Nirakara
(“without form”) Epithet of the divine
reality in its ultimate aspect. According
to many Hindu traditions, God is ulti-
mately without form, transcending all
particularity and superior to any partic-
ular image. This belief is first phrased in
the Upanishads, the speculative reli-
gious texts that are the most recent part
of the Vedas, and is advocated by the
philosophical traditions based on the
Upanishads, such as Advaita Vedanta.
This concept is opposed by certain
Hindu theistic traditions, such as the
Gaudiya Vaishnavareligious community,
in which a particular deity—in this
case, Krishna—is conceived as the
Ultimate Reality.
Niranjani Akhara
The name of a subgroup of the Naga
class of Dashanami Sanyasis; a particu-
lar type of renunciant ascetic. The
Dashanami Sanyasis are devotees
(bhakta) of the god Shiva, organized
into different akharasor regiments on
the model of an army. Until the begin-
ning of the nineteenth century the
Dashanami Sanyasis’ primary occupa-
tion was as mercenary soldiers,
although they also had substantial trad-
ing interests; both of these have largely
disappeared in contemporary times.
The Niranjani Akhara is one of the seven
main Dashanami Sanyasi akharas and
along with the Mahanirvani Akharais
one of the most powerful. This power is
clearly shown by their respective posi-
tions in the bathing (snana) processions
at the Kumbha Mela festivals: in
Haridwarthe Niranjani Akhara goes
first, followed by the Mahanirvani; at
Allahabadthe order is reversed. In 1962
the Juna Akharaacquired the status of a
separate procession, rather than as a
subsidiary of the Niranjani Akhara.
According to the terms of the 1962
agreement, at Haridwar the Juna Akhara
would lead the Sanyasi processions for
the bathing on the festival of Shivaratri,
followed by the Niranjani and
Mahanirvani Akharas. The Niranjanis
would be first for the other two major
bathing days, followed by the Juna and
Mahanirvani Akharas. The Niranjani
Akhara’s ability to command the premier
position is based primarily on their local
strength: the Niranjani Akhara was quite
powerful in Haridwar, where it still owns
significant property. The Mahanirvani
Akhara, however, was based in
Allahabad. Another sign of the Niranjani
Akhara’s status is that it has as a sub-
sidiary group, the Ananda Akhara.
All of the akharas have particular fea-
tures that define their organizational
identity, especially specific tutelary
deities. The Niranjani Akhara’s tutelary
deity is Skanda, the son of the deities
Shiva and Parvati, and the celestial gen-
eral commanding Shiva’s supernatural
army. Aside from serving as an identify-
ing marker, the choice of a celestial war-
rior reflects the akhara’s influence and
former military strength.Nirguna
(“without qualities”) Epithet of the
divine reality in its ultimate aspect.
According to many Hindu traditions,
God is ultimately without qualities or
attributes, transcending all particularity
and superior to any qualified form. This
conception is first phrased in the
Upanishads, the speculative religious
texts that are the most recent part of the
Vedas, and in the philosophical tradi-
tions based on the Upanishads such as
Advaita Vedanta. This belief is opposed
by certain Hindu theistic traditions,
such as the Gaudiya Vaishnavareligious
community, in which a particular
deity—in this case, Krishna—is con-
ceived as the Ultimate Reality.Nirikari
Minor Vaishnavasect founded in the late
1700s, by a Ramanandi asceticnamed
BabaSarjudasa. The name comes from
their greeting, Sat Nirikara (“Truth Is
Formless”). Their major areas of influence
and operation are in Punjab, Haryana,
and northwestern Uttar Pradesh.Nirakara