निम्बार्काचार्य  हिन्दी देवनागरी में पढ़ें।

nimbarkachary

nimbarkachary ek mahattvapoorn vaishnav sampraday ke pravartak achary ke roop men prakhyat rahe hain. yah gyatavy hai ki vaishnavon ke pramukh char sampradayon men nimbark sampraday bhi ek hai. isako 'sanakadik sampraday' bhi kaha jata hai. aisa kaha jata hai ki nimbark dakshin bharat men godavari nadi ke tat par vaidoory pattan ke nikat (pndarapur) arunashram men shri arun muni ki patni shri jayanti devi ke garbh se utpann hue the. katipay vidvanon ke anusar dravid desh men janm lene ke karan nimbark ko dravidachary bhi kaha jata tha.

jivan parichay

dvaitadvaitavad ya bhedabhedavad ke pravartak achary nimbark ke vishay men samanyataya yah mana jata hai ki unaka janm 1250 ee. men hua tha. shrinimbarkachary ki mata ka nam jayanti devi aur pita ka nam shri arun muni tha. inhen bhagavan soory ka avatar kaha jata hai. kuchh log inako bhagavan ke sudarshan chakr ka bhi avatar manate hain tatha inake pita ka nam shri jagannath batalate hain. vartaman anveshakon ne apane pramanon se inaka jivan-kal gyarahavin shatabdi siddh kiya hai. inake bhakt inaka janm kal dvapar ka manate hain. inaka janm dakshin bharat ke godavari ke tat par sthit vaidooryapattan ke nikat arunashram men hua tha. aisa prasiddh hai ki inake upanayan ke samay svayn devarshi narad ne inhen shri gopal-mantri ki diksha pradan ki thi tatha shrikrishnopasana ka upadesh diya tha. inake guru devarshi narad the tatha narad ke guru shrisanakadi the. isaliye inaka sampraday sanakadi sampraday ke nam se prasiddh hai. inake mat ko dvaitadvaitavad kahate hain.

nimbark ka janm bhale hi dakshin men hua ho, kintu unaka kary kshetr mathura raha. mathura bhagavan shri krishn ki janm bhoomi rahi, at: bharat ke pramukh sanskritik kendron men mathura ka apana niji sthan rahata chala aya hai. nimbark se pahale mathura men bauddh aur jainon ka prabhutv ho gaya tha. nimbark ne mathura ko apana kary kshetr banakar yahan pun: bhagavat dharm ka pravartan kiya.

dvaitadvaitavad mat

shrinimbarkachary ke anusar inaka mat atyant prachin kal se sambaddh hai, koee naya mat nahin hai. inhonne apane bhashy men narad aur sanatkumar ke nam ka ullekh karake yah siddh kiya hai ki inaka mat srishti ke adi se hai. kahate hain ki pahale inaka nam niyamanand tha. shridevachary ne isi nam se inako namaskar kiya hai. jab ye yamuna tatavarti dhruv kshetr men nivas karate the, tab ek din ek dandi snnyasi inake ashram par aye. unake sath ye adhyatmik vichar-vimarsh men itane tallin ho gaye ki sooryast ho gaya. sooryast hone par jab inhonne apane atithi snnyasi se bhojan karane ka nivedan kiya, tab unhonne sooryast ki bat kahakar bhojan karane men apani asamarthata vyakt ki. dandi snnyasi pray: sooryast ke bad bhojan nahin karate hain. atithi ke bina bhojan kiye laut jane ki bat par shrinimbarkachary ko kafi chinta huee. bhagavan ne inaki samasya ke samadhan ke liye prakriti ke niyamon men parivartan ki adbhut lila rachi. sabhi logon ne ashcharyachakit hokar dekha ki inake ashram ke sannikat nim ke oopar sooryadev prakashit ho gaye. bhagavan ki apar karuna ka pratyaksh darshan karake achary ka hriday gadgad ho gaya. bhagavan ki karuna ke prati shat-shat kritgyta prakat karate hue inhonne apane atithi ko bhojan karaya. atithi ke bhojanoparant hi sooryast hua. bhagavan ki is asim karuna ko logon ne shrinimbarkachary ki siddhi ke roop men dekha, tabhi se inaka nam nimbadity athava nimbark prasiddh hua. yadyapi shrinimbarkachary ne anek granthon ka pranayan kiya, kintu vartaman men vedant-krishn ki pooja hoti hai. shrimadbhagavat is sampraday ka pradhan granth hai. inake mat men brahm se jiv prithakh bhi hai aur ek bhi hai.

