Sri Krsna Rasa Yatra -Sri Nimbarka Acarya Avirbhava Tithi] appearance – Sri Tulasi Saligarma Vivaha [marriage of Tulasi devi]

Srila Prabhupada comments on Rasa Lila

Books : Bhagavad-gita As It Is (1972) : Bg 3: Karma-yoga : Bg 3.24 : PURPORT :

We should always consider the position of the īśvaras, or those who can actually control the movements of the sun and moon, as superior. Without such power, one cannot imitate the īśvaras, who are superpowerful. Lord Śiva drank poison to the extent of swallowing an ocean, but if any common man tries to drink even a fragment of such poison, he will be killed. There are many psuedo-devotees of Lord Śiva who want to indulge in smoking gāñjā (marijuana) and similar intoxicating drugs, forgetting that by so imitating the acts of Lord Śiva they are calling death very near. Similarly, there are some psuedo-devotees of Lord Kṛṣṇa who prefer to imitate the Lord in His rāsa-līlā, or dance of love, forgetting their inability to lift Govardhana Hill. It is best, therefore, that one not try to imitate the powerful, but simply follow their instructions; nor should one try to occupy their posts without qualification. There are so many “incarnations” of God without the power of the Supreme Godhead.

Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.18: Maharaja Pariksit Cursed by a Brahmana Boy : SB 1.18.31 : PURPORT :

According to Śrīla Viśvanātha Cakravartī, the plan was made by the will of the Lord, and by the will of the Lord the situation of frustration was created. The plan was that for his so-called misdeed the King could be cursed by an inexperienced brāhmaṇa boy infected by the influence of Kali, and thus the King would leave his hearth and home for good. His connections with Śrīla Śukadeva Gosvāmī would enable the presentation of the great Śrīmad-Bhāgavatam, which is considered to be the book incarnation of the Lord. This book incarnation of the Lord gives much fascinating information of the transcendental pastimes of the Lord, like His rāsa-līla with the spiritual cowherd damsels of Vrajabhūmi. This specific pastime of the Lord has a special significance because anyone who properly learns about this particular pastime of the Lord will certainly be dissuaded from mundane sex desire and be placed on the path of sublime devotional service to the Lord. The pure devotee’s mundane frustration is meant to elevate the devotee to a higher transcendental position. By placing Arjuna and the Pāṇḍavas in frustration due to the intrigue of their cousin-brothers, the prelude of the Battle of Kurukṣetra was created by the Lord. This was to incarnate the sound representative of the Lord, Bhagavad-gītā. So by placing King Parīkṣit in an awkward position, the incarnation of Śrīmad-Bhāgavatam was created by the will of the Lord. Being distressed by hunger and thirst was only a show, because the King endured much, even in the womb of his mother. He was never disturbed by the glaring heat of the brahmāstra released by Aśvatthāmā. The King’s distressed condition was certainly unprecedented. The devotees like Mahārāja Parīkṣit are powerful enough to forbear such distresses, by the will of the Lord, and they are never disturbed. The situation, in this case, was therefore all planned by the Lord.

Books : Srimad-Bhagavatam : Canto 2: “The Cosmic Manifestation” : SB 2.2: The Lord in the Heart : SB 2.2.12 : PURPORT : So purification means getting free gradually from sex desire, and this is attained by meditation on the person of the Lord as described herein, beginning from the feet. One should not try to go upwards artificially without seeing for himself how much he has been released from the sex desire. The smiling face of the Lord is the Tenth Canto of Śrīmad-Bhāgavatam, and there are many upstarts who at once try to begin with the Tenth Canto and especially with the five chapters which delineate the rāsa-līlā of the Lord. This is certainly improper. By such improper study or hearing of Bhāgavatam, the material opportunists have played havoc by indulgence in sex life in the name of Bhāgavatam. This vilification of Bhāgavatam is rendered by the acts of the so-called devotees; one should be free from all kinds of sex desire before he tries to make a show of recital of Bhāgavatam. Śrī Viśvanātha Cakravartī Ṭhākura clearly defines the import of purification as cessation from sex indulgence. He says, yathā yathā dhīś ca śudhyati viṣaya-lāmpaṭyaṁ tyajati, tathā tathā dhārayed iti citta-śuddhi-tāratamyenaiva dhyāna-tāratamyam uktam. And as one gets free from the intoxication of sex indulgence by purification of intelligence, one should step forward for the next meditation, or in other words, the progress of meditation on the different limbs of the transcendental body of the Lord should be enhanced in proportion to the progress of purification of the heart. The conclusion is that those who are still entrapped by sex indulgence should never progress to meditation above the feet of the Lord; therefore recital of Śrīmad-Bhāgavatam by them should be restricted to the First and Second Cantos of the great literature. One must complete the purificatory process by assimilating the contents of the first nine cantos. Then one should be admitted into the realm of the Tenth Canto of Śrīmad-Bhāgavatam.

