The Philosophy of Nimbarka (An Old and Rare Book)

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The Dvaitadvaitavada (dualistic monism) of Nimbarka is important in view of the fact that the doctrine of difference-cum-nondifference (bhedabheda) was prevalent even before Bodagayana, to which he referred in the Brahmastra (i, 4, 20-22). The aphorisms have been interpreted in different ways by different philosophers. They have expounded Asmarathya, Audulomi, and Kaiakstsna's views in different ways. But the fact that there was a doctrine of difference-cum-nondifference before Badarayana is indisputable. Samkara criticized it. Sareivara, his disciple, criticized the doctrine of bhedabheda in Naiskarmyasiddhi. Probably he criticized Bhartprapanca's doctrine. Bhaskara's (900 A.D.) doctrine of essential identity and adventitious difference between self and Brahman due to a limiting adjunct (upadhi) has been treated in the third volume. Nimbarka (1300 A.D.) expounded the doctrine of natural difference and nondifference between self and Brahman.

This book gives a comprehensive account of the philosophy of Nimbarka and his followers based on the original Sanskrit texts. It expounds their ontology of God, self and the world, bondage and release, epistemology, ethics, and religion. It elaborately expounds the Nimbarkists criticisms of the Advaitavadins doctrines, and Bhaskara, and Ramanuja's doctrines. Madhava Mukunda (1700-1800 A.D.), the greatest dialectician of the school, was acquainted with the Madhva, Vyasatirtha's Nyayampta, has criticized the Advaitists' doctrines vehemently in the light of the aforesaid work. Madhava Mukunda's exposition of Nimbarka's philosophical standpoint and some important topics, trenchant criticisms of Samkara, Samkarites, Bhaskara, and Ramanuja's views, and elaborate treatment of epistemo-logy and logic are incorporated in this book. A brief critique of Nimbarka's philosophy is given at the end. Some Sanskrit texts referred to in the book are given as Appendix in Dev Nagri type.

Authentic accounts of the lives of Ramanuja, Venkatanatha, and Nimbarka are not available. They were ascetics in the major parts of their lives. They were poor, lived on scanty vegetarian diet in temples, and yet produced vast works replete with profound thoughts, and attained great spiritual heights. The religions propounded by the Advaitists and the theists are yet a living force in different parts of India.