Coordinates	23°33′″N46°38′″N
Name	Swami Nigamananda
Birth date	August 18, 1880
Birth place	Kutabpur, Nadia district (Now in Bangladesh)
Birth name	Nalinikanta Bhattacharya
Death date	November 29, 1935
Death place	Calcutta
Guru	Bamakhepa, Sachidananda Saraswati, Sumeru Das Ji, Gouri Devi
Philosophy	Tantra, Jnana (Vedanta), Yoga, Prema or Bhakti
Honors	Paramahansa, Sadguru
Quote	My dear children! Life in the household is beset with many trials and tribulations. In spite of all these turmoils it has one advantage to provide - it can bring opportunities for realization of God and self.
Footnotes	}}

Swami Nigamananda (18 August 1880— 29 November 1935) (, , ), known honorifically as Shree Shree Thakur (श्री श्री ठाकुर), was born into a Brahmin family, in the hamlet of Kutabpur, a then sub-division of the Nadia district, which is now the Meherpur district in Bangladesh.

After his ordination as a sannyasi, Nigamandanda came to be known as ''Paramahansa Srimat Swami Nigamananda Saraswati Deva''.

Nigamananda was a sadguru and a sadhu from India. He was a yogi and a Hindu spiritual leader, well known in Eastern India. He was also an Indian Hindu guru, a Hindu philosopher, associated with the Shakti cult, and was viewed as a perfect spiritual master for tantra and yoga

In 1930 Indian spiritual writer, social reformer Durga Charan Mohanty met Swami Nigamananda at Nilachala Kutir Puri and recognized him as Sadguru. He wrote a lot of books for Nilachala Saraswata Sangha Puri and translated Swamiji's writings from Bengali to Odiya language.

Under Mohanty's encouragement, more than hundred Nigamananda ashrams opened at difference places of Odisha. He continued to spread the message of Swami Nigamananda till his worldly departure on 7 Dec 1985 at Biratunga.

Swami Nigamananda's followers believe that he achieved siddhi (perfection) in four different sadhanas (spiritual disciplines): tantra, gyan, yoga and prema. Based on these experiences, he wrote five books in the Bengali language: ''Brahamcharya Sadhana'' (ब्रह्मचर्य साधना), ''Yogi Guru'' (योगिगुरु), ''Gyani Guru'' (ज्ञानीगुरु), ''Tantrika Guru'' (तांत्रिकगुरु), and ''Premika Guru'' (प्रेमिकगुरु). (These books are now widely available in Odiya, written by Durga Charan Mohanty). Nigamananda reportedly experienced the state of Nirvikalpa Samadhi.

Life

Childhood, studies and service life (1880 — 1901)

At his birth, Nigamananda was named Nalinikanta (নলিনীকান্ত, ନଳିନୀକାଂତ, नलिनीकांत - meaning in Hindi: ''Lotus'' or ''Water''), per the wishes of his father, Bhuban Mohan Bhattacharya, and the advice of his father's guru, Swami Bhaskarananda Saraswati. In 1893 while Nalinikanta was studying in the village primary school his mother, Manikya Sundari, died of cholera causing him to fall into depression. In 1894-95 he passed the student scholarship examination and studied at Meherpur High School for some time. In 1895 he took admission at Dhaka Asanulla Engineering College for studying survey. In 1897 his father married him to a thirteen year old girl named Sudhansubala Devi of Halisahar. After completion of study in 1899, to earn his sustenance, he joined a service in the District Board of Dinajpur, the estate of Rani Rashmoni. At the end of Vadra, 1901 (approximately five years after marriage) and while serving as the supervisor of the Narayanpur Estate (Zamindari), in one night suddenly Nalinikanta saw the shadowy image of Sudhansubala Devi standing at the table glowering and silent while she was supposed to be away at Kutabpur at that time. He went to Kutabpur to inquire and came to know that Sudhansubala Devi had died just an hour before he saw her image at Narayanpur, again an emotional blow to Nalinikanta. He attempted to reach his wife through occult science, but in vain.

Turning point

This incident further drew him inwards. Nalinikanta came to the conclusion that death is the ultimate end of an individual. He started believing that there must be life after death. Nalinikanta became desperate to know all about the elusive phenomenons of life and death. These began to worry him all the time. This inquiry took him in Chennai to the Theosophical Society at Adyar. He ascertained all the hypotheses and exercises that theosophy could offer and through a medium, was able to talk to Sudhansubala Devi. But Nalinikanta could not see her physically. With the experience, he was not satisfied at all. He came to know by a discussion with the members of the Society that the knowledge about the phenomena of "life and death" was the perquisite of the Hindu yogis. He dispensed with no time in looking for a true yogi or sadhu who could fulfill his desire to meet his dead wife and educate him the truth philosophy, "life after death".

