engaged in meditation upon Him. He noticed Lord Brahm then told Nimbrka of his previous birth as the great the hr Hasa [swan] incarnation of hr Hari. The Vednta, the confi-
that Lord Nryaas right hand was empty: the Sudarhana Chakra Havirddhna Muni, who appeared to solve the confusions of the great dential mlamantra and advanced theology, and the worship of the eter-
hr Nimbrkas Early Life had disappeared. Whilst eight human years had elapsed on Earth since convention of sages and seers held in Naimihraya during Dvpara nal Deity form of the hr Sarvehvara hlagrma, all given originally
During his Nmakaraa ceremony, the divine baby, who was showing Niyamnandas incarnation, a miniscule amount of time had passed
signs of advanced cognition, was given the name Niyamnanda. Oth- for Lord BrahmHis twelve hours (one kalpa) is equivalent to 1,000
er names bestowed on him were rui (the son of Arua ihi), Jayan- mahyugas (4.32 billion human years). Knowing that Brahm J desired
teya (the son of Jayant) and Haripriya (dear to Hari). When the boy was to see Sudarhana, Lord Nryaa dispatched Brahm J to signal
five years old, Arua ihi noticed, to his great delight, that instead of Niyamnanda to start his mission. Lord Brahm decided he would take
playing with the local children Niyamnanda would sit for hours on end, on the form of a Buddhist monk, generally mistrusted by Hindus in that
absorbing the Vedas as they were being taught to the students. As her era, to test Niyamnanda.
sons eighth birthday approached, Jayant Dev organized his upanaya- In the late afternoon, Arua ihi had gone to the banks of the Yamun
na saskra. Amidst the Vedic rites, Arua ihi invested his son with River for evening worship, and Jayant Dev was busy gathering flowers.
the yajopavta, the sacred thread worn over the left shoulder, and initi- Little Niyamnanda was playing with the other youngsters when a Bud-
ated him into the holy Gyatr Mantra. Soon after, the vedrambha was dhist monk arrived at the hrama. The monk explained that he was med-
performed and the youths formal religious studies commenced. With- itating in the nearby forest but, as he was a Buddhist monk and new to the

Left: This art depicts the famed initiation

moment, when hr Nrada Muni blessed
hr Nimbrka Bhagavn (seated). He is also
given the hr Sarvehvara Deity, which glows
effulgently on the right. On the left we see
hr Nimbrkas four main disciples: three
renunciates and one a householder. Right:
Nimbrka Bhagavn was attacked by jealous
Brahmins at night in his forest camp. After
failing to kill him with their weapons, they set
m a n i a m s e lv e n

m a n i a m s e lv e n
fire to his dwellings. hr Padmanbhaswm
arrives, intent on dispatching the mob, but
Nimbrka Bhagavn, using the fire as a protec-
tive wall, beseeches the Lord to forgive them.

area, his attempts to beg alms from many houses

were met with refusal. Out of desperation, he had
come to this hermitage. Distraught at the monks
in a short time, Niyamnanda mastered the extensive scriptural body of plight, Niyamnanda asked him to rest and said food would be arranged.
knowledge that is the Vedic canon: the four Vedic Sahits, Brhmaas, The monk was sad, however. He explained that it was past sunset and he
rayakas and Upanihads, as well as the Stras and Smitis. now must fast, as his rules permitted him to eat only during the hours of
sunlight.
Relocating to the Spiritual Lands Niyamnanda consoled the monk, saying it only appeared that the sun
Niyamnanda was enthralled by his fathers recounting of the various had set due to the thick jungle surrounding the hrama. He pointed to a
incarnations of hr Hari and was particularly taken by the accounts of group of neem (nimba or Azadirachta indica) trees and said, Look! The
Bhagavn hr Kihas activities. Another band of sdhus traveling sun is just behind these trees. Please take your meal. Delighted to see the
from Braj visited the hrama, enkindling Niyamnandas desire to live sunlight, the monk relished the meal offered to him. As he finished the
in Braj. Arua ihi and Jayant Dev, fully aware that theirs was no ordi- last morsel, the sun abruptly disappeared. A nearby water clock revealed
nary boy, consented to his wish. Accompanied by a few renounced souls, that, in fact, it was 96 minutes (ghai-chatuhayam) into nighttime. See-
Arua ihi, Jayant Dev and young Niyamnanda began the journey ing the spiritual prowess of Niyamnanda, the monk revealed his true
to Braj, stopping at various holy places enroute. Finally, they arrived at form of Lord Brahm. Niyamnanda immediately prostrated and begged
Braj, where they visited hr Kihas place of incarnation in Mathur. forgiveness; as the sun amidst the Neem trees was actually his own efful-
Upset that the land was overrun by people with no faith in hr Kiha, gence which he had, in compassion for the monks hunger, projected to
they retired to the nearby forests and groves. In a grove midway between look like the sun.
Barsn, the land of the incarnation of hr Rdh Dev, and Govardha- Lord Brahm spoke in a soothing tone to Niyamnanda, reiterating the
na, where hr Kiha took His cows to graze, Niyamnanda asked his command of the Supreme Lord: O mighty Sudarhana, whose brilliance
Yuga under the auspices of haunaka ihi. Lord Brahm continued, say- by the Supreme to the four sages, were now to find their first ever human
ing that, through hr Nrada Muni, Nimbrka would realize all his for- recipient in hr Nimbrka Bhagavn.
mer incarnations and, indeed, his eternal position. Nimbrka, overjoyed Nrada Muni gladly bowed to hr Hari and descended to Earth,
at the darhana of Lord Brahm, bowed again and again to the grand- thrilled to be returning to the holy land of Braj. When Arua ihi and
architect of the universe. Smiling, Lord Brahm disappeared. hr Nimbrka saw hr Nrada Muni, they fell flat on the ground, pros-
trating to this divine visitor. hr Nrada Muni explained that he had
The Glory of the Dkh Guru: Back to the Beginning come to instruct hr Nimbrka on the highest truth: Nimbrka! You
Following this encounter with Lord Brahm, Nimbrka found himself are the incarnation of hr Sudarhana, who always obeys the com-
pondering the great questions of life. Realizing that the glorious scrip- mand of the Supreme Lord hr Kiha. Therefore, I will perform the
tures sometimes had divergent views, he asked his father to instruct him initiation ceremony for which you are now eligible (chryacharitam,
in a coherent conclusion that made sense of these differences. Arua dychryacharitra, 4.8-9).
ihi knew that long ago there existed a system of Vednta, based on the hr Nrada Muni initiated hr Nimbrka with the pacha-sa-
writings of Bhagavn Bdaryaa, that provided sound answers to these skra-vaihava-dkh and instructed him in the science of spirituali-
questions. However, the teachers of the Vednta traditions had suffered ty. He taught him the rituals of Pachartra gama and also the highest
centuries of persecution and Vednta had no true representative on the knowledge of Svbhvika-Bhedbheda Vednta, which remains the

