Enclyopedia of Nimbarka Vaishnavam (Dvaitaadvaita)

[gokulkr]

Nimbarka Sampradaya

 

 

Sri Nimbarka Acharya appeared in the line of the Kumara Sampradaya and lived around the 11th and 12th centuries. Born in a southern Dravidian province, he was the son of Aruni and Jayanti, a very pious brahman a couple of the Tailanga order.

He was a great ascetic of the Tridandi order. He wrote many books according to the Dvaitadvaita-vada and he lived most of his devotional life at a place called Nandagrama near Govardhana at Vrindavana.

While at Nandagrama, he defeated a great Jain pandit in a discussion. The Jain had refused to dine with him saying that the Sun had already set and so he would not take any food. At this, Nimbarka by his own potency made the sun appear from a Nimba tree and the astonished Jain accepted his hospitality. It is said that his name Nimbarka or Nimbaditya has been derived from this miracle of Aditya or Arka meaning sun from a nimba tree.

Once in a village near the forest of Bilva Paksha, a group of brahmanas came to engage in the worship of Lord Siva. Just as Lord Vishnu is very much pleased when He is offered the leaves of His most beloved Tulasi, so Lord Shiva is pleased by offerings of leaves from the bilva or bael tree. Thus the brahmanas worshipped Lord Shiva by offering bilva leaves, for a period of one fortnight and satisfied Lord Shiva greatly.

Amongst those brahmanas was one whose name was Nimbarka. He had been particularly attentive in his worship of Lord Siva. Being especially pleased with Nimbarka's devotion, Lord Shiva personally appeared to him.

"Nimbarka," said Lord Siva, "at the edge of this village is a sacred bael forest. There, in that forest, the four Kumaras are absorbed in meditation. By their mercy you will receive transcendental knowledge, for they are your spiritual masters, and by rendering service unto them you will receive all that is of value." After saying this Lord Siva disappeared.

Nimbarka immediately went to that place and with great determination he searched for the four Kumaras in every direction, until he finally found them, shining as brilliantly as the sun. They were seated on a very beautiful natural platform beneath a tree and they appeared like fire blazing on an altar. They were all very young, seeming to be no more than five years in age, but they appeared most noble in character as they sat there naked, rapt in meditation. Nimbarka was so excited that he cried out, "Hare Krishna!"

This sudden sound startled the four brothers, breaking their meditation. Opening their eyes, they saw before them the blissful form of an ideal devotee, and with great pleasure they embraced Nimbarka, one after another.

"Who are you," they asked, "and why have you come here? We are certainly ready to answer all your prayers."

Nimbarka fell at the feet of the four brothers like a rod, and with great humility he introduced himself.

With a sweet smile on his face Sanat Kumara then said, "The all-merciful Supreme Personality of Godhead, knowing that Kali-yuga will be extremely troublesome for the living entities, resolved to proagate devotional service to Himself. With this goal in m ind, He has empowered four personalities with devotion and sent them into this world to preach. Ramanuja, Madhva, and Vishnuswami are three and you are the fourth of these great souls. Lakshmi accepted Ramanuja as a disciple, Brahma accepted Madhva, Rudra a ccepted Vishnuswami and meeting you today we have the good fortune of being able to instruct you. This is our intention. Previously we were engaged in meditating on the impersonal Brahman, but by the causeless mercy of Lord Vishnu, we have been relieved of this sinful activity. Since I have realised that it is essential to preach pure devotional service, I have composed a literary work entitled Sanat Kumara Samhita. After taking initiation from me, you should follow the instructions I have set forth therein."

Nimbarka was greatly enlivened at the prospect of taking initiation and he immediately ran to take bath in the Ganges. After this he quickly returned and prostrated himself once more before the effulgent brothers.

"O deliverers of the fallen," said Nimbarka, in all humility, "please deliver this low-born rascal."

The four Kumaras gave him the Radha-Krishna mantra and instructed him in the method of worshipping Radha and Krishna with the sentiments of great love called Bhava Marga.

In that sacred bael forest Nimbarka began to worship Sri Sri Radha Krishna according to the Sanat Kumara Samhita and he chanted the mantra they had given him. Very soon Radha and Krishna revealed Themselves to Nimbarka. They stood before him, spreading an e ffulgence which illuminated all directions. In sweet voices They addressed him thus: "Nimbarka, you are very fortunate, for you have performed Sadhana in Sri Navadwipa. We both combine, and assume one form, as the son of Sacidevi." At that moment Radha and Krishna combined and displayed Their form of Gauranga.

Beholding this splendid vision, Nimbarka began to tremble. "Never," he said, "Never have I ever of such aform at any time."

Lord Gauranga then said, "Keep this form, which I now show you, a secret for the time being. Just preach about devotional service and the pastimes of Radha and Krishna, for I gain great satisfaction from this. When I make My appearance and perform My educa tion pastimes, you will also appear. Taking birth in Kashmir as a great pandit, you will tour all over India defeating all opposition. Your reputation and learning will be celebrated everywhere and you will be known as Kesava Kashmiri. Whilst wandering in Sri Navadwipa you will come to Sri Mayapur. Simply by hearing your name all the great pandits of Navadwipa will flee. Intoxicated with scholastic pride, I will take great pleasure in defeating you. However, by the mercy of Mother Sarasvati, the goddess o f learning, you will realize My true identity. Giving up your false pride, you will take shelter of Me and I will reward you with the supreme gift of loving devotional service and will again despatch you to preach. Thus you can satisfy Me by preaching the philosophy of dvaita-advaita. Keep My identity a secret. In the future when I begin My sankirtan movement, I will personally preach, taking the essence of your philosophy and the philosophies of Madhva, Ramanuja and Vishnuswami."

After instructing Nimbarka in this way, Lord Gauranga disappeared, and filled with intense ecstacy, Nimbarka began to shed tears of love. After worshipping the lotus feet of his gurus and taking their permission, he left Sri Navadwipa to begin his preach ing mission.

[gHari]

If you didn't write this encyclopedia.

[gokulkr]

you can search using google using the word "Nimbarka Sampradaya". u will find it in first page itself.

 

Hare Krishna

 

[gokulkr]

What Is The Difference Between The Nimbarka And Gaudiya Sampradaya?

 

 

BY BHAKTIVEDANTA TIRTHA MAHARAJA

 

 

EDITORIAL, Jun 6 (VNN) — Pujyapada BV Tirtha Maharaja Q&A

 

The philosophy of Nimbarka Sampradaya is dvaita dvaita vada and the philosophy of Gaudiya Sampradaya is ‘Achintya badhe abheda tattva. Their philosophy is more like a theory and the Gaudiya sampradaya's philosophy is siddhanta. Where there is the conclusion of all sastras there is siddhanta. But where there is some theory this is called vada. So there are many different Vaisnava sampradayas but each one does not have all sastric conclusions.

 

The Gaudiya Sampradaya worships Sri Radha Govinda in parakiya (paramour) mood, in manjari bhava. The Nimbarka sampradaya worships Radha Krsna also but in swakiya (wedded) mood, in sakhi bhava. They have sambhoga rasa (union) and Sri Caitanya Mahaprabhu has vipralamba rasa (separation). In separation mood the gopis are remembering Krsna and having visions of Krsna and in these they experience the appearance of Krsna. So this is Vipralamba sadhana in line with the Srimad Bhagavatam.

 

Other Vaisnavas are also worshiping Radha Krsna but they are never following Radhika's great separation mood. They never understand what is this greatest bhava of Hers. Her prema, sneha, manna, pranaya, bhava, mahabhava, rudha adirudha, modan, madan, premvivarta, then combined rasa is mahabhava. So there are many varieties of stages of prema. Other sampradayas never understand and never feel these things. Everything is present in Srimad Bhagavatam but other sampradayas don't understand this. They will only understand these things in the line of Srila Rupa Gosvami. Otherwise this is not possible to understand.

 

Other sampradayas are tasting Bhagavatam but they are not going deeply into that taste because they don't have many realized commentaries. Our Gosvamis wrote many varieties of commentaries with many different meanings. They have described in their books many of Radha Krsna's unlimited lila. Bhakti-rasamrta-sindu and Ujjvala Nilamani, by Srila Rupa Goswami, are like the grammar books of Bhakti-rasas. Other sampradayas don't know the deep meanings and deep moods of rasa.