Books : Srimad-Bhagavatam : Canto 2: “The Cosmic Manifestation” : SB 2.4: The Process of Creation : SB 2.4.10 : PURPORT :

The Lord’s pastimes in the internal potency are displayed in His activities in Vṛndāvana, but His external potential works are directed in His features of Kāraṇārṇavaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. Śrīla Viśvanātha Cakravartī offers his good counsel to the interested Vaiṣṇavas when he says that they should not be interested in hearing only about the Lord’s activities (like rāsa-līlā), but must be keenly interested in His pastimes in His features of the puruṣāvatāras in connection with sṛṣṭi-tattva, creational functions, following the examples of Mahārāja Parīkṣit, the ideal disciple, and Śukadeva Gosvāmī, the ideal spiritual master.

Books : Srimad-Bhagavatam : Canto 2: “The Cosmic Manifestation” : SB 2.4: The Process of Creation : SB 2.4.24 : PURPORT :

In pursuance of the specific utterance vedhase, or “the compiler of the system of transcendental knowledge,” Śrīla Śrīdhara Svāmī has commented that the respectful obeisances are offered to Śrīla Vyāsadeva, who is the incarnation of Vāsudeva. Śrīla Jīva Gosvāmī has agreed to this, but Śrīla Viśvanātha Cakravartī Ṭhākura has made a further advance, namely that the nectar from the mouth of Lord Kṛṣṇa is transferred to His different consorts, and thus they learn the finer arts of music, dance, dressing, decorations and all such things which are relished by the Lord. Such music, dance and decorations enjoyed by the Lord are certainly not anything mundane, because the Lord is addressed in the very beginning as para, or transcendental. This transcendental knowledge is unknown to the forgotten conditioned souls. Śrīla Vyāsadeva, who is the incarnation of the Lord, thus compiled the Vedic literatures to revive the lost memory of the conditioned souls about their eternal relation with the Lord. One should therefore try to understand the Vedic scriptures, or the nectar transferred by the Lord to His consorts in the conjugal humor, from the lotuslike mouth of Vyāsadeva or Śukadeva. By gradual development of transcendental knowledge, one can rise to the stage of the transcendental arts of music and dance displayed by the Lord in His rāsa-līlā. But without having the Vedic knowledge one can hardly understand the transcendental nature of the Lord’s rāsa dance and music. The pure devotees of the Lord, however, can equally relish the nectar in the form of the profound philosophical discourses and in the form of kissing by the Lord in the rāsa dance, as there is no mundane distinction between the two

Books : Srimad-Bhagavatam : Canto 2: “The Cosmic Manifestation” : SB 2.7: Scheduled Incarnations with Specific Functions : SB 2.7.53 : PURPORT :

The science of learning a subject matter seriously is different from the sentiments of fanatics. Fanatics or fools may consider the Lord’s activities in relation with the external energy to be useless for them, and they may falsely claim to be higher participants in the internal energy of the Lord, but factually the Lord’s activities in relation with the external energy and the internal energy are equally good. On the other hand, those who are not completely free from the clutches of the Lord’s external energy should devoutly hear regularly about the activities of the Lord in relation with the external energy. They should not foolishly jump up to the activities of the internal energy, falsely attracted by the Lord’s internal potential activities like His rāsa-līlā. The cheap reciters of the Bhāgavatam are very much enthusiastic about the Lord’s internal potential activities, and the pseudodevotees, absorbed in material sense enjoyment, falsely jump to the stage of liberated souls and thus fall down deeply into the clutches of external energy. 

Lectures : Philosophy Discussions : Discussions with Syamasundara dasa : John Stuart Mill : MILL.SYA :

Prabhupāda: Everything is good! That is our philosophy. When the God kills the demons, immediately flowers are showered upon Him from the sky. You have not read in…? He is good. He is always good. He has no idea of God, and still he poses himself as philosopher. God is good. Kṛṣṇa chanted, danced with others’ wives at dead of night. Any man who does it, he is immediately a debauch, licentious. But still we worship that rasa-līlā. We worship that rasa-līlā. We keep the picture of God’s dancing with others’ wives. That is God. In all circumstances, God is good. That is worshipable. That is idea of God. Not that I put Him under my judgment: “Oh, yes, you are good, but not so good.” Then I am a fool. I create my own God. “I am better than God. I can create God.” No. God creates you. You cannot create God.

So you cannot get permanent ānanda either by Brahman realization or Paramātmā realization. Unless you come to God realization, Personality of Godhead, there is no ānanda.

ānanda-cinmaya-rasa-pratibhāvitābhis

tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.37]

Govinda, Kṛṣṇa, is ānanda-cinmaya-rasa. He is in the ānanda cinmaya. His ānanda is not jara-rasa. It is cinmaya-rasa. We should not understand or misunderstand Kṛṣṇa’s līlā is just like ordinary human activity. Śrīla Jīva Gosvāmī has described this Kṛṣṇa’s ānanda, that,

rādhā kṛṣṇa-praṇaya-vikrtir hlādinī śaktir asmād

ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau
śrī-caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptam…
[Cc. Ādi 1.5]

So we should understand Kṛṣṇa, how He is ānanda-cinmaya vigraha. Śrī Caitanya Mahāprabhu is ānanda-cinmaya vigraha, combination of hlādinī śakti, Śrīmatī Rādhārāṇī, and Kṛṣṇa together. Therefore the Vaiṣṇava sings, śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. Rādhā-kṛṣṇa nahe anya. If we take shelter of the lotus feet of Śrī Kṛṣṇa Caitanya Mahāprabhu, then there is possibility to understand the Kṛṣṇa science.

