OTHER KEY TEACHINGS
- To be able to get spiritually liberated one needs the help of a liberated person (a Master Sadguru or simply Guru). In the Hindu scriptures that person is known as the Guru. Without his grace or favor none can make any progress in the path leading to liberation. Also he who has attained the ultimate reality (Paramatman or Brahman) as one and the same as himself (the Atman) is the Guru.[90]
- The Guru who helps in getting one liberated cannot be equated in importance to formal learning, pilgrimage or divinity. If we do not offer our deep devotion and love to Him, who else then is fit for getting our utmost respect?
- The Guru indeed is the embodiment of the essence of what the Vedanta teaches – the individual self (the Atman) is one and the same as the cosmic self (Paramatman or Brahman).
- A Sadguru never curses anyone. Even if He appears to be angry, that too is going to do good to the disciple. The advantage of depending on a Sadguru is unique. One doesn’t have the same advantage depending even on God because God never materializes to give instructions. The Guru in practice provides the required guidance leading the disciple to the ultimate goal.
- The Guru and the disciple are inseparable in a way. The Guru cannot exist without being a part of a true disciple’s personality or character.
- There are two pathways to attain spiritual liberation: one is by initiation into and observing the austerities of samnyas yoga and the other – by service rendered to a Sadguru Who has had realization of Brahman. The former is extremely arduous a path – the disciple must die in a sense even while he remains in his body. In other words, he has to loose his body consciousness. But if one unconditionally loves the Guru by way of rendering service to him sincerely, spiritual liberation may be obtained relatively easy.
- Nothing substantial can be achieved without Guru’s grace. I have been wandering far and wide like a bird as if with its voice box mutilated but have not had God coming and helping me. But the day I was able to have the grace or the benefit of the Guru (Who is God in human form), I started making real progress.
- The Guru, ‘the mantra’ that he gives during initiation and the disciple’s choicest divinity (or Ista) are one and the same. Unless the Guru becomes the choicest divinity the mantra received from Him looses its power.[91][92]
- Acquisition of disciples through initiation is not Guru’s profession; it is the inspiration of His heart. The Guru initiates takes care and guides the disciple hoping that one day the disciple will get spiritually enlightened.
- The Guru is the embodiment of both the monistic (or non-dual) ideology due to the Great Shankaracharya and love divine as preached by Sri Sri Gouranga Mahaprahbu.[84] If the disciple submits himself to the Guru his latent characteristic attitude is bound to unfold. Spiritual life based on such a universal (non-sectarian) and sweet relationship between the Guru and the disciple can help harmonize the diverse faiths in the world.
Works
Publications
Spiritual books and periodicals : Saraswata Granthavali(सारस्वत ग्रंथावली) and Arya Darpan(आर्य दर्पण) were his contributions to the seekers of truth.
Saraswata Granthavali
Soon afterwards he wrote and published within a short time his famous Bengali books: "Brahmacharya Sadhan", "Yogiguru", "Tantrikguru", "Jnaniguru" and "Premikguru" which dealt with the fundamentals of theory and practical methods of almost all the modes of Sadhana or spiritual practice prevalent in Sanatan Dharma based on his first hand experience and not merely on textual sources,[17][93][94][95] in quick successions 'Maayer Kripa'(मायेर कृपा),[96] 'Vedanta Vivek'(वेदांत विवेक) and 'Tattvamala'(तत्वमाला) are his another important contributions to the spiritual world.
- Arya Darpan
He also published Arya Darpan,[97][98] a monthly magazine intended for disseminating non-sectarian spiritual knowledge among the masses who are apt to be misguided by narrow religious faith lacking in a rational basis.
He wrote many essays on important topics relating to religious and scriptural matters in this magazine. Nigamanananda's followers have declared, these books are useful to any faith follower on the earth and if practiced carefully will lead a man to definite success in spiritual pursuit. All these books were translated from Bengali to Odiya by his disciple Shri D C Mohanty, Puri(Sri Durga Charan Mohanty),[99] an oriya sahitya award winner personality.[100][101] As Swami Nigamananda through a long and continued search discovered his Guru, same principle was followed by many of his disciples to find him out. A few such stories are narrated by his disciples.[40][102][103]
Bhakta Sammilani
Swami Nigamananda also called upon his devotees, both householders and Samnyasis, to annually meet in a conference which is called Bhakta Sammilani (भक्त सम्मिलनी congregation of devotees)[32] in order to strengthen the various prayer groups, discuss the need for having the Guru in one's life,review the well-being of Samnyasis living in the Ashrams, help solve problems pertaining to them and the Ashrams as a whole, provide welfare services, such as schools, if any, for the communities and finally to organise spiritual meetings in order to hold lectures by enlightened speakers on contemporary problems of public spiritual life. All these activities are intended, Swami Nigamananda pointed out, to help in the spiritual advancement of the disciples such that they will be able to attain peace and true happiness in life.[1] Swami Nigamananda had left behind some clear out principles in this Sammilani, which has to world's benefit.
