--------------------------------------------------------------------------------------------------------------------------------------------------------------------------
Theory of jibanamukta upasana
(ACCORDING TO THAKUR NIGAMANANDA)
--------------------------------------------------------------------------------------------------------------------------------------------------------------------------
One of Thakur Nigamananda's major concepts was the theory of Jibanamukta Upasana, which he believed could lead the sadhaka to quick self-realization.
###################################################################
Jivana mukta (from the Sanskrit words jiva and mukti) is someone who, in the Advaita philosophy of Hinduism, has gained dradh nishthaa, firmly assimilated knowledge of the Self- and is liberated while living in a human body, free from rebirth.
Jivanamukta is a unique concept in Hindu philosophy, particularly in the school of philosophy known as Advaita. The ultimate goal of Hinduism is liberation from the cycles of re-birth. This liberation is technically called 'moksha'. In all schools of Hindu philosophy (except Advaita) liberation is necessarily an event beyond the experience of human beings. But the Advaita school of Shankara envisages that human beings are already liberated and the soul is already free - one has only to realise (and to accept) this freedom. Souls who have had this realisation are called jivanmuktas.
There are three kinds of Prarabdha karma: Ichha (personally desired), Anichha (without desire) and Parechha (due to others' desire). For a self realized person, a Jivanamukta, there is no Ichha-Prarabdha but the two others, Anichha and Parechha, remain, which even a jivanmukta has to undergo.
****************************************************************************************************************************************
****************************************************************************************************************************************
------------------------------------------------------------------------------
Avatar and Sadguru
------------------------------------------------------------------------------
Sri Sri Thakur never admitted that he was God-incarnate or an "Avatar" although many of his disciples fancied to identify him as one. He stated that an incarnation is an exclusive descent of God on earth to uphold spiritual order in a region, country or even the whole world. Although he could, the Avatar ordinarily does not enlighten or guide individuals, per se. Through his agency righteousness is established and demoniac forces are destroyed at large. Sri Sri Thakur wanted that he should be treated as a Sadguru (a perfect spiritual Master, also one form of God) who, on account of his long quest over succession of births and deaths, attained to the knowledge of his Swaroop (true or potential nature, i.e., supreme universal consciousness). There is scriptural evidence to show that Gautam himself had to pass through many births before acquiring the qualities to realise the truth and become the great Buddha!
Sri Sri Thakur further pointed out that an "Avatar" does not always remain in the state of super-human consciousness so as to be able to take part in Leela i.e. divine play! As we note in the Bhagavadgeeta, Sri Krishna said,
"The fools who are ignorant of My potential overlordship deride Me.".
A sadguru, however, remaining , always self conscious and benign, is rarely misunderstood!
Invoking blessings of the almighty Goddess, Sri Sri Thakur assured liberation of his sincere disciples from bondage within one life, if they did so require. And even those that disregarded him would not take more than three lives: such was his kindness, sympathy and authority to help liberate the mortals from whom he demanded nothing other than pure love! Sharmad, the famous mystic describes pure love as follows:
Day and night the flame of love smoulders within the heart,
It seems to gain energy from inside.
The tears that flow from the eyes nourish the vine of love,
And during meditation the lover assumes the form of the beloved.
And in the case of the delinquent, the same forces which once invoked in him love and attraction for the Master, would again lead him at some other point of time, may be, in another life and help him obtain salvation.
****************************************************************************************************************************************
****************************************************************************************************************************************
-------------------------------------------------------------------------------------------------------------------------------------------------------------------------
Sadguru, Jagadguru and God
(According to Sri Sri Thakur NIGAMANANDA)
--------------------------------------------------------------------------------------------------------------------------------------------------------------------------
According to Sri Sri Thakur the disciple should take his Guru (a Sadguru, of course) to be the Jagadguru (or the World Master, the Purushottama) and not an ordinary human being, in tune with Lord Krishna's statement in the Bhagavadgeeta,
"He who truely knows My birth and activities to be divine is not born again but attains to Me"
Also like in Patanjali's aphorism: "By contemplating on the form of one who has no attachments, concentration of mind is attained", Sri Sri Thakur advised his disciples to meditate on his physical form such that all the admirable qualities and attributes in him would get automatically transferred into their beings and fashion their souls. Further he assured that because he had, by triple modes of spiritual practice, simultaneously experienced the nature of Brahman, Paramatma (supreme universal self) and Bhagawan (Personal and universal Godhead) as the ultimate spiritual goals of the seekers, his true disciples also would simultaneously have such experience. "That," he said, "was his only expectation from his disciples and he would love to wait for the day to see that fulfilled".