nimbark sampraday

nimbark sampraday ka vikas do shreniyon men hua, ek virakt aur doosari grihasth. achary nimbark ke do pramukh shishy the, keshav bhatt aur hari vyas. keshav bhatt ke anuyayi virakt hote hain aur hari vyas ke anuyayi grihasth. nimbark sampraday men radha aur krishn ki pooja hoti hai. ye log gopichandan ka tilak lagate hain aur shrimadbhagavat inaka pramukh sampraday granth hai. bharat men ab bhi is sampraday ke anuyayi paryapt snkhya men hain. sampraday ke roop men nimbark parampara ko age badhane vale uttaravarti acharyon men gosvami shri hit harivnsh, shri hari vyas aur svami haridas ki ginati pramukh roop se ki jati hai. uttaravarti acharyon men madhav mukund (1700- 1800 ee.) bhi bahut mahattvapoorn hain. aisa pratit hota hai ki nimbark ka golokavas vrindavan ya isake asapas chaudahavin shati men hua.

nimbarkachary ke siddhant

shri nimbarkachary ne jiv, maya, jagath adi ka brahm se dvaitadvait sthapit kiya hai, kintu isase pahale ki ham 'jiv-brahm aiky' ya 'jiv-brahm parthaky' ki charcha karen, yah uchit hoga ki brahm adi ke sambandh men nimbark ke mat ka pahale prithakh prithakh roop se ullekh kar liya jaye.

brahm

achary nimbark ke anusar brahm jiv aur jagath se prithakh bhi hai aur aprithakh bhi. parinam ke roop men ve prithakh hain, kintu svaroop men antar n hone ke karan ve brahm se aprithakh bhi hain. brahm jagath roop men parinat hone par nirvikar hai. pralayavastha men samast jagath usamen lin ho jata hai. parantu lin hone par bhi brahm men vikar utpann nahin hota. gun aur guni men abhed hota hai. abhed manane ke karan hi nimbark ne brahm ko nirgun mana hai, kintu srishti ke roop men brahm sagun hai, nimbark brahm ko chatushpad manate hain. yah drishyaman snsar brahm ka pratham charan hai. vishv ke samast padarthon ko vibhinn roopon dekhane vala jivatma dvitiy charan hai. samast brahmand ke padarthon ka nity drashta eeshvar tritiy charan hai. in tinon se oopar anand matr ka adhishthan akshar brahm chaturth charan hai. is prakar sampoorn vishv aur jiv samuday bhi brahm hi hai. jagath aur jiv brahm ke ansh matr hain aur ansh tatha anshi men bhedabhed sambandh hai. sadhak jiv jab chidesh ke sath ekakar hokar anand ki prapti karata hai to use hi mukti kahate hain, jis prakar soory apani rashmiyon se samagr vishv ko prakashit karata hai, vaise hi brahm bhi apane anandamay roop se sampoorn jagath ko anandit karata hai. kintu jis prakar soory ki kiran aur soory men bhed bhi hai aur abhed bhi usi prakar jivagat anand aur brahmagat anand men bhed bhi hai aur abhed bhi. brahm samagr anand ki anubhooti karata hai. at: yah eeshvar aur sarvgy kahalata hai. usaki tulana men jiv anand ke ek vishesh ansh ka hi anubhav ya gyan karata hai. at: jiv visheshgy mana ja sakata hai, sarvgy nahin. sarvgy n hone ke karan hi jiv brahm ke adhin hai. eeshvar brahm, jiv brahm aur jagath brahm, in tinon ka adhishthan akshar brahm hai. vi nirgun hai. kintu jagath ka nimitt aur upadan karan hone ke karan vah sagun bhi kahalata hai. brahm jis sthiti men samagr anand ki anubhooti karata hai, us sthiti men vah eeshvar kahalata hai. brahm ka eeshvar roop hi sarvgy sarvaprakashak tatha srishti sthiti aur lay ka karan mana jata hai.