He has categorized the Sammilani into two parts one is Sarbabhouma(Countrywide) Bhakta Sammilani and other is Pradeshika(Statewide) Bhakta Sammilani.
- Sarbabhouma Bhakta Sammilani (सर्बभौम भक्त सम्मिलनी)
The first Sarbabhouma Bhakta Sammilani was established by Swami Nigamananda at Kokilamukh, Jorhat, Assam in 1915.[1]
In the Sarbabhouma Bhakta Sammilani of 1934, Swami Nigamananda as representative, invited all His disciples and called for the next Sarbabhouma Bhakta Sammilani which was scheduled at Puri.
- Pradeshika Bhakta Sammilani (प्रादेशिक भक्त सम्मिलनी)
The first Pradeshika Samilani was held in the year 1947 by "Nilachala Saraswata Sangha, Puri" at Ankoli in the district of Ganjam, Orissa during Full Moon day of Maagha, where around 60 devotees congregated in this Sammilani.[104]
Swami Nigamananda had given his warm and cordial invitation to each of his children(disciples and devotees) to assemble in the Sammilani to enjoy the divine pleasures from the eternal fount of bliss that overflows from the assembly of devotees. Floods of joy overflow the Sammilani and the participants share it. The annual congregation (Sammilani) was very dear to His heart and all the devotees had realized his pleasure in meeting the disciples there.
He stated:
| “ | My devotees are fully aware that I am pleased to see them congregated in this Sammilani, once in a year during the X-mas. Such gathering would bring fame to the Maths and it would also do good to the world at large - Swami Nigamananda [105] | ” |
Swami Nigamananda had introduced for the women disciples a different prayer day in the Annual Sammilani where they alone could participate and exchange their views."
Institutions founded
Garohill Yoga Ashram
In 1312 BS, he founded a Yoga Ashram at Garohill in Assam (at present Meghalaya).[27][106]
Saraswata Matha
Swami Nigamananda took a plot of land of Jorhat in Sibsagar district and founded an ashram there on Akshaya Tritiya, in the month of Baishakha in 1912(1319 BS).[107] This was called “Shanti Ashram” or Saraswata Matha(सारस्वत मठ),which went by the name of Assam-Bengal Saraswata Matha (आसाम बंगीय सारस्वत मठ) in the later years.[108] The mission of the Matha was to propagate Sanatana Dharma (spreading eternal religion), spreading true education and serve everybody as god incarnate.
Saraswata Matha was sheltered in the lap of a formidable , meadow situated within six miles of Jorhat . On one side of Math, there was a tribal village and the three sides were covered with jungle growth . Mariyani-Jorhat, light rail-ways , passed through the tribal village up to Kokilamukh. The Himalaya mountain ranges are situated on the north of this place, Udayagiri on the East and Naga hills on the South. A sight of the Ashram would have given an insight into Ashrams of the ancient days. The surrounding forest and solitude of the place were very congenial for meditation. The Brahamacharies of the Ashram were allotted the job of cattle grazing, collection of fodder of cows including of reading of scriptures and meditation. Works of "Saraswata Grathavali" edited by Swami Nigamananda were published in the press of this Matha. The religious monthly called Arya Darpan (आर्य दर्पण) continued to be printed here. Besides printing, other crafts such as carpentry, smith shop and handlooms were introduced in the Ashram to enable the institution to be a self-sufficient unit. The charitable dispensary became an important division of the Matha where poor patients were offered hospitalization, nourishment including medicines . Rishi Vidyalaya has been founded to teach students Yoga.[109][110][111][112]
Swami Nigamananda initiated ten of his devout disciples into Samnyas in the tradition of the "Saraswati" by order due to the great Sankaracharya, the juniormost among whom were "Swami Nirvanananda Saraswati" (an erudite scholar, philosopher and writer who became famous as Anirvan later on) and "Swami Prajnananda Saraswati". Swearing in Swami Prajnanandaji as the Mahanta and Trustee of the Saraswat Math and Ashram establishments,[113] Swami Nigamananda retired and resided in Nilachal Kutir in Puri for several years, till 1935 CE.
