Is Nimbarka's Bhagavata commentary available?
V Subrahmanian
Damodara Dasa
>> In the multiple commentary Bhagavatam which contains many texts including that of Vallabhacharya (sri subodhini), the Nimbarka text is not there.
Pradipa commentary is involved. The commentator's name is Sukadeva, in
case you are speaking of the same as nimbarka commentary.
Hari Guru Vaisnava das,
damodara das
V Subrahmanian
Hari Guru Vaisnava das,
damodara das
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Damodara Dasa
>> the Nimbabhaskara referred to here is Nimbarka?
Bhaskara are all names of the sun to which Nimbarkacarya's birth story
is related.
Regarding the timeline of siddhanta pradipa and its author Sukadeva, I
am not much aware of it. Others in the forum may throw some light on
it.
Thankyou,
V Subrahmanian
// Nimbarkacharya (Sanskrit: निम्बार्काचार्य, romanized: Nimbārkāchārya) (c.1130 - c.1200[3]), also known as Nimbarka, Nimbaditya or Niyamananda, was a Hindu philosopher, theologian and the chief proponent of the theology of Dvaitadvaita (dvaita–advaita) or dualistic–non-dualistic. He played a major role in spreading the worship of the divine couple Radha and Krishna, and founded Nimbarka Sampradaya, one of four main traditions of Hindu sect Vaishnavism.[4][5]
Nimbarka is believed to have lived around the 11th and 12th centuries, but this dating has been questioned, suggesting that he lived somewhat earlier than Shankaracharya, in the 6th or 7th century CE.[6] Born in Southern India, he spent most of his life in Mathura, Uttar Pradesh. He is sometimes identified with another philosopher named Bhaskara,[7] but this is considered to be a misconception due to the differences between the spiritual views of the two saints.[2][8][9]
Nimbarka's traditional followers believe that he appeared in 3096 BCE, but this dating is controversial as historians believe that he lived between 7th and 11th century CE.[10] According to Roma Bose, Nimbarka lived in the 13th century, on the presupposition that Śrī Nimbārkāchārya was the author of the work Madhvamukhamardana.[8] Bhandarkar has placed him after Ramanuja, suggesting 1162 CE as the date of his demise.[12] S. N. Dasgupta dated Nimbarka to around middle of 14th century,[13] while S. A. A. Rizvi assigns a date of c.1130–1200 CE.[14]
According to Satyanand, Bose's dating of the 13th century is an erroneous attribution.[15] 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.[16] According to Malkovsky, Satyanand has convincingly demonstrated that Nimbarka and his immediate disciple Shrinivasa flourished well before Ramanuja (1017–1137 CE), arguing that Shrinivasa was a contemporary, or just after Sankaracarya (early 8th century).[16] According to Ramnarace, summarising the available research, Nimbarka must be dated in the 7th century CE.[17] //
regards
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Krishnaprakasha Bolumbu
The link below cites a catalogue of Sanskrit manuscript by name
"Madhvamukhamardana", available in private libraries of North West
Province, NW 274, Part 1, Benares 1874. By this, as Nimbarkacharya has
criticised Madhvacharya, the former would have lived after the times
of the latter.
https://www.wisdomlib.org/definition/madhvamukhamardana
kp
Damodara Dasa
author of madhvamukhamardana is Appayya Diksita.
Thus, it may also be assumed that the ms with nimbarka named on it may
be some other nimbarka who is belonging to Appayya Diksita line or so.
More details can be had by comparing the text of madhvamukhamardana
from Appayya Diksita and that from Nimbarka.
Krishnaprakasha Bolumbu
Please go through this.
Quoted from Bose:
\\"There is a manuscript called " Madhva -mukha-mardana", a criticism
of Madhva's religion, attributed to Nimbarka. This places Nimbarka
after Madhva, provided the work is really by Nimbarka. The fact that
the manuscript is not lent to anybody by the followers of Madhva,
perhaps prevented us as well from having it, no reply even being given
to our enquiries. It seems Nimbarka undertook the work because it was
Madhva's immediate influence upon the people which he had to fight
against for making his own campaign successful. Thus, from internal
evidences from well-known works by Nimbarka, we can definitely assert
that Nimbarka oould not have flourished before Samkara, whereas we are
led to think, on the evidence of the manuscript mentioned above, that
he did not flourish also before Madhva; i.e. not before the 13th
century A.D.\\
https://archive.org/details/Vedanta-parijata-saurabhaOfNimbarkaAndVedanta-kaustubhaOfSrinivasa
https://en.wikipedia.org/wiki/Nimbarka_Sampradaya
vidvajjana vidheya,
kp
Damodara Dasa
>> The fact that the manuscript is not lent to anybody by the followers of Madhva,
perhaps prevented us as well from having it, no reply even being given
to our enquiries. It seems Nimbarka undertook the work because it was
Madhva's immediate influence upon the people which he had to fight
Without having the manuscript we can just guess about it, as the
author of the above paragraph has done. However, Guess is no science.
Basing Nimbarka's chronology just on this flimsy platform doesn't look
to me a very sober proposal. Why not guess some other reasons about
Madhva's followers not giving the manuscript?
Anyway, guesses are guesses, and something substantial needs to be
there to prove that Nimbarka is after Madhva.
If Nimbarka was not after Madhva but before him then the above
argument is automatically defeated because he did not need to defeat