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India or Bharat shines out as the land of emancipation-the land that inspires one towards material renunciation and subsequent salvation. The essence of this land lies in its aspiration for elements that transcend the mundane. The eternal quest for the Supreme One as enshrined in the shloka “Jenahang Namrita Shyam Kimitang Teno Kuryam” captures the quintessential philosophy of the nation. Such is the spiritual endowment of the land that even the Gods, who in their ethereal form cannot attain salvation, yearn to be born as petty mortals in “Bharat Bhumi” only to undertake the spiritual toil towards salvation. From the womb of this land has emerged one of the most hallowed religions of the world, that is, Hinduism. Considered the oldest religion thriving to this day, Hinduism has been exercising its influence for 6000 years now .A fact testified by the Hindu Scriptures, folk traditions, geographical and etymological references. In spite of its antiquity, Hinduism is often shrouded in misconception. Popular notion views Hinduism as a monolith, overlooking the myriad strands it has woven in its fabric. The Vaishnavas, Shaivites, Ganapatyas, Sauryas and Shaktas have all lent their hues in painting the holistic canvas of Hinduism. These five schools align themselves with their respective Godheads namely Vishnu, Shiva, Ganesha, Surya and Shakti. Each of the Gods is endued with special attributes but Vishnu reigns supreme among them because he possesses those qualities that are exceptional, unparalled and insurmountable. He surpasses all worldly considerations. His worshippers alone can risw above material desires and aspire for the eternal.
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“Harir Hi Niggunah Sakshat Purushah Prakriteh Parah Sa Sarvadrik Upadrastha Tam Bhajan Niguno Baver”
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By virtue of the qualities that the patron Lord is invested with, Vaishnavism occupies a superior position among the four schools. According to Vaishnavism, ‘Nirguna Paramatma’ (i.e. the Supreme Soul bereft of all material bonds) in the form of Lord Vishnu motivates human life and intent towards emancipation. Owing to this cardinal philosophy many a sage, in quest of salvation, has been drawn towards it.
Vaishnavism consists of four sects (Sampradayas) namely Sri Sampradaya, Bramhan Sampradaya, Rudra Sampradaya and Sanaka Sampradaya which are popularly known, after the names of their founder Acharyas, as Ramanuj Sampraday, Madhav Sampraday, Vallabha Sampraday and Nimbarka Sampraday. This custom speaks volume of the honour and importance ascribed to the Acharyas in Vaishnavism. To support this notion we may refer to the words of the Lord himself “Acharya Manaki Tanuh” (The form of Acharya is my own form).
The Nimbarka Sampradaya traces its origin to Sri Hamsa Bhagavan. It is believed that the sons of Bramha (procreated not through biological process but through spiritual exercise of the mind) approached their father for a clarification on ‘Bramha Tattva’. Unable to clarify the same, Bramha called upon Lord Narayana who assumed the form of a swan ( Hamsa) and appeared before Sanaka Kumar and his brothers. Sri Hamsa Bhagawan is an incarnation of the Lord Himself and epitomizes wisdom. He provided them with an insight into the archaic philosophy, thereby initiating them on the path of spirituality. This event inscribes the beginning of the Sanakadik Sampradaya (the Sampraday is sometimes referred to as the Kumara Sampradaya after Sanaka, Sanandan, Sanatana and Sanat Kumar, the sons of Bramha). In course of time Sri Narad Bhagwan was initiated by the four Kumaras who was thereafter succeeded by Sri Nimbarkacharya. The Nimbarka Sampradaya derives its nomenclature from him.
Acharyas Charita, Naimisha Khanda, Varmana Purana and Bhavishya Purana document the fact that Sri Nimbarkacharya was originally the “Sudarshan Chakra” (the most potent of all the weapons possessed by the Lord) of Lord Krishna, who later descended on the mortal world as Sri Nimbarkacharya. According to the chronicled narrative, Sri Narad Bhagwan was deeply moved by the woes of the mortals living in Kaliyuga. Such was his consternation that he, in cohorts with other Gods, implored the Supreme Lord Krishna to relieve the misery of the human beings. The Lord, with this end in view, summoned his cherished devotee “Sudarshan Chakra” and asked him to alight on the mortal world and dispel the darkness afflicting its mortals by evoking their avowed devotion towards Vishnu and by inspiring them to tread on the path delineated by Vaishnavism.