Spiritual experience (1902 — 1905)

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According to Nigamananda followers, one night in his dreams Nalinikanta saw a sadhu with a brilliant aura around him. He woke up to find the sadhu actually standing beside his bed. The sadhu handed him a leaf with a mantra written on it and then vanished. Nalinikanta asked many to understand the meaning of the ''mantra'', at last, around 1902, he met Bamakhepa of Tara Pitha, Birbhum dist. Bengal, the famous tantrik (ritualistic propitiator of gods and goddesses). Nalinikanta took initiation from him and was directed to chant said mantra for 21 days. Under his guru’s guidance he had physical darshan (appearance) of Maa Tara Devi (God in woman form) in the form of "Sudhansubala Devi". This darshan led him to another mystery. He saw Tara Devi coming out of his body and again mingling with him. To solve this mystery, Bamakshepa advised him to attain the knowledge of Advaita from a vedantic guru. In 1902 he traveled, searching for a jnani guru. At the holy place of Pushkar in the state of Rajasthan, India, he became a disciple of Satchidananda Saraswati. He instantaneously realized that Satchidananda Saraswati was the sadhu who had given him the tara mantra in his dream. Nalinikanta learned all the theories of Brahma (god as the formless one) and was initiated by the Satchidananda into renunciation and according to the principle changed his name to Nigamananda. But could not get practical realization for this end, Satchidananda instructed Nigamananda to search a yogi guru (a master of yoga) to achieve this goal. Satchidananda further directed Nigamananda to undertake pilgrimages to the four institutions (Char Dham) of religious seats and realize for himself the significance of each. The Hindus held these places of worship as very dear to them for their sacredness. After pilgrimages, he arrived back to the ashram. Satchidananda reviewed Nigamananda’s pilgrimages and further directed to seek out a yogi guru now, who will provide Nigamananda the proper guidance and put Satchidananda'ss teachings in to practice.

In 1903 Nigamananda met his yogi guru - whom he called Sumeru Das Ji (otherwise know as Koot Hoomi Lal Singh or Kuthumi). Under Sumeru Das Ji's guidance he learned the secrets of yoga. After requisite practice he attained the savikalpa samadhi and then the nirvikalpa samadhi - the highest point of yoga, in 1904 (Poush, 1311 BS). In yoga he visualized and practically understood in his own body the Vedic knowledge he had learned from Satchidananda. He attained his nirvikalpa samadhi on Kamakshya, Nilachal Hill (in Guwahati Assam, India), reportedly he re-descended as a sadguru, carrying the wishes of universal guru (jagadguru) to spread "Brahama Jnana" among the mankind.

In 1904 it was Kashi (now known as Varanasi, U.P., India), it is told that one night Goddess Annapurna appeared in his dream and said, his knowledge is limited to formless God and not gone beyond that, hence he was still unfulfilled or incomplete. Nigamananda was awakened from his slumber and soon he became alive to the facts of the case as indicated to him by Goddess Annapurna. So he went to Gouri Devi, a siddhayogini). She accepted him as a disciple and taught him bhakti or prem (eternal nature of divine love play). As per his disciples' view, Nigamananda saw this physical world as the transformation of god in bhava sadhana (practices in divine love mode) and after bhava or bhakti siddhi, Nigamananda realized himself as the "Complete One".

Recognition as paramahamsa (1904)

[[File:Maharaj SwamiNigamananda.jpg|right|144px|thumb| Nigamananda took to asceticism and named after ‘Nigamananda’ in 1904 (on the 11th Vadra in 1309 BS)

After having achieved siddhi, Nigamananda went to Allahabad to see Kumbha Mela, and learned that his master Sachidandand was in the area, staying with Sankaracarya of Sringeri Matha. Anxious to see his guru, Nigamananda went to Sankaracarya's camp, where he found the mahant (superior) sitting on an elevated throne surrounded by 125 sadhus, including his guru Sachidanand. Seeing him, Nigamananda went to first pay his respects to his guru, and only afterwards to the higher-ranking mahant. The sadhus were upset by this perceived disrespect in not honoring the mahant first, but in response Nigamananda quoted the scripture:

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The quote indicates that ''on the basis of the Vedanta philosophy there was no difference between "Guru" (Shri Sachidanand Saraswati) and "Jagadguru" (Shri Jagadguru Shankarcharya)''. The jagadguru endorsed this response and recognized him as one who had achieved enlightenment. and per Jagatguru Shankaracharya's instruction, Nigamananda honored with the title of paramahansa. He was thus named as "Paribrajakacharay Paramahansa Shree Mad Swami Nigamananda Saraswati Deva".