nimbark ne eeshvar aur brahm ko ek mana hai. brahm jagath ka upadan karan hote hue bhi vikari nahin hai. nimbark ne brahm ko vyooh kaha hai. vasudev, snkarshan, pradyumn aur aniruddh ye char vyooh hain. nimbark matanuyayi purushottam ne eeshvar ke avataron ko tin vargon men vibhajit kiya hai- gunavatar, purushavatar aur lilavatar. brahma rajogun ke adhar par snsar ka nirman karata hai. vishnu satvagun ke dvara snsar ka rakshan karata hai aur shiv tamo gun ke madhyam se snsar ka vinash karata hai. kshir sagar shayi vishnu purushavatar hain. lilavatar do prakar ke hote hain- aveshavatar aur svaroopavatar. nar aur narayan is koti men ate hain. nimbark ka vichar hai ki brahm shruti ke madhyam se jana ja sakata hai.

atma

nimbark ke kathananusar atma gyata hai. apane astitv ke lie brahm par nirbhar karata hai. yah anu roop hai. yadyapi yah gyanamay hai phir bhi gyan ka ashray kaha jata hai. atma paramatma ke adhin hone ke karan usase bhinn hai, kintu atma ki satta svaroop aur gati ka srot paramatma hi hai aur paramatma se bhinn atma ka koee astitv nahin hai. at: vah abhinn bhi hai. 'tavamasi' jaise vakyon ka nimbark ne jo vishleshan kiya hai, usase bhi brahm, atma aur jagath men bhedabhedavad ki pushti hoti hai.

jiv

nimbark ke anusar niroopadhik chinmatr brahm paramatma hai. jiv ki pravritti vishayopabhog ki or hoti hai. sukh aur du:kh ka anubhav bhi jiv hi karata hai :-

ahamitthev yo vedy: s jiv iti kirtit:.
s du:khi s sukhi chaiv s patrn bandhamokshayo:..

  avidyopadhik vasana baddh jiv ko hi sthoolaroondhati nyay se ahnkar bhi kaha jata hai. bhoomasadhana dvara man ki vrittiyon ko antarmukhi karake yani ahamh (main) ko sookshm ahamh (asmita main karta hoon, main bhokta hoon) main lay karake tatha sookshm ahamh ko bhi asmi (hoon) men lay karake jiv brahmi sthiti men pahunch jata hai. is sthiti men nirantar rahane ke anantar hi jiv ka moksh hota hai. isi bhav ko nimbark ne is tarah se bhi prastut kiya hai ki hridayasth vrindavan men priya, priyatam aur prem in tinon ki samavet sthiti ka chintan hi upasana hai. is sthiti ki charamavastha men jab sadhak, sadhy aur sadhan ka bhed mit jata hai, to jiv nity kantabhav se akhnd premaras ka asvadan karata hai.

nimbark ke anusar jivatma paramatma ke saman gyan svaroop hai, parantu vasana se grast hone ke karan vah paramatma ke adhin mana jata hai. isalie vah janm, maran, kshay, vriddhi, parinam adi vikaron se grast rahata hai. vah anu hai, kintu pratideh se bhinn hone ke karan anant (asnkhy) hai.