42 h i n d u i s m t o day j u ly / au g us t / s e p t e m b e r , 2 0 1 7 j u ly / au g us t / s e p t e m b e r , 2 0 1 7 h i n d u i s m t o day 43
 most coherent philosophical understanding of the scriptures. Finally, he ate no solid food, drinking only the extremely bitter juice of pressed neem process, realizing that, indeed, hr Nimbrka was a divine incarnation. One afternoon as hr Nimbrka was walking on the banks of the river,
bestowed upon hr Nimbrka the hr Sarvehvara hlagrma. With leaves to sustain his body. They henceforth referred to him as hr Nimbrka Bhagavn and learned he heard the desperate cries for help of nearly 100 people on a large mer-
the parting instruction to re-establish Dharma across the land, hr Day by day his spiritual glow grew, until finally he attained the vision from him the truth of all existence. His parents happily remained in the chant vessel that was sinking in the middle of the raging waters. As he
Nrada Muni returned to the Lords abode. of the Supreme Lord, hr Hari, in the eternal, original, most secret hrama while the renounced hr Nimbrka began his work. watched, the boat sank and the people were adrift in the dangerous rap-
form found in the essence of the scripturesthe form of hr Rdh- ids. Helplessly looking on, one disciple noticed that hr Nimbrka was
Taking up the Mission Kiha unified. He became aware of all his past existences and those he Purifying Footprints: the Spiritual Revival of Bhrata nowhere to be seen. The next second, cries of relief and amazement filled
Resolved to have darhana of the Lords original eternal form, in accor- would take in the future; he realized that his eternal position was that Accompanied by a few disciples, hr Nimbrka set out on foot across the air as the boat magically reemerged. hr Nimbrka was seated in the
dance with the teachings of his guru, hr Nimbrka began to perform of Sakh Ragadev, the closest associate of the Supreme Being. As such, the country, overnighting in the forests on the edge of villages and towns middle of the now buoyant vessel. He helped all those who were swept
austerities. He renounced the world, following the rules of naihhika he was the combined incarnation of both hr Kihas emanation as enroute. He departed in the springtime towards the north, passing Indra- away back onto the boat and guided it safely to shore. The grateful sur-
brahmachrya (perpetual, total mental and physical celibacy), becoming Lord Aniruddha through Sudarhana, and hr Rdhs emanation as prastha before having darhana at Haridwar, Rishikesh, Gagotri, Yamu- vivors sought to reward hr Nimbrka with great sums of money, but
a sannys known as hr Nimbrka Muni. He immersed himself in japa Ragadev. He remembered the command of the Lord that brought him notri and finally at hr Badrintha. He then trekked to hr Muktintha the renounced chrya asked them instead to use the wealth to help the
of the mantras given at initiation, and in meditation on the Supreme. He to Earth. His parents and all who resided in the hrama witnessed this and Dmodarakua high in the Himalayas. Having paid obeisance to poor and destitute in the area. They all became his disciples. It is thought
the natural origin of all hlagrmas at Dmodarakua and worshiped that some of them are ancestors of hrmanta hakaradeva, the found-
hr Sarvehvara Bhagavn with the holy waters of the lake, he turned er of the later Mahpuruxya Dharma in the 15th century, of which the
southeast, aiming for Pur. As he was descending through the
Himalayan foothills in what is now Assam, his disciples made
camp on the banks of the vast Brahmaputra River. They rested a
few days there, reacclimatizing to the heat of the plains, observ-
ing the river in its autumnal spate.

Left: The hr Rdh Golokavihr Bhagavn Mandir at

brahmachari vrajvihari sharan

Shri Golok Dham Ashram in New Delhi. Right: Pictured
at a flag-hoisting ceremony during the Ujjain Kumbh
Mela (left to right): the 48th Jagadguru Nimbrkchrya
hr hrj Mahrj of blessed memory; Swm Govind
Dev Giri J (founder of the renowned Maharshi Ved
gol0k dham

Vyas Pratishthan and numerous Vedic colleges); and

the newly enthroned 49th Jagadguru Nimbrkchrya,
hr hym hara Devchrya J hr hrj Mahrj.