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"Sudarshana! Mahabaho! Koti Surya Samaprabha Agnana Timirandhanam Vishnor Margam Pradarshaya”
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Thus Sudarshana Chakra embraced the form of Sri Nimbarkacharya and arrived at the Sudarshana Ashrama on the banks of river Godavari. (near the city of Vaidurya Patta) as the son of Sadhvi Jayanti Devi and Aruna Rishi.
The scriptures also unfold the fact that as a devotee of Lord Krishna, Surdashan Chakra had once submitted a prayer before Lord Krishna. He expressed his desire to assume mortal shape and serve his Lord with every aspect of his entity (mind, words and actions). He implored the Lord to bless him with a human life so that in his mortal disposition he could venerate the “Archa Vigraha” of the Lord…so that he could savor the pain of separation from his Lord, and so that in his earthly embodiment he could revel in the divine pastimes of his Lord. He pleaded with the Lord to grant him a human form which he would dedicate in propagating the worship of the divine couple (Lord Krishna and Srimati Radharani) amongst one and all. This impassioned plea was answered by the Lord who then proclaimed the arrival of Sudarshana Chakra in the land of Vraja, the consecrated realm of the Lord’s earthly pastimes, as a Vaishnava Acharya towards the advent of the Kali Yuga.
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Thus, the Nimbarka Sampradaya emerged in the azure firmament of spirituality as a beacon of hope for millions of agonized mortals. The word “Nimbarka” itself bespeaks the cardinal attribute of the sect. The word Nimbarka has been derived from two other words, viz. Nimba (i.e. Neem Tree which is known for the bitter taste of its leaves) and Arka (i.e. Sun). Thus the word portends the emanation of the sect as the resplendent sun (Arka) which by virtue of its radiance would allay the bitterness (an attribute of Nimba) unleashed by material encumbrances.
The Sampradaya boasts of a rich lineage adorned by 57 erudite Acharyas like Shri Nimbarkacharya, Shri Srinivasacharya and others. As progeny to the 12 Acharyas of the sect arrived 18 subsequent Bhattacharyas who played important role in carrying the Nimbarka heritage forward. The spiritual descendent of Shri Bhattaji, the 34th Acharya of the parampara, was Sri Swami Harivyasa Devacharyaji who through his devotional songs and poetry propagated the devotion to Shrimati Radharani and Lord Krishna. After him, the title of ‘Devacharya’ was bestowed upon many a prominent Acharya of the sect. The Devacharya tradition is still being preserved in the inviolable alcoves of the sect. The present Acharya of the Sampradaya is Sri Swami Rashbiharidas Kathia Babaji Maharaj. In tune with the pristine philosophy propounded by the Nimbarka Sampradaya, the exalted seat of the Acharya is accorded only to those Vaishnavas who maintain a life of religious austerity, who remain steeped in Krishna devotion, who remain unwavered in the path of truth and who remain transfixed to the ideal of cosmic welfare (“Sarvabhutahite Ratah”).
Central to Nimbarka philosophy is the pivotal role played by the Acharyas of the Sampraday in shepherding the devotees along the path of devotion. In the Nimbarka tradition the Acharyas are exalted to the stature of God Himself, a fact that is amply reflected in the axioms “Acharya Devo Bhava” and “Acharya Mam Vijaniyat”. An unfaltering allegiance to the Acharya Guru (Guru Govindam Nishta) is the most extolled pronouncement of the Vedantic Sanatana Vaishnav Dharma.
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The Nimbarka Sampraday has evolved as the chief proponent of the Radha-Krishna Jugal Sadhana (Sri Nimbarkacharya was the first exponent of the worship of Jugal Sarkar). It is the Acharya Guru who instills the consciousness of Jugal Sadhana in the disciples and embeds in them an undying adoration for Jugal Sarkar….an unflinching sacrifice of the Self at the alter of the Divine Couple.
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“Radhaya Sahito Devo Madhvo Vaishavottamaih Archyo Bandhyascha Dhyeyashcha Srinimbarkapadanugaih”.