Sri Nimbarka Acarya

Sri Nimbarka Acarya

Srila Prabhupada explains the exalted position of Sri Nimbarka acarya

The spirit of Bhagavad-gītā is mentioned in Bhagavad-gītā itself. It is just like this: if we want to take a particular medicine, then we have to follow the directions written on the label. We cannot take the medicine according to our own whim or the direction of a friend. It must be taken according to the directions on the label or the directions given by a physician. Similarly, Bhagavad-gītā should be taken or accepted as it is directed by the speaker himself. The speaker of Bhagavad-gītā is Lord Śrī Kṛṣṇa. He is mentioned on every page of Bhagavad-gītā as the Supreme Personality of Godhead, Bhagavān. Of course the word “bhagavān” sometimes refers to any powerful person or any powerful demigod, and certainly here Bhagavān designates Lord Śrī Kṛṣṇa as a great personality, but at the same time we should know that Lord Śrī Kṛṣṇa is the Supreme Personality of Godhead, as is confirmed by all great ācāryas (spiritual masters) like Śaṅkarācārya, Rāmānujācārya, Madhvācārya, Nimbārka Svāmī, Śrī Caitanya Mahāprabhu and many other authorities of Vedic knowledge in India. The Lord Himself also establishes Himself as the Supreme Personality of Godhead in the Bhagavad-gītā, and He is accepted as such in the Brahma-saṁhitā and all the Purāṇas, especially the Śrīmad-Bhāgavatam, known as the Bhāgavata Purāṇa (Kṛṣṇas tu bhagavān svayam). Therefore we should take Bhagavad-gītā as it is directed by the Personality of Godhead Himself. Books : Bhagavad-gita As It Is (1972) : Bg: introduction :

Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.1: Questions by the Sages : SB 1.1.17 : PURPORT :

The Personality of Godhead is never inactive as some less intelligent persons suggest. His works are magnificent and magnanimous. His creations both material and spiritual are all wonderful and contain all variegatedness. They are described nicely by such liberated souls as Śrīla Nārada, Vyāsa, Vālmīki, Devala, Asita, Madhva, Śrī Caitanya, Rāmānuja, Viṣṇusvāmī, Nimbārka, Śrīdhara, Viśvanātha, Baladeva, Bhaktivinoda, Siddhānta Sarasvatī and many other learned and self-realized souls. These creations, both material and spiritual, are full of opulence, beauty and knowledge, but the spiritual realm is more magnificent due to its being full of knowledge, bliss and eternity. The material creations are manifested for some time as perverted shadows of the spiritual kingdom and can be likened to cinemas. They attract people of less intelligent caliber who are attracted by false things. Such foolish men have no information of the reality, and they take it for granted that the false material manifestation is the all in all. But more intelligent men guided by sages like Vyāsa and Nārada know that the eternal kingdom of God is more delightful, larger, and eternally full of bliss and knowledge. Those who are not conversant with the activities of the Lord and His transcendental realm are sometimes favored by the Lord in His adventures as incarnations wherein He displays the eternal bliss of His association in the transcendental realm. By such activities He attracts the conditioned souls of the material world. Some of these conditioned souls are engaged in the false enjoyment of material senses and others in simply negating their real life in the spiritual world. These less intelligent persons are known as karmīs, or fruitive workers, and jñānīs, or dry mental speculators. But above these two classes of men is the transcendentalist known as sātvata, or the devotee, who is busy neither with rampant material activity nor with material speculation. He is engaged in the positive service of the Lord, and thereby he derives the highest spiritual benefit unknown to the karmīs and jñānīs.

Books : Srimad-Bhagavatam : Canto 2: “The Cosmic Manifestation” : SB 2.3: Pure Devotional Service: The Change in Heart : SB 2.3.11 : PURPORT :

Actually human life is meant for making a solution to the problems of life. One can never solve such problems by satisfying the different demigods, by different modes of worship, or by so-called scientific advancement in knowledge without the help of God or the demigods. Apart from the gross materialists, who care very little either for God or for the demigods, the Vedas recommend worship of different demigods for different benefits, and so the demigods are neither false nor imaginary. The demigods are as factual as we are, but they are much more powerful due to their being engaged in the direct service of the Lord in managing different departments in the universal government. The Bhagavad-gītā affirms this, and the different planets of the demigods are mentioned there, including the one of the supreme demigod, Lord Brahmā. The gross materialists do not believe in the existence of God or the demigods. Nor do they believe that different planets are dominated by different demigods. They are creating a great commotion about reaching the closest celestial body, Candraloka, or the moon, but even after much mechanical research they have only very scanty information of this moon, and in spite of much false advertisement for selling land on the moon, the puffed-up scientists or gross materialists cannot live there, and what to speak of reaching the other planets, which they are unable even to count. However, the followers of the Vedas have a different method of acquiring knowledge. They accept the statements of the Vedic literatures as authority in toto, as we have already discussed in Canto One, and therefore they have full and reasonable knowledge of God and demigods and of their different residential planets situated within the compass of the material world and beyond the limit of the material sky. The most authentic Vedic literature, accepted by the great Indian ācāryas like Śaṅkara, Rāmānuja, Madhva, Viṣṇusvāmī, Nimbārka and Caitanya and studied by all important personalities of the world, is the Bhagavad-gītā, in which the worship of the demigods and their respective residential planets are mentioned. The Bhagavad-gītā (9.25) affirms:

Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.12: Creation of the Kumaras and Others : SB 3.12.4 : PURPORT :

Although Brahmā created the principles of nescience as a matter of necessity for those living entities who were destined to ignorance by the will of the Lord, he was not satisfied in performing such a thankless task. He therefore created four principles of knowledge: sāṅkhya, or empirical philosophy for the analytical study of material conditions; yoga, or mysticism for liberation of the pure soul from material bondage; vairāgya, the acceptance of complete detachment from material enjoyment in life to elevate oneself to the highest spiritual understanding; and tapas, or the various kinds of voluntary austerities performed for spiritual perfection. Brahmā created the four great sages Sanaka, Sananda, Sanātana and Sanat to entrust them with these four principles of spiritual advancement, and they inaugurated their own spiritual party, or sampradāya, known as the Kumāra-sampradāya, or later on as the Nimbārka-sampradāya, for the advancement of bhakti. All of these great sages became great devotees, for without devotional service to the Personality of Godhead one cannot achieve success in any activity of spiritual value

ooks : Srimad-Bhagavatam : Canto 4: “The Creation of the Fourth Order” : SB 4.22: Prthu Maharaja’s Meeting with the Four Kumaras : SB 4.22.12 : PURPORT :

The specific importance of the Kumāras is that they were brahmacārīs, living the life of celibacy from birth. They kept themselves as small children about four or five years old because by growing into youth one’s senses sometimes become disturbed and celibacy becomes difficult. The Kumāras therefore purposefully remained children because in a child’s life the senses are never disturbed by sex. This is the significance of the life of the Kumāras, and as such Mahārāja Pṛthu addressed them as the best of the brāhmaṇas. Not only were the Kumāras born of the best brāhmaṇa (Lord Brahmā), but they are addressed herein as dvija-śreṣṭhāḥ (“the best of the brāhmaṇas”) on account of their being Vaiṣṇavas also. As we have already explained, they have their sampradāya (disciplic succession), and even to date the sampradāya is being maintained and is known as the Nimbārka-sampradāya. Out of the four sampradāyas of the Vaiṣṇava ācāryas, the Nimbārka-sampradāya is one. Mahārāja Pṛthu specifically appreciated the position of the Kumāras because they maintained the brahmacarya vow from the very beginning of their birth. Mahārāja Pṛthu, however, expressed his great appreciation of Vaiṣṇavism by addressing the Kumāras as vaiṣṇava-śreṣṭhāḥ. In other words, everyone should offer respect to a Vaiṣṇava without considering his source of birth. Vaiṣṇave jāti-buddhiḥ. No one should consider a Vaiṣṇava in terms of birth. The Vaiṣṇava is always the best of the brāhmaṇas, and as such one should offer all respects to a Vaiṣṇava, not only as a brāhmaṇa but as the best of the brāhmaṇas

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 1: The Spiritual Masters : Adi 1.19 : PURPORT :

The devotees of Orissa are called Uḍiyās, the devotees of Bengal are called Gauḍīyas, and the devotees of southern India are known as Drāviḍa devotees. As there are five provinces in Āryāvarta, so Dākṣiṇātya, southern India, is also divided into five provinces, which are called Pañca-draviḍa. The four Vaiṣṇava ācāryas who are the great authorities of the four Vaiṣṇava disciplic successions, as well as Śrīpāda Śaṅkarācārya of the Māyāvāda school, appeared in the Pañca-draviḍa provinces. Among the four Vaiṣṇava ācāryas, who are all accepted by the Gauḍīya Vaiṣṇavas, Śrī Rāmānuja Ācārya appeared in the southern part of Andhra Pradesh at Mahābhūtapurī, Śrī Madhva Ācārya appeared at Pājakam (near Vimānagiri) in the district of

Mangalore, Śrī Viṣṇusvāmī appeared at Pāṇḍya, and Śrī Nimbārka appeared at Muṅgera-patana in the extreme south. 

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 16: The Pastimes of the Lord in His Childhood and Youth : Adi 16.25 : PURPORT :