 

Srimad Bhagavatam never described the person bhagavat, Vaisnavas and didn't give the names of the bona fide sampradayas, but all Vaisnavas accept Srimad Bhagavatam.

 

Who Actually Wrote Radha Sudhanidhi And Radha Rasa Sudhanidhi?

 

Radha Sudhanidhi and Radha Rasa Sudhanidhi are written by Srila Prabhodananda Saraswatipada. He was the uncle of Gopal Bhatta Gosvami. Hit Harivamsa was the name of a disciple of Gopal Bhatta Goswami. He did not write the Radha Rasa Sudhanidhi because this is a Sanskrit book. Srila Probhodananda Saraswatipada wrote many books in Sanskrit. Hit Harivamsa wrote many duha (poetic works), chanda, in the Hindi language (Vraja dialect). If he had written these books in Sanskrit then other books in Sanskrit would have been possible for him. Therefore, we can conclude that he could not have written these books.

 

Sri Atul Krsna Goswami and other Gaudiya Vaisnavas have said how one day Hit Harivamsa had come to see Gopal Bhatta Goswami but he had not been fasting for Ekadasi. That day he ate tambula. His Gurudeva, Gopal Bhatta Goswami, asked him why he was not fasting.

 

He replied; "Oh this is Maha-prasada. I had to honour it, I could not leave it. This is why I am not fasting."

 

Gopal Bhatta Gosvami was angry saying, "You should leave at once! I do not want to see you again!"

 

Hit Harivamsa was very sad.

 

Sometimes he would go see Srila Prabhodananda Saraswati in Kalidhana. He would pacify Hit Harivamsa somewhat. He read Sri Prabhodhananda Saraswati's books then he took the books to his disciples who were later saying, "These books are written by Gurudeva. But, our Gaudiya Sampradaya does not accept this thinking because his disciples do not accept the rules for fasting on Ekadasi, and have an opinion opposed to Srimad Bhagavatam and all sastras. Gaudiya Vaisnavas do not accept their thinking because they do not accept the rules and regulations given in sastra.

 

(4) Some are saying that Hit Harivamsa is an incarnation of Lalita Sakhi. But most authorities do not accept this. This is ahangraha upasana, self-proclaimed worship. Vaisnavas never accept this kind of self-declaration. If he were the incarnation of Lalita Sakhi, then why did he not accept the rules and regulations given in sastra? Always, we are serving under the guidance of our Gurus, who are all sakhis and manjaris, in the service of Radha-krsna. They never want sayuja meditation. This is not sastric praman (conclusion).

 

Jaya Sri Radhe!

 

Your servant,

 

Tridandiswami Bhaktivedanta Tirtha Maharaja

 

bvtirtha@hotmail.com

[gHari]

Many are particular about what and who they read. Twenty, a hundred, a thousand people go search themselves? Do you believe everything you read, Gokulkr?

[gHari]

And have only seen one geocities page which appears not to be the article above. Without knowing the source I cannot tell whether it is some propaganda from a Gaudiya irrational zealot, a Muslim detractor, a high school project, some lonely fellow looking for glory with a homepage, a bonafide official Nimbarka site, a mayavadi propaganda site, and on and on; because you will see all these types of sites out there, as you will see all these types of posters on this forum.

[gHari]

From http://www.golokdham.org :<blockquote>

Sri Nimbarka Sampradaya

 

An Introduction

 

Shri Golokdham Pithadhishwer Anant Shri Vibhuseit Dharma Ratna

 

Shri Shri 1008 Swami Shri Gopal Sharan Devacharya Ji Maharaj

 

The universal tradition of the worship of five demigods as recommended in the Vedic religion goes on since time immemorial. These five demigods are Sri Vishnu, Lord Shiva, Ganesha, Surya and Shakti or Durga. Their worshippers are called respectively Vaishnavas, Shaivites, Ganapatyas, Sauryas and Shaktas and it is possible to find their lineages even nowadays.

 

In the tradition of those schools where only ten names of sanyasis are awarded Shaivism is still prevalent. Other worshippers like those of Ganesh and of Surya do not exist any more. There are five demigods which are still worshipped and adored everywhere. The demigod who removes all kinds of obstacles; Ganesha is worshipped before all the others. To the Sungod, who provides a long life and good health is still offered a worshipable reception called arghya. He is worshipped as the chief of the planets. The worship of Shakti is relevant not only duing the two Navaratri celebrations, but also on other occasions for every Hindu worships her with a lot of pomp and grandeur for the sake of getting wealth, power, abilities, opulence and other material assets. Here we are mentioning the traditional lineage of worshipping these five gods, which is almost on the edge, is going to scatter.

 

The five gods are not only related to human beings, but to nature as well. Five pranas, five senses of acquisition, five senses of action, five truths, five great elements and five subtle elements and so forth are all related to the five gods. This is an aggregate which can be explained as unity in diversity. One truth has different forms, "ekam brahma dvityam nasti". This has also been supported by the Shrutis. However, among the five gods one is more important than the others. For instance, we may make a group of five similar qualities and same dharma, still the one who has the highest precentage of qualities will be accepted as the chief. All others are subordinate.

 

Similarly the supreme truth is Lord Vishnu, who is in all respects the most exceptional, and is replete with perfect qualities. He is the best among all of these gods. In the Bhagavata Purana, Vishnu Purana and Padma Purana it is very clearly mentioned that:

 

harir hi niggunah sakshat purushah prakriteh parah

 

sa sarvadrik upadrashta tam bhajan niguno bhaver

 

(Shrimad Bhagvatam 10.88.5)

 

"Only Only Shri Vishnu, is not conditioned by the laws of material plane. He knows everything and has perfect vision. One who worships Him also achieves the above mentioned qualities and ultimately reaches him."

 

In the context of the Shrimad Bhagvatam we find that when the sages wanted to know who is the primordial God, their curiosity was solved by Maharshi Bhrigu. He tested all the demigods. When he reached Sri Vishnu, he found peace, tolerance and the perfect nature of the supreme absolute. Maharshi Bhrigu decided in the assembly of the sages that:

 

tannishaymyatha munayo vismita mukta samshayah

 

bhuyamsam shradadhuvishnum yatah shantiryato bhayam

 

(Shrimad Bhagvatam 10.86.15)

 

"Hearing the decision of Sri Bhrigu, all the sages were surprised and became doubtless. Although nirguna, still He is fitted with all the qualities. The devotion of the sages for Sri Vishnu grew rapidly because only by the grace of Sri Vishnu, and not by any other, peace and liberation are achieved."

 

akamah sarvakamo va moksha-kama udaradhih

 

tivrena bhakti yogena yajeta purusham param

 

(Shrimad Bhagvatam 2.3.10)

 

"One may have all kinds of material desires or be devoid of all desires or desire to merge in the impersonal brahman, in all circumstances one should worship Sri Hari, the supreme personality of Godhead Sri Krishna, with loving devotion through any of His names."

 

All the scriptures are filled with examples which is not possible to mention here in this brief presentation. The Vaishnava tradition is the oldest one and it is coming down since time immemorial. The main goal of human lite is to achieve emanciption by getting out of material life. Only Shri Vishnu has this power. Therefore the goal of the sages was always just to worship Him. This tradition was most famous and adored and this is also mentioned in the scriptures. The Vaishnava theology was preached and spread out. The nirguna paramatma, or Supersoul without material attributes in the form of Shri Vishnu maintains the universe and during His maintenance He has many pastimes and descends many times as Matsya, Varaha, Kurma, Narasingha, Vamana, Rama, Krishna, Buddha and so forth. Therefore the method of worship of Vaishnavism became many aimed, the topmost and accepted by all. Though one tattva has different forms, other methods became inferior. It is mentioned in Padma Purana that,

 

sampraya-vihina mantraste nishphala matah

 

sadhanoghaih na siddayanti koti-kalpashtairapi

 

"If mantras are not received in a traditional lienage or sampradaya are fruitless. By practicing such mantras, one cannot achieve perfection even in a very long period of time."