gyanasvaroopn ch hareradhinn sharirasnyogaviyogayogyamh.
anunhi jivn pratidehabhinnn gyatritvavantn yamanantamahu:..

  anadi maya se grast hone ke karan jiv apane nity, shuddh, buddh mukt svaroop ko nahin samajh pata. keval bhagavath prasad se hi vah apane svaroop ki prapti (vasanarahity) kar sakata hai. bhagavat prasad ka sadhan bhakti yog hai. mukt avastha men jiv brahm ke sath apane aur jagath ke abhinnatv ka anubhav karata hai. vah apane ko aur jagath ko brahm roop men hi dekhata hai, jabaki vriddhavastha men jiv apani brahmasvaroopata aur jagath ki brahmasvaroopata ki upalabdhi nahin kar sakata. yah gyatavy hai ki vyas ne bhi gyan karm aur bhakti ye tin yog manushy ke kalyan ke lie batae hain. isamen se gyan yog sannyasiyon ke lie, karm yog sakam snsari manushyon ke lie aur bhakti yog nishkam manushyon ke lie bataya gaya hai.

moksh

nimbark ka vichar hai ki 'ahn' tatv ko paramatmaroop se shravan karane par saroopy, mahattatv ko paramatmaroop se darshan karane se salauky, manastatv ko paramatmaroop se manan karane se samipy tatha jivatatv ko paramatmaroop se nididhyasan karane se sarshti (arthath paramatma ke saman sukh aur aishvary roop) mukti milati hai.

vasana ka atyntik kshay hi moksh hai. brahm vidya ki upasana dvara hi vasana ka kshay sambhav hai. brahmasootravakyarth ke chaturth adhyay men nimbark ne yah bhi kaha hai ki ahnkar ko man se, man ki jiv se aur jiv ki paramatma se snlagnata moksh ka sadhan hai. charvak ne anganalinganajany sukh ko purusharth kaha tha, kintu nimbark ka yah vichar hai ki aise sukh ko priyavat bhav se paramatma ke shashvat sukh se snyukt kar diya jaye to vah bhi atmodvar men badhak nahin hoga. gyanamargiy drishti se aihik sukhon ka tyag avashyak hai, kintu premamargi drishti se sukh ko paramatma se yukt kar dena adhik shreyaskar hai. nimbark ki aisi udar manyataon ke karan hi unake mat ko pravrittimargiy bhagavat dharm bhi kaha jata hai. nimbark ka vichar hai ki atma aur sharir ko ek samajhana hi bandh ka sabase bada karan hai. moksh ka ashay hai- jiv ka brahm ke saman ho jana. ekamatr bhakti ki tulana men nimbark gyanapoorvika bhakti ko moksh ka adhik achchha sadhan manate hain. jivatma karm ke adhin hai. karm avidya ka parinam hai. karm bandhan anadi hain, kintu paramatma ke anugrah se jiv ko mukti mil jati hai. paramatma men sarvatmasamarpan kar dene se paramatma ka anugrah prapt hota hai. bhakti dvara hi paramatma ka anugrah prapt hota hai.

jagat

nimbark ke vichar men jagath bhram ya mithya nahin, apitu brahm ka svabhavik parinam hai. jagath ka udbhav brahm ki abhilasha se hota hai. brahm hi srishti ka upadan tatha nimitt karan hai. sarvapratham brahm se akash tatv ka udbhav hota hai. tadanantar akash se vayu, tej, jal aur prithvi ka vikas hota hai. brahm makadi ki tarah jagath ka srijan aur svayn men hi snhar kar leta hai. jagat brahm se bhinn bhi hai aur abhinn bhi. bhinn to is roop men hai ki brahm ka svatntr astitv hai aur jagath usake niyntran men hai. jagath simit hai, jabaki brahm asimit hai. jagath brahm se abhinn bhi hai, kyonki jagath ko brahm se alag nahin kiya ja sakata. nimbark ramanuj ke saman satkaryavad ke adhar par hi jagath ki vyakhya karate hain. jagath prakriti men avyakt roop se vidyaman rahata hai. prakriti ko eeshvar ki shakti manate hain.