The Nimbarka Movement Today
any Indologists have underlined the fact that history has not
been kind to the Nimbrka Sampradya. Nevertheless, the
tradition has contributed great luminaries to the heritage
of Bhrata. hr Jayadeva Kavi (author of the famous hr
Gta Govinda), members of the royal dynasties of Amer, Jaipur, Jodh-
pur, Merta, Udaipur, Bikaner, Kishangarh, Rupangarh, Bharatpur, Bud-
hiya (Haryana) and others from the 16th century until Indian indepen-
dence, the great Hindi poets Ghannanda, Sundar Kuvar, Bkvat,
Ngar Ds, etc., were all followers of monks of the Nimbrka
Sampradya. Ngar Ds, the spiritual name of Maharja Svant Singh
(born 1699), was the founding patron of the Kishangarh style of paint-
ing. Many hundreds of poems he composed after renouncing, dedi-
cated to the Supreme Lord, are sung not only by Nimbrks, but also
hrbhaa
h h bbhh D h
h ((c.1440-1520)
Devchrya 144
440 15
1520
20) was th
20 h first-ever
the t th
author
to compose V poetry in Braj Bhh, and was an inspiration
to other nascent Vaihava traditions in Braj at that time. His
disciple, hr Harivysa Devchrya (c.1470-1540), was a great
reformer who charged his 12 main disciples with spreading the
tradition throughout Bhrata. hr Parahurma Devchrya
(1525-1607) was anointed as the next leader of the sampradya out of power of the parampar to the 49th Jagadguru. There are many dedicated
those 12. He performed austerities in Rajasthan near Lake Pushkar, monks in this sub-lineage; among them, hr Yugal ara Brahmachr
worked tirelessly to eradicate fanaticism and promoted interreligious dia- has developed a world-famous ayurvedic center around his monastery,
logue in the late 16th century, being in close proximity to the tomb of the Pnrya Dhm, in Abu Road. Many householder devotees of the
Sufi saint Moinuddin Chishti. Successors of Parahurmas lineage are the Paraurma sub-lineage also manage centers, and Kehav hara ukla
Jagadgurus of the entire Nimbrka Sampradya. has recently opened a Nimbrk temple in Boston, USA.
Parahurmas elder god-brother, hr Svabhrma Devchrya, sim- From among the hr Svabhrma sub-lineages, Swm Shri Gopl
ilarly worked to eradicate fanaticism and protected Hindus, establish- hara Devchrya (HINDUISM TODAYS Hindu of the Year in 2009) has
ing 52 centres in Punjab, Haryana, Rajasthan and Mathura. A sizeable inspired dozens of Hindu temples serving the Indian diaspora in the
number of modern Nimbrks are part of his branch. Another famous
monk among the 12 disciples was hr Uddhavaghamaa Devchrya,
West, especially in the U.K., Canada, USA and Germany, while found-
ing the hr Golok Dhm hrams in Delhi and Vrindavan. The Khiy
who initiated the Rsa Ll performances of the pastimes of hr Rdh- Bb sub-lineage is renowned for the monks strict ascetic rules, includ-
by followers of the Puhimrga (hr Vallabhchryas sampradya). Kiha. hr Mukundaharaa Devchrya was dispatched towards ing wearing a chastity belt made from wood. Swm hr Rh Behr Ds
These are a small sample of those who credit their talents to the bless- Mithil, and there are still many followers in this sub-lineage. Khiy Bb of this tradition is well known internationally, and has cen-
ings of the Supreme Lord and the gurus of the Nimbrka Sampradya. Today, followers of the Nimbrka Sampradya are found throughout ters in Bengal and Bangladesh, as does Swm hr Vindvana Behr
After hr Nimbrka Bhagavn and hr hrnivschrya Bhagavn, India, Nepal, Bangladesh and the diasporas. Hundreds of temples, mon- Ds Khiy Bb. Swm Mohan hara Devchrya (Bal Sant) has
the tradition was led by renounced scholar-ascetics who contributed asteries, schools, orphanages, hospitals, clinics and libraries are main- developed religious centers in Nepal around Chatar Dhm.
much to the traditional literature. hr Devchrya, a 13th-century lead- tained by Nimbrks. The 48th Jagadguru Nimbrkchrya, Swm hr In the lineage of hr Devchrya J, followers of Swm hr Harids
er of the tradition, had a branch of disciples within which the famous Rdhsarvehvaraharaa Devchrya J Mahrja, presided over the dif- J are prevalent in vast numbers in Vindvana, with ancient centers at
Dhruvapada (Dhrupada) and Samj Gyan reviver Swm hr Harids fuse tradition from the headquarters near Pushkar, in the village of hr aiy Sthn hram, Gorill Kuj, Swm Harids Sev Sansthn and
was initiated in the 16th century. Swm Harids Js devotion caused the Nimbrka Trtha. He was instrumental in many intrafaith, interfaith and others. These and other numerous notable monks, along with scholars
appearance of the renowned Deity of hr Bke Bihr J in Vindvana, humanitarian initiatives, including the rebuilding of the birth-site tem- such as Prof. Vaidyanth Jh, Prof. R. V. Joshi and Prof. Madan Mohan
and his disciples maintain a completely ascetic lifestyle. hr Kehava ple of hr Nimbrka Bhagavn in Mg Paihan. His Bhagavad-dhma- Agarwal, Kath preachers such as hr Devaknandan hkur, hr
Khmri Bhachrya (c.1420-1490) reinvigorated Vaiavism in Braj pravea took place on 14th January 2017 while this history was being Morar Bp, priests and householder devotees have drawn their spiritu-
through his mastery of scholarship and spirituality. His disciple hr written; and in the sidebar on page 48 we glimpse the passing on of the al inspirations from the work of hr Nimbrka Bhagavn.