 

atah kalau bhavishyanti chatvarah sampradayinah

 

sri-brahma-rudra-sanaka vaishnava kshiti-pavanah

 

"In order to get perfection from the matra, one must received initiation from a guru of a traditional lineage or sampradaya. Therefore in Kaliyuga, as far as Vaishnavism is concerned, there are four eternal sampradayas, namely Sri, Brahma, Rudra and Sanaka. These four sampradayas became popular by the name of the four founder acharyas because, in the words of the Lord Himself, "acharyo mamaki tanuh", the form of the acharya is My own form."

 

Shri Uddhava says, "acharya caityavapusha svagati vyanakti". The Lord in the form of the acharya shows His way to His devotee. That is why these four sampradayas of Vaishnavism became famous as Ramanuja sampradaya, Madhav sampradaya, Vallabha sampradaya and Nimbarka sampradaya. Within these sampradayas there are distinctions.

 

Sri Nimbarka sampradaya starts from Sri Hamsa. Once the mental sons of Brahma, the most exalted sages Sanaka Kumara and his brothers became confused about the subject of brahma tattva. They questioned their father Brahma. The question was very complex and hard to solve. Brahma meditated on Lord Narayana. Suddenly the Lord appeared there in the form of a white swan who was the very personification of knowledge. He solved their doubt and told them about the topmost path of worship. This initiation given by Lord Hamsa was the beginning of the Sanakadik sampradaya. Still today, in the Nimbarka sampradaya, after glorifying Lord Hamsa, the sages known as the four Sanakadiks are glorified.

 

Sri Hamsa avatara is one of the 24 incarnations. Sri Narada ji was initiated by the four Kumaras and thereafter he provided this disciplic succession to Sri Nimbarkacharya. Sri Nimbarkacharya appeared in different ages. It is mentioned in Acharya Charitra, Naimisha Khanda, Vamana Purana and Bhavishya Purana Once the devotees prayed to the Lord to protect them and the religious path. Then the Lord told His Sudershan Chakra,

 

sudarshana! mahabaho! koti-surya-sama-prabhah

 

ajnana timirandhanam vishnor margam pradarshaya

 

"O supreme invincible one! Powerful like millions of suns. O My supreme devotee. Show the path of Vishnu, the devotional path, to these people who are suffering in darkness due to ignorance."

 

Then Sudarshana Chakra decided to take his incarnation by the order of the Lord. He advented himself in the beginning of kali yuga, from today 5094 years ago, in the East-South part of India on the bank of the Godavari river near the city of Vaidurya Pattan at Sudarshana Ashrama in the womb of Sadhvi Jayanti Devi, the wife of Aruna Rishi, who was in the dynasty of Bhrigu at dusk during the karttika month, Shukla Purnima. In his childhood he went on a pilgrimage with his parents and reached Vraja mandala. He performed austerities under Goverdhan hill in a village named Nimbagaon and showed the path of devotion to Radha and Krishna. Once Brahma came in the form of a renunciate in order to take the darshan of Sudarshana who was there as a small boy. Sudarshana wanted to give honour to Brahma. He showed him the darshan of Surya from the middle of a neem tree, though it was already sunset. When Brahma understood that the Lord in the form of Surya gave his darshan through a neem tree, he said, "You will be famous by the name of "Nimbarka" and disappeared.

 

There is a story among the saints about the descent of Sudarshana. Though he was always situated in the hand of the Lord and always engaged enthusiastically in His service, once prayed to the Lord:

 

"O Lord, though I am eternally with You and engaged in Your Service, still I have a desire that I also want to take a body and serve You by mind, actions and words, I will be able to worship Your archa vigraha and I shall relish the emotions of separations from You. I shall distribute the flow of eternal madhurya lila to one and all. I shall also taste the mellows of Your madhurya lila. This is my heartfelt desire. That I may achieve completely the mellow taste of the worship of the divine couple."

 

Listening to the good desire of His devotee, the playful Lord planned a lila for him. He ordered, "In the beginning of the age of kali, you will appear as a Vaishnava acharya in the path of devotion and in the land of vraja where I performed my earthly pastimes, you will realize the service of the worship of My sweetness. In this way you will tread the path of devotion, Your fame will spread everywhere. Many devotees will be initiated into the Vaishnava faith through your followers and will be benefitted. In this way, by the order and mercy of the Lord, Shri Sudarshana incarnated by the name of Niyamananda and became famous. Later on the Nimbarka sampradaya became popular in the Vraja area due to its peculiar way of preaching.

 

Some scholars, in their view of rasa and worship, consider Shri Nimbarkacharya the manifestation of Shri Rangadevi who is one of the main assistants of Srimati Radharani. In the sampradaya the sadhaka considers himself a girlfriend-companion of Priya Priyatama, Shri Radha and Shri Krishna. In Vraja mandala and the eternal Goloka dhama, Shri Ranga Devi and the eight main sakhis, or ashtasakhis, leaders of the gopis, always engage in the nitya nikunja lila. This is the emotion of madhurya lila. In the mood of opulence or aishvarya lila, he is always placed in the hand of the Lord in the form of Sudarshan chakra. Whenever any trouble befalls the devotees, by the order of the Lord, he goes immediately there to save and protect the devotees and take them out of any kind of danger and unhappiness.

 

Sri Nimbarka has eight forms. This is proved by the following verse.

 

shri-vishnu-chakram kila rangadevi, teshah sakha dhusaragaushcha yashti

 

shri-radhikayashcha naso hi bhushnam, nimbarka acharya-tayashtarupah

 

1) Shri Sudarshan Chakra

 

2) Shri Sakhi Ranga Devi

 

3) Shri Tosha Sakha

 

4) A cow named Ghusara

 

5) A stick for herding cows

 

6) The luster of the limbs of Shri Ji (Shrimati Radharani)

 

7) The nose ring of Shri Ji

 

8) Shri Nimbarkacharya

 

Sri Nimbarka is always engaged in different forms in the intimate service of the Lord. In this sampradaya Sri Goloka Bihari Radha Krishna is considered the topmost essence of life. In Vraja mandala mainly the Nimbarka sampradaya is the most popular one and has the greatest number of worshippers and Acharyas.

 

In the sampradaya after Shri Nimbarka, Shrinivasacharya and so forth, twelve renounced acharyas became part of the lineage. After that in the path of bhakti eighteen bhaktas brought the line onward. In this very lineage after Shri Bhattaji came Swami Shri Harivyasa Devacharya who through his social and poetic songs spread the path of devotion to Shri Radha and Shri krishna among all the devotees. This devacharya parampara is still going on without any division. After Shri Harivyasa Devacharya, Devacharya became a title for all the most prominent Acharyas.

 

Thus the Nimbarka sampradaya became a central point for Radha Krishna bhakti. In it, service to the saints, service to the vaishnavas and service to Radha Krishna is the main goal. In the sampradaya there are those who are very renounced ascetics, exalted devotees, those fixed in the bhajana, exalted Vaishnavas, "sarvabhutahite ratah" those who take a vow to live in the Dhama and those who abide by the truth. These kinds of Vaishnavas can occupy the elevated seat of mahanta or religious leader. In the sampradaya, Vaishnavas from all other sampradayas are honoured. However members of the sampradaya follow faithfully their own tradition and the instructions of the previous acharyas.

 

Five rites at the moment of initiation namely sandalpaste with the lotus feet of Shri Hari, necklace of Tulasi, these are the main symbols. The initiating spiritual master (diksa guru) is considered of divine origin. Every Vaishnava should be considered worshipable as Shri Hari. Chanting of the name of the Lord, rememberance of the Lord and related instructions are distributed by the acharyas of the sampradaya. Nimbarkacharya says in "Dasha Shloki" about the formula of worship of the divine couple-

 

ange tu vame vrishabhanujam muda, virajmanamanurupasaubhagam

 

sakhi 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. In fact this is the real essence of life. When one gets this conciousness, then only his life is successful. As a formula, Shri Nimbarkacharya has mentioned the topmost essence of the aim of life which was his own emotions and feelings. The Sudarshana chakra, who is always in the company of the Lord, in the form of acharya is instructing us."

