Comparatively lesser known amongst the various Schools of VedAnta, in the doctrine of Nimbarka it is held that Brahman (the Highest or Supreme Self/Soul) and Jiva (the sentient individual soul)-Jagat (no sentient material world) are equally real and that the difference between them is not superseded by non-difference and in which the difference is considered just as significant as their non-difference. Known as Svabhavika-Bhedävedavada Nimt*ka’s system expounded the relation between Brahman and JTva-Jagat as one of eternal difference-non- difference during Sarhsara or the cosmic existence as well as Pralaya or dissolution. According to Nimberka the freed Soul (Mukta-Jivätman) is both different and non-different from Brahman and even in Pralaya does the Jagat inhere in Brahman as a distinct entity.
Similarly, Nimbärka’s views are of utmost importance so far those relate to Moka or salvation. After discussing the nature and importance of meditations as means of attaining Moka, Nimbarka has offered his views on Moka, the fruit and the conditions of the Mukta (released) Jivätman or individual soul. Salvation, to him, implies attainment of qualities and nature similar to Brhaman and the full development of one’s own individuality. And full development means the complete manifestation of one’s real nature as consciousness and bliss, untainted and unimpeded by matter that keep it away from the view during Sarnsãra and deceives it into believing that it is self-sufficient and independent of Brahrnan. Even after attaining Moka it is realized that the individual soul is dependent on Brahman as His organic part and in that sense non-different from Him. Though at this stage narrow egoity is destroyed but the individuality does not disappear altogether. Thus the devotional soul chisels out a place to exist without completely merging into Brahman.
Lately, it is heartening to note that Nimbärka’s antiquity is being established with several concrete pieces of acceptable evidence. Considering, further, the universal character of his doctrine, the time is not distant when more and more people will seek to find solace for their souls within the fold of the School.
An initiated disciple of the late dhananjaydasji Kathiayababa—an erudite scholar of the Nimbarka School—Dbasis Bagchi has taken interest in delving deep into the School’s exceptional excellence, appeal as well as humanitarian character. He has also earnestly taken up an English free-verse translation of Nimbarka’s Magnum Opus Vedanta-Paraijata-Saurabha which will go for print in the current year.
Born in Calcutta (now Kolkata) with a Masters in History and Knowledge of a few foreign languages, a highly decorated Government Officer, Bag chi (66) is a voracious reader of books. His hobbies are painting and photography. Married, with tow well established children Bag chi lives with wife Jayasri, in Delhi (India).
Vedanta has an important status in Indian Philosophy. For the common man Vedanta means Advaita Vedanta and Sri Shankaracharya. But Dvaita Vedanta, Vishjstadvaita Vedanta, Vishuddhacjvajta Vedanta and Dvaitadvaita Vedanta are no less important. Sri Debasis Bagchi, who has had a brilliant career as a high official in the Police Department and the Central Bureau of Investigation, Government of India, acquired a subtle investigative aptitude and he devotedly applied this aptitude in his research in Vedanta.
The result is this book in which he tries to present the Nimbarka Philosophy, i.e. the Dvaitadvaita School of Vedanta in lucid language for both scholars and the laymen. He is an affectionate disciple of my preceptor and I am pleased to see him in his present role. Shri Bagchi has worked hard and studied diligently to present his views.
He has been successfully keeping himself attached with many of the multifaceted activities related to Nimbarka Philosophy now. He has, therefore, been able to give this book — the fruit of his research — for the welfare of World Nimbarka Parishad and this act of benevolence has glorified him. We pray to Bhagavan Nimbarkacharyya — whose philosophy of Dvaitadvaita the author has explained and presented for the seekers of knowledge for his long life and further fruition of his genius.
May Nimbarkachai’yya fulfil all the aspirations of the ones who choose to follow his golden path.
I do not seek to elaborate here the learning, wisdom, devotion and ability of the author in a few lines. I am sure the scholars of Philosophy will definitely be able to assess it and praise this work. In fact, this has already been generously made eloquent in the appreciation of Professor Jeffery D. icon of Elizabeth Town College, Pennsylvania, who has written the Introduction fir the work.
The publishers, World Nimbarka Parishad, wish a very long life and well-being of the author. A mention, at this juncture, needs to be made about the valued contribution of the anonymous donor who did not hesitate to pour forth his very hard-earned money in making this high class publication possible. The sale-proceeds of this book will be spent in reprinting this book. It is needless to reiterate that this work will invariably profit all those who go through the lines in print.
Our Brahmaleen Gurudev (Preceptor) Shri Dhananjaydas Kathiyababaji Maharaj had the coveted dream that his works written in the native vernacular languages and Sanskrit should as well reach one day the western scholars of erudition. Hence the Kathiyababa community and our Gurudev from his heavenly abode will be particularly pleased to see that Shri Debasis Bagchi has devoted himself to do this work.
In case there remains any printing or factual error through inadvertence efforts will be made to correct them in the next print.
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