44 h i n d u i s m t o day j u ly / au g us t / s e p t e m b e r , 2 0 1 7 j u ly / au g us t / s e p t e m b e r , 2 0 1 7 h i n d u i s m t o day 45
 Sattra monasteries of Mjul Island (the worlds largest river island) are
renowned.
Continuing south, hr Nimbrka arrived in Pur, where he had
darhana of Lord hr Jaganntha, hr Balabhadra and hr Subhadr the surrounding land once again became verdant. Happiness returned
Dev at Their abode, and then pressed on. He saw that not only were there
various atheist philosophies that were extremely popular, but many who
professed to be followers of the eternal Dharma were, in fact, either so
confused as to have a highly superstitious view of reality, or were scoff-
laws, scrounging money from any source they could. The holy places had
fallen into disrepair, and temples were overrun by profiteers seeking to
usurp Deity offerings to fuel their vices.
However, when hr Nimbrka set foot on these sites, people left what
they were doing to come and see this muni who was aglow with spiritual
potency. They felt their sorrows and troubles melt away, and experienced
bliss through his every comforting word, replete with the essence of the
scriptures. Thousands abandoned immoral practices and returned to the
shelter of Vedic Dharma. He was invited to debates with top scholars in
each region, and, through the knowledge imparted to him by hr Nrada
Muni, he reasserted the supremacy of the Vedic path. A few scholars even
renounced the world, becoming sannyss of hr Nimbrkas holy order
of monks. Slowly but surely, the number of renunciates grew, and after a
short time, the traveling party consisted of thousands of sannyss. In his
heart, however, hr Nimbrka was in constant meditation on Parabrah-
Telling the sage not to worry, hr Nimbrka walked down to the riv- for turning the mere fruit into a holy being, replete with form and knowl- who accompanied them. When they returned, followed by the entire
er of blood, and touched the toe of his right foot to the water. Instant- edge similar to hr Nimbrka himself. Nimbrka Bhagavn named him retinue of disciples, hr Nimbrka led the worship of hr Narasim-
ly the river began to flow clear. Fish soon returned to the waters and Audumbarchrya (the teacher who appeared from an Udumbara fruit). ha and hr Padmanbhaswm. As he offered the sweet-rice porridge
Normal people would have seen this and recognized the divine power in dishes made from coconut shells, the disciples and the repentant
to the kingdoms, and Agastya ihi was overjoyed. Realizing that hr before them. Not this bunch. Brhmaas sang praises. Before returning to the sanctum of the tem-
Nimbrka was a divine being, he asked the monk to reveal his hidden Instead, they regrouped, realizing that it would be challenging to defeat ple, hr Padmanbhaswm told the gathering to accept the teachings of
form. The compassionate incarnation revealed himself as Sudarhana the chrya, who to them seemed a powerful magician. They set the hr Nimbrka and Vedic Dharma. Seeing this from His heavenly abode,
Chakra, and then revealed the origin of the Sudarhana Chakra, Lord chryas hut alight, encircling him with fire. hr Nimbrka disappeared Lord hiva requested Lord Padmanbhaswm to reside with Him for-
Aniruddha, whose four hands wielded the conch, mace, lotus and ges- into the flames, and the marauders began to celebrate. hr Nimbrka was ever at this miraculous place. Even today one can have the darhana of
ture of benediction. Ecstatic, Agastya ihi requested the great chrya more than capable of quelling the fire, but the Supreme Lord wished to the hivalinga under the hand of Lord Padmanbhaswm reclining on
to reveal the purpose of his incarnation, and they spent the rest of the day perform a pastime for the sake of inspiring His devotees to return to pure, the heha bed, with hrdev and Bhdev nearby, and hr Narasimha
glorifying the Lord. The vision of Agastya ihi then disappeared, and scripturally guided devotion. Bhagavns temple in the vicinity.
hr Nimbrka returned to his disciples. hr Padmanbhaswm, observing the unfolding spectacle in the for-
hr Anantapadmanbhaswm, the Saviors Savior
Tamil literature of the ancient Sangam period glorifies the Lord in His
form of hr Anantapadmanbhaswm, Lord Padmanbha (Lord
Nryaa with a lotus in His navel upon which Brahm appeared), who
is reclined upon the Ananta heha (divine serpent) bed. hr Nimbrka
was told by his Malayali disciples that greedy Brhmaas had overthrown
the pious attendants of hr Anantapadmanbhaswm and were promot-
ing an illogical, superstitious concoction as Vedic Dharma. Many people
left the Dharma because of this, and thousands took up atheistic philos-
ophies. Saddened, hr Nimbrka turned southwest and headed for what
is now Thiruvananthapuram, the city of hr Anantapadmanbhaswm
and current capital of Kerala.
When he and his troupe of ascetics made their way through town to
hr Anantapadmanbhaswms temple, people stopped what they were
doing and marveled at the sight. A few non-Vedic rituals being orga-
nized by nefarious Brhmaas were going on at the time. Innocent-heart-
ed attendees stood up and welcomed hr Nimbrka, which angered the
money-minded Brhmaas. hr Nimbrka was not perturbed. Instead,