*****************************************************************************************************************************************
*****************************************************************************************************************************************
-----------------------------------------------------------------------------------------------------------
Life after Attainment of Truth
(according to thakur NIGAMANANDA)
---------------------------------------------------------------------------------------------------------------
During the 1907 Kumbha Mela at Ujjain, under the auspices of the then Shankaracharya of Sringery Matha, the Jnaniguru of Nalinikanta Swami Satchidananda Deva conferred the title of 'paramahansa' on him in the presence of leading sadhus and renunciates. The uniqueness about Nigamananda's spiritual accomplishment was that he had explored and perfected tantra, jnana, yoga and prema/bhav, all the four original ways envisaged in Sanatana Dharma (ever new/eternal, and universal spiritual method based on Vedic knowledge) for the attainment of the highest spiritual goal.
Sadguru Swami Sri Sri Nigamananda Saraswati Deva wished every soul to rise to this exulted state of consciousness. Hence, he entered into society to wake up a spiritually inert people.
In the prevailing atmosphere of confusion in ideals and spirituality among his countrymen, he wanted them to rediscover the merits of sanatana dharma. He wrote five books - Bramhacharya Sadhana, Yogiguru, Tantrikguru, Jnaniguru and Premikaguru - which are invaluable for any seeker on the path of spirituality. He edited and published a path breaking and reformist periodical 'Arya Darpana' (one of the earliest periodicals of India). It was widely received as a trend-setting journal on religion and spirituality.
With a view to establishing universal brotherhood he set before himself three objectives, namely, (i) propagation of 'sanatana dharma', (ii) dissemination of 'sat siksha' (right type of education that enables development of integrated personality conducive for spiritual development), and (iii) service to all living beings deeming it as service rendered to the Supreme Being. In his opinion a person having attained 'self knowledge' is the right one to serve mankind in the right manner.
He enjoined upon His devotees - to walk together on the path of spirituality forming Sanghas (spiritual associations), to lead Adarsha Grihastha Jeevan (life of an ideal householder), and to have Bhava Binimaya (commune with each other for mutual exchange of spiritual ideas and experiences), which would enable them to achieve the above mentioned objectives and lead a fulfilled life.
He established the tradition of "Vakta Sammilani" (the annual congregation of devotees and spiritually minded people, for the close interaction between the two types of seekers - the household devotees and the renunciates. Till date, this congregation has been proved to be a spiritually beneficial experience for all.
There was a harmonious blending of highest enlightenment (jnana) and universal love (vakti) in the person of Swamy Nigamananda. Rightly so, his ideological as well as methodological slogan was - " Shankarer Mata" (the Vedantic doctrine of the 8th century spiritual reformist Sri Sri Adi Shankaracharya that Bramha - the Supreme Soul and the individual soul is 'one' and the same, and it is the ultimate truth to be realized by men), and "Gauranger Patha" (the path of devotion adopted by Sri Chaitanya Deva, the fourteenth century avatara of devotion, as the royal road to the spiritual destination i.e. God).
Thakura Sri Sri Nigamananda Deva left his corporal body and attained 'mahasamadhi' (eternal union with the Supreme Soul) through yoga kriya (yogic techniques) on November 29, 1935 in Kolkata. But, his holy presence is still felt and his reassuring voice is still heard in the hour of need by those who have implicit faith in him, for the 'sadguru' is 'immortal'. Rightly, his followers deified Him as their revered and beloved 'thakura' and worshiped Him as their 'Guru' (the supreme preceptor) and 'Ishta' (the personal God) at the same time.