100 Years of Saraswata Matha (1912 - 2011)
This Institution(Shanti Ashram) or "Saraswata Matha" founded by Swami Nigamananda in 1912(1319 BS) now steped into hundred years of its life on Akshaya Tritiya Baishakh, 2011 (1418 BS), i.e. 6 May 2011.[27] The quote by Swami Nigamananda as follows:
| “ | This Shanti Ashrama is the result of my lifelong pursuit and endeavor; when compared with this Ashrama, my life appears to be of little importance—I can sacrifice my life hundred times for the sake of this Ashrama. It is my expectation that from this Ashrama in due course will come out hundreds and hundreds of Nigamanandas. My disciples, you are the preserver of my that Ashrama, and I hope that none of you will neglect this Ashrama, resembling my soulself and thereby will not be the cause of my death.- Swami Nigamananda[114] | ” |
.
Guru Braham Ashrams
Swami Nigamananda established Guru Brahama Ashrams(गुरु ब्रह्म आश्रम) where people from any faith can come here and pray god in his own way. He instituted five Ashrams in five divisions of undivided Bengal:"Purba Bangala Saraswat Ashram" at Moinamati, Comilla, Bangala Desh now at Tripura. "Madhya Bangala Saraswat Ashram" at Kalni, Dacca, Bangala Desh, (Now Purbasthali Dt-Burdwan, W.Bengal. "Uttar Bangala Saraswat Ashram" at Bogra. "Pachima Bangala Saraswat Ashram" at Kharkusama, Midnapore. "Dakhina Bangala Saraswat Ashram" at Halisahar, 24 Paragans.[111] He established many Ashrams and made thousands of disciples in the Guru-shishya tradition.[115] At Kokilamukh, Jorhat, Assam Swami Nigamananda installed Jagat Gurus Ashan(जगत गुरु आसन), in the year 1915.[116]
Nilachala Saraswata Sangha, Puri
Swami Nigamananda retired form his work and resided in Nilachala Kutir, Puri, Odisa. Puri is a holy city of the Hindus as a part of the Char Dham pilgrimages also known as city of Lord Jagannath.Swami Nigamananda believed that Lord Jagannath is the "symbol of truth",as the cult of Lord Jagannatha of Puri, Orissa embodies in itself the cultural Truth,Unity and Integrity.[117][118] He spent his rest 12 years of life in Puri.
The day 24 August 1934(Friday), fullmoon day (Sravan Purnima) Friday, Nilachala Saraswata Sangha (NSS - नीलाचल सारस्वत संघ - ନୀଳାଚଳ ସାରସ୍ବତ ସଂଘ ପୁରୀ ) was established by Swami Nigamananda himself at Nilachala Kutir(नीलाचल कुटीर-ନୀଳାଚଳ କୁଟିର), Puri.[119][120][58] The Odiya devotees gathered there to celebrate his birthday. He advised these people to form a religious circle among them. As per his wishes some devotees started an association for religious talk and thus "Nilachala Saraswata Sangha" (the Sangha)[58] came into existence by the gradual growth of the group discussion and prayer, to fulfill the triple objectives as, (1)leading an Ideal family life, (2)establishment of combined power and (3)sharing of feelings.[61][121]
Theory of Jibanamukta Upasana
One of Nigamananda's major concepts was the theory of Jibanamukta Upasana(जीवनमुक्त उपासना), which he believed could lead the sadhaka to quick self-realisation.[47][122][123][124]
Karmic Theory
According to Swami Nigamananda, Karma is of three kinds viz. Kriyaman, Sanchita and Prarbdha. When the results of one's labour is enjoyed during his life time is called Kriyaman; if he dies before enjoying the fruits of his labour, it is called Sanchita Karma or accumulated labour. As he takes rebirth to enjoy the balance of accumulated Karma of the past life this is called Prarbdha. By virtue of one's Sadhana, the effects of Kriyaman and Sanchita can be wiped out during one's own life but it is not possible to erase out the effects of Prarbdha Karma. So long as a person is possessed with worldly ambitions he is sure to take the endless journey of birth and death. Jivtma leaves the gross body to travel sometime in the astral world which is called the spirit world or Pret Lok. After undergoing some of its Karmic effects, it returns to the gross world with a gross body for the fulfillment of his further desires that he had during his last incarnation. How it moves from one world to another being ignorant of the same is a matter of great mystery. Yogies can perceive the mystery clearly and tell the past Sanskar of Jiva.[125][126][127][128]
[edit] Theory of Process of thinking on Death
Swami Nigamananda's insight into the mysteries of death would remain as a guideline for them to tread the path of virtue and justice and face the dragon of death without the least fear.