 

In this age of kali this topmost ancient sampradaya maintains everywhere dharma and tradition of worship. In many ancient places of the sampradaya, in this age of modernization, the devotional practice (sadhna) and the emotions of the sampradaya meet at the confluence of the Triveni of this modern age.

 

Those living entities who follow the instructions of the acharyas eventually achieve salvation. Steady attachment for the holy dhama, the holy name and the spiritual master (guru govinda nishtha) is the topmost announcement of our Vedic sanatana Vaishnava dharma. "acharyam devo bhava". "acharya mam vijaniyat". Consider the acharya as your worshipable deity. The acharya is My own form. Therefore through the passage of this tradition, following the instructions of the acharya, we can achieve the eternal shelter of our goal, the lotus feet of Shri Shri Radha Goloka Bihari. May the Lord bestow upon you spiritual energy, devotion and attachment for Himself so that your human life will be successful. This life should be for the Lord and remain for Him. Ultimately-

 

radhaya sahito devo madhvo vaishavottamaih

 

archyo bandyashcha dhyeyashcha shrinimbarkapadanugaih

 

- Shri Nimbarka-Sudha

 

"For the followers of Shri Nimbarkacharya the only worshipable Shri Radha along with Madhava, Shri Shri Radha Golok Bihari is the only deity which should be worshipped, which should be prayed to and upon which we should meditate. This is the only goal which is universally accepted by all. In the end, offering respectful obeisances to the lotus feet of all the Devacharyas of the guru parampara and known and unknown Vaishnavas we pray at their holy feet."

 

vanchha kalpatarubhyashcha kripa sindhubhya eva cha

 

patitanam pavanebhyo vaishnavebhyo namo namah

 

 

 

http://www.golokdham.org/sampradaya.html

</blockquote>

[gHari]

Here is your damn source:

 

http://www.dharmakshetra.com/sages/nimbarka.htm

[gokulkr]

Nimbarka

 

 

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&#8217;s sacred thread ceremony and sent him to Rishikul for learning the Vedas, Vedangas, Darshanas, etc. Niyamanandacharya mastered the scriptures in a short time. He was a mighty genius. People from all parts of India came to see this wonderful boy.

 

When Niyamanandacharya was in his teens, Brahma, the Creator, came to the Ashram of Aruna Muni in the disguise of a Sannyasin. The sun was about to set. The Muni had been out. The Sannyasin asked the wife of the Muni for something to eat. The food had been exhausted. The Muni&#8217;s wife remained silent. The Sannyasin was about to leave the Ashram.

 

Niyamanandacharya said to his mother, "Dear mother! A Sannyasin should not be sent away without food. We will have to suffer for violating Atithi Dharma". The mother said, "Dear son! Your father has gone out. I have neither fruits nor roots. Moreover, there is no time for me to prepare any food. It is sunset. Sannyasins do not take their meals after sunset".

 

Niyamanandacharya said to the Sannyasin, "I shall bring quickly roots and fruits from the forest. I guarantee that the sun will not set till you finish your meals". Niyamanandacharya placed his Sudarshana Chakra on a Nim tree in the Ashram where it shone like the sun. Brahma, who was in the guise of the Sannyasin, was struck with amazement. In a few minutes Nimbarka returned with roots and fruits and gave them to his mother, who served them to the Sannyasin with intense devotion. As soon as the Sannyasin finished his meals, Nimbarka removed the Sudarshana Chakra from the Nim tree. It was at once pitch dark. One quarter of the night had passed. The Sannyasin, who was Brahma, conferred on the boy the name &#8216;Nimbarka&#8217; (Nim&#8212;Neem tree; Arka&#8212;Surya or the sun). Since then he has been called Sri Nimbarkacharya.

 

Sri Nimbarkacharya is considered to be an incarnation of Lord Hari&#8217;s weapon Sudarshana Chakra or discus.

 

There are four kinds of Avataras: (i) Purna (full) e.g., Lord Krishna, Lord Rama. (ii) Kala (not all-full) e.g., Matsya, Varaha, Hamsa, etc. (iii) Amsa (part) e.g., Jada Bharata, Nara Narayana, etc. (iv) Amsamsa (part of the part) e.g., Sri Sankara, Sri Ramanuja, Sri Nimbarka, etc.

 

In Vishnu Yana, the spiritual lineage of Sri Nimbarkacharya is given as follows: "The sacred Gopala Mantra of eighteen letters sprang from the lotus mouth of Sri Narayana. It was given to Hamsa Bhagavan. Hamsa Bhagavan in turn initiated the Kumaras who revealed this Mantra to Rishi Narada. Narada taught this to his disciple Sri Nimbarka. Nimbarka gave this Mantra to his disciple Srinivasacharya".

 

Sri Nimbarkacharya was the embodiment of mercy, piety, love, kindness, liberality and other divine qualities. He did rigorous austerities at Neemgram and had Darshan of Lord Krishna in that place. In that village only Nimbarka had exhibited his miracle when Brahma came for Bhiksha as a Sannyasin. Another holy place of the Nimbarka sect is Salembabad in Rajasthan. A big Mahant lives here. There is a temple of Nimbarka here.

 

Brindavan, Nandgram, Barsana, Govardhan and Neemgram are the chief Kshetras or holy lands of the followers of Nimbarkacharya. Parikrama of the 168 miles of Brij Bhumi is their foremost duty. To pay visits on different occasions to Sri Nimbarka&#8217;s temple in Neemgram, two miles from Govardhan, is their Sampradayik duty.

 

The Nimbarka sect is found mostly in Brij Bhumi, viz., Brindavan, Nandigram, Barsana, Govardhan, etc. Jaipur, Jodhpur, Bharatpur, Gwalior, Burdwan and Okara are its centres. The Nimbarka followers are also to be found in Central India, Bihar, Orissa and West Bengal.

 

The Dvaitadvaita Philosophy

 

Sri Nimbarkacharya wrote the following books: Vedanta Parijat Saurabh, a commentary on the Brahma Sutras; a commentary on the Bhagavad Gita; Sadachar Prakash, a treatise on Karma Kanda; Rahasya Shodasi, an explanation of the Sri Gopala Mantra in verses; Prapanna Kalpa Valli, an explanation of the Sri Mukunda Mantra in verses; Prapatti Chintamani, a treatise pertaining to supreme refuge; Prata Smarana Stotram, a devotional hymn; Dasa Sloki or Kama Dhenu, the ten nectarine verses; and Savisesh Nirvisesh Sri Krishna Stavam.

 

Sri Nimbarkacharya was the exponent of the Dvaitadvaita school of philosophy. Followers of this cult worship Sri Radha and Krishna. Bhagavata is the most important scripture for them. Jiva and the world are both separate from, and identical with, Brahman. The followers of this school are even now found in Mathura and Brindavan.

 

Sri Ramanuja was the exponent of the Visishtadvaita philosophy, Sri Madhvacharya of the Dvaita philosophy, Sri Vallabhacharya of the Suddhadvaita philosophy and Sri Nimbarkacharya of the Dvaitadvaita philosophy. All were great souls. All were Avatara Purushas. Each one incarnated on this earth to complete a definite mission, to preach and propagate a certain doctrine, which was necessary to help the growth of a certain type of people who flourished at a certain period, who were in a certain stage of devotion. All schools of philosophy are necessary. Each philosophy is best suited to a certain type of people.

 

Salutations and adorations to all Acharyas! Glory to the Acharyas! May their blessings be upon us all!

 

[gokulkr]

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Jai Shri Krishna

i dont believe whatever read. i first verify that the articles are not tamasic/mayavadic. then only i post. even in some mayavadis site, you can fetch a good article such as "Gita commentary , Bhaja Govindam" etc.. /images/graemlins/smile.gif

 

Om Namo Narayana

[gokulkr]

The Dvaitadvaita Philosophy Of Sri Nimbarka

Introduction

This is also known by the name Bhedabheda School of Philosophy or dualistic monism. This system was evolved by Sri Nimbarkacharya. Nimbarka was a Telugu Brahmin of the Vaishnava faith. He lived some time after Ramanuja and prior to Madhva, about the eleventh century A.D. He is regarded as the incarnation of the Sun.