Death (1935)

Swami Nigamananda spent the last fourteen years of his life in Puri, Odisa. He died in Calcutta on 29 November 1935. Swami Nigamananda's followers have continued to honor his memory, and gather together on, annual congregation (sammilani), 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. His ashram at Halisahar, and Sundarbans are places of pilgrimage.

Mission

Swami Nigamananda's mission was:

(1) To propagate Sanatana Dharma, i.e. spiritual foundation of the Hindu religion, (सनातन धर्म प्रचार)

(2) To spread the right kind of education among people (and publish spiritual literature with emphasis on character building), (सत् शिक्षा बिश्तार) and

(3) To provide service to all created beings, in general, with the attitude of serving the indwelling God (नर देहे नारायण सेवा ).

In order to realize these objectives he enjoined upon his devotees to:

(1) Lead an ideal family life ''(Adarsha Grihastha Jeevan Gathan'' (आदर्श गृहस्थ जीवन गठन)

(2) Combine the power of spiritual associations ''(Sangha Shakti Pratishta)'' (संघ शक्ति प्रतिष्ठा)

(3) Sharing or exchanging of spiritual feelings ''(Bhava Binimaya)'' (भाव बिनिमय )

In order to achieve the above objectives he initiated several thousand interested men and women of all walks of life and taught them his unique spiritual practices devoid of any sectarian bias in the form of a complete package of worship, prayer and meditation. He encouraged his disciples to meet periodically in groups (Sangha) of three or more for offering prayer and worship to the Guru, exchanging spiritual experiences, chanting of "jayaguru"(जयगुरु ଜୟଗୁରୁ) (a non-sectarian word meaning "Glory due to the Master", which he invented), reading spiritual books and dwelling on the ideas therein, devising ways and means for the management of the Math and the Ashrams and pledging to lead the life of a spiritually inspired ideal householder. He had advised his disciples that, the glory of God or Guru is experienced through the medium of these syllable, "Jayaguru" one can reach at God through this name since God is the Guru or Master of the Universe. People belonging to any sect or creed can accept this name without any detriment to their progress in the religious life.

Philosophy and teachings

The doctrines of the monistic school of Vedanta philosophy due to the great Shankaracharya had been studied by Swami Nigamananda after he was initiated as a Samnyasi of that Order. He had to further learn the science and art, followed by the cultivation of divine love.

Nigamananda followers believe that, as a Sadguru Swami Nigamananda was unique! He was able to enlighten and guide, with equal ease and efficiency, any aspirant, (whether a Tantrik ,a seeker of knowledge of the one supreme reality, a Yogi of any class, a mystic lover of God or just any simple minded seeker) with an appropriate package of practices that would benefit each class.

; Avatar and Sadguru Swami Nigamananda never admitted that he was God-incarnate or an '' Avatar''(अवतार) 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. Swami Nigamananda 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'' स्वरुप (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! Swami Nigamananda 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(भागवतगीता): Sri Krishna said,

A sadguru, however, remaining , always self conscious and benign, is rarely misunderstood!

; Sadguru, Jagadguru and God

According to Swami Nigamananda 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 :

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Also like in Patanjali's aphorism: "By contemplating on the form of one who has no attachments, concentration of mind is attained", Swami Nigamananda 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(ब्रह्म), Paramatma(परमात्मा) (supreme universal self) and Bhagawan(भगवान) (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".

; Order of Spiritual Attainments Because the monistic theory of self realization requires expanding the individual self to the status of the supreme universal self, according to Swami Nigamananda it can be directly practiced only by the most competent among the aspirant ''Samyasis'' by means of precise intellectual inquiry, analysis and deep meditation, although the service to the Master holds the key to success in such pursuits as well. However, Swami Nigamananda pointed out that true transcendental divine love and ecstasy could be properly experienced by the most fortunate ones only after they had attained monistic realisation of the supreme as declared by Lord Krishna Himself in the Bhagavadgeeta:

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And,

Swami Nigamananda, further indicated :

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(i.e. he is now in loving union with God Whose nature he knows and which he acquires himself and hence is now fit to act as a Sadguru, as it indeed came to pass in the life of Swami Nigamananda). Devoid of prior attainment to such spiritual experience, practice of informal love (Premabhakti-प्रेमभक्ति) for God by artificial means may be frustrating! However, those who already had such realizations in the past life may be able to attain to divine love quickly enough during the present life.