You are not to live here for ever. Someday you will have to depart from this world. If you prepare yourself to face death you have to realise what death is, what exists after death and what happens to the soul when it makes its exit from this body. Man need not fear death since it is a process of promotion to a better life - Swami Nigamananda[129]
Swami Nigamananda said, one should remember all the time that he has to die one day. We do not know at what moment death will visit us. Before working on good or evil deeds one should also remember that he has to die one day and that day is not very far off. Death will drive out from one's mind the anxiety for sense pleasure and evil thoughts. Man would refrain from committing any act of injustice on poor if he thinks of this. Attachment to wealth and relations will then fail to dominate the feelings of man. All he earthly matters to which man is tied so much will continue to remain as they are even after his departure from this world. Only the spiritual wealth that has been earned during one's life time remains as an asset to the individuals. Those who have acquired wealth and learning by virtue of their intellect and have puffed with pride on account of this will submit to the God of death meekly when that particular hour comes. Being drunk with pride, some persons ill-treat their fellow brethren who have been ill placed in their life without giving the least thought that they will be paid back in the same coins at an appropriate time with compound interest. A day is awaiting for them when they will be left in the deserted crematory ground with the beasts and birds around who will joyously waiting to feast upon his flesh and worn-out tissues. Their inert bodies will lie there in silent submission to these beings. If one thinks of this all the evil thoughts will disappear from his mind. Those who are blind to the truth of life and have plunged themselves in the temporary pleasures of the world will be able to change their course of life if the foregoing lines get into their mind. Those of you have become wise enough and quite alert to the truth will not be afraid of death and they will accept it as a passage to the superior world.[123][130]
Yoga
My Dear Children ! I have taken charge of your spiritual development and you are to retain a little bit of faith in me and that is enough for you to do. You may rest assure that you need not have to worry further about anything. Everything will be taken care of itself - Swami Nigamananda [24]
Swami Nigamananda had written a great deal on Yoga based on his real experience,which he presented to the world in the form of a book called "Yogi guru".[20]
Hatha Yoga and Laya Yoga
| “ | The practice of Hatha Yoga can be carried out when the body is made fit for the purpose the body should be cleansed first of the impurities through Sat Sadhna i.e. the six elementary practices of Yoga. Hatha Yoga is completely different from Laya Yoga. The practices of Hatha Yoga can make the body strong which can enable it to survive for a period of about four hundred years or more, whereas Laya Yoga helps the aspirant to attain union with the supreme. If the body is not kept purified both externally and internally through the practices of Hatha Yoga, the succeeding steps of Laya Yoga would yield no result.[20][131][132][133][134][135] | ” |
Dharana and Dhyan
| “ | Since the breathing system is closely connected with the intricate workings of the mind, practice of Pranayama leads to regulate the breath and thereby maintains tranquility of mind. Mind is subjected to forces of disturbed thoughts owing to the irregularity in the process of breathing. I had applied myself to the higher practices of Yoga, thereafter, i.e. Dharana and Dhyan (mediation). The Sadhaka is likely to peril his life if he does not take assistance of another during these advance practices. During the practices of Dharana, the Sadhaka experiences his own progress and when the estimated height in Sadhana is achieved, he enters into the successive step of progress. While being absorbed in the practice of Dhyan, the Sadhaka may cross over to the state of Samadhi and it is not predictable when he is to stumble across this state of consciousness. Till the experience of Samadhi, the Sadhaka goes on groping in the darkness where Guru comes to his aid to steer him through the difficult passages of Yoga.[20][131] | ” |
Sampragyat Samadhi
| “ | If earlier practices are perfected, the succeeding steps yield good and a biding results. These practices are under one's own control. At that state the Sadhaka would enter in to Samadhi is a matter of his own experience and could experience the awakening of Kundalini. The upward and downward motion of Kundalini is called Sampragyant Samadhi.[20][131] | ” |
] Trikut
| “ | Yogis are able to reach the position of Trikut by the force of their will and strength of selfconfidence. They stand in need of assistance of their Guru at this stage too. During the course of my Sadhana, I entered into Sampragyat Samadhi which enabled me to lead through various levels of super-consciousness.[20][131] | ” |
Yoga-Nidra
| “ | In the case of Yogies, when they remain absorbed in their own self, their will power acts through the ethereal plane and turns out things as they wish. When they remain in Yoga-Nidra (Yogic sleep) they cause their will power to work on their disciples and the disciples are gradually drawn towards them being unaware of same. Soon as the disciples are gradually drawn towards the magic power of the spiritual force of the Guru, disciple marches into the spiritual world, he gets wonderful experience very often. He is able to see things placed behind his eyes. He also develops to see matters beyond the brick walls . He can even hear the whispering of others while asleep.[20][112] | ” |
Discussion with Annie Besant
| This section about discussion with Annie Besant needs references that appear in reliable third-party publications. Primary sources or sources affiliated with the subject are generally not sufficient for a Wikipedia article. Please add more appropriate citations from reliable sources. (June 2011) |
On reaching Calcutta he took up lodgings in a choultry. Within three/four days of his stay there, he happened to read in the news columns that Annie Besant was to speak on the topic of "Life after Death" at Krishnanagar. He was interested to examine and compare her information on after life with the knowledge and experience he had acquired.