nimbark satakhyativad ko manate hain. unaka tark yah hai ki sabhi gyan brahmamay hai, at: ve sath hain. nimbark ke kathan par yah apatti ki ja sakati hai ki is tarah to bhram sandeh adi ka koee sthan hi nahin rahega, jabaki ve anubhav men ate hain. nimbark svat: pramanyavad ke pakshapati hain, kintu doshabhav ko pramany ke tattvon men samavisht karane ke karan unake siddhanton men param: pramany ke bich bhi dikhaee de sakate hain. devachary aur sundarabhatt ke granthon men nimbark rachit do shlokon ka ullekh milata hai, jinamen ki nimbark mat ka sar diya hua hai. shlok is prakar se hai :-

gyanasvaroopn ch hareradhinn sharirasnyogaviyogayogyamh.
anun hi jivn pratidehabhinnn gyatritvavantn yamanantamahu:..
sarv hi vigyanamati yatharthakamh, shrutismritibhyo nikhilasy vastun:.
brnhmatmakatvaditi vedavinmatn, triroopatapishrutisootrasadhita..

 

dvaitadvaitavad ka tulanatmak vishleshan

shri shnkarachary eeshvar tattv evn dharm tattv donon ka samnjasy karate hain. unake matanusar jo nirgun tatha gyan svaroop hai, vahi vyavaharik roop men sagun sakriy aur srishti tatha lay ka karta hai. eeshvar evn dharmatattv ke dvara vivek, vairagy, sham, dam, titiksha aur uparati adi chh: sadhanon ke bad brahm tattv ki jigyasa hoti hai. nimbark ke mat men brahm jagath ka upadan karan aur nimitt karan hai. isilie bhinn bhi hai aur abhinn bhi. jagath brahm ki sthool abhivyakti hai. jagath ke tin upadan karan hain-

  1. chaitany
  2. gati
  3. jad.

shnkar ne bhi kee jagah yah svikar kiya hai ki jad shakti ki parinati hai tatha shakti chaitany ka roopantar hai. brihadarany upanishad ke bhashy men shnkar ne yahan tak kaha hai ki jagath ko yadi namaroopatmak n mana jaye to brahm bhi agyey ho jayega (yadi hi namaroope n vyakriyete, brahmano prgyanaghanakhyan roopn n pratigyayet). tatpary yah hai ki jagath ko brahm se bhinn nahin kiya ja sakata. kyonki us vyavastha men brahm shoony ho jayega. isake atirikt nam roop kabhi chaitany se rahit nahin ho sakata. usake mool men chaitany avashy rahata hai. is bat ka ullekh kee vidvanon ne kiya hai ki darshan shastr ki do adharabhoot pravrittiyan hain, ek to vah jo tark par ashrit hai aur doosari vah jo anubhooti par nirbhar karati hai. adhikatar darshan buddhivadi hai. kintu nimbark ki ganana samanvayavadi darshanikon men ki ja sakati hai. unake dvara pravartit bhaktiyog men samanvay ke darshan kiye ja sakate hain. upanishadon men man ki nishkam avastha ko brahmasnstha ya brahm nirvan kaha gaya hai. mahatma buddh ne prgyatattv aur upayatattv ko nirvan ka adhar mana tha. buddh ke anuyayiyon ne prgya aur upay in donon ke snyog se ki jane vali upasana se sahaj siddhi mani- 'prgya rahitopayo bndh:. upayarahita prgyabndh:. tadatmyn chanayo: sadgurupadeshat: pradipalokayoriv sahajasiddhimebadhigamyate' (advayavajrasngrah). jabaki nimbark ne brahmabhootatv tatha nirvan ka samanvay kar brahmatmabhav namak mukti ka ullekh kiya hai. ramanujachary dasyabhav ki dainyayukt sharanapatti se kripa ki akanksha, shri madhvachary sakhyabhav ke pritiyukt sahachary se anand ki abhilasha tatha shri vallabhachary vatsalyabhav ke snehayukt samipy se poshan ki lalasa abhivyakt karate hain, jabaki nimbark priyavath bhav se shri krishn ke sath nity vihar ki charcha karate hain.