; Reconciliation of Monistic and Dualistic Pursuits

Unlike some other saints who recognized and preached a diversity of equally valid doctrines for self / God realisation and as many valid paths to attain to those, Swami Nigamananda suggested the realisation of oneness of self and the supreme universal self (or Parabrahman-परंब्रह्म) as the true and the highest goal of human life.

And the path leading to it, in the case of most aspirants, is one of true devotion for the perfect spiritual Master (Sadguru) who initiates them. Rendering personal Service to the Master and invoking his grace through prayers, chanting and simple meditation are the chief modes of spiritual practice for them. They will thus, not only acquire non-dualistic realization knowing, for sure, that their Master is a realised soul (Brahmajnani-ब्रह्मज्ञानी) and trying to live up to his teachings, but also experience bliss due to intense love for him in course of time, when they are enabled to participate in his Leela (love play-लिला) for helping others to achieve self/God realisation.

As per Swami Nigamananda's followers, all his writings are dealt with the fundamentals of theory and practical methods of Sadhana or spiritual practice prevalent in Sanatan Dharma(सनातन धर्म) in his ideological as well as methodological maxim ''Shankarer Mat''(शंकरेर मत) i.e Gyan- the path of knowledge and ''Gouranger Path'' (गौरांगरेर पथ ) i.e Bhakti- the path of devotion (ଶଂକରକଂ ମତ ଗୌରାଂଗକଂ ପଥ).

Swami Nigamananda pointed out that the path shown by Gouranga Mahaprabhu who practiced and preached unconditional devotion and love for God was rather narrow, in as much as it was directed to Sri Krishna as the only God. In order to broad-base that path, Swami Nigamananda suggested to take the Master as an embodiment of Sri Krishna (or any other deity whom the aspirant loved), in which case the guide himself becomes his goal.

In this way Swami Nigamananda convincingly formulated a reconciliation of the two apparently contradictory creeds, one due to the great Shankaracharya, the founder of the monistic school of Vedanta philosophy and the other due to Gauranga Mahaprabhu who advocated the principle and practice of apparent duality between the devotee and God. After all, Swami Nigamananda pointed out that in the path of devotion and love the aspirant has to subdue or tame his ego adequately and hence he attains to the same stage as that of the monistic aspirant whose ego loses its identity on attaining to his goal. In the former case, the individuality of the devotee is reduced to a trifling, overpowered by personal god-consciousness, whereas in the latter the aspirant loses his self-consciousness in the ocean of impersonal universal consciousness.

; Jnanachakra Nigamananda pointed out that although the doctrine of monistic vedanta philosophy treats the supreme reality in terms of oneness of individual and universal consciousness, it does not systematically explain the structure of the material creation which, on the other hand, is done by Samkhya philosophy. But this latter does not treat the supreme reality as well. Similarly, whereas Christianity emphasises on service and surrender as means to god realization, the Indian philosophy of Poorva Mimamsa prescribes various ritualistic actions for the attainment of personal and collective happiness despite cycles of birth and death.

By means of a Jnanachakra(ज्ञानचक्र) chart (the spheres of spiritual cosmology) which he visualized and presented in a pictorial form, Swami Nigamananda identified different layers of human consciousness inter-woven in the microcosm (body) and the macrocosm (the universe) and pointed out the levels which the aspirants of different spiritual orders and sects may ultimately reach. In this chart he placed Sri Krishna and Sri Radha (or the Guru-गुरु and Yogamaya-योगमाया) in the transition between the non qualified (Nirguna) Brahman (निर्गुण ब्रह्म) and qualified (Saguna) Brahman (सगुण ब्रह्म), which he called as the Nitya or the Bhavaloka (भाव लोक). (Yogamaya is a form of divine power, which incessantly attracts the earth-bound souls and helps them realise their true blissful nature and participate in the divine play). This concept is considered to be a unique contribution of Swami Nigamananda towards the evolution of spiritual thoughts, based on his own insight and mystic experiences.

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.

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.

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. 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.

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.

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''.

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.

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 the 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.