Left: Swm hr Gopl hara Devchrya J and the 48th

Jagadguru Nimbrkchrya gaze at the newly consecrated Deities at
hr Golok Dhm hram in 2004. Right: In a forest near Dwrk, a
group of extremists attend a Jain festival, having chased all believers
h i n d u s i m t o d ay

m a n i a m s e lv e n
of the Veda out of the area. Angered that a Vedic chrya dares to
visit, they seek to slay him. Lord Dvrakdhh intervenes. Due to His
blessings, when hr Nimbrkas right toe touches the earth, atorrent
of water is released that keeps them at bay. Astonished by the miracle,
the attackers repent and seek the shelter of Lord Dvrakdhh.

man, Bhagavn hr Rdh-Kiha. he magnanimously went to meet them and solicited their blessings. With
fake smiles, as the whole city looked on, the duplicitous Brhmaas gave
hr Nimbrka Meets hr Agastya ihi hr Nimbrka a token welcome, and the chrya moved on towards the
hr Nimbrka and his disciples journeyed further south, passing through temple. The rogues, seething with rage, met in secret to plot the death of
the Pothigai hills (Agastiyar Malai). One morning, as hr Nimbrka went this intruder who threatened to destabilize their entrenched ritual scam.
in search of a stream to bathe in, he had a divine vision: the ancient sage After enjoying darhana of Lord Anantapadmanbhaswm, together
Agastya ihi sitting on the bank of the Rmagag (Ramanathi), a trib- with hrdev and Bhdev, the chrya and his disciples retired to the
utary of the Tmrapar (Thamirabarani) River. However, the sage was forest, set up their encampment and began the evenings worship. A little
dejected. Seeing hr Nimbrka Bhagavn, he prostrated and explained while later, a gang headed by the villainous Brhmaas surrounded hr
that long ago the river flooded and washed away his hrama and stu- Nimbrka as he sat outside his hut enjoying the blissful sounds of krtana
dents. Agastya ihi knew that all those who died had ascended to ele- from the disciples camp not far away. The miscreants hurled abuse. With
vated states of existence; but a few surviving ihis had cursed the river, no reaction from the great chrya, they charged forward with weapons
saying that because she had committed brahmahaty (murder of priests), raised, intending to murder the saint. At that moment, a fruit from the
she was tainted with their blood and should become a river of blood. Udumbara tree (Ficus racemosa) above Nimbrka Bhagavns hut fell in
Agastya was sorrowful that even after thousands of years, the river, source front of him, rolled to his feet and touched his right toe. A blinding light
of biodiversity and economy from there to the tip of South India, was still emerged from the red, fig-like fruit, stopping the would-be murderers in
dead, resulting in poverty and illness for the whole area. their tracks. From that light emerged a muni, who praised hr Nimbrka
ests near His temple, became agitated that these people would cross the The Liberation of hr Dvrak Pur
line from lying to murder just to protect their ritual scam business. His hr Nimbrka continued his journey, heading up the coast to hr
ire appeared as Lord Narasiha, who swallowed the flames surrounding Dvrak Pur, the ancient kingdom of Bhagavn hr Kiha. He was
hr Nimbrka and sent them toward the gang. The Brhmaas began to disheartened seeing the city overrun with atheistic people who had no
quake in their boots. Knowing that their sins were unforgivable, their last regard for the divine heritage of the area. These citizens hurled verbal and
hope was to seek the grace of the divine chrya, and they begged him physical abuse upon those who came to Dvrak with hopes of praying at
piteously. the site of hr Kihas former palace. hr Audumbarchrya records in
hr Nimbrka sought the blessings of Lord Anantapadmanbhaswm the Nimbrkavikrnti that hr Nimbrka was a completely open-minded,
to proceed, and with a divine side glance from the Lord signaling His compassionate being. He never killed evildoers. Instead, he purified them,
assent, hr Nimbrka gazed at the fire surrounding everyone and the removing their bad qualities so their inherent good qualities could shine.
flames were miraculously extinguished. hr Padmanbhaswm in his As hr Nimbrka entered Dvrak, a festival was being held by athe-
Narasiha form grew calm, and hr Nimbrka directed the defeated ists to honor the founder of their philosophy. hr Nimbrka sensed
Brhmaas to join his disciples and cook sweet rice to offer to the Dei- that his presence might vex the extremist followers of that cult, so he
ty. They accomplished this through the powers of hr Audumbarchrya, kept his distance. Seeking water for his disciples, he made his way to a