The Bhakti-ratnākara mentions Keśava Kāśmīrī and lists his predecessors in the disciplic succession of the Nimbārka-sampradāya: (1) Śrīnivāsa Ācārya, (2) Viśva Ācārya, (3) Puruṣottama, (4) Vilāsa, (5) Svarūpa, (6) Mādhava, (7) Balabhadra, (8) Padma, (9) Śyāma, (10) Gopāla, (11) Kṛpā, (1 2) Deva Ācārya, (13) Sundara Bhaṭṭa, (14) Padmanābha, (15) Upendra, (16) Rāmacandra, (17) Vāmana, (18) Kṛṣṇa, (19) Padmākara, (20) Śravaṇa, (21) Bhūri, (22) Mādhava, (23) Śyāma, (24) Gopāla, (25) Balabhadra, (26) Gopīnātha, (27) Keśava, (28) Gokula and (29) Keśava Kāśmīrī. It is stated in the Bhakti-ratnākara that Keśava Kāśmīrī was a favorite devotee of mother Sarasvatī, the goddess of learning. By her grace he was an extremely influential scholar, and he was the greatest champion among all the scholars in the four corners of the country. Therefore he got the title dig-vijayī, which means “one who has conquered everyone in all directions.” He belonged to a very respectable brāhmaṇa family of Kashmir. Later, by the order of Śrī Caitanya Mahāprabhu, he gave up the profession of winning championships and became a great devotee. He joined the Nimbārka-sampradāya, one of the Vaiṣṇava communities of the Vedic culture

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Antya-lila : Antya 2: The Chastisement of Junior Haridasa : Antya 2.95 : PURPORT :

The philosophers known as kevalādvaita-vādīs generally occupy themselves with hearing the Śārīraka-bhāṣya, a commentary by Śaṅkarācārya advocating that one impersonally consider oneself the Supreme Lord. Such Māyāvāda philosophical commentaries upon Vedānta are simply imaginary, but there are other commentaries on Vedānta philosophy. The commentary by Śrīla Rāmānujācārya, known as Śrī-bhāṣya, establishes the viśiṣṭādvaita-vāda philosophy. Similarly, in the Brahma-sampradāya, Madhvācārya’s Pūrṇaprajña-bhāṣya establishes śuddha-dvaita-vāda. In the Kumāra-sampradāya, or Nimbārka-sampradāya, Śrī Nimbārka establishes the philosophy of dvaitādvaita-vāda in the Pārijāta-saurabha-bhāṣya. And in the Viṣṇusvāmi-sampradāya, or Rudra-sampradāya, which comes from Lord Śiva, Viṣṇusvāmī has written a commentary called Sarvajña-bhāṣya, which establishes śuddhādvaita-vāda.

Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Antya-lila : Antya 2: The Chastisement of Junior Haridasa : Antya 2.95 : PURPORT :

A Vaiṣṇava should study the commentaries on Vedānta-sūtra written by the four sampradāya-ācāryas, namely Śrī Rāmānujācārya, Madhvācārya, Viṣṇusvāmī and Nimbārka, for these commentaries are based upon the philosophy that the Lord is the master and that all living entities are His eternal servants. One interested in studying Vedānta philosophy properly must study these commentaries, especially if he is a Vaiṣṇava. These commentaries are always adored by Vaiṣṇavas. The commentary by Śrīla Bhaktisiddhānta Sarasvatī is elaborately given in the Ādi-līlā, Chapter Seven, text 101. The Māyāvāda commentary Śārīraka-bhāṣya is like poison for a Vaiṣṇava. It should not be touched at all. Śrīla Bhaktivinoda Ṭhākura remarks that even a mahā-bhāgavata, or highly elevated devotee who has surrendered himself unto the lotus feet of Kṛṣṇa, sometimes falls down from pure devotional service if he hears the Māyāvāda philosophy of Śārīraka-bhāṣya. This commentary should therefore be shunned by all Vaiṣṇavas

Books : Teachings of Lord Caitanya – 1968 Edition : TLC 19: Further Talks with Prakasananda :

Actually in the first two chapters of Vedānta-sūtra the relationship between the living entities and the Supreme Lord is explained, and in the Third Chapter the discharge of devotional service is explained. The Fourth Chapter deals with the relationship which results from discharging devotional service. The natural commentary on Vedānta-sūtra is Śrīmad-Bhāgavatam. The great ācāryas of the four Vaiṣṇava communities (sampradāyas)-namely, Rāmānujācārya, Madhvācārya, Viṣṇusvāmī and Nimbārka-have also written commentaries on Vedānta-sūtra by following the principles of Śrīmad-Bhāgavatam. At present the followers of all the ācāryas have written many books following the principles of Śrīmad-Bhāgavatam as the commentary on the Vedānta. Śaṅkara’s commentary on Vedānta-sūtra, known as Śārīraka-bhāṣya, is very much adored by the impersonalist scholars, but commentaries written on the Vedānta written from the materialistic point of view are completely adverse to the transcendental service of the Lord. Consequently Lord Caitanya said that direct commentaries on the Upaniṣads and Vedānta-sūtra are glorious, but that anyone who follows the indirect path of Śaṅkarācārya’s Śārīraka-bhāṣya is certainly doomed.

