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Jainism from the view point of Vedāntic Acāryas 9 Bhāgavata tradition (V.P.S., I.1.4), of early phase of Vaisnavism, i.e. prior to merging of the Pañcarātra into the Bhāgavata tradition. Terminologies and concepts of Vaişņavism used by Nimbārka are more primitive one (V.P.S., III. III. 30, 40-41). In Vedāntapārijātasaurabha we find less developed form of Vaisnavism compared to works of Rāmānuja and others. We do not find any sectarian element in Brahmasūtrabhāsya of Nimbārka. He nowhere in this text mentions later developed Vaisnava concept such as Vaikuntha or Goloka, instead he speaks of Brahmaloka (V.P.S., III.III.31; IV.III.1). There is no reference to Srisampradāya of Rāmānuja or Brahmasampradāya of Madhva in entire Vedāntapārijāta-saurabha as mentioned by some scholars (J. Sinha., H.I.P., Vol. II, p. 702, C.D. Sharma, pp. 375376). On the basis of these reasons, we can definitely draw a conclusion that Nimbārka is not post-Rāmānuja. Nimbārka was not even worshipper of Rādhākrsņa. It is surprising to note that there is no reference or trace of Rādhākļşņa cult and philosophy in Vedāntapārijātasaurabha though present day Nimbārka followers are worshippers of Rādhākrsna. This worship seems to be later development in Nimbārka school. Even Śrīnivāsa, the first commentator on the V.P.S. does not mention Rādhā although he mentions Krsņa in several places while in his comentary Vedāntakaustubha.
Nimbārka seems to be even pre-Bhaskara Vedāntin on the basis of internal evidences. Bhāskara was aware of the position of Nimbārka expounded in
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