From the earliest preload of human civilization, human way of life has been being greatly influenced by religion and spiritualism which in their turn are governed by the desire and need of society. In this regard it needs to be explained that religion and Spiritualism are the determinates of the general health of the society as well as the individuals. In this context we are also required to remember that human society is never a static organization, it is ever changing and dynamic. It has acquired its present from through various process of evolution. In the prehistoric period when man had become tired of constant insecurity in regard to his life, he felt the need of living in groups to combat all challenges to his life, mainly related to problems like attack from other persons, animals, diseases etc. In the stone age men came to learn that if they could live in groups many of their life problems would have been solved very easily. Necessity of life thus forced them to form groups and communities which in course of time, firmed the nucleus of human society. In the formative period, various factors like Kingship, force, magic, religion etc, were the causative force behind the emergency of human society. Here it is worthy of mention that among all other forces, religion played a very conspicuous role in the early formation of our society.
However, through the process of evolution, man soon began to ask question like "Who am I"," What is truth", "What is knowledge" etc. It was during the bronze and from age (Later Vedic Period) that sections of the priest on India viz acharyas and sages began intensive meditation on these issues and ultimately got the replies of all those questions in their minds. this group was soon articulated with the spiritualists. Iw as during the period of Upanishads that spiritualism reached its high water mark in India. The Upanishads are completely addressed to the task of explaining to the people -- the mysteries behind the cycle of Srishti-Dthiti-Pralay, birth and death and above all the questions relating to Absolute Truth, and also about relation between Jeeva and the Supreme Being etc. It was on this ground that the great orientalist Max muller remarked that Upanishads are the outstanding contribution of human mind in all ages and in all countries. Here it should be borne in mind that in order to transact the realization of the Arya Rishies (sages). different schools of religion and philosophy were soon setup by different mentors with their own annotation of the main text books like Brahma Sutra. Upanishads and the Geeta (Collectivelyknown as Prasthan Traya) which give us perfect knowledge (Prajna) about the Creator and His creation. The study of Prasthan Traya and other resource books, however needs the help of a sadguru without whom all our efforts to know the ultimate truth behind the Supreme Being and His creation will become all bunkum. In the early period this spiritual inquisitiveness ultimately resulted In the creation of various Sampradayas as among which Vaishnava Sampradaya (worshipper of Vishnu) was also included. In course of time, consequent upon difference of opinion in regard to enunciations of the main slokas of the Vedas. Puranas, Upanishads etc, the Vaishnava Sampradaya was also divided into at least four important branches among which Nimbarkas were most important.
About the antiquity of the Vaishvana Sampradaya, renowned celebrities like Dr. H.C. Roy Chowdhury, R.C. Hazara, Dr.R.C. Mazumder and other high profiles, agree that in the days of the two epics, Vaishnavism was larelely practised by the people in India. From Srimadvagabatgeeta and The Ramayana and the Mahabharata also, we can substantiate the view that Vaishnavism was a very popular religious and philosophical institution in India even in 6th century B.C. From various indigenous sources, it is also gathered by some great Indologist like Dr. R.C. Mazumder and others that it was during the time of Vajranava (son of the grand son of Sri Krishna) of the Jadu dynasty that a famous Vaishnava sage named Nimbarkacharya set up a new religious order known as Nimbarka Sampradaya, Particularly in Vraja Manda. In the book “Acharya-Chairtam†it is claimed that the original name of Sri Nimnarkacharya was Niyamananda. In his boyhood days, legend goes that once it did so happen that Lord Brahma in the guise of a sage, went to their house and wanted to eat something. His father sage Arun being absent, his mother Jayanti Devi offered some fruits to him, but the sage refused to eat anything on the plea that night had already set in. At that time boy Niyamananda, climbed upon a nearby Nimba tree and by displaying his wonderful spiritual power made the sage see the Sun over the Nimba tree. Being charmed at the rare spiritual power of the boy the Lord gave him the name "Nimbarka". Hence the disciples of sage Nimbarka began to identify themselves as Nimbarka Sampradaya.
As a matter of fact entire Nimbarka Philosophy, as enunciated by Nimbarkacharyas, mainly centers around complete surrender and seifiess service to the Supreme Being (Lord Krishna) and worshipping of the divine Couple (Sri Radha Krishna) for attaining Moksha (Salvation). It needs to be mentioned here that before the advent of Nimbarkasharya, we find no trace of Sri Radhikaji in Vaishnava worship and prayer, though in the Brahman Vaibarta Purana there are references to Sri Radhikaji as the delighting power of Lord Krishna. So Sri Nimbarkacharya may be reagrded as the ploneer of the cult of worhipping the divine couple (Sri Radha-Krishna) as the God heads of their choice for attaining liberation form all earthisy bondages. Another attribute of the Nimbarka Vedanta is its noble endeavorurs for mass orientation in religion and spiritualism through through selfless love-oriented devotion to Sri Krishna as shown by Sri Radhikaji and her companions of Vraja Mandal Knwon as Vraja Gopies.