Letters : 1972 Correspondence : April : Letter to: Madhavananda — Tokyo 25 April, 1972 : 72-04-25 :

There were four listeners when Krishna instructed Arjuna, so there are four bona fide Visnu sampradayas. Ramanuja is in the Sri or Laksmi sampradaya, Nimbarka is in the Kumara sampradaya, Vallabhacarya is a follower of Visnu svami or Rudra sampradaya, like that. Besides the Visnu sampradayas, there are other sampradayas, but they are following the directions given under off-shoot authorities. They have created so many, but these are not recognized by us. The four Visnu sampradayas are authorized by us, they are the original authorized sampradayas or religion, the Vaisnava religion. The original dharma is to follow the varnas and asramas, and these are created, according to Bhagavad-gita, to please Visnu. So sampradaya means one of the four original Visnu sampradayas

etters : 1971 Correspondence : November : Letter to: Nityananda — Delhi 12 November, 1971 : 71-11-12 :

Principally there are four sampradayas; Nimbarka sampradaya coming from the four Kumaras; Sri Sampradaya coming from Laksmi; Rudra Sampradaya coming from Lord Siva; and Brahma Sampradaya. Vivasvan is in the Brahma Sampradaya. All the sampradayas are related with one another because the conclusion is the same: that Lord Krishna is the Supreme Personality of Godhead and the living entities are His eternal servants.

Letters : 1968 Correspondence : February : Letter to: Mr. David J. Exley — Los Angeles 21 February, 1968 : 68-02-21 :

With further reference to your letter dated Feb. 16, 1968, I may inform you that this Krishna Consciousness movement is not a recent movement, started a few months or a few years ago, but this movement has been existing for a very long time, dating back to the Vedic Age. Without tracing the history of this movement, we can safely say that at least 5000 years ago, this movement was started from the Battlefield of Kuruksetra. Later on, it was organizedly recorded in the great voluminous literature, known world over as the Srimad-Bhagavatam, and the very famous Bhagavad-gita, by the original author of Vedic literature, Sri Krishna Dvaipayana Vyasa. Since that time, this movement is current in India, supported by great Acaryas like Ramanuja, Madhva, and Visnu Swami, and Nimbarka. Later on, about 500 years ago, it received great impetus from Lord Caitanya, and since that time, there are millions of supporters for Krishna Consciousness in India. This Krishna Consciousness movement is still supported by conferences, seminars, and so forth, in several parts of India. Recently, we have started this movement in America, making New York as our center, with a view that we shall be able to attract the attention of the United Nations for spreading this important movement throughout the whole world for actual benefit of the human race.

In Navadwipa Dhama Mahatyam, Shrila Bhaktivinoda Thakura says that Nimbarka had previously worshiped Lord Shiva in Bilva Paksha, Rudradwipa (Navadwipa). Lord Shiva appeared before Nimbarka instructing him to take initiation from the four Kumaras, who were meditating nearby. Nimbarka received Radha-Krishna mantra and continued living in Navadwipa. Following the teachings of the Sanat-Kumara Samhita, he worshiped Radha and Krishna with great love. Soon Radha and Krishna appeared before Nimbarka. Then the Divine Couple displayed Their unified form as Shri Gauranga Mahaprabhu.

Lord Gauranga said, “Nimbarka, in the future when I begin My sankirtana movement I will personally preach the perfect transcendental philosophy of achintya-bheda-abheda-tattva. I will take the essence of the philosophies of Madhva, Ramanuja, Vishnuswami. From you, Nimbarka, I will take two important principles: (1) The necessity of taking shelter of Shrimati Radharani. (2) The high esteem of the Vraja gopis love for Shri Krishna.” Lord Gauranga disappeared after instructing Nimbarka. Shedding tears of ecstasy, Nimbarka left Navadwipa to begin his preaching mission. In Chaitanya lila, Nimbarka appeared as Keshava Kashmiri and received love of Godhead directly from Nimai Pandit.

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Nimbarka is known for propagating the Vaishnava Theology of Dvaitadvaita (dvaita-advaita) or “dualistic non-dualism”. It is also known as ‘Bhedabheda’ (bheda-abheda) philosophy. According to scholars headed by Prof. Roma Bose, he lived in the 13th Century,^[1] on the assumption that Śrī Nimbārkāchārya was the author of the work Madhvamukhamardana. According to Nimbārka Sampradāya, however, Śrī Nimbārkāchārya appeared over 5000 years ago, in the year 3096 BCE at the time when the grandson of Arjuna was on the throne. He hailed from the present-day Andhra Pradesh, in South India. Mungi Village, Paithan which is now in East Maharashtra is also considered as his birthplace.^{[citation needed]}

Current scholarship has pointed out that in Bhandarkar’s own work it is clearly stated that this was an approximation based on an extremely flimsy calculation, yet most scholars chose to honour his suggested date, even until modern times. Current scholars have demonstrated with a high degree of clarity that Nimbarka and his immediate disciple Shrinivasa flourished well before Ramanuja, and that Shrinivasa was a contemporary, or just after Sankaracarya. This clearly settles the debate, pending an in depth investigation of this already tested hypothesis, that Nimbarka is a contemporary or just before Sankaracarya.

Current scholarship has pointed out that in Bhandarkar’s own work it is clearly stated that this was an approximation based on an extremely flimsy calculation, yet most scholars chose to honour his suggested date, even until modern times. Current scholars have demonstrated with a high degree of clarity that Nimbarka and his immediate disciple Shrinivasa flourished well before Ramanuja, and that Shrinivasa was a contemporary, or just after Sankaracarya. This clearly settles the debate, pending an in depth investigation of this already tested hypothesis, that Nimbarka is a contemporary or just before Sankaracarya.