He wrote a short commentary on the Brahma Sutras called Vedanta-Parijata-Saurabha, as well as Dasasloki. His commentary develops the theory of the transformation (Parinama) of Brahman.

Nimbarka&#8217;s view was largely influenced by the teachings of Bhaskara who flourished in the first half of the ninth century and who interpreted the Vedanta system from the viewpoint of Dvaitadvaita or dualistic non-dualism. This doctrine was not a new discovery of Bhaskara. It was upheld by the ancient teacher Audulomi to which Sri Vyasa himself refers in his Vedanta Sutras.

God, Soul And World

Identity in Difference

Nimbarka holds that the relation of God to the soul and the world is one of identity in difference. The soul and the world are different from God, because they are endowed with qualities different from those of God. At the same time, they are not different from God, because God is omnipresent and they depend entirely on Him.

Nimbarka&#8217;s philosophy admits Brahman as the Supreme Reality without a second. The world and the Jivas are only partial manifestations of His Power (Sakti).

Jiva and Brahman are self-conscious. Jiva is limited. Brahman is infinite. Brahman is independent Reality. Jiva and Prakriti are dependent realities. Jiva is the enjoyer (Bhokta). The world is the enjoyed (Bhogya). Brahman is the Supreme Controller (Niyanta).

God, Jiva and the world are not absolutely distinct. If the Supreme Being is absolutely distinct from the individual soul and the world, it cannot be omnipresent. It will be as limited as the individual soul or the world. It cannot, then, be regarded as their Governor. Nimbarka says that both difference and non-difference are real. The soul and the world are different from Brahman, as they are endowed with natures and qualities different from those of Brahman. They are not different, as they cannot exist by themselves and as they depend absolutely on Brahman. Such a relation exists between the sun and its rays. the fire and its sparks. The souls and matter are distinct from God, but they are closely connected with Him-as waves with water, or coils of a rope with the rope itself. They are both distinct and non-distinct from Brahman.

The Supreme Being And Its Characteristics

In this school, Brahman is regarded as both the efficient and the material cause of the world. Brahman is both Nirguna and Saguna, as It is not exhausted in the creation but also transcends it.

The Four Forms of the Ultimate Reality

The Ultimate Reality exists in four forms. In Its primary form, It is the unconditioned, immutable, Supreme Brahman. In Its second form, It is Isvara, the Lord of the Universe. In the third form, It is called Jiva or the individual soul. In Its fourth form, It is manifested as the universe of names and forms. The phenomenal universe is a part of Brahman. It has no existence separate from, and independent of Brahman. The relation between the world and Brahman is also one of Bhedabheda. The universe is not different from Brahman.

Krishna-The Supreme Being

The Supreme Being is absolutely free from all defects. He is full of all auspicious qualities. He has a divine body. He is full of beauty, love, sweetness and charm.

Nimbarka identifies the Supreme Brahman with Krishna. He is endowed with all auspicious qualities. He is free from egoism, ignorance, passion and attachment. He has the four forms (Vyuhas), viz., Vasudeva, Sankarshana, Pradyumna and Aniruddha. He also manifests Himself as the Avataras (incarnations).

In Nimbarka, Krishna and Radha take the places of Narayana and Lakshmi. Radha is not simply the chief of the Gopis, but is the eternal Consort of Lord Krishna.

How Brahman Is Both the Material and the Efficient Cause of the World

Brahman is the material and the efficient cause of the universe. His powers of Chit and Achit in their subtle forms manifest themselves as the universe. Hence He is the material cause. He causes the union of the individual souls with their respective Karmas and their fruits. He provides them the proper instruments for their experience. Hence He is the efficient cause.

Brahman does not want raw materials in order to create the universe. Also, He does not need hands or any other instruments. He is omnipotent. He simply wills and the whole world comes into being. His Satsankalpa objectifies or materialises as this universe. Just as a spider spins a cobweb out of itself, so also Brahman has evolved the universe out of Himself. This is the declaration of the Upanishads. In thus evolving the universe, Brahman is both its material and the efficient cause. As Brahman is all-powerful, it is perfectly within His power to be so evolved, and at the same time, to remain beyond such evolution. This is supported by the Upanishads and the Brahma Sutras. Brahman has transformed Himself into this world, without His noumenal aspect being affected. This is due to the inscrutable creative power inherent in the nature of Brahman.

Relation Between The Individual Soul And The Supreme Soul

Formal Difference and Essential Identity

The individual soul is a part of the Supreme Soul. It is also identical with, or the same as, the Supreme Soul. Just as a wave is both different from the ocean (being only a part of the ocean), and identical with it (both being water), so also is the individual soul both different from (being a part of the Supreme Soul), and identical with (both being of the nature of Chaitanya or Consciousness), the Supreme Soul. The relation between the individual soul or Jiva and the Supreme Soul or Brahman is one of formal difference and essential identity. There is no difference between Jiva and Brahman in kind. The difference is only in degree.

The Jiva is different from Brahman with reference to the phenomenal aspect or the body-idea. It is identical with, or the same as, Brahman with reference to the noumenal aspect as the indivisible whole. This is what is called Bhedabheda.

A strong wind perturbs the sea and a wave is formed. The wave is different from the ocean, though it is a part of it. The wind passes away and the wave subsides. Now it cannot be distinguished from the sea. Even so, the mind is agitated by desires and cravings. It runs towards the objects along with the senses and becomes conscious of a distinctive individuality. The ego or the finite self beholds the relative world with its phenomena, and gets experiences. When the mind becomes calm and serene by eradication of desires, it ceases to function and all the Vrittis or waves subside. The phenomenal world vanishes and the finite self realises the Infinite Self or Brahman.

The Jiva And Its Attributes

Souls are infinite in number and are atomic in size. The Jiva is minute (Anu). It is of the form of knowledge (Jnanasvarupa), though not in the sense of Sankara. The Jiva is knowledge and it is the possessor of knowledge also, just as the sun is light and the source of light also. The relation of the soul to its attribute is like that of the Dharmin (the qualified) to the Dharma (the attribute). It is one of difference and non-difference (Bhedabheda).

Though the Jiva is atomic in size, it experiences the pleasures and pains throughout the body owing to its omnipresent quality of knowledge. It is everlasting. It continues to exist in deep sleep and the final state of emancipation. In Pralaya or dissolution, the individual souls and the world merge in the Lord in subtle form. Births and deaths concern the body, but not the Self.

The individual soul is the agent of activity (Karta). It has no independent knowledge or activity. The individual souls and the world are not self-sufficient. They are guided by the Lord. They are all sustained and governed by God. Each soul is a ray of Brahman individualised. Ananda or bliss belongs to the individual soul in all its states.

Two Classes of Jivas

Jivas are of two classes: (i) Jivas who have knowledge of the all-pervading indwelling spirit and who have realised that the appearances are non-separate from Brahman. They are called liberated souls (Mukta). They are free from ignorance. (ii) Jivas who only behold the appearances, but have no knowledge of the all-pervading indwelling spirit, the support of these names and forms. They are called bound souls (Baddha).

The World-A True Manifestation Of Brahman

The world is not an illusion for Nimbarka, as it is a manifestation (Parinama) of what is contained subtly in God.

The world is not unreal or illusory, but is a true manifestation or Parinama of Brahman. It may, however, be said to be unreal only in the sense that the present state of its existence is not self-sufficient and it has no separate existence from Brahman. The world is identical with as well as different from Brahman, just as a wave or bubble is the same as, and at the same time different from, water.

There are three principal Tattvas or principles: (i) Aprakriti, which is not derived from the primordial Prakriti, which is the stuff of the divine body of the Lord (which is similar to the Suddha-Sattva of Ramanuja), and which is the basis of the Nitya-Vibhuti (eternal glory) of Isvara; (ii) Prakriti with its three Gunas, Sattva, Rajas and Tamas; and (iii) Kala or time. These three Tattvas or principles are also eternal like the individual souls.

According to Nimbarka, the Sakti of Brahman is the material cause of the world. The changes of Sakti do not affect the integrity of Brahman. The &#8216;Body of Brahman&#8217; of Ramanuja is the &#8216;Sakti&#8217; of Nimbarka.

