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59-689: The Nimbarka Sampradaya ( IAST : Nimbārka Sampradāya , Sanskrit निम्बार्क सम्प्रदाय), also known as the Kumāra Sampradāya , Hamsa Sampradāya , and Sanakādi Sampradāya (सनकादि सम्प्रदाय), is one of the four Vaiṣṇava Sampradāyas . It was founded by Nimbarka , a Telugu Brahmin yogi and philosopher. It propounds the Vaishnava Bhedabheda theology of Dvaitadvaita (dvaita-advaita) or dualistic non-dualism . Dvaitadvaita states that humans are both different and non-different from Isvara , God or Supreme Being. Specifically, this Sampradaya

118-568: A macron ). Vocalic (syllabic) consonants, retroflexes and ṣ ( / ʂ ~ ɕ ~ʃ/ ) have an underdot . One letter has an overdot: ṅ ( /ŋ/ ). One has an acute accent : ś ( /ʃ/ ). One letter has a line below: ḻ ( / ɭ / ) (Vedic). Unlike ASCII -only romanisations such as ITRANS or Harvard-Kyoto , the diacritics used for IAST allow capitalisation of proper names. The capital variants of letters never occurring word-initially ( Ṇ Ṅ Ñ Ṝ Ḹ ) are useful only when writing in all-caps and in Pāṇini contexts for which

177-502: A century of scholarly usage in books and journals on classical Indian studies. By contrast, the ISO 15919 standard for transliterating Indic scripts emerged in 2001 from the standards and library worlds. For the most part, ISO 15919 follows the IAST scheme, departing from it only in minor ways (e.g., ṃ/ṁ and ṛ/r̥)—see comparison below. The Indian National Library at Kolkata romanization , intended for

236-470: A comparative analysis of his Brahma Sūtra commentary with those of other prominent commentators like Śaṅkarācārya , Bhāskarācārya , and Rāmānujācārya , concluded that Srinivasacharya lived around c.   7th Century. Scholars such as Professor R.V. Joshi, Swami Vrajavallabha Sharan, A.P. Bhattacharya, Baladeva dasa and Swami Lalit Krishna Goswami Maharaj holds similar perspective. Srinivasacharya’s philosophy, Svābhāvika Bhedābheda , articulates

295-454: A fairly developed vedantic theory propagating the unique branch of Bhedabheda philosophy, ultimately the legacy of Nimbarka's original re-envisaging role of Radha. Svāmī Harivyāsa Devacārya (c. 1470–1540 CE), the 35th leader, reformed the tradition. He was given the śālagrāma deity known as Śrī Sarveśvara that was handed down through time it is believed from Nimbārka himself. He anointed twelve of his senior disciples to lead missions throughout

354-433: A font, etc. It can be enabled in the input menu in the menu bar under System Preferences → International → Input Menu (or System Preferences → Language and Text → Input Sources) or can be viewed under Edit → Emoji & Symbols in many programs. Equivalent tools – such as gucharmap ( GNOME ) or kcharselect ( KDE ) – exist on most Linux desktop environments. Users of SCIM on Linux based platforms can also have

413-643: A kind of existence which is separate but dependent, (para-tantra-satta-bhava); while non-difference means impossibility of separate existence (svatantra-satta-bhava). According to Nimbarka, the relation between Brahman, on the one hand, and the souls (cit) and universe (acit) on the other, is a relation of natural difference-non-difference (svabhavika-bhedabheda). Nimbarka equally emphasises both difference and non-difference, as against Ramanuja , who makes difference subordinate to non-difference, in as much as, for him cit and acit do not exist separately from Brahman , but are its body or attributes. Brahman can be compared to

472-404: A spider who spins a web; the spider remains separate from the web, but the web depends on the spider as the cause. Nimbarka accepts parinamavada, the idea that the world is a real transformation (parinama) of Brahman, to explain the cause of animate and inanimate world, which he says exist in a subtle form in the various capacities (saktis), which belong to Brahman in its natural condition. Brahman