Nimbarkacharya is known for propagating the Vaishnava Theology of ‘Dvaitadvaita’. Shri Nimbarkacharya is believed to be the incarnation of the ‘Sudarshana Chakra’, the Discus weapon of Lord Krishna. Nimbarkacharya comes in the line of the Kumara Sampradaya and is believed to have lived around the 11th and 12th centuries. Born in the modern Murgarapattam in the southern Dravidian province, he was the son of Aruna and Jayanti, a very pious brahman a couple of the Tailanga orde

There lived a great ascetic named Aruna Muni in Vaiduryapattnam, on the banks of the Godavari, in Andhra Pradesh in Southern India. He had a pious wife by name Jayanti Devi. Sri Nimbarka was born of Aruna Muni and Jayanti Devi. He flourished in the eleventh century A.D. At the time of the Namakarana Samskara, the learned Brahmins gave the boy the name Niyamanandacharya. Nimbarka was also known by the names Aruna Rishi and Haripriyacharya. Aruna Muni and Jayanti Devi performed their son’s sacred thread ceremony and sent him to Rishikul for learning the Vedas, Vedangas, Darshanas, etc. Niyamanandacharya mastered the scriptures in a short time. He was a mighty genius. People from all parts of India came to see this wonderful bo

Nimbarkacharya is known for propagating the Vaishnava Theology of ‘Dvaitadvaita’. Shri Nimbarkacharya is believed to be the incarnation of the ‘Sudarshana Chakra’, the Discus weapon of Lord Krishna. Nimbarkacharya comes in the line of the Kumara Sampradaya and is believed to have lived around the 11th and 12th centuries. Born in the modern Murgarapattam in the southern Dravidian province, he was the son of Aruna and Jayanti, a very pious brahman a couple of the Tailanga orde

Nimbarkacharya says in “Dasha Shloki” on the  worship of the divine couple

                    ange tu vame vrishabhanujam muda, virajmanamanurupasaubhagamsakhi
sahasraih parisevitam sada, smarema devim sakaleshtakamadam

“To the left hand side of Goloka Bihari is the daughter of King Vrishabhanu, Sri Radha, who is as beautiful as the Lord and is worshipped by thousands of handmaidens. She fulfills the wishes of all. Sri Kishori is eternally remembered as Sri Ji.

Read more at: http://en.krishnakosh.org/krishna/Nimbarkacharya
साभार krishnakosh.org

Nimbarka’s philosophy  is known as Dvaitadvaita , meaning existence of duality and non duality at the same time. All existence falls into three distinct groups  namely Brahman (Ishvar) , Chit( Jiva) and Achit (Everything other than Chit—Prakriti (Nature))

This aspect can be better understood by the example of  Waves on the ocean . They exist because of the ocean , yet are  distinct entities. The water in the wave is the same as  that in the ocean  , that is to say a part of the ocean is in the wave. The wave has no separate existence other than in the ocean. Similarly , Chit and Achit have the essence of Brahman in them , yet are distinct and dependent on Brahman. Thus is explained the philosophy of Bheda-Bhed—Duality and Non-duality existing simultaneously.

“Difference” or “duality” refers to the separate but dependent existence of soul and matter (para-tantra-sattva-bhava), while “non-difference” or “non-duality” means that it is impossible for soul and matter to exist independently of God (svatantra-sattva-bhava). Nimbarka perceives the relation between Brahman, and souls (cit) and the universe (achit) as a relation of natural difference-non-difference (svabhavika-bhedabheda), as seen in the example earlier; so the souls and the universe, though nothing but Brahman (brahmatmaka), are different from Him because of their own peculiar natures and attributes. According to Nimbarka, Brahman (God), souls (cit) and matter or the universe (achit) are three equally real and co-eternal realities. Brahman is the Controller (niyantra), the soul is the enjoyer (bhokta), and the material universe is the object enjoyed (bhogya).

God

God as Radha Krishna, is the Supreme reality, free from all defects personifies  goodness, Radha being the “Ahladini shakti ” or latent power of Shri Krishna . God is both the efficient and material cause of the universe. The world and the Jiva are only partial manifestations of this power. Brahman , Jiva and the Universe are not absolutely distinct and is a natural relationship of difference and non-difference (svabhavika-bhedabheda). If the universe were absolutely identical with God, with all of its imperfections, God would no longer be perfect. If, however, the universe were completely distinct from God, then  God could not be its controller. The school of thought  considers  worship of Radhe  Krishna, attended by thousands of gopi’s, as our prime devotion – achieved by total Surrender (Prapatti)

Jiva
Just like a spider spins  a web from itself, similarly Brahman has the Jiva & Universe out of Himself. Hence he is  both the efficient and material cause.  The relationship between Jiva and Brahman  is one of formal difference and identity. Jiva is different if seen from the perspective of being a phenomenal aspect but identical when seen as a indivisible whole. Jiva is atomic (Anu) in size , in the form of      knowledge and possessor of knowledge. It experiences   pain and joy  of the body and merges with the Brahman during the “Pralaya”.
Universe
According to Shri Nimbarkacharya, the Universe is not an Illusion , as it is a manifestation of  Brahman. Sakti of Brahman is the material cause of the world. The three defining principles are :
1.  Aprakriti:  The material of the Divine form of the God not obtained from Prakriti.
2.  Prakriti:  The Universe with its triad of Gunas (Qualities) – Sattva , Rajas, Tamas
3.  Kaal    : The Time concept