Salvation

Avidya is beginningless. The purity of the individual soul is obscured by its Karma which is the result of Avidya. This Avidya can be put an end to by the grace of the Lord.

True Devotion and Real Knowledge Lead to Release

Prapatti or complete surrender to God is the way to release. God showers His grace on His devotees who make complete self-surrender. The grace of God lifts up the devotees to have Brahma-Sakshatkara. The Lord generates devotion in them which results in God-realisation.

Bhakti involves a knowledge of Brahman, of the nature of the Jiva, of the fruit of the Lord&#8217;s grace or Mukti, and of the nature of the impediments to God-realisation such as the wrong identification of the soul with the body, the senses and the mind.

Salvation is attained by real knowledge (Jnana) and true devotion (Bhakti). Real knowledge reveals the true nature of the all-pervading Brahman. True devotion leads to total self-surrender to the Lord. The individual soul retains its individuality with reference to divine enjoyment (Bhoga-samyatvam), but its will is subservient to that of Brahman. The individuality of the soul is not dissolved even in the state of Moksha or the final emancipation. Even in the state of release, the individual soul is different from, as well as identical with, Brahman. This is identity with difference, Bheda-abheda.

Salvation-A State of Full Awareness of Identity With the Lord

Brahman is revealed to the liberated soul in Its pristine glory, but not in the form of a deity. The soul realises itself now as an inseparable part of Brahman. It no longer feels that it is a separate or distinct individual, as it felt in bondage. It is released from its previous state of bondage. It abides now in the glory of its own true Self which is Brahman Itself. It is in full awareness or consciousness of being one with the Lord. It will not return to the world. It is freed from the round of births and deaths. As it is in union with Brahman, it attains the same status as that of Brahman, but it has no power over creation, preservation and dissolution of the world

[gokulkr]

Creation of the Kumaras and Others

1. Sri Maitreya said: O learned Vidura, so far I have explained to you the glories of the form of the Supreme Personality of Godhead in His feature of kala. Now you can hear from me about the creation of Brahma, the reservoir of all Vedic knowledge.

2. Brahma first created the nescient engagements like self-deception, the sense of death, anger after frustration, the sense of false ownership, and the illusory bodily conception, or forgetfulness of one's real identity.

3. Seeing such a misleading creation as a sinful task, Brahma did not feel much pleasure in his activity, and therefore he purified himself by meditation on the Personality of Godhead. Then he began another term of creation.

4. In the beginning, Brahma created four great sages named Sanaka, Sananda, Sanatana and Sanat-kumara. All of them were unwilling to adopt materialistic activities because they were highly elevated due to their semen's flowing upwards.

5. Brahma spoke to his sons after generating them. "My dear sons," he said, "now generate progeny." But due to their being attached to Vasudeva, the Supreme Personality of Godhead, they aimed at liberation, and therefore they expressed their unwillingness.

6. On the refusal of the sons to obey the order of their father, there was much anger generated in the mind of Brahma, which he tried to control and not express.

7. Although he tried to curb his anger, it came out from between his eyebrows, and a child mixed blue and red was immediately generated.

8. After his birth he began to cry: O destiny maker, teacher of the universe, kindly designate my name and place.

9. The all-powerful Brahma, who was born from the lotus flower, pacified the boy with gentle words, accepting his request, and said: Do not cry. I shall certainly do as you desire.

10. Thereafter Brahma said: O chief of the demigods, you shall be called by the name Rudra by all people because you have so anxiously cried.

11. My dear boy, I have already selected the following places for your residence: the heart, the senses, the air of life, the sky, the air, the fire, the water, the earth, the sun, the moon and austerity.

12. Lord Brahma said: My dear boy Rudra, you have eleven other names: Manyu, Manu, Mahinasa, Mahan, Siva, Rtadhvaja, Ugrareta, Bhava, Kala, Vamadeva and Dhrtavrata.

13. O Rudra, you also have eleven wives, called the Rudranis, and they are as follows: Dhi, Dhrti, Rasala, Uma, Niyut, Sarpi, Ila, Ambika, Iravati, Svadha and Diksa.

14. My dear boy, you may now accept all the names and places designated for you and your different wives, and since you are now one of the masters of the living entities, you may increase the population on a large scale.

15. The most powerful Rudra, whose bodily color was blue mixed with red, created many offspring exactly resembling him in features, strength and furious nature.

16. The sons and grandsons generated by Rudra were unlimited in number, and when they assembled together they attempted to devour the entire universe. When Brahma, the father of the living entities, saw this, he became afraid of the situation.

17. Brahma told Rudra: O best among the demigods, there is no need for you to generate living entities of this nature. They have begun to devastate everything on all sides with the fiery flames from their eyes, and they have even attacked me.

18. My dear son, you had better situate yourself in penance, which is auspicious for all living entities and which will bring all benediction upon you. By penance only shall you be able to create the universe as it was before.

19. By penance only can one even approach the Personality of Godhead, who is within the heart of every living entity and at the same time beyond the reach of all senses.

20. Sri Maitreya said: Thus Rudra, having been ordered by Brahma, circumambulated his father, the master of the Vedas. Addressing him with words of assent, he entered the forest to perform austere penances.

21. Brahma, who was empowered by the Supreme Personality of Godhead, thought of generating living entities and begot ten sons for the extension of the generations.

22. Marici, Atri, Angira, Pulastya, Pulaha, Kratu, Bhrgu, Vasistha, Daksa, and the tenth son, Narada, were thus born.

23. Narada was born from the deliberation of Brahma, which is the best part of the body. Vasistha was born from his breathing, Daksa from a thumb, Bhrgu from his touch, and Kratu from his hand.

24. Pulastya was generated from the ears, Angira from the mouth, Atri from the eyes, Marici from the mind and Pulaha from the navel of Brahma.

25. Religion was manifested from the breast of Brahma, wherein is seated the Supreme Personality of Godhead Narayana, and irreligion appeared from his back, where horrible death takes place for the living entity.

26. Lust and desire became manifested from the heart of Brahma, anger from between his eyebrows, greed from between his lips, the power of speaking from his mouth, the ocean from his penis, and low and abominable activities from his anus, the source of all sins.

27. Sage Kardama, husband of the great Devahuti, was manifested from the shadow of Brahma. Thus all became manifested from either the body or the mind of Brahma.

28. O Vidura, we have heard that Brahma had a daughter named Vak who was born from his body and who attracted his mind toward sex, although she was not sexually inclined towards him.

29. Thus, finding their father so deluded in an act of immorality, the sages headed by Marici, all sons of Brahma, spoke as follows with great respect.

30. O father, this performance in which you are endeavoring to complicate yourself was never attempted by any other Brahma, nor by anyone else, nor by you in previous kalpas, nor will anyone dare to attempt it in the future. You are the supreme being in the universe, so how is it that you want to have sex with your daughter and cannot control your desire?

31. Even though you are the most powerful being, this act does not suit you because your character is followed for spiritual improvement by people in general.

32. Let us offer our respectful obeisances unto the Personality of Godhead, who, by His own effulgence, while situated in Himself, has manifested this cosmos. May He also protect religion for all goodness.

33. The father of all Prajapatis, Brahma, thus seeing all his Prajapati sons speaking in that way, became very much ashamed and at once gave up the body he had accepted. Later that body appeared in all directions as the dangerous fog in darkness.

34. Once upon a time, when Brahma was thinking of how to create the worlds as in the past millennium, the four Vedas, which contain all varieties of knowledge, became manifested from his four mouths.

35. The four kinds of paraphernalia for conducting the fire sacrifice became manifest: the performer [the chanter], the offerer, the fire, and the action performed in terms of the supplementary Vedas. Also the four principles of religiosity [truth, austerity, mercy and cleanliness] and the duties in the four social orders all became manifest.

36. Vidura said: O great sage whose only wealth is penance, kindly explain to me how and with whose help Brahma established the Vedic knowledge which emanated from his mouth.