46 h i n d u i s m t o day j u ly / au g us t / s e p t e m b e r , 2 0 1 7 j u ly / au g us t / s e p t e m b e r , 2 0 1 7 h i n d u i s m t o day 47
 nearby reservoir, where it happened that a few extremists were also fetch-
ing water. Seeing that Nimbrka, like his followers, was adorned with
yajopavta and kah (sacred thread and prayer necklace), which the
atheists had eradicated from the region long ago, hatred erupted in their
minds. They began verbally assaulting the disciples and their leader.
hr Nimbrka tried to placate the mob, but they sent for additional
sympathisers with as many weapons as they could carryfor on this
day they would rid Dvrak of anyone who believed in Bhagavn hr
Kiha, Bhagavn hr hiva, Bhagavat Durg Dev or any other Vedic forest with human bodily functions, or to visit upon it the destruction
tradition. A few moderate citizens tried to pacify the assailants, but that
simply precipitated more violence as the extremists began their attack.
The moderates ran to hr Nimbrka and begged for protection. His dis-
ciples similarly gathered round, seeking shelter from the divine chrya.
Digging his right toe into the ground, he flicked up some earth with his
toenail, which shone like moonlight. From the tiny hole in the ground
sprang a mighty torrent of water, gushing towards the aggressors. A few,
in wonder at the supernatural sight, surrendered immediately to hr
Lord of Dvrak, hr Dvrakdhha. relationship. Meditating upon the Lord from the peaceful state of desire- moodsis none other than the unified Bhagavn hr Rdh-Kiha.
lessness is known as hnta bhva. Seeing that the Lord is the creator, the Only the most advanced devotees should worship Bhagavn hr Rdh-
Return to Braj; Anointing a Successor universal sovereign, a person could instead worship the Lord as ones Kiha, for only they possess the spiritual wisdom and devotional matu-
hr Nimbrka viewed hr Vindvanas forest as the natural temple of master, in dsya bhva, which is profoundly typified by hr Hanumn rity to correctly envisage the Lord in this original form.
the Lord. When he returned from his travels to live at Nimbagrma, he Js relationship with Lord hr Rma. Developing a devotional mood in Spirituality is meant to be a path that caters to every individuals stage
and his disciples would visit hr Vindvana in the daytime to meditate which the Lord is an eternal friend and companion is known as sakhya of progression. One cannot simply say that the Lord is X, therefore wor-
and perform service for hr Sarvehvara Bhagavn, but would return to bhava; the chief example of this is the relationship between Bhagavn hr ship X. Rather, in this multi-layered revelation, a person can reciprocate
Nimbagrma in the evening, as it was inconceivable to pollute the holy Kiha and Arjuna. Where one develops a protective feeling toward a with the Supreme Being in accordance with their understanding and feel-
child form of the Supreme, ones devotion is called vtsalya bhva, paren- ing until such time as they develop a propensity for parbhakti, whether
of nature that accompanies the building of dwellings and infrastructure. tal affection, like the love of hr Yahod for hr Kiha. hr Nimbrka in this life or in others in the future. This innovation of hr Nimbrka is
From time to time, great scholars traveling throughout Bhrata chal- then said that, whatever the case may be, all four devotional moods a legacy which many now ignore, though it has significantly influenced
lenging other scholars in debate would visit Nimbagrma. Often the mere should be directed at hr Lakhm-Nryaa or one of their incarnations. many later denominations and sub-denominations of Vaihavism.
sight of the divine ascetic chrya would evaporate their ambitions, and
they, too, would become his disciples.
After hr Sudarhana had left Vaikuha to begin his mission on
Earth, the personification of the divine conch, hr Pchajanya, who
resides in the left hand of Lord Nryaa, requested guidance from the
Lord. hr Nryaa said that hr Pchajanya should also incarnate, but
he would not remember his real identity until he became a disciple of
hr Sudarhana. He accepted this condition and incarnated after a few
human decades in the eastern part of Bhrata, becoming a great hkta
scholar known as Vidynidhi. He embarked on a tour of India, defeat-
ing many prominent scholars in debate. On having darhana of hr
Nimbrka, however, Vidynidhi realized his true and eternal identity
and at once became a disciple, earning the name hr hrnivschrya
Bhagavn.

Left: The 48th Jagadguru Nimbrkchrya being awarded the Presi-

dents Honour for services to Sanskrit by the President of India, Shri
Pranab Mukherjee, in 2014. Right: The great PaitVidynidhi
is seated beneath a banyan tree.Hisguru,Bhagavn hr
Nimbrkchrya,blesseshim withSelf-Realization, for he is
the incarnation of the Pchajanya hakha, the personi-
fiedconch shell ofhr Kiha, born to reinvigorate Santana
n i m b a r k a s a m p r a d aya
nainee shah

Dharma throughdistilling the authentic essence of the scrip-

nainee shah
tures. A disciple holds a scroll with ten two-line verses writ-

m a n i a m s e lv e n
ten by Pait, the shortest summary of the Brahmastras ever
composed, the Vedntakamadhenu. On the left a group of Bud-
dhist monks walks away. On the right Jain monks retreat. Thus
did hr Nimbrka preserve Mathura as a Hindu sanctuary.

