Sri Nimbarka Sampradaya, Kumara Sampradaya, Sanakadi Sampradaya
Founder: Sri Nimbarka Acharya, Sri Nimbaditya, Sri
Niyamananda (childhood)
Vada / Philosophy: Dvaita-Advaita - Oneness and Difference
Bhasya on Sri Vedanta Sutra: Sri Vedanta Kaustubha
Saurabha by Sri Nimbarkacharya
Isthadeva / Aradhya : Sri Sri Radha Krsna (at present)
Mahamantra: (At present)
Radhe Krsna Radhe Krsna, Krsna Krsna Radhe Radhe
Radhe Shyama Radhe Shyama, Shyama Shyama Radhe Radhe
Diksha Mantra :
Sanyasa Vidhi : informal - called Vairagi, since atleast 16th cent
Sanyasa Vidhi : informal - called Vairagi, since atleast 16th cent
Maṭha
Vidhi - informal - Pīṭha / Seat
Mukhya Pīṭha - noneVaisishtha / Specialty :
The Nimbarka Sampradaya (at present) is epitomous with Sri Sri Radha Krsna Yugala Upasana in the Svakiya-Nitya Vihara Bhava, in contrast with the Parakiya Bhava of the Gauriya Sampradaya.
Historical Overview
These are historical conclusions arrived at from a neutral point of view - and may differ from the historical versions within the Sampradaya. For those who disagree with them, simply for that reason, please do not comment the same, and instead better to write an article on the official history and its pramanas, as I am not aware of any such presentation available online. I am intentionally not getting into the details, as the purpose of this article is to provide an historical overview only.
Sri Nimbarka Acharya was born at Mungi village near Paithan (ancient name Mungarapatan) in Maharashtra in the 12-13th century. He wrote (possibly only) a commentary on Vedanta Sutra, establishing the Vaishnava Sampradaya - on the platform of the Dvaita-Advaita / Bheda Abheda Vada/Philosophy, which was in vogue in the region for several centuries. The Aradhya of the Sampradaya, until the 16th century was Sri Vishnu and/or Sri Krsna. A Sri Salagrama Shila said to have been worshiped by Sri Nimbarkacharya, known as Sri Sarveshvara Bhagavan is present today near Kishangarh, Rajasthan.
The Lineage after him comprises of 12 Generations with the title Acharya, who were Grhastha, though unknown if an seminal lineage. The 12th Generation to the 34th were Bhatta Brahmana Grhastha, recorded as being an seminal lineage, and which ended after the 34th. There are 2 versions of the early location of the Sampradaya (before Sri Keshava Bhatta) : 1. in Mathura Mandal and 2. in its region of origin in Maharasthra. For elaboration on those - Note 1. Am not stating either in this summary as have not concluded which one.
32nd in the Parampara is Sri Keshava (Kashmiri) Bhatta, titled as Kashmiri due to prolonged residence/study in Kashmir; and was requested to come to Mathura to counter Muslim oppression, where he established the Pīṭha/Seat of the Sampradaya at Sri Dhruva Tila / Dhruva Ghat. He is the first verifiable Acharya / presence of the Nimbarka Sampradaya in Vraja. The Temple/Matha/Pīṭha at Dhruva Tila was the Center of the Sampradaya for the next 3 generations and where the Samadhi of these 3 Acharya - Keshava Bhatta, Sribhatta, and Harivyasadeva are present.
The 33rd in the lineage is Sribhatta Acharya, a contemporary of Sri Rupa Gosvami, and (it is suggested) in proximity of whom the worship of Sri Sri Radha Krsna sprouted in the Sri Nimbarka Sampradaya, though in the Svakiya Bhava. It is from this time onward that Vraja Yugala Upasana became integral to the Sampradaya. Note 2
In the 34th generation were Sri Harivyasa Acharya and Sri Keshava (Bimani) Bhatta, the latter in continuation of the Grhastha line and who retained the Pitha at Dhruva Tila, Mathura. Sri Hariyasa Acharya was a Vairagi/Renunciate, and is claimed to have inherited the Sampradaya Aradhya Vigraha and through whose lineage most of the Nimbarka Sampradaya at present descends. (update : suggestive, Keshava Bhimani may be a disciple of Harivyasa)
Sri Harivyasa Acharya was a part of the era/contemporaneous with the younger Gauriya Gosvamis of Vrindavan, Svami Haridas, Hit Harivamsa, Hariram Vyas, etc. He further elaborated on the worship of Sri Sri Radha Krsna in the Nimbarka Sampradaya. He was born in a Mathura Brahmana family (migrated from Sirsa), the Acharya till him being Dakshinatya Bhatta Brahmana. (He may also have been the brother-in-law of Sribhatta Acharya.)
Sri Harivyasa Acharya is said to have had 12 disciples (or 12 prominent ones) and the Nimbarka Sampradaya today mostly comprises the lineages of those branches.(if aware of any other lineages please comment).
Among the 12 disciples the most prominent/large lineages at present are those of :
Sri Harivyasa Acharya was a part of the era/contemporaneous with the younger Gauriya Gosvamis of Vrindavan, Svami Haridas, Hit Harivamsa, Hariram Vyas, etc. He further elaborated on the worship of Sri Sri Radha Krsna in the Nimbarka Sampradaya. He was born in a Mathura Brahmana family (migrated from Sirsa), the Acharya till him being Dakshinatya Bhatta Brahmana. (He may also have been the brother-in-law of Sribhatta Acharya.)
Sri Harivyasa Acharya is said to have had 12 disciples (or 12 prominent ones) and the Nimbarka Sampradaya today mostly comprises the lineages of those branches.(if aware of any other lineages please comment).
Among the 12 disciples the most prominent/large lineages at present are those of :
Sri Parashurama Acharya - born at Narnaul (North Rajasthan), was deputed to the Region of Sri Pushkara Kshetra, near which he established his Pitha/Seat at present Parashuramapur (Salemabad), near Kishangarh, Rajasthan, where his samadhi is also present.
Sri Svabhurama Acharya (Shambhurama) - born near Jagadadri (Haryana) he is said to have later returned to the region and resided at Budiya, where his samadhi is present. He is said to have converted a large group of ? ascetics.
Sri Svabhurama Acharya (Shambhurama) - born near Jagadadri (Haryana) he is said to have later returned to the region and resided at Budiya, where his samadhi is present. He is said to have converted a large group of ? ascetics.
Succession : Both the lines (being the biggest ones) of Sri Parasurama Acharya and Sri Svabhurama Acharya :
1. worship a Sri Salagrama Shila named Sri Sarveshvara
2. claim that thier Acharya was the eldest disciple and thus the successor
3. claim that thier Acharya ascended the Sri Nimbarka Pith at Sri Dhruva Tila, Mathura after Sri Harivyasa.
The reality is that Sri Harivyasa did not acquire the Sri Nimbarka Pith at Sri Dhruva Tila, Mathura, as it was acquired by the son of Sri Bhatta - Sri Keshava "Bhimani" Bhatta. He was without issue after which it passed on to local resident of Mathura (likely follower of his). Thus neither of the prominent disciple of Sri Harivyasa became the Acharya at the Pith at Mathura.
It cannot be said as to which disciple was eldest or senior, nor can it be discerned which Sri Sarveshvara Salagrama Shila is the one originally worshipped in the line.
It is known that the Sri Parashuramapur gadi gained prominence during the reign of Raja Savai Jai Singh of Jaipur (c. 1700-40 ce) - whom patronized the gadi.
Note 1.
Version 1. That the Sampradaya was in the South and came to Vraja Mandal since Sri Keshava Bhatta. Support for this theory is in the lineage the list of Bhatta Brahmana - Bhatta Brahmana are not historically found in Mathura/Braja Mandal (till about 400 years ago).
Note 2. There is no Literary presence of Sri Sri Radha Krsna Yugala Upasana in the Sampradaya, until the writings of Sribhatta Acharya, who wrote (which was later called) "Adi-Vani" (ie the First Teachings) in Brajabasha Language, with all writings prior being in Sanskrit. The Krama Dipika of Sri Keshava Kashmiri Bhatta the guru and father of Sribhatta Acharya only contains the name of Sri Krsna, (I have not read it but cannot find any quotation/mention to the contrary).
other info:
http://jagadanandadas.blogspot.com/2007/12/nimbarka-sampradaya-notes.html
Version 1. That the Sampradaya was in the South and came to Vraja Mandal since Sri Keshava Bhatta. Support for this theory is in the lineage the list of Bhatta Brahmana - Bhatta Brahmana are not historically found in Mathura/Braja Mandal (till about 400 years ago).
Version 2 : that a Nimbarka Pitha existed at Svami Ghat in Mathura, which was destroyed and replaced with a mosque and tomb of ?. This mosque has long since been abandoned by Muslims (so mentioned in 1976), and currently contains a Murthi of Sri Hanuman. This version also claims that several of the early Acharya, (those before Acharya with the surname Bhatta) were Mathura Chaturvedi Brahmana. Many Brajabasi are initiated in the Nimbarka Sampradaya which is claimed as proof of the Sampradaya being in Vraja the longest - though there may be other reasons why post 1550 accepted the Nimbarka : the writings of Sribhatta Acharya in Brajabasha, the Gauriya Sampradaya (dominant in Vrindavan) being composed mainly of Bengali, the interclaim that Svami Haridas was of the Sampradaya and the numerous followers of that line being counted as of the Nimbarka Sampradaya, and preference of Brajabasi for the renunciate Nimbarka Sampradaya over the Grhastha Vallabha Sampradaya - all of these point to reasons for popularity of the Sampradaya post 1550, not hundreds of years prior to 1550.
It is also popularly claimed at present in the Sampradaya that Sri Nimbarka Acharya was either born at or migrated to Nimgaon, in Vraja. Nimgaon is a small village of cowherds with a modern Nimbarka Sampradaya temple. It is called Nimavana in ancient texts.
What is clear is that Sri Keshava Bhatta lived in Kashmir and came to live in Mathura. Whether he or his father (Sundara Bhatta) went there from the south for learning or went there after their supposed Pitha at Mathura was destroyed - is not known but would confirm which of the 2 is true.
What is clear is that Sri Keshava Bhatta lived in Kashmir and came to live in Mathura. Whether he or his father (Sundara Bhatta) went there from the south for learning or went there after their supposed Pitha at Mathura was destroyed - is not known but would confirm which of the 2 is true.
Note 2. There is no Literary presence of Sri Sri Radha Krsna Yugala Upasana in the Sampradaya, until the writings of Sribhatta Acharya, who wrote (which was later called) "Adi-Vani" (ie the First Teachings) in Brajabasha Language, with all writings prior being in Sanskrit. The Krama Dipika of Sri Keshava Kashmiri Bhatta the guru and father of Sribhatta Acharya only contains the name of Sri Krsna, (I have not read it but cannot find any quotation/mention to the contrary).
other info:
http://jagadanandadas.blogspot.com/2007/12/nimbarka-sampradaya-notes.html
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