531-465: A threefold reality that consists of: In this framework, Brahman is the only svatantra tattva (independent reality), while the existence and activities of the individual soul and the universe are dependent on Brahman, and are regarded as paratantra tattva (dependent reality). However, this dependency does not imply complete dualism ( dvaita ), as in the philosophy of Madhvācārya , and should not be confused with it. Srinivasacharya regards Brahman as

590-447: Is omnipresent , omniscient , the lord of all, and greater than all. None can be equal to or superior to Brahman. He is the creator, cause of creation, maintenance and destruction of the universe. Srinivasacharya asserts that Brahman is saguṇa (with qualities). Therefore, he interprets scriptural passages that describe Brahman as nirguṇa (without qualities) differently as he argues that nirguṇa , when applied to Brahman, signifies

649-618: Is a part of Krishnaism — Krishna -centric traditions. Nimbarka Sampradaya is also known as Kumāra Sampradāya, Hamsa Sampradāya, and Sanakādi Sampradāya. According to tradition, the Nimbarka Sampradaya Dvaita-advaita philosophy was revealed by Śrī Hansa Bhagavān to Sri Sanakadi Bhagawan , one of the Four Kumaras; who passed it to Sri Narada Muni ; and then on to Nimbarka . The Four Kumaras : Sanaka, Sanandana, Sanātana, and Sanat Kumāra, are traditionally regarded as

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708-623: Is a transliteration scheme that allows the lossless romanisation of Indic scripts as employed by Sanskrit and related Indic languages. It is based on a scheme that emerged during the 19th century from suggestions by Charles Trevelyan , William Jones , Monier Monier-Williams and other scholars, and formalised by the Transliteration Committee of the Geneva Oriental Congress , in September 1894. IAST makes it possible for

767-426: Is also supported by traditional scholars, who hold a similar perspective. Bhandarkar has placed him after Ramanuja, suggesting 1162 AD as the date of his demise. S.N.Dasgupta dated Nimbarka to around middle of 14th century, while S. A. A. Rizvi assigns a date of c. 1130–1200 AD. Madhvacharya's Sarva-Darsana-Sangraha do not mention Nimbarka, suggesting dating after Madhvacharya. According to Satyanand, Bose's dating of

826-564: Is as beautiful as the Lord and is worshipped by thousands of handmaidens. She fulfills the wishes of all. Sri Kishori is eternally remembered as Sri Ji. According to Nimbarka, all souls depend on Isvara for their essence, existence, and operation. The cit or individual soul is of the nature of knowledge (jnana-svarupa); it is able to know without the help of the sense-organs and it is in this sense that words like prajnana-ghanah svayamjyotih jnanamayah etc. as applied to jiva are to be understood. The jiva

885-470: Is as follows: Rādhe Kṛṣṇa Rādhe Kṛṣṇa Kṛṣṇa Kṛṣṇa Rādhe Rādhe Rādhe Shyām Rādhe Shyām Shyām Shyām Rādhe Rādhe Devotion and self-surrender to guru. Best realised as a part in Prapatti, and not as an independent means, although it can be so. Sri Nimbarka made the "Bhasya" (commentary in which alle the words of the verses are used, in contradistinction to a tika, which is a more free commentary) of

944-447: Is both a difference and a non-difference between the dharmin and dharma ; and the extreme similarity between them implies, not necessarily their absolute identity, but only a non-perception of their difference. The jiva is also ego (ahamarthah). This ego continues to persist not only in the state of deep sleep, (because our consciousness immediately after getting up from sleep has the form slept happily or knew nothing) but also in