Nimbrka and begged his forgiveness and were not affected; but those
who remained intent on his destruction were washed away by the mirac-
ulous river.
hr Nimbrka suddenly grew in size, becoming as large as a moun-
tain. The flood of water rose up, bringing with it the assailants. As soon
as the water touched his feet, it calmed and retreated back into the earth.
The bodies of the attackers were washed up, and those still alive by dint
of their latent good karmas began to repent. hr Nimbrka returned to
normal size and, with a smile, brought the drowned antagonists back to
life. Absolutely gobsmacked and thoroughly convinced of the chryas
divinity, they begged forgiveness and pleaded to be accepted as disci-
ples. hr Nimbrkas face was wet with tears, as he was forced to resort
to deadly means to free these souls from their vicious ways. He gladly
took them under his tutelage and thus reestablished Dharma in Dvrak.
Those who decided to renounce the world were initiated by him with the
pacha-saskra-vaihava-dkh, restoring the practice of tapta-mudr that person should worship the feet of Parabrahman in the form of hr
at Dvrak. Those who elected to remain as householders were initiated
into sdhan-bhakti (also known as prapatti/haragati, the path of sur-
render to the Supreme Being) and were invited to restart worship of the
As the conclusion of his Earthly pastime approached, hr Nimbrka
anointed hr hrnivschrya as the next leader of his order of monks.
He ordained that although the eternal Dharma had been restarted, it was
never to be preached for the sake of increasing the number of disciples.
Just as in his own life, where people came to him having observed his
virtues, hr Nimbrka Bhagav admonished his disciples to perfect
themselves firstbecoming ideal sannyss, self-realized and thoroughly
knowledgeable in the scriptures.
He further taught that the Lord reciprocates with devotees in accor-
dance with their individual proclivities. At the beginning of ones spiri-
tual journey, a person may seek to acquire divine wisdom. Such a person
would contemplate Parabrahman as an abstract, non-anthropomorphic
principle, or Avyakta Brahman. When one develops and realizes that sur-
rendering to the will of Brahman is the best path to liberation due to the
endless faults of an individual and the inability to know everything, then
supreme loving devotion, hr Nimbrka revealed for the first time ever
Lakhm-Nryaa in accordance with the scriptures.
As knowledge of the scriptures and devotion to the Supreme Being
increased, the disciple could worship the Lord according to a devotional
However, those who have completely renounced the world and taken Finally, hr Nimbrka affirmed that the sampradyas sole mission is
sannysa dkh from a true guru ordained in the order of monks found- to help people progress spiritually by whatever means are best suited to
ed by hr Nimbrka, who have performed bhajana and meditations on them. Monks should be supported; but never should a sannys of hr
the Supreme Being using the methods described and become perfected Nimbrkas holy order seek to build a self-serving institution, accumulate
thereinthose souls would be ready to worship the Supreme Brahman in wealth or galvanize followers for the purpose of becoming influential or
the form of pure unselfish Love. When devotion to the Supreme Lord in famous. Instead, each renouncer in hr Nimbrkas order should strive
this mood was cultivated, known as the mood of sweetness, or mdhurya to remain simple, live a pure and unassuming life and actively eschew
bhva, then the form of the Supreme Being that should be worshiped is the company of persons or events that would result in the popularity of
no longer hr Lakhm-Nryaa. the monk him/herself in place of the popularization of the glorious phi-
For disciples who have achieved this exalted state of parbhakti, losophy of Vednta. Sannys and householder alike should observe the
regulations of the Vaihava Dharma, seek to imbibe the philosophy of
that the original, eternal form of Parabrahmanthat Supreme Soul, Svbhvika-Bhedbheda Vednta and develop a truly humble nature wor-
the source of all incarnations and emanations, who is worshiped by all thy of a sacred devotional relationship with the Supreme Being.
realized and liberated souls in accordance with their own devotional Having instructed his disciples and successor, hr hrnivschrya,

