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Jainism from the view point of Vedantic Acāryas
cause, these works contain those doctrines which are not found or referred to in Vedāntapārijātasaurabha, such as doctrines of prapatti, gurūpasatti, Rādhākṛṣṇa worship, premalakṣaṇābhakti etc. Works like Rādhāṣṭaka, Kṛṣṇāṣṭaka, Prātaḥsmaraṇastotra are certainly not of Nimbārka because, the content of these works is the Rādhākṛṣṇa worship, while Nimbārka is worshipper of Ramākānta Purusottama or Bhagavān Vasudeva and he nowhere mentions Rādhākṛṣṇa in Vedāntapārijātasaurabha. Secondly, none of the earliest Acāryas or commentators of Nimbarka school have mentioned them or commented upon them. Thirdly, all the sects developed within the Nimbarka tradition are not unanimously accept them as the works of Nimbārka. Even the works which are held in high esteem in the Nimbārka tradition such as Daśaśloki, Prapannakalpavalli, Mantrarahasyaṣoḍaśī and Saviśeṣanirvisesaśrikṛṣṇastavarāja seem to be works of later writers of this school.
Daśaśloki (=D.S.) also known as Vedāntakāmadhenu or Siddhäntaratna attributed to Nimbārka occupies prominent place in the Nimbārka tradition. It propagates Rādhākṛṣṇa worship, considers Śrikṛṣṇa attended by Radhā as the highest Brahman, advocates, special kind of love for Lord Kṛṣṇa, (Premaviseṣalakṣaṇābhakti) and grace of Lord Kṛṣṇa as a chief means of liberation (=D.S. 4-5, 8-9). Again, it refutes (D.S. 7) Advaita of Śankarācārya. Nimbārka, nowhere mentions Rādhākṛṣṇa by name in entire Vedānta
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