Sri Nimbarkas also like to teach us that without going in for any formality, Simply by transcendental meditation, chanting of his name and selfless service to people, we can achieve salvation.
However, through the process of evolution, man soon began to ask question like "Who am I"," What is truth", "What is knowledge" etc. It was during the bronze and from age (Later Vedic Period) that sections of the priest on India viz acharyas and sages began intensive meditation on these issues and ultimately got the replies of all those questions in their minds. this group was soon articulated with the spiritualists. Iw as during the period of Upanishads that spiritualism reached its high water mark in India. The Upanishads are completely addressed to the task of explaining to the people -- the mysteries behind the cycle of Srishti-Dthiti-Pralay, birth and death and above all the questions relating to Absolute Truth, and also about relation between Jeeva and the Supreme Being etc. It was on this ground that the great orientalist Max muller remarked that Upanishads are the outstanding contribution of human mind in all ages and in all countries. Here it should be borne in mind that in order to transact the realization of the Arya Rishies (sages). different schools of religion and philosophy were soon setup by different mentors with their own annotation of the main text books like Brahma Sutra. Upanishads and the Geeta (Collectivelyknown as Prasthan Traya) which give us perfect knowledge (Prajna) about the Creator and His creation. The study of Prasthan Traya and other resource books, however needs the help of a sadguru without whom all our efforts to know the ultimate truth behind the Supreme Being and His creation will become all bunkum. In the early period this spiritual inquisitiveness ultimately resulted In the creation of various Sampradayas as among which Vaishnava Sampradaya (worshipper of Vishnu) was also included. In course of time, consequent upon difference of opinion in regard to enunciations of the main slokas of the Vedas. Puranas, Upanishads etc, the Vaishnava Sampradaya was also divided into at least four important branches among which Nimbarkas were most important.
About the antiquity of the Vaishvana Sampradaya, renowned celebrities like Dr. H.C. Roy Chowdhury, R.C. Hazara, Dr.R.C. Mazumder and other high profiles, agree that in the days of the two epics, Vaishnavism was larelely practised by the people in India. From Srimadvagabatgeeta and The Ramayana and the Mahabharata also, we can substantiate the view that Vaishnavism was a very popular religious and philosophical institution in India even in 6th century B.C. From various indigenous sources, it is also gathered by some great Indologist like Dr. R.C. Mazumder and others that it was during the time of Vajranava (son of the grand son of Sri Krishna) of the Jadu dynasty that a famous Vaishnava sage named Nimbarkacharya set up a new religious order known as Nimbarka Sampradaya, Particularly in Vraja Manda. In the book “Acharya-Chairtam†it is claimed that the original name of Sri Nimnarkacharya was Niyamananda. In his boyhood days, legend goes that once it did so happen that Lord Brahma in the guise of a sage, went to their house and wanted to eat something. His father sage Arun being absent, his mother Jayanti Devi offered some fruits to him, but the sage refused to eat anything on the plea that night had already set in. At that time boy Niyamananda, climbed upon a nearby Nimba tree and by displaying his wonderful spiritual power made the sage see the Sun over the Nimba tree. Being charmed at the rare spiritual power of the boy the Lord gave him the name "Nimbarka". Hence the disciples of sage Nimbarka began to identify themselves as Nimbarka Sampradaya.
As a matter of fact entire Nimbarka Philosophy, as enunciated by Nimbarkacharyas, mainly centers around complete surrender and seifiess service to the Supreme Being (Lord Krishna) and worshipping of the divine Couple (Sri Radha Krishna) for attaining Moksha (Salvation). It needs to be mentioned here that before the advent of Nimbarkasharya, we find no trace of Sri Radhikaji in Vaishnava worship and prayer, though in the Brahman Vaibarta Purana there are references to Sri Radhikaji as the delighting power of Lord Krishna. So Sri Nimbarkacharya may be reagrded as the ploneer of the cult of worhipping the divine couple (Sri Radha-Krishna) as the God heads of their choice for attaining liberation form all earthisy bondages. Another attribute of the Nimbarka Vedanta is its noble endeavorurs for mass orientation in religion and spiritualism through through selfless love-oriented devotion to Sri Krishna as shown by Sri Radhikaji and her companions of Vraja Mandal Knwon as Vraja Gopies.
Sri Nimbarkas also like to teach us that without going in for any formality, Simply by transcendental meditation, chanting of his name and selfless service to people, we can achieve salvation.
Prof. (Dr.) Diti Bhushan Chakravarty
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