48 h i n d u i s m t o day j u ly / au g us t / s e p t e m b e r , 2 0 1 7 j u ly / au g us t / s e p t e m b e r , 2 0 1 7 h i n d u i s m t o day 49
 in this manner in the middle of Nimbagrma, hr Nimbrka ascended
into the sky, where he changed into the form of hr Sudarhana Chakra
and returned to the right hand of hr Nryaa in Vaikutha. Seeing this
glorious event, despite their feeling of separation from this divine incar-
nation, the devotees present resolved to follow his teachings and help
anyone seeking their guidance, without any prejudice based on bodily
ven
m a n i a m s e llv
January 2017 Enthronement of the New Jagadguru
mazingly, during the months that
this Insight was being developed, the
Jagadguru of the entire Nimbrka lineage
entered the Divine Realm at age 87. hrj
Mahrj, the 48th Jagadguru Nimbrkcharya,
left his body during the auspicious Uttaryaa,
in the early morning of Makara Sakranti, Janu-
ary 14, 2017, in the hr Nimbrkchrya Pham,
Rajasthn, India. hr hrj Maharaj, enthroned
on June 5, 1943, served as Jagadguru for 73 years
and was looked upon with fondness by the Jagad-
gurus of all Hindu denominations. His final rites
were performed at the Pham on the morning of
January 15. Two weeks later, the transfer of leader-
ship to the appointed successor, Swm hr hara Dev, took place
in Rajasthan from January 30 to February 1. It is a sign of the vigor of
the Nimbarka lineage that 200,000 devotees were in attendance.
Who is the new Jagadguru? Swm hr hym hara, now 31 years
old, was born in Salemabad village on September, 9, 1986, to parents
Balmukund Sharma and Santoshi Devi. At age seven, on May, 23, 1993,
young hrknt was, with the blessings of the 48th Jagadguru, publicly
50 h i n d u i s m t o day j u ly / au g us t / s e p t e m b e r , 2 0 1 7
identifications.
Even today, living by his example, Nimbrk monks prefer to worship
the Lord in seclusion. They typify the true paramahasa, which is why
the tradition is also known as the Paramahasa Sampradya, the lineage
of the supremely renounced.
In the centuries following the founder, the tradition suffered greatly.
annointed the Yuvchryathe chryas heir
during the Golden Jubilee celebrations of the 48th
Jagadgurus own enthronement in the presence of
Jagadgurus of other sampradyas. Two years later,
on May, 5, 1995, taking the vow of celibate renun-
ciation at age nine, he was initiated by the 48th
Jagadguru as Yuvchrya hym hara Dev. Now,
21 years later, he has been formally installed as the
new Jagadguru of the Nimbrka Sampradya.
brahmachari vrajvihari sharan
During each day of the enthronement celebra-
tion there was a special elaborate morning wor-
ship ceremony of hri Sarvehvara Bhagavn, hr
Rdh Mdhava Bhagavn and the five divine
chryas (hr Hasa Bhagavn, hr Sanaka,
Sanandana, Santana and Sanatkumra Bhagavns, hr Nrada Muni,
hr Nimbrka Bhagavn and hr hrnivschrya Bhagavn). The
Phams Vedic scholars and their students recited the hukla Yajurveda
(Mdhyandinya hkh), and thousands of visitors enjoyed the various
special darhanas.
Brahmachr Vrajvihr hara, who flew in from Georgetown, Wash-
ington DC, gave this detailed report: The evenings were reserved for
Firstly, extremists and zealots reduced the holy lands of Mathur and
Vndvana to blood and bodies, destroying the sampradyas libraries,
thus severely obstructing the transmission of knowledge in the tradition.
Secondly, other Hindu denominations, seeking to gain followers, discred-
ited the Nimbrka Sampradya in their written histories, or omitted the
tradition from their records in order to lay claim to the innovations of
hr Nimbrka and his followers.
Nevertheless, the timeless message of the remarkable rchryas life
and teachings continue to be sung not only in Vindvana and the rest
of Uttar Pradesh, but in Rjasthn, Gujarat, Maharashtra, Haryana, Ben-
gal, Orissa and other states in India and Nepal, as well as in the world-
wide Indian diaspora where sincere devotees preserve the message of
the founder from millennia ago: that spirituality must be based on the
revealed scriptures to have real substance and efficacy; and, even more
importantly, that there is nothing in the whole of creation or beyond it
that can surpass true and unselfish love.
Left: Nimbrka Bhagavn blesses his four main disciples
before departing for the eternal realms. He anoints hr
hrnivschrya (with conch above his head) as his succes-
sor. The other three, Audumbarchrya, Gauramukhchrya
and Lakhmaa Bhaa, pledge to teach all who desire instruc-
tion on the path of Vednta. Below: During the enthronement
ceremony for the new Jagadguru Nimbrkchrya, hr hym
hara Dev, the oath of a Jagadguru is administered by the
Jagadguru Vallabhchrya hr Vallabhry Mahoday of Surat.
bhajan programs and celebrations of the life of the previous Jagadguru
Nimbrkchrya. On the night of the 31st, I was called to sit on stage with
the heir and the group of Mahants of the Sampradya. Even at 11pm, over
9,000 devotees enjoyed the devotional singing.
Vasanta Pacham commenced with the special rchan to hr
Sarvehvara Bhagavn, followed by Samj Gyan of ancient hymns of the
Nimbrka Sampradya that are only sung by the renounced sants of the
tradition. This esoteric genre of classical music is historically the origin of
Dhrupada/Dhruvapada music, which is the father of Khayl (North Indi-
an classical music). At 11am hr hym hara Dev arrived at the main
Mandir and worshiped hr Sarvehvara Bhagavn, as rituals were led by
the hereditary priest of the chryapham. Following this, he descend-
ed to the main hall of the Mandir. This Mandirs supreme authority is
ABOUT THE AUTHOR
Dr. Vrajvihari Sharan Brahmachari is Direc-
tor of Hindu Life at Georgetown University
and an Advisor of the Hindu Forum of
Europe; he is also a former lecturer in Asian
Religions at Cardi University, and Senior
Teaching Fellow in Sanskrit at SOAS, Uni-
versity of London. vrajvihari@hotmail.com
ABOUT THE ARTIST
Artist Maniam Selven, of Chennai,
enjoys a full range of techniques, from
traditional to high-tech. He has done
illustrations, signed MaSe, for The
Handbook of Tamil Culture and Heritage
(depicting the ancient Tirukural), and
the Upanishads for the Ramakrishna
Mission. maniamselven@gmail.com
Jagadguru Nimbrkchrya of the 16th century, Swm Parahurma
Devchrya, upon whose place of austerities the Mandir was built. As
such, no one can sit higher than ground level, as that is the level of his
samdh. Respecting this tradition, all present sat on the ground.
Outside, 200,000 people watched on large LCD screens fixed at five
locations around Salemabad. First, hr hym hara Dev sat in the
middle of the gathering on a simple sana (seat), while the priests anoint-
ed him with sacred waters to the chants of the Yajurveda. He then turned
to the simple white sana that represents the throne of the Jagadguru
Nimbrkchrya and, recollecting the 48 Jagadguru Nimbrkchryas
who preceded him as stewards of the seat, offered flowers.
Then he was then invited to stand by Jagadguru Vallabhchrya hr
Vallabhry Mahoday, who asked him to recite after him the oath of the
Jagadgurus. In this simple, heartening statement he
vowed to follow the strict rules of the renunciate tradi-
tion of the ancient Nimbrka Sampradya, serving hr
Sarvehvara Bhagavn without ever letting a mistake
occur in His service. He resolved to sever any remain-
ing relationships with his former family, as now the
entire Nimbrka Sampradya is his family. Further, and
to thunderous applause from the devotees outside, he
decreed that while never breaking his vow of celibacy,
he will strive every moment to serve all of the Nimbrka
Sampradya, Vaihavism and the wider Hindu commu-
nity for the rest of his life.
At that moment, he was invited to take his place as the
49th Jagadguru Nimbrkchrya, Swm hr hym
hara Devchrya J, hr hrj Mahrj. Following this,
the Pabhihekam commenced, with the assembled Jag-
adgurus and senior monks of the Nimbrka Sampradya,
other Vaihava, haiva and Smrta traditions and other
sects, such as the Dd Panth, Rm Sanehs, etc., all offer-
ing shawls to him as a felicitation. A grand feast followed
for everyone in attendance.
j u ly / au g us t / s e p t e m b e r , 2 0 1 7 h i n d u i s m t o day 51