37. Maitreya said: Beginning from the front face of Brahma, gradually the four Vedas--Rk, Yajur, Sama and Atharva--became manifest. Thereafter, Vedic hymns which had not been pronounced before, priestly rituals, the subject matters of the recitation, and transcendental activities were all established, one after another.

38. He also created the medical science, military art, musical art and architectural science, all from the Vedas. They all emanated one after another, beginning from the front face.

39. Then he created the fifth Veda--the Puranas and the histories--from all his mouths, since he could see all the past, present and future.

40. All the different varieties of fire sacrifices [sodasi, uktha, purisi, agnistoma, aptoryama, atiratra, vajapeya and gosava] became manifested from the eastern mouth of Brahma.

41. Education, charity, penance and truth are said to be the four legs of religion, and to learn this there are four orders of life with different classifications of castes according to vocation. Brahma created all these in systematic order.

42. Then the thread ceremony for the twice-born was inaugurated, as were the rules to be followed for at least one year after acceptance of the Vedas, rules for observing complete abstinence from sex life, vocations in terms of Vedic injunctions, various professional duties in household life, and the method of maintaining a livelihood without anyone's cooperation by picking up rejected grains.

43. The four divisions of retired life are the vaikhanasas, valakhilyas, audumbaras and phenapas. The four divisions of the renounced order of life are the kuticakas, bahvodas, hamsas and niskriyas. All these were manifested from Brahma.

44. The science of logical argument, the Vedic goals of life, and also law and order, moral codes, and the celebrated hymns bhuh, bhuvah and svah all became manifested from the mouths of Brahma, and the pranava omkara was manifested from his heart.

45. Thereafter the art of literary expression, usnik, was generated from the hairs on the body of the almighty Prajapati. The principal Vedic hymn, gayatri, was generated from the skin, tristup from the flesh, anustup from the veins, and jagati from the bones of the lord of the living entities.

46. The art of writing verse, pankti, became manifested from the bone marrow, and that of brhati, another type of verse, was generated from the life-breath of the Lord of the living entities.

47. Brahma's soul was manifested as the touch alphabets, his body as the vowels, his senses as the sibilant alphabets, his strength as the intermediate alphabets and his sensual activities as the seven notes of music.

48. Brahma is the personal representation of the Supreme Personality of Godhead as the source of transcendental sound and is therefore above the conception of manifested and unmanifested. Brahma is the complete form of the Absolute Truth and is invested with multifarious energies.

49. Thereafter Brahma accepted another body, in which sex life was not forbidden, and thus he engaged himself in the matter of further creation.

50. O son of the Kurus, when Brahma saw that in spite of the presence of sages of great potency there was no sufficient increase in population, he seriously began to consider how the population could be increased.

51. Brahma thought to himself: Alas, it is wonderful that in spite of my being scattered all over, there is still insufficient population throughout the universe. There is no other cause for this misfortune but destiny.

52. While he was thus absorbed in contemplation and was observing the supernatural power, two other forms were generated from his body. They are still celebrated as the body of Brahma.

53. The two newly separated bodies united together in a sexual relationship.

54. Out of them, the one who had the male form became known as the Manu named Svayambhuva, and the woman became known as Satarupa, the queen of the great soul Manu.

55. Thereafter, by sex indulgence, they gradually increased generations of population one after another.

56. O son of Bharata, in due course of time he [Manu] begot in Satarupa five children--two sons, Priyavrata and Uttanapada, and three daughters, Akuti, Devahuti and Prasuti.

57. The father, Manu, handed over his first daughter, Akuti, to the sage Ruci, the middle daughter, Devahuti, to the sage Kardama, and the youngest, Prasuti, to Daksa. From them, all the world filled with population.

[gokulkr]

Description of the Kingdom of God

1. Sri Maitreya said: My dear Vidura, Diti, the wife of the sage Kasyapa, could understand that the sons within her womb would be a cause of disturbance to the demigods. As such, she continuously bore the powerful semen of Kasyapa Muni, which was meant to give trouble to others, for one hundred years.

2. By the force of the pregnancy of Diti, the light of the sun and moon was impaired in all the planets, and the demigods of various planets, being disturbed by that force, asked the creator of the universe, Brahma, "What is this expansion of darkness in all directions?"

3. The fortunate demigods said: O great one, just see this darkness, which you know very well and which is causing us anxieties. Because the influence of time cannot touch you, there is nothing unmanifest before you.

4. O god of the demigods, sustainer of the universe, head jewel of all the demigods in other planets, you know the intentions of all living entities, in both the spiritual and material worlds.

5. O original source of strength and scientific knowledge, all obeisances unto you! You have accepted the differentiated mode of passion from the Supreme Personality of Godhead. With the help of external energy you are born of the unmanifested source. All obeisances unto you!

6. O lord, all these planets exist within your self, and all the living entities are generated from you. Therefore you are the cause of this universe, and anyone who meditates upon you without deviation attains devotional service.

7. There is no defeat in this material world for persons who control the mind and senses by controlling the breathing process and who are therefore experienced, mature mystics. This is because by such perfection in yoga they have attained your mercy.

8. All the living entities within the universe are conducted by the Vedic directions, as a bull is directed by the rope attached to its nose. No one can violate the rules laid down in the Vedic literatures. To the chief person, who has contributed the Vedas, we offer our respect!

9. The demigods prayed to Brahma: Please look upon us mercifully, for we have fallen into a miserable condition; because of the darkness, all our work has been suspended.

10. As fuel overloads a fire, so the embryo created by the semen of Kasyapa in the womb of Diti has caused complete darkness throughout the universe.

11. Sri Maitreya said: Thus Lord Brahma, who is understood by transcendental vibration, tried to satisfy the demigods, being pleased with their words of prayer.

12. Lord Brahma said: My four sons Sanaka, Sanatana, Sanandana and Sanat-kumara, who were born from my mind, are your predecessors. Sometimes they travel throughout the material and spiritual skies without any definite desire.

13. After thus traveling all over the universes, they also entered into the spiritual sky, for they were freed from all material contamination. In the spiritual sky there are spiritual planets known as Vaikunthas, which are the residence of the Supreme Personality of Godhead and His pure devotees and are worshiped by the residents of all the material planets.

14. In the Vaikuntha planets all the residents are similar in form to the Supreme Personality of Godhead. They all engage in devotional service to the Lord without desires for sense gratification.

15. In the Vaikuntha planets is the Supreme Personality of Godhead, who is the original person and who can be understood through the Vedic literature. He is full of the uncontaminated mode of goodness, with no place for passion or ignorance. He contributes religious progress for the devotees.

16. In those Vaikuntha planets there are many forests which are very auspicious. In those forests the trees are desire trees, and in all seasons they are filled with flowers and fruits because everything in the Vaikuntha planets is spiritual and personal.

17. In the Vaikuntha planets the inhabitants fly in their airplanes, accompanied by their wives and consorts, and eternally sing of the character and activities of the Lord, which are always devoid of all inauspicious qualities. While singing the glories of the Lord, they deride even the presence of the blossoming madhavi flowers, which are fragrant and laden with honey.

18. When the king of bees hums in a high pitch, singing the glories of the Lord, there is a temporary lull in the noise of the pigeon, the cuckoo, the crane, the cakravaka, the swan, the parrot, the partridge and the peacock. Such transcendental birds stop their own singing simply to hear the glories of the Lord.

19. Although flowering plants like the mandara, kunda, kurabaka, utpala, campaka, arna, punnaga, nagakesara, bakula, lily and parijata are full of transcendental fragrance, they are still conscious of the austerities performed by tulasi, for tulasi is given special preference by the Lord, who garlands Himself with tulasi leaves.

20. The inhabitants of Vaikuntha travel in their airplanes made of lapis lazuli, emerald and gold. Although crowded by their consorts, who have large hips and beautiful smiling faces, they cannot be stimulated to passion by their mirth and beautiful charms.

21. The ladies in the Vaikuntha planets are as beautiful as the goddess of fortune herself. Such transcendentally beautiful ladies, their hands playing with lotuses and their leg bangles tinkling, are sometimes seen sweeping the marble walls, which are bedecked at intervals with golden borders, in order to receive the grace of the Supreme Personality of Godhead.