Liberation from bondage

Avidya, the ignorance of one’s true nature and relationship with God, is the cause of karma, and of attachment to the senses, body and matter. Only True knowledge brought about by complete surrender (Prapatti)  can lead to release from this bondage.  Bhakti as generated  in the devotee by the grace of God  leads to  understanding the Jiva and lifting the veil of ignorance from the devotee.  The individuality of the individual soul is maintained even in this liberated state wherein Brahman is revealed . Since the Jiva realizes itself to be a inseparable part of Brahman , it is released from the bondage. It is now full awareness and is liberated from the cycle of Birth and Death.

The basic tenets of the philosophy are thus :

· The three categories  Brahman, Jiva and Prakriti are beginingless. Brahman is independent and Jiva and Prakriti are subservient to Brahman.

· Jiva  has three categories:

1. Baddha : (Sansari) – One who is totally immersed in this world of  Maya.

2. Baddha Mukta : (Liberated from the Sansar) – One who has obtained liberation by Bhakti (Devotion)

3. Nitya Mukhta: ( Ever Liberated) – One who has never been in the grip of Maya

· Entire Universe is a part of Brahman and is in existence due to Prakriti. Hence harming any thing—living or Non-Living tantamount’s to harming Ishvar.

· For Nimbarka the highest object of worship is Krishna and His consort Radha,  of the celestial Vrindavan. Devotion according to Nimbarka, consists in self-surrender.

The Supreme Being is absolutely free form all defects. He is full of all auspicious qualities. In Nimbarka, worship of Radha Krishna (Yugal Sarkar)  gains pre-eminence. Historical studies confirm that it was after the advent of Shri Nimbarkacharya , that Radha  and her glory has been portrayed as the eternal consort of Shri Krishna.
The Five Sadhanas

Karma (Ritual  action)
Performed conscientiously in a proper spirit in tune with ones stage of life  leading to knowledge as a  means to salvation.

Vidya (Knowledge)
For persons who can spend countless hours in gaining knowledge, yet is still not an independent means.

Upasana or dhyana (meditation)
It is of three types. First is meditation on the Lord as one’s self, Second is meditation on the Lord as the Inner Controller of the non sentient. Third  the  meditation on Lord Himself.
Gurupasatti

The Four Kumaras namely: Sanaka, Sanandana, Sanātana, and Sanat Kumāra are traditionally the four mind-born sons of Lord Brahmā. They are renowned yogis, who requested their father the boon of remaining perpetually five years old. They were created by their father in order to advance creation, however, they chose to undertake lifelong vows of celibacy (brahmacarya).^[1] Śrī Sanat Kumāra Samhitā is a famous treatise on the worship of Śrī Rādhā Kṛṣṇa authored by the brothers, and they have also produced the Śrī Sanat Kumāra Tantra, part of Pancarātra literature.^[2] It is due to the tradition coming into contact with the Four Kumāras that it came to be known as the Sanakādi Sampradāya or the Kumāra Sampradāya.

he next recipient of the Śrī Gopāla mantra is Śrī Nārada Muni as indicated in the above sanskrit verse (see note 8). In the creation of this universe according to Paurāṇika literature, Śrī Nārada Muni is the younger brother of the Four Kumāras and son of Brahmā. He also rejected his father’s orders of increasing the population, and chose devotion to the Lord. He was thus present before all of the demigods, along with his elder brothers. He was blessed with the ability to travel to any part of creation according to tradition and he took initiation from his older brothers and their discussions as guru and disciple are recorded in the Upaniṣads with a famous conversation in the Chāndogya Upaniṣad; also with their discourses in the Śrī Nārada Purāṇa and the Pañcarātra literature. He is found in most of the religious scriptures always passing on knowledge of an event or teaching the path of Bhakti to all. He was the inspiration for the writing of the greatest Purāṇa – the Bhagavata Purana.

Nārada Muni and Nimbarka

Nārada Muni is recorded as main teacher in all four of the Vaiṣṇava Sampradāyas. But according to tradition at around 5100 years ago, he passed by Nimbagrāma near Govardhana in Vraja, and being pleased with the devotions of Śrī Nimbārkācārya, Śrī Nārada Muni initiated him into the sacred 18-syllabled Śrī GopālaMantra and introduced him to the philosophy of the Yugala upāsana – the devotional worship of the divine couple Śrī Rādhā Kṛṣṇa in accordance with the teachings of the Four Kumāras understanding of the Vedas. This was the first time that Śrī Rādhā Kṛṣṇa were worshipped together by anyone on earth other than the Gopis of Vṛndāvana. Śrī Nārada Muni then taught him the essence of devotion in the Śrī Nārada Bhakti Sūtras. Śrī Nimbārkācārya already knew the Vedas, Upaniṣads and the rest of the scriptures, but perfection was found in the teachings of Śrī Nārada Muni.

(compiled by Yasoda nandana dasa)