Yoga

Swami Nigamananda had written a great deal on Yoga based on his real experience. He had presented these Yoga theories and techniques in his book, called "Yogi Guru". Out of them few produced here:

;Hatha Yoga and Laya Yoga According to Swami Nigamananda 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.

;Dharana and Dhyan Swami Nigamananda taught that, 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. He said 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.

;Sampragyant Samadhi Swami Nigamananda pointed out that 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''.

Institutions founded

Garohill Yoga Ashram

In 1312 BS, he founded a Yoga Ashram at Garohill in Assam (at present Meghalaya).

Saraswata Matha

[[File:SHANTI ASHRAM.jpg|left|150px|thumb|Shanti Ashram now know as "Assam Bangiya Saraswata Matha" Esablished by Swami Nigamananda in 1912 ES''

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). 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. The mission of the Matha was to propagate Sanatana Dharma (spreading eternal religion), spreading true education and serve everybody as god incarnate.

Rishi Vidyalaya was an important school founded under this Matha for Yoga training to students.

;Retirement 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 Mahant and Trustee of the "Saraswat Matha and Ashrama Establishments". Swami Nigamananda retired and resided in Nilachala 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.

He had said:

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. He established many Ashrams and made thousands of disciples in the Guru-shishya tradition. At Kokilamukh, Jorhat, Assam Swami Nigamananda installed ''Jagat Gurus Ashan''(जगत गुरु आसन), in the year 1915.

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. 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. 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) 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.

Other foundations

Followers of Nigamananda run numerous schools and educational institutions in India.

Works

Publications

''Spiritual books and periodicals :'' Saraswata Granthavali(सारस्वत ग्रंथावली) and Arya Darpan(आर्य दर्पण) were his contributions to the seekers of truth.

;Nigama 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, in quick successions 'Maayer Kripa'(मायेर कृपा), 'Vedanta Vivek'(वेदांत विवेक) and 'Tattvamala'(तत्वमाला) are his another important contributions to the spiritual world.

;Arya Darpan

He also published Arya Darpan, 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), an oriya sahitya award winner personality. 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.

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) 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. 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.

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.

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:

}}''

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."

See also

Indian Yogis

Durga Charan Mohanty

Sri Anirvan

Sri Chinmoy

Nigamananda Bidyapitha

References

Swami Nigamananda's 60th Pradeshika Bhakta Sammilani Preparation. HiNews India - Oriya News

Swami Nigamananda's Gosh Yatra at Odisa.

Further reading

Books

;English

Libraries

;English Literature

''The divine universal gospels of Sri Nigamananda'' National Library, Ministry of Culture, Government of India (Call No.E 294.598 D 496)

''Sadguru Nigamananda : a spiritual biography / Moni Bagchee'' HATHI TRUST Digital Library

''Sadguru Nigamananda'' openlibrary.org

;Oriya Literature

''Sri Sri Thakur Nigamananda, Jogi Guru, Premika Guru'' Birmaharajpur College Library Acc No.1005, 1004 & 1003

''Bramhacharya Sadhana & Gyani Guru'' Birmaharajpur College Library Acc No.2301 & 2302

;Bengali Literature

''Premika Guru'' Author: Paramhansa, Nigamananda, West Bengal Public Library Network

''Yogi Guru'' Author: Paramhansa, Nigamananda, West Bengal Public Library Network

Lessons

Sri Chinmoy LIBRARY Collections

''My Guru Is The Highest''

''Dream Becomes Reality''

''Temptation-Power Almost Succeeds''

''Not The Outer Form, But The Inner Essence''

''Body's Beauty Fails; Soul's Beauty Sails''

''Divine Love Consoles Human Loss''

''Swami Nigamananda (Not an Avatar)''

''The Master's Protection-Arms''

''Attachment-Cry Versus Oneness-Sky''

''A Mere God-Lover''

External links

Swami Nigamananda, A site dedicated to his life,work, teaching and philosophy.