22. The goddesses of fortune worship the Lord in their own gardens by offering tulasi leaves on the coral-paved banks of transcendental reservoirs of water. While offering worship to the Lord, they can see on the water the reflection of their beautiful faces with raised noses, and it appears that they have become more beautiful because of the Lord's kissing their faces.

23. It is very much regrettable that unfortunate people do not discuss the description of the Vaikuntha planets but engage in topics which are unworthy to hear and which bewilder one's intelligence. Those who give up the topics of Vaikuntha and take to talk of the material world are thrown into the darkest region of ignorance.

24. Lord Brahma said: My dear demigods, the human form of life is of such importance that we also desire to have such life, for in the human form one can attain perfect religious truth and knowledge. If one in this human form of life does not understand the Supreme Personality of Godhead and His abode, it is to be understood that he is very much affected by the influence of external nature.

25. Persons whose bodily features change in ecstasy and who breathe heavily and perspire due to hearing the glories of the Lord are promoted to the kingdom of God, even though they do not care for meditation and other austerities. The kingdom of God is above the material universes, and it is desired by Brahma and other demigods.

26. Thus the great sages, Sanaka, Sanatana, Sanandana and Sanat-kumara, upon reaching the above-mentioned Vaikuntha in the spiritual world by dint of their mystic yoga performance, perceived unprecedented happiness. They found that the spiritual sky was illuminated by highly decorated airplanes piloted by the best devotees of Vaikuntha and was predominated by the Supreme Personality of Godhead.

27. After passing through the six entrances of Vaikuntha-puri, the Lord's residence, without feeling astonishment at all the decorations, they saw at the seventh gate two shining beings of the same age, armed with maces and adorned with most valuable jewelry, earrings, diamonds, helmets, garments, etc.

28. The two doormen were garlanded with fresh flowers which attracted intoxicated bees and which were placed around their necks and between their four blue arms. From their arched eyebrows, discontented nostrils and reddish eyes, they appeared somewhat agitated.

29. The great sages, headed by Sanaka, had opened doors everywhere. They had no idea of "ours" and "theirs." With open minds, they entered the seventh door out of their own will, just as they had passed through the six other doors, which were made of gold and diamonds.

30. The four boy-sages, who had nothing to cover their bodies but the atmosphere, looked only five years old, even though they were the oldest of all living creatures and had realized the truth of the self. But when the porters, who happened to possess a disposition quite unpalatable to the Lord, saw the sages, they blocked their way with their staffs, despising their glories, although the sages did not deserve such treatment at their hands.

31. When the Kumaras, although by far the fittest persons, were thus forbidden entrance by the two chief doorkeepers of Sri Hari while other divinities looked on, their eyes suddenly turned red because of anger due to their great eagerness to see their most beloved master, Sri Hari, the Personality of Godhead.

32. The sages said: Who are these two persons who have developed such a discordant mentality even though they are posted in the service of the Lord in the highest position and are expected to have developed the same qualities as the Lord? How are these two persons living in Vaikuntha? Where is the possibility of an enemy's coming into this kingdom of God? The Supreme Personality of Godhead has no enemy. Who could be envious of Him? Probably these two persons are imposters; therefore they suspect others to be like themselves.

33. In the Vaikuntha world there is complete harmony between the residents and the Supreme Personality of Godhead, just as there is complete harmony within space between the big and the small skies. Why then is there a seed of fear in this field of harmony? These two persons are dressed like inhabitants of Vaikuntha, but wherefrom can their disharmony come into existence?

34. Therefore let us consider how these two contaminated persons should be punished. The punishment should be apt, for thus benefit can eventually be bestowed upon them. Since they find duality in the existence of Vaikuntha life, they are contaminated and should be removed from this place to the material world, where the living entities have three kinds of enemies.

35. When the doormen of Vaikunthaloka, who were certainly devotees of the Lord, found that they were going to be cursed by the brahmanas, they at once became very much afraid and fell down at the feet of the brahmanas in great anxiety, for a brahmana's curse cannot be counteracted by any kind of weapon.

36. After being cursed by the sages, the doormen said: It is quite apt that you have punished us for neglecting to respect sages like you. But we pray that due to your compassion at our repentance, the illusion of forgetting the Supreme Personality of Godhead will not come upon us as we go progressively downward.

37. At that very moment, the Lord, who is called Padmanabha because of the lotus grown from His navel and who is the delight of the righteous, learned about the insult offered by His own servants to the saints. Accompanied by His spouse, the goddess of fortune, He went to the spot on those very feet sought for by recluses and great sages.

38. The sages, headed by Sanaka Rsi, saw that the Supreme Personality of Godhead, Visnu, who was formerly visible only within their hearts in ecstatic trance, had now actually become visible to their eyes. As He came forward, accompanied by His own associates bearing all paraphernalia, such as an umbrella and a camara fan, the white bunches of hair moved very gently, like two swans, and due to their favorable breeze the pearls garlanding the umbrella also moved, like drops of nectar falling from the white full moon or ice melting due to a gust of wind.

39. The Lord is the reservoir of all pleasure. His auspicious presence is meant for everyone's benediction, and His affectionate smiling and glancing touch the core of the heart. The Lord's beautiful bodily color is blackish, and His broad chest is the resting place of the goddess of fortune, who glorifies the entire spiritual world, the summit of all heavenly planets. Thus it appeared that the Lord was personally spreading the beauty and good fortune of the spiritual world.

40. He was adorned with a girdle that shone brightly on the yellow cloth covering His large hips, and He wore a garland of fresh flowers which was distinguished by humming bees. His lovely wrists were graced with bracelets, and He rested one of His hands on the shoulder of Garuda, His carrier, and twirled a lotus with another hand.

41. His countenance was distinguished by cheeks that enhanced the beauty of His alligator-shaped pendants, which outshone lightning. His nose was prominent, and His head was covered with a gem-studded crown. A charming necklace hung between His stout arms, and His neck was adorned with the gem known by the name Kaustubha.

42. The exquisite beauty of Narayana, being many times magnified by the intelligence of His devotees, was so attractive that it defeated the pride of the goddess of fortune in being the most beautiful. My dear demigods, the Lord who thus manifested Himself is worshipable by me, by Lord Siva and by all of you. The sages regarded Him with unsated eyes and joyously bowed their heads at His lotus feet.

43. When the breeze carrying the aroma of tulasi leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding.

44. The Lord's beautiful face appeared to them like the inside of a blue lotus, and the Lord's smile appeared to be a blossoming jasmine flower. After seeing the face of the Lord, the sages were fully satisfied, and when they wanted to see Him further, they looked upon the nails of His lotus feet, which resembled rubies. Thus they viewed the Lord's transcendental body again and again, and so they finally achieved meditation on the Lord's personal feature.

45. This is the form of the Lord which is meditated upon by the followers of the yoga process, and it is pleasing to the yogis in meditation. It is not imaginary but factual, as proved by great yogis. The Lord is full in eight kinds of achievement, but for others these achievements are not possible in full perfection.

46. The Kumaras said: Our dear Lord, You are not manifested to rascals, even though You are seated within the heart of everyone. But as far as we are concerned, we see You face to face, although You are unlimited. The statements we have heard about You from our father, Brahma, through the ears have now been actually realized by Your kind appearance.

47. We know that You are the Supreme Absolute Truth, the Personality of Godhead, who manifests His transcendental form in the uncontaminated mode of pure goodness. This transcendental, eternal form of Your personality can be understood only by Your mercy, through unflinching devotional service, by great sages whose hearts have been purified in the devotional way.

48. Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of other less important benedictions like the material happiness of the heavenly kingdom.

49. O Lord, we pray that You let us be born in any hellish condition of life, just as long as our hearts and minds are always engaged in the service of Your lotus feet, our words are made beautiful [by speaking of Your activities] just as tulasi leaves are beautified when offered unto Your lotus feet, and as long as our ears are always filled with the chanting of Your transcendental qualities.

50. O Lord, we therefore offer our respectful obeisances unto Your eternal form as the Personality of Godhead, which You have so kindly manifested before us. Your supreme, eternal form cannot be seen by unfortunate, less intelligent persons, but we are so much satisfied in our mind and vision to see it.