Theory of jibanamukta upasana
(ACCORDING TO THAKUR NIGAMANANDA)
--------------------------------------------------------------------------------------------------------------------------------------------------------------------------
One of Thakur Nigamananda's major concepts was the theory of Jibanamukta Upasana, which he believed could lead the sadhaka to quick self-realization.
###################################################################
Jivana mukta (from the Sanskrit words jiva and mukti) is someone who, in the Advaita philosophy of Hinduism, has gained dradh nishthaa, firmly assimilated knowledge of the Self- and is liberated while living in a human body, free from rebirth.
Jivanamukta is a unique concept in Hindu philosophy, particularly in the school of philosophy known as Advaita. The ultimate goal of Hinduism is liberation from the cycles of re-birth. This liberation is technically called 'moksha'. In all schools of Hindu philosophy (except Advaita) liberation is necessarily an event beyond the experience of human beings. But the Advaita school of Shankara envisages that human beings are already liberated and the soul is already free - one has only to realise (and to accept) this freedom. Souls who have had this realisation are called jivanmuktas.
There are three kinds of Prarabdha karma: Ichha (personally desired), Anichha (without desire) and Parechha (due to others' desire). For a self realized person, a Jivanamukta, there is no Ichha-Prarabdha but the two others, Anichha and Parechha, remain, which even a jivanmukta has to undergo.
****************************************************************************************************************************************
****************************************************************************************************************************************
------------------------------------------------------------------------------
Avatar and Sadguru
------------------------------------------------------------------------------
Sri Sri Thakur never admitted that he was God-incarnate or an "Avatar" although many of his disciples fancied to identify him as one. He stated that an incarnation is an exclusive descent of God on earth to uphold spiritual order in a region, country or even the whole world. Although he could, the Avatar ordinarily does not enlighten or guide individuals, per se. Through his agency righteousness is established and demoniac forces are destroyed at large. Sri Sri Thakur wanted that he should be treated as a Sadguru (a perfect spiritual Master, also one form of God) who, on account of his long quest over succession of births and deaths, attained to the knowledge of his Swaroop (true or potential nature, i.e., supreme universal consciousness). There is scriptural evidence to show that Gautam himself had to pass through many births before acquiring the qualities to realise the truth and become the great Buddha!
Sri Sri Thakur further pointed out that an "Avatar" does not always remain in the state of super-human consciousness so as to be able to take part in Leela i.e. divine play! As we note in the Bhagavadgeeta, Sri Krishna said,
"The fools who are ignorant of My potential overlordship deride Me.".
A sadguru, however, remaining , always self conscious and benign, is rarely misunderstood!
Invoking blessings of the almighty Goddess, Sri Sri Thakur assured liberation of his sincere disciples from bondage within one life, if they did so require. And even those that disregarded him would not take more than three lives: such was his kindness, sympathy and authority to help liberate the mortals from whom he demanded nothing other than pure love! Sharmad, the famous mystic describes pure love as follows:
Day and night the flame of love smoulders within the heart,
It seems to gain energy from inside.
The tears that flow from the eyes nourish the vine of love,
And during meditation the lover assumes the form of the beloved.
And in the case of the delinquent, the same forces which once invoked in him love and attraction for the Master, would again lead him at some other point of time, may be, in another life and help him obtain salvation.
****************************************************************************************************************************************
****************************************************************************************************************************************
-------------------------------------------------------------------------------------------------------------------------------------------------------------------------
Sadguru, Jagadguru and God
(According to Sri Sri Thakur NIGAMANANDA)
--------------------------------------------------------------------------------------------------------------------------------------------------------------------------
According to Sri Sri Thakur the disciple should take his Guru (a Sadguru, of course) to be the Jagadguru (or the World Master, the Purushottama) and not an ordinary human being, in tune with Lord Krishna's statement in the Bhagavadgeeta,
"He who truely knows My birth and activities to be divine is not born again but attains to Me"
Also like in Patanjali's aphorism: "By contemplating on the form of one who has no attachments, concentration of mind is attained", Sri Sri Thakur advised his disciples to meditate on his physical form such that all the admirable qualities and attributes in him would get automatically transferred into their beings and fashion their souls. Further he assured that because he had, by triple modes of spiritual practice, simultaneously experienced the nature of Brahman, Paramatma (supreme universal self) and Bhagawan (Personal and universal Godhead) as the ultimate spiritual goals of the seekers, his true disciples also would simultaneously have such experience. "That," he said, "was his only expectation from his disciples and he would love to wait for the day to see that fulfilled".
*****************************************************************************************************************************************
*****************************************************************************************************************************************
-----------------------------------------------------------------------------------------------------------
Life after Attainment of Truth
(according to thakur NIGAMANANDA)
---------------------------------------------------------------------------------------------------------------
During the 1907 Kumbha Mela at Ujjain, under the auspices of the then Shankaracharya of Sringery Matha, the Jnaniguru of Nalinikanta Swami Satchidananda Deva conferred the title of 'paramahansa' on him in the presence of leading sadhus and renunciates. The uniqueness about Nigamananda's spiritual accomplishment was that he had explored and perfected tantra, jnana, yoga and prema/bhav, all the four original ways envisaged in Sanatana Dharma (ever new/eternal, and universal spiritual method based on Vedic knowledge) for the attainment of the highest spiritual goal.
Sadguru Swami Sri Sri Nigamananda Saraswati Deva wished every soul to rise to this exulted state of consciousness. Hence, he entered into society to wake up a spiritually inert people.
In the prevailing atmosphere of confusion in ideals and spirituality among his countrymen, he wanted them to rediscover the merits of sanatana dharma. He wrote five books - Bramhacharya Sadhana, Yogiguru, Tantrikguru, Jnaniguru and Premikaguru - which are invaluable for any seeker on the path of spirituality. He edited and published a path breaking and reformist periodical 'Arya Darpana' (one of the earliest periodicals of India). It was widely received as a trend-setting journal on religion and spirituality.
With a view to establishing universal brotherhood he set before himself three objectives, namely, (i) propagation of 'sanatana dharma', (ii) dissemination of 'sat siksha' (right type of education that enables development of integrated personality conducive for spiritual development), and (iii) service to all living beings deeming it as service rendered to the Supreme Being. In his opinion a person having attained 'self knowledge' is the right one to serve mankind in the right manner.
He enjoined upon His devotees - to walk together on the path of spirituality forming Sanghas (spiritual associations), to lead Adarsha Grihastha Jeevan (life of an ideal householder), and to have Bhava Binimaya (commune with each other for mutual exchange of spiritual ideas and experiences), which would enable them to achieve the above mentioned objectives and lead a fulfilled life.
He established the tradition of "Vakta Sammilani" (the annual congregation of devotees and spiritually minded people, for the close interaction between the two types of seekers - the household devotees and the renunciates. Till date, this congregation has been proved to be a spiritually beneficial experience for all.
There was a harmonious blending of highest enlightenment (jnana) and universal love (vakti) in the person of Swamy Nigamananda. Rightly so, his ideological as well as methodological slogan was - " Shankarer Mata" (the Vedantic doctrine of the 8th century spiritual reformist Sri Sri Adi Shankaracharya that Bramha - the Supreme Soul and the individual soul is 'one' and the same, and it is the ultimate truth to be realized by men), and "Gauranger Patha" (the path of devotion adopted by Sri Chaitanya Deva, the fourteenth century avatara of devotion, as the royal road to the spiritual destination i.e. God).
Thakura Sri Sri Nigamananda Deva left his corporal body and attained 'mahasamadhi' (eternal union with the Supreme Soul) through yoga kriya (yogic techniques) on November 29, 1935 in Kolkata. But, his holy presence is still felt and his reassuring voice is still heard in the hour of need by those who have implicit faith in him, for the 'sadguru' is 'immortal'. Rightly, his followers deified Him as their revered and beloved 'thakura' and worshiped Him as their 'Guru' (the supreme preceptor) and 'Ishta' (the personal God) at the same time.