nimbarkachary ka bhaktiparak mat

maharshi patnjali ne ashtang yog aur eeshvar pranidhan- ye do marg atmoddhar ke lie nirdisht kiye the. nimbark ne in tinon margon ko do marg n kah karake inake sahabhav se sampann bhakti yog ka pravartan kiya, jisamen chidanand sambalit premabhav ka pradhany hai. is premabhav se dvait aur advait donon avasthaon ka samnjasy hota hai. premi, premapatr aur prem tinon ka aiky ho jana hi advait avastha hai. jo log keval chidnsh par hi bal dete hain, ve gyanamargi kahalate hain. chidh ansh hi gyan ka bhav hai. anand ansh par bal dene vale log bhakt kahalate hain. gyan aur anand donon bhavon ka jo samnjasy hota hai, usamen chith aur anand ka tatha gyan aur bhakti ka samnjasroo ho jata hai. patnjal yog darshan ki sadhana gyan marg ki hai, usamen samadhi ke madhyam se chidnsh sakshatkar ki vidhi batalaee gee hai. patnjali ne eeshvar pranidhan ke madhyam se jo sadhana bataee hai, usamen atm samarpan ke dvara anand ansh ki upalabdhi rahati hai. mahamopadhyay gopinath kaviraj ne (Gleeanings from the Tantras) ki bhoomika men yah likha hai ki bhakt do prakar ke hue hain- ek ve jo bhakti ko keval bhavaroop se janate hain aur doosare ve jo ras roop se usaki anubhooti karate hain. jisaka uddeshy bhagavad dham men pravisht hokar bhagavat seva ka anand lena hai, unake lie ram marg hi shreyaskar hai. tatpary yah hai ki sansarik rag jab bhagavat chintan ka madhyam ban jata hai to vah rag hi prem ras ke roop men parinat ho jata hai. nimbark sampraday ke bhakt kavi jayadev ke git govind ka bhi isi pariprekshy men samajhana chahie.

nimbark ke matanusar

nimbark ke matanusar niroopadhik chinnamatr brahm hi paramatma hai. aupadhik brahm brahma hai aur jiv ahnkar hai. agyan aur moh se baddh jiv ahnkar kahalata hai. kyonki isaki pravritti vishayopabhag ki or hoti hai. ahnkar ko hi bhooma men magn kar dene se sampoorn vishv bhoomamay dikhane lagata hai. kabhi kabhi to sadhak apane ap ko hi bhagavan samajhane lagata hai, kyonki tanmayata men use sv aur par ka dhyan bhi nahin rahata. bahy aur abhyantar donon men hi vah hari ki anubhooti karane lagata hai, jaisa ki kaha gaya hai-

s evadhnstadahamevadhastadatmaivadhastath..
s evedn sarvamh ahamevedn sarvamh atmaivednsarvamh..

  shri nimbark ne karm roopi vairagy ko hi sadhanavastha mana hai. bhakti se hi karm aur gyan ko poshan tattv prapt hota hai. bhakti ke dvara jo ant:karan ka dravan hota hai, vahi ras svaroop brahmanubhooti hai. kisi bhi kriya men prem aur gyan donon ki sngati avashyak hai. bhakti ki sadhana dvaitavad ki dyotak hai aur gyan sadhana advaitavad ki. bhakti, gyan aur karm ki samavet sadhana dvaitabhav ki dyotak hai. is upasana se nistraiguny bhav ki prapti hoti hai.

nimbark ne vedant kamadhenu men upasana ke svaroop ka bhi yath kinchit ullekh kiya hai. bhakti marg men guru ka atyadhik mahattv hai, aisa unaka mat hai. premabhakti ke sndarbh men gopishvari radha hi guru roop men bhi manya hain. radha ko upasya ke sath sath achary manane ki parampara ka sootrapat nimbark ne hi kiya hai. bad men shri harivyas gosvami, shri hit harivnsh adi ne bhi shri radha ko apana guru manane ki parampara ka nirvah kiya. yah gyatavy hai ki nimbark ne radha ko guru manakar prakarantar se yah bhi mana hai ki agyan ka nivaran bhi radha ke hi marg darshan se ho sakata hai. yah bhavana guru ki nimnalikhit paribhasha se bhi mel khati hai-

gushabdastvndhakararavy: sashabdastannirodhak:.
ahnkar vishedhitvadh sada smares devin sakaleshtakamadamh..

  nimbark ka yah kathan radhika tapaniyopanishad ke kathan se bhi mel khata hai ki- yeyn radha yashch krishne rasadhi dehashchaik: kridanarth dvidhaabhooth. nimbark ragatmika bhakti ko shreshth manate hain. ragatmika bhakti ko vah rasamay manate hain. isamen yam, niyam adi uddipan vibhag, samahit chittata anubhav, dhyan snchari bhav aur samadhi hi ras nishpatti hai.

bhakti aur gyan yog

nimbark ne bhakti ke kshetr men bhi gyan ki apeksha ka nirasan nahin kiya. vah bhakti yog ke sath gyan yog ko bhi mahattv dete hain aur use brahm yog ka sahayak manate hain. kriya shakti (maya ya avidya) ka gyan shakti (vidya) se nirasan kar dena hi gyan yog hai. gyan yog men savasamarpanh? (bhagavadbhakti) ka snyog kar dena hi brahmayog hai. is sndarbh men yah bhi gyatavy hai ki nimbark ke anusar shri krishn brahm hain. rukmini gyan shakti aur satyabhama kriyashakti hain. in donon ki samavisht parashakti shri radha hain. rukmini aur satyabhama se bhinn bhinn roop men jab paramatma ka snyog hota hai, to vah shaktiyon ki bhinnata ka dyotak hai aur jab radha ke roop men donon ka snyog hota hai to vah abhinnata ka pratik hai. is prakar rukmini aur satyabhama ka shri krishn ke sath jo snyog hai, vah bhed koti men ata hai aur radha ke sath jo snyog hai, vah abhed koti men ata hai. yahi vah bhedabhedopasana hai, jo nimbark ke bhaktiparak mat ka mukhy adhar hai. vaise shri krishn radha ke sambandh men nimbark ka mat bahut kuchh skand puran ke is kathan se milata julata hai ya prabhavit pratit hota hai ki-

atma tu radhika tasy tayaiv ramanadasau.
atmaram iti prokto munibhirgoodhavedibhi:..

  nimbark ne prema bhakti ko hi uttama bhakti kaha hai aur usamen bhakt ki jo sthiti hoti hai, usaka svaroop is prakar bataya hai :-

nanth gati:krishnapadaravindaya sndrishyate brahmashivadivnvitath.
bhaktechchhayopattasuchintyavigrahath achintyashakteravichinty sashayath..

bhakti yog se ant:karan men jo vishesh sthiti ghatit hoti hai, usako nimbark ne paramatma ki ahladini shakti ka vilas kaha hai. jiv gosvami ne shuddh bhakti yog ko karmayogasamanvit aur gyanayogasamanvit bhakti se shreshth mana hai, kintu nimbark ne gyanapoorvika bhakti ko adhik mahattv diya hai aur usako eeshvariy varadan jaisa mana hai.


panne ki pragati avastha
adhar
prarambhik
madhyamik
poornata
shodh

tika tippani aur sndarbh

snbndhit lekh

varnamala kramanusar lekh khoj

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