Nigamananda Paramahansha A Short life history in Bangla

Category:1880 births Category:1935 deaths Category:Advaitin philosophers Category:Bengali people Category:Dharmic writers Category:Hindu gurus Category:Hindu monks Category:Hindu philosophers Category:Hindu saints Category:Hindu writers Category:Indian religious leaders Category:Indian saints Category:People from Nadia district Category:Vedanta Category:Yogis

bn:স্বামী নিগমানন্দ hi:स्वामी निगमानन्द परमहंस

Coordinates	23°33′″N46°38′″N
name	Paramahamsa Nithyananda
birth date	January 01, 1978
birth place	Tiruvannamalai
nationality	Indian
philosophy	Advaita Vedanta
website	www.nithyananda.org
quote	I am not here to say I am God - Aham Brahmasmi. I am here to prove that you are God - Tat Tvam Asi. }}

Swami Nithyananda (also known as Paramahamsa Nithyananda, Tamil: பரமஹம்ஸ நிதியானந்தா) (born 1 January 1978, in Thiruvannamalai in South India) is a spiritual master, modern mystic and the founder of Dhyanapeetam, a worldwide movement for meditation, based in Bangalore, India. He came into fame after his series ''Kadavai Thira, Kattru Varattum (Open the door and let the breeze in)'' (Tamil: கதவை திற காற்று வரட்டும்) was published in the widely circulated Tamil weekly, Kumudam (Tamil: குமுதம்) and due to the popularity of his spiritual healing processes. Nithyananda Swami has a huge following in southern India and his mission has branches in several countries, including the US and Europe. His followers and acquaintances included a number of high profile politicians such as Narendra Modi, the Chief minister of Gujarat and B.S.Yeddyurappa, the Chief Minister of Karnataka and famous actors from the Indian film industry such as Vivek Oberoi and Juhi Chawla. In April 2010, Nithyananda was arrested after failing to answer bail for criminal charges in regards to allegations arising after a video was released allegedly showing him in a compromising situation with a woman.

Biography

Nithyananda, was born as Rajasekaran in January 1978 in the spiritual town of Thiruvannamalai in Tamil Nadu made famous by spiritual masters such as Arunagiri Yogeshwara, Arunagirinathar, Ramana Maharishi and Yogi Ramsuratkumar. He studied Yoga, Vedanta, Sidda, Tantra and other eastern metaphysical sciences from his mentors Raghupati Yogi, Kuppammal, Annamalai Swami and others. According to his biography, he had an intense spiritual experience at the age of 12 and after long years of wandering and spiritual practice he says to have attained, in the year 2000, the state of spiritual enlightenment or eternal bliss - and hence the name Nithyananda (Sanskrit - नित्य Nithya (eternal) and अनन्दा Ananda (bliss)). In the year 2003 he started his ashram or spiritual center, Dhyanapeetam, in Bidadi near the city of Bangalore in south India and the US branch named the ''Life Bliss Foundation'', headquartered in Los Angeles.

Teachings

Swami Nithyananda's teachings are aligned with the Advaitic school of thought of Sri Adi Shankara. However, he integrates many streams of Vedic Hindu thought into his teachings including Jnana, Bhakti, Yoga, Dhyana and Karma. He is primarily popular for his meditation techniques and the idea of Dhyana or meditation as the way to reach what he calls the state of Jeevan Mukti or Living Enlightenement. He defines Living Enlightenment in simple terms as living a conflict free life. He is well know for his spiritual discourses and has given discourses on scriptures such as the Brahma Sutras, Patanjali's Yoga Sutras, Shiva Sutras and the Bhagavad Gita.

Life Bliss Foundation

Swami Nithyananda has developed a diverse range of meditation courses catering to a wide cross section of people which he teaches at his centers and public programs. He has followers across the world and runs a number of ashrams in India and abroad. The mission claims to run more than 1000 spiritual centers and temples worldwide with the main ones being in Bidadi, Thiruvannamalai and Los Angeles. Since 2003, Nithyananda's following has grown rapidly mainly in south India and the US. There is, however, a wide variation in publicly reported numbers of his following ranging from 2 million to a self published 10 million followers.

Awards and Honors

In 2007, he was elected chairman of the Hindu University of America, also known as the International Vedic Hindu University, an institution in the U.S. state of Florida.

Sun News video

A video that claimed to show Nithyananada in a compromising situation with a woman was broadcast on the Tamil television channel Sun News on 2 March 2010. This resulted in protests outside the Ashram during which a fire broke out. The Nithyananda Dhyanapeetam's website called the video defamatory, terming it "a mix of conspiracy, graphics and rumour". On March 4, Nithyananda made an application to a civil court in Chennai , seeking an injunction blocking further broadcasting of the video material.