He arrived at Krishnanagar and on arriving there he halted in the house of a lawyer named Parameswar Lahiri. Accompanied by the lawyer, he went to the place where Besant was to make her address. He found the meeting ground packed to capacity. He was impressed by the fine oration and knowledge of Besant, but he was not satisfied with her information on after life.[24][57]
At the end of the speech, Besant invited the audience to come to her lodging if they had any need for clarifications.
The following day Nigamananda along with Parameswar Lahiri went to the lodging of Besant and it is said he put his question to her,
| Nigamananda | : | Did you not make a reference in your speech yesterday that the dead remember the experiences of the past life? How do you think this is possible? |
| Annie Besant | : | It is possible. The dead remember all the incidents of the past. |
| Nigamananda | : | If the dead remember their past life as you say, in that case there can be no rebirth. |
| Annie Besant | : | Rebirth must take a place. |
| Nigamananda | : | If the dead are able to remember in good and evil deeds of their past life, they will shut the wrong path and will proceed on the road to salvation and so they will not be reborn. They will get disgusted with the evil deeds and its consequences and will never pursue the wrong path and will therefore follow the divine path. |
| Annie Besant | : | What more do you wish to say ? |
| Nigamananda | : | The dead recollect only such events with which they are attached deeply in the past life. Their attachment to worldly desires results in rebirth so that unfulfilled desires are satisfied. Those who are devoted to the worship of God and inclined to divine objects continue to progress on the divine Path, which ultimately takes them to salvation. Man forgets many incidents in his own life time. Death forestalls the stream of life and the mortal body returns to dust. With such transformation how do you except the past memories are retained in all completeness.[20] |
(More details can be found in book Shree Shree Thakur Nigamananda-Odiya written by Durga Charan Mohanty,Nilanchala Saraswata Sangha, Puri.)
Veneration
Swami Nigamananda's followers have continued to honor his memory, and gather together on, annual congregation (sammilani),[136] ceremonial occasions in 1997, a fire broke out at a gathering of 12,000 who had come together to commemorate Swami Nigamananda at Madhuban grounds, on the outskirts of Baripada in Odisha. The fire and ensuing stampede killed 177 devotees.[137]
His ashram at Halisahar,[138][139] and Sundarban Ashrams are place of pilgrimage.[140]
Other foundations
Presently few foundations of Yoga, Education and Philosophy are running by Swami Nigamamanda followers in few places of India.
Yoga
- Swami Nigamananda Saraswati Yoga Vidya Kendra, Chennai[93]
- Nigamananda Education and Literature[141]
- Swami Nigamananda Ashram, Midnapur (WB)[142]
Philosophy
- Nigamananda Math, Halisahar[143]
For further references, and educational instritutions of Swami Nigamananda, kindly refer to Wikipedia
Replies
Books by Swami Nigamananda
* Yogi Guru by Swami Nigamananda in Bengali , Oriya, Hindi and English
* Gyani Guru by Swami Nigamananda in Bengali , Oriya, Hindi and English
* Tantrika Guru by Swami Nigamananda in Bengali , Oriya, Hindi and English
* Premika Guru by Swami Nigamananda in Bengali , Oriya, Hindi and English
* Bramhacarrya Sadhana by Swami Nigamananda in Bengali , Oriya, Hindi and English
* Vedanta Viveka by Swami Nigamananda in Bengali , Oriya
* Nigama Sutra by Swami Nigamananda in Bengali , Oriya
His famous Bengali books: "Brahmacharya Sadhan", "Yogiguru", "Tantrikguru", "Jnaniguru" and "Premikguru" which dealt with the fundamentals of theory and practical methods of almost all the modes of Sadhana or spiritual practice prevalent in Sanatan Dharma based on his first hand experience and not merely on textual sources,[17][93][94][95] in quick successions 'Maayer Kripa'(मायेर कृपा),[96] and 'Tattvamala'(तत्वमाला) are his other important contributions to the spiritual world.