1003-782: Is by setting up an alternative keyboard layout . This allows one to hold a modifier key to type letters with diacritical marks. For example, alt + a = ā. How this is set up varies by operating system. Linux/Unix and BSD desktop environments allow one to set up custom keyboard layouts and switch them by clicking a flag icon in the menu bar. macOS One can use the pre-installed US International keyboard, or install Toshiya Unebe's Easy Unicode keyboard layout. Microsoft Windows Windows also allows one to change keyboard layouts and set up additional custom keyboard mappings for IAST. This Pali keyboard installer made by Microsoft Keyboard Layout Creator (MSKLC) supports IAST (works on Microsoft Windows up to at least version 10, can use Alt button on

1062-463: Is conventionally dated at the 7th or 11th century, but this dating has been questioned, suggesting that Nimbarka lived somewhat earlier than Shankara, in the 6th or 7th century CE. According to Roma Bose, Nimbarka lived in the 13th century, on the presupposition that Śrī Nimbārkāchārya was the author of the work Madhvamukhamardana . Meanwhile, Vijay Ramnarace concluded that the work Madhvamukhamardana has been wrongly attributed to Nimbarkacharya. This view

1121-486: Is of three different kinds: viz. prakrta, aprakrta, and kala. Prakrta, or what is derived from Prakrti, the primal matter, aprakrta is defined negatively as that which is not the product of prakrti, but its real nature is not clearly brought out. These three categories in their subtle forms are as eternal as the cit or the individual souls. [Nimbarka does not explain what exactly the aprakrta is, nor does he define kala more precisely, beyond noticing, as pointed out above, that

1180-661: Is of three types. First is meditation on the Lord as one's self, i.e. meditation on the Lord as the Inner Controller of the sentient. Second is meditation on the Lord as the Inner Controller of the non-sentient. Final one is meditation on Lord Himself, as different from the sentient and non-sentient. This is again not an independent means to Salvation for all, as only those qualified to perform the upasana (with Yajnopavitam) can perform this Sadhana. Devotion and self-surrender to God as Shri Radha Krsna. This method of attaining Salvation, known as Prapatti Sadhana, contains elements of all

1239-670: Is part of the Pancarātra literature. In the creation of this universe as narrated by the Paurāṇika literature, Śrī Nārada Muni is the younger brother of the Four Kumāras, who took initiation from his older brothers . Their discussions as guru and disciple are recorded in the Upaniṣads with a famous conversation in the Chāndogya Upaniṣad , and in the Śrī Nārada Purāṇa and

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1298-487: Is the knower also; and he can be both knowledge and the possessor of knowledge at the same time, just as the sun is both light and the source of light. Thus the soul, who is knowledge, and his attribute, knowledge, though they are both identical as knowledge, can be at the same time different and related as the qualified ( dharmin ) and the quality ( dharma ), just as the sun and his light, though identical as light ( taijasa ), are still different from each other. Thus there

1357-423: Is the material cause of the universe, in the sense that Brahman brings the subtle rudiments into the gross form, by manifesting these capacities. Nimbarka describes Isvara as the creator of the world. Isvara also controls how the law of karma functions, but is not bound by karma . For Nimbarka the highest object of worship is Krishna and his consort Radha , attended by thousands of gopi's, or cowherdesses, of

1416-560: The 13th century is an erroneous attribution. Malkovsky, following Satyanand, notes that in Bhandarkar's own work it is clearly stated that his dating of Nimbarka was an approximation based on an extremely flimsy calculation; yet most scholars chose to honour his suggested date, even until modern times. According to Malkovsky, Satyanand has convincingly demonstrated that Nimbarka and his immediate disciple Srinivasacharya flourished well before Ramanuja (1017–1137 CE), arguing that Srinivasacharya

1475-524: The Brahmasutra on his Dvaitadvaita Vedanta (Principle of Dualism-Nondualism) in his famous book "Vedanta Parijata Sourabha". Sri Nimbarkacharya wrote the following books: As themes of Radha and Krishna gained popularity, Keshava Kashmiri's disciple Sribhatta in the 15th century, amplified Nimbarka 's insights and brought Radha Krishna once more into the theological forefront through the medium of brajbhasha. A range of poets and theologians who flourished in