Swami Nithyananda was arrested on April 21, 2010 in Arki in Himachal Pradesh by Bangalore Police with the help of the police of Himachal and the interrogation was done in Bangalore by the CID of the Bangalore Police. On 11 June 2010 Nithyananda was granted bail, and was released from judicial custody after fifty two days in Ramanagaram sub-jail. In October 2010, the releaser of the video who worked as Nithyanda's driver was charged by Bidadi police under several sections of the IPC with accusations of defaming Nithyanada through distributing the video. . Subsequently in July 2011, Nithyananda's ashram has filed a complaint against Sun-TV alleging them as the agents behind the morphed video and the repeated telecast of it.

Works

References

External links

Official website of Paramahamsa Nithyananda

Category:1978 births Category:Hindu gurus Category:Indian religious leaders Category:Spiritual teachers Category:People from Tamil Nadu Category:Living people

ml:സ്വാമി നിത്യാനന്ദ ta:நித்தியானந்தர்

Coordinates	23°33′″N46°38′″N
Name	DR.Rajendra Prasadराजेन्द्र प्रसाद
Office	President of India
Primeminister	Jawaharlal Nehru
Vicepresident	Sarvepalli Radhakrishnan
Term start	26 January 1950
Term end	13 May 1962
Predecessor	Chakravarti Rajagopalachari (Governor General)
Successor	Sarvepalli Radhakrishnan
Birth date	December 03, 1884
Birth place	Ziradei, Bihar and Orissa, India
Death date	February 28, 1963
Party	Indian National Congress
Spouse	Rajvanshi Devi
Alma mater	University of CalcuttaPresidency College }}

Dr. Rajendra Prasad ( ) (3 December 1884 – 28 February 1963) was an Indian politician and educator. He was one of the architects of the Indian Republic, having drafted its first constitution and serving as the first president of independent India (26 January 1950 – 13 May 1962).

During the independence movement, he left his law work and joined the Congress Party, playing a prominent role in the Indian Independence Movement. He served as the president of the Constituent Assembly that drafted the first constitution of the Republic, which lasted from 1948 to 1950. He also became the first Minister of Food and Agriculture in the year 1946 in the Interim national Government.

Early life

Rajendra Prasad was the youngest son of Mahavira Sahai, and born in a Kayastha family. He was known as "Rajen" to his family and friends. His father was a scholar of both the Persian and Sanskrit languages, while his mother, Kamleshwari Devi, was a religious woman.

Student Life

When Prasad was five years old, his parents placed him under the tutelage of a Moulavi, an accomplished Muslim scholar, to learn the Persian language, Hindi and arithmetic. After the completion of traditional elementary education, Prasad was sent to the Chapra District School and at a small age of 12, he was married to Rajavanshi Devi. He, along with his elder brother Mahendra Prasad, then went to study at T.K. Ghosh's Academy in Patna for a period of two years.He secured first in the entrance examination to the University of Calcutta and was awarded Rs.30 per month as a scholarship. He joined the Presidency College in 1902, initially as a science student. He passed Intermediate level classes then called as F. A. under Calcutta University in March 1904. Later he decided to focus on the arts and did his M.A. in Economy with First Division from Kolkata University in December 1907. There he lived with his brother in the Eden Hindu Hostel. A devoted student as well as a public activist, he was an active member of The Dawn Society. It was due to his sense of duty towards his family and education that he refused to join Servants of India Society. Prasad was instrumental in the formation of the Bihari Students Conference in 1906 in the hall of the Patna College.It was the first organization of its kind in India and produced some of the eminent leaders of Bihar like Dr. Anugrah Narayan Sinha and Sri Krishna Singh.

Career

As a teacher

Rajendra Prasad served in various educational institutions as a teacher. After completing his MA in economics, he became a professor of English at the Bhumihar Brahman College in Muzaffarpur and went on to become the principal. However later on he left the college for his legal studies. In 1909, while pursuing his law studies in Kolkata he also worked as Professor of Economics at Calcutta City College. In 1915, Prasad appeared in the examination of Masters in Law, passed the examination and won a gold medal. He then completed his Doctorate in Law.

As a lawyer

In the year 1916, he joined the High Court of Bihar and Orissa. Later in the year 1917, he was appointed as one of the first members of the Senate and Syndicate of the Patna University. He also used to practice law at Bhagalpur, the famous silk-town of Bihar.

Role in the Independence Movement

He also responded to the call by Gandhi to boycott Western educational establishments by asking his son, Mrityunjaya Prasad, to drop out of his studies and enroll himself in Bihar Vidyapeeth, an institution he along with his colleagues founded on the traditional Indian model.

During the course of the independent movement, he interacted with Dr Rahul Sankrityayan, a writer, and polymath. Rahul Sankrityayan was greatly influenced by Prasad's intellectual prowess, finding him to be a guide and guru. In many of his articles he mentioned about his meeting with Sankrityayan and narrated about their him. He wrote articles for the revolutionary publications ''Searchlight'' and the ''Desh'' and collected funds for these papers. He toured widely, explaining, lecturing, and exhorting the principles of the independence movement.

He took an active role in helping the affected people during the 1914 floods that struck Bihar and Bengal. When an earthquake affected Bihar on 15 January 1934, Prasad was in jail. During that period, he passed on the relief work to his close colleague Anugrah Narayan Sinha. He was released two days later and set up Bihar Central Relief Committee on 17 January 1934, and took the task of raising funds to help the people himself. During the May 31, 1935 Quetta earthquake, when he was forbidden to leave the country due to government's order he set up Quetta Central Relief Committee in Sindh and Punjab under his own presidentship.

He was elected as the President of the Indian National Congress during the Bombay session in October 1934. He again became the president when Netaji Subhash Chandra Bose resigned in 1939. On 8 August 1942, Congress passed the Quit India Resolution in Bombay which led to the arrest of many Indian leaders. He was arrested from Sadaqat Ashram, Patna and sent to Bankipur Jail. After remaining incarcerated for nearly 3 years, he was released on 15 June 1945.

After the formation of Interim Government of 12 nominated ministers under the leadership of Jawaharlal Nehru on Sep 2 1946, he got the Food and Agriculture department. Later, he was elected the President of Constituent Assembly on 11 December 1946. Again on 17 November 1947 he became Congress President for a third time after Jivatram Kripalani submitted resignation. Two and a half years after independence, on January 26, 1950, the Constitution of independent India was ratified and Dr. Rajendra Prasad was elected the nation's first President.

Prasad acted independently of politics, following the expected role of the president as per the constitution. Following the tussle over the enactment of the Hindu Code Bill, he took a more active role in state affairs. In 1962, after serving twelve years as the president, he announced his decision to retire. After relinquishing the office of the President of India on May 1962, he returned to Patna on 14 May 1962 and preferred to stay in the campus of Bihar Vidyapeeth. He was subsequently awarded the Bharat Ratna, the nation's highest civilian award.

He died on 28 February 1963.

Further reading

''Rajendra Prasad, first President of India'', by Kewalram Lalchand Panjabi. Published by Macmillan, 1960.

''Rajendra Prasad: twelve years of triumph and despair'', by Rajendra Lal Handa. Published by Sterling Publishers, 1979.

''Dr Rajendra Prasad, Correspondence and Select Documents'', by Rajendra Prasad, Valmiki Choudhary. Published by Allied Publishers, 1984. ISBN 8170230020. Excerpts (Vol. 1-Vol. 10)

''Dr Rajendra Prasad'' by India Parliament. Lok Sabha. Published by Lok Sabha Secretariat, 1990.

''Rajendra Prasad and the Indian freedom struggle, 1917-1947'', by Nirmal Kumar. Published by Patriot Publishers, 1991. ISBN 8170501288.

''Dr Rajendra Prasad: Political Thinkers Of Modern India'', by V. Grover. Published by Deep & Deep Publications, 1993.

''First Citizens of India, Dr Rajendra Prasad to Dr Shanker Dayal Sharma: Profile and Bibliography'', by A. B. Kohli. Published by Reliance Pub. House, 1995. ISBN 8185972710.

Literary contributions

Satyagraha at Champaran (1922)

India Divided (1946)

Atmakatha (1946), his autobiography written during his 3-year prison term in Bankipur Jail

Mahatma Gandhi and Bihar, Some Reminisences" (1949)

Bapu ke Kadmon Mein (1954)

Since Independence (published in 1960)

References

External links

Nation remembers Rajendra Prasad on 125th birth anniversary

India ignored Rajen Babu

Tributes to first president on 124th birth anniversary

Stamp Of Dr.Rajendra Prasad Released By India Post

Category:1884 births Category:1963 deaths Category:Alumni of Presidency University, Kolkata Category:Alumni of Surendranath College, Kolkata Category:Indian Hindus Category:Indian independence activists Category:Indian vegetarians Category:Kayastha Category:Members of Constituent Assembly of India Category:People from Siwan district Category:Recipients of the Bharat Ratna Category:Presidents of India Category:Presidents of the Indian National Congress Category:University of Calcutta alumni Category:University of Calcutta faculty

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