1534-509: The Lord/devotion); Gurupasatti (devotion and self-surrender to God as Shri Radha Krsna). Performed conscientiously in a proper spirit, with one's varna and asrama (phase of life) thereby giving rise to knowledge which is a means to salvation). Not as a subordinate factor of karma but also not as an independent means for everyone; only for those inclined to spending vast lengths of time in scriptural study and reflection on deeper meanings. It

1593-929: The Monastery and temple known as the Shri Golok Dham Ashram in New Delhi and Vṛndāvana . He has also helped ordinary Hindus who are not Vaiṣṇava to establish temples overseas. Of note are the Glasgow Hindu Mandir, Scotland, UK: the Lakshmi Narayan Hindu Mandir, Bradford, UK; and the Valley Hindu Temple, Northridge, California. He has also facilitated major festivals at the Hindu Sabha Mandir in Brampton, Canada. The 48th leader of

1652-893: The Nimbārka Sampradāya is H.D.H. Jagadguru Nimbārkācārya Svāmī Śrī Rādhā Śarveshavara Śaraṇa Devācārya , known in reverence as Śrī Śrījī Māhārāja by his followers. His followers are mainly in Rajasthan and Vṛndāvana , Mathura . He established the Mandir at the birth site of Śrī Nimbārkācārya in Mungi Village, Paithan, Maharashtra in 2005. In addition, he oversees the maintenance of thousands of temples, hundreds of monasteries, schools, hospitals, orphanages, cow-shelters, environmental projects, memorial shrines, etc., and arranges various scholarly conventions, religious conferences, medical camps and outreach, etc. The 49th and current leader of

1711-593: The Pañcarātra literature. Nārada Muni is recorded as main teacher in all four of the Vaiṣṇava Sampradāyas . According to tradition, he initiated Śrī Nimbārkācārya into the sacred 18-syllabled Śrī Gopāla Mantra (Klim Krishnaya Govindaya Gopijanavallabhaya Svaha), and introduced him to the philosophy of the Yugala upāsana , the devotional worship of the divine couple Śrī Rādhā Kṛṣṇa . According to tradition, this

1770-443: The absence of inauspicious qualities, rather than the complete negation of all attributes. Similarly, terms like nirākāra (formless) are understood to denote the absence of an undesirable or inauspicious form. Srinivasacharya upheld the view that Śrī Kṛṣṇa possesses all auspicious attributes and that relative qualities such as virtue and vice, or auspiciousness and inauspiciousness, do not affect him. According to Srinivasacharya,

1829-533: The aprakrta and the kala are species of the acit. But, Purusottamacarya of the Nimbarka school has, in his Vedantaratna-manjusa, described acit aprakrta as the material cause of the dhama (celestial abode) of Brahman and the bodies and ornaments etc.of Brahman and his associates.] Prakrti, or the primal matter-the stuff of the entire universe is real and eternal like the individual souls, and like them, though eternal and unborn, has yet Brahman for its cause. It consists of

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1888-540: The area of Sanskrit studies make use of free OpenType fonts such as FreeSerif or Gentium , both of which have complete support for the full repertoire of conjoined diacritics in the IAST character set. Released under the GNU FreeFont or SIL Open Font License , respectively, such fonts may be freely shared and do not require the person reading or editing a document to purchase proprietary software to make use of its associated fonts. Srinivasacharya Srinivasacharya

1947-482: The celestial Vrindavan. Devotion, according to Nimbarka, consists in prapatti, or self-surrender. Sri Nimbarkacharya, on the worship of the divine couple, in Dasha Shloki (verse 6): ange tu vaame vrishabhaanujaam mudaa viraajamaanaam anuruupasaubhagaam. sakhiisahasraih parisevitaam sadaa smarema deviim sakalestakaamadaam To the left hand side of Goloka Bihari is the daughter of King Vrishabhanu , Sri Radha, who

2006-526: The consumer edition since XP. This is limited to characters in the Basic Multilingual Plane (BMP). Characters are searchable by Unicode character name, and the table can be limited to a particular code block. More advanced third-party tools of the same type are also available (a notable freeware example is BabelMap ). macOS provides a "character palette" with much the same functionality, along with searching by related characters, glyph tables in

2065-625: The convention is to typeset the IT sounds as capital letters. For the most part, IAST is a subset of ISO 15919 that merges the retroflex (underdotted) liquids with the vocalic ones ( ringed below ) and the short close-mid vowels with the long ones. The following seven exceptions are from the ISO standard accommodating an extended repertoire of symbols to allow transliteration of Devanāgarī and other Indic scripts , as used for languages other than Sanskrit. The most convenient method of inputting romanized Sanskrit

2124-646: The entire Nimbārka Sampradāya is H.D.H. Jagadguru Nimbārkācārya Svāmī Śrī Shyām Śaraṇa Devācārya , known in reverence as Śrī Śrījī Māhārāja by his followers. He is based in Nimbārka Tīrtha Rajasthan , India. He is the current leader of the Sampradāya, who worships the śālagrāma deity known as Śrī Sarveśvara. His followers are mainly in Rajasthan and Vṛndāvana , Mathura . IAST The International Alphabet of Sanskrit Transliteration ( IAST )

2183-429: The four mind-born sons of Lord Brahmā . They were created by Brahmā in order to advance creation, but chose to undertake lifelong vows of celibacy ( brahmacarya ), becoming renowned yogis , who requested from Brahma the boon of remaining perpetually five years old. Śrī Sanat Kumāra Samhitā , a treatise on the worship of Śrī Rādhā Kṛṣṇa , is attributed to the brothers, just like the Śrī Sanat Kumāra Tantra , which

2242-519: The hermitage. It is said that Nimbārkācārya personally taught Srinivasacharya the scriptures, dedicating his Vedānta pārijāta-saurabha to him and composing the Daśaślokī for his instruction. Nimbārka also taught him the Rādhāṣṭaka and Kṛṣṇāṣṭaka —eight verses each in praise of Rādhā and Kṛṣṇa , respectively. Tradition holds that, by reciting these verses under Nimbārkācārya’s guidance, Srinivasacharya

2301-440: The individual soul); and acit (lifeless matter). Cit and acit are different from Isvara, in the sense that they have attributes (Guna) and capacities (Swabhaava), which are different from those of Isvara . At the same time, cit and acit are not different from Isvara , because they cannot exist independently of him. Isvara is independent and exists by himself, while cit and acit exist in dependence upon him. Difference means

2360-438: The kartrtva is not independent. The jiva is also enjoyer (bhoktr) essentially in all its conditions. For his knowledge and activity, however, the jiva depends on Hari; thus, though resembling Him in being intelligent and knower, he is at the same time distinguished from him by his dependence. This quality of dependence or of being controlled (niyamyatva) is the very nature of jiva even in the state of release, just as niyamyatva or

2419-1010: The land. The most famous are Svāmī Paraśurāma Devācārya (c. 1525–1610 CE) and Svāmī Svabhūrāma Devācārya (fl. 16th century). Svāmī Svabhūrāma Devācārya (fl. 16th century CE) was born in Budhiya Village, outside Jagadhri and Yamunanagar near Kurukshetra in modern Haryana , India. He established over 52 temples in Punjab, Haryana and Vraja during his lifetime; his current followers are found mostly in Vṛndāvana , Haryana, Punjab, Bengal, Rajasthan, Orissa, Assam, Sikkim, Bihar, other regions in Uttar Pradesh and Maharashtra, also in significant numbers in Nepal. In his sub-lineage, there are many branches. Notable saints of this sub-branch include: The famous teacher and leader Svāmī Haripriyā Śaraṇa Devācārya , founded

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2478-483: The milieu of Vrindavana, Vallabha , Surdas , rest of Vallabha's disciples, Svami Haridas , Chaitanya Mahaprabhu and the Six Goswamis of Vrindavana were influenced in some manner by Sribhatta. The theological insights by this particular teacher were developed by his disciple Harivyasa, whose works reveal not only the theology of Radha Krisna and the sakhis the nitya nikunja lilas of goloka vrindavana, but also embody

2537-670: The opportunity to install and use the sa-itrans-iast input handler which provides complete support for the ISO 15919 standard for the romanization of Indic languages as part of the m17n library. Or user can use some Unicode characters in Latin-1 Supplement, Latin Extended-A, Latin Extended Additional and Combining Diarcritical Marks block to write IAST. Only certain fonts support all the Latin Unicode characters essential for

2596-563: The other means, and is most importantly, available to all. Men, women, foreigners, all classes and castes (or non-castes) are permitted to seek liberation through this, the most important Sadhana. It is referred to as Sadhana (or Apara) Bhakti – devotion through regulations. This in turn leads to Para Bhakti – the highest devotion characterised by Madhurya Rasa – the sweet emotions of devotion experienced by those perfected in Sadhana Bhakti. The Maha- mantra Radhe Krishna of Nimbarka Sampradaya

2655-450: The quality of being the controller, forms the eternal nature of Isvara. The jiva is atomic in size; at the same time his attribute, knowledge, is omnipresent, which makes it possible that he can experience pleasure and pain in any part of the body, just as, for instance, the light of a lamp can spread far and wide and illumine objects away from the lamp. The Jivas are different and in different bodies, and so are infinite in number. The acit

2714-590: The reader to read the Indic text unambiguously, exactly as if it were in the original Indic script. It is this faithfulness to the original scripts that accounts for its continuing popularity amongst scholars. Scholars commonly use IAST in publications that cite textual material in Sanskrit, Pāḷi and other classical Indian languages. IAST is also used for major e-text repositories such as SARIT, Muktabodha, GRETIL, and sanskritdocuments.org. The IAST scheme represents more than

2773-464: The right side of the keyboard instead of Ctrl+Alt combination). Many systems provide a way to select Unicode characters visually. ISO/IEC 14755 refers to this as a screen-selection entry method . Microsoft Windows has provided a Unicode version of the Character Map program (find it by hitting ⊞ Win + R then type charmap then hit ↵ Enter ) since version NT 4.0 – appearing in

2832-483: The romanisation of all Indic scripts , is an extension of IAST. The IAST letters are listed with their Devanagari equivalents and phonetic values in IPA , valid for Sanskrit , Hindi and other modern languages that use Devanagari script, but some phonological changes have occurred: * H is actually glottal , not velar . Some letters are modified with diacritics : Long vowels are marked with an overline (often called

2891-502: The state of liberation. It even belongs to the Parabrahman. Hence it is that Krishna refers to Himself so frequently in the first person in the Gita, of which the chief object is thus Purusottama, who is omniscient and at the same time non-different from the ego or asmadartha. The jiva is also essentially active (kartr). This quality belongs to it in all its conditions, even after release. But

2950-511: The temple and monastery at Bihari Ji Ka Bageecha , Vṛndāvana , sponsored by his disciple, the philanthropic Shri Hargulal Beriwala and the Beriwala Trust in the 19th century. The predecessor of the current successor was Svāmī Lalitā Śaraṇa Devācārya , who died in July 2005 at the age of 103. One of his other disciples is the world-renowned Svāmī Gopāla Śaraṇa Devācārya , who has founded

3009-575: The three qualities of sattva, rajas and tamas, such as prakrit, mahat, ahankara etc. (just similar to 24 principles of the Sankhyas). The basic practice consists of the worship of Sri Radha Madhav , with Sri Radha being personified as the inseparable part of Sri Krishna . Nimbarka Sampradaya became the first Krishnaite tradition in late medieval time. Nimbarka refers to five methods to salvation, namely karma (ritual action); vidya (knowledge); upasana or dhyana (meditation); prapatti (surrender to

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3068-483: The transliteration of Indic scripts according to the IAST and ISO 15919 standards. For example, the Arial , Tahoma and Times New Roman font packages that come with Microsoft Office 2007 and later versions also support precomposed Unicode characters like ī . Many other text fonts commonly used for book production may be lacking in support for one or more characters from this block. Accordingly, many academics working in

3127-420: The universal soul, both transcendent and immanent, referred to by various names such as Śrī Kṛṣṇa , Viṣnu , Vāsudeva , Purushottama , Nārāyaņa , Paramatman , Bhagawan and so on. Similarly, Nimbārkācārya , in his Vedanta Kamadhenu Daśaślokī , refers to Śrī Kṛṣṇa alongside his consort Rādhā. Brahman is the supreme being, the source of all auspicious qualities, and possesses unfathomable attributes. It

3186-520: Was a contemporary, or just after Sankaracarya (early 8th century). According to Ramnarace, summarising the available research, Nimbarka must be dated in the 7th century CE. According to the Bhavishya Purana , and his eponymous tradition, the Nimbārka Sampradāya, Śrī Nimbārkāchārya appeared in the year 3096 BCE, when the grandson of Arjuna was on the throne. According to tradition, Nimbārka

3245-653: Was born in Vaidūryapattanam, the present-day Mungi Village, Paithan in East Maharashtra . His parents were Aruṇa Ṛṣi and Jayantī Devī. Together, they migrated to Mathurā and settled at what is now known as Nimbagrāma (Neemgaon), situated between Barsānā and Govardhan. The Nimbarka Sampradaya is based on Nimbarka's Bhedabheda philosophy, duality and nonduality at the same time, or dualistic non-dualism. According to Nimbarka, there are three categories of existence, namely Isvara (God, Divine Being); cit ( jiva ,

3304-535: Was granted a vision of Rādhā and Kṛṣṇa . Accompanied by his disciple Viśvācārya, Srinivasacharya traveled extensively, spreading the Vaiṣṇava teachings and reportedly converting many people to the faith. The traditional view, as outlined in the Ācāryacaritam by Nārāyaṇaśaraṇa Deva (1643–1679 CE), holds that Srinivasacharya lived during the reign of Vajranābha, the great grandson of Kṛṣṇa . But modern scholars such as Madan Mohan Agarwal and Vijay Ramnarace, through

3363-453: Was the author of: Traditionally, Srinivasacharya is regarded as an incarnation of Pañcajanya , the divine conch-shell of Viṣṇu ( Śaṅkhāvatāra ), and is believed to have lived during the reign of Vajranābha, the great grandson of Kṛṣṇa, in Mathura . Srinivasacharya is said to have been born in the hermitage of Nimbārkācārya on the fifth day of the bright half of the month of Māgha. His father

3422-498: Was the first time that Śrī Rādhā Kṛṣṇa were worshipped together by anyone on earth other than the Gopis of Vṛndāvana . Śrī Nārada Muni then taught Nimbarka the essence of devotional service in the Śrī Nārada Bhakti Sūtras . Śrī Nimbārkācārya already knew the Vedas , Upaniṣads and the rest of the scriptures, but perfection was found in the teachings of Śrī Nārada Muni. Nimbarka

3481-513: Was Ācāryapāda, and his mother was Lokamatī, both known for their learning and piety. According to tradition, Ācāryapāda, while on a mission to conquer the world through his scholarship, visited the hermitage of Nimbārka. As it was nearing sunset, he refused to accept any refreshment. In response, Nimbārka caused the setting sun to remain above a Nimba tree, allowing Ācāryapāda and his companions to complete their meal. Struck by this act, Ācāryapāda became Nimbārkācārya’s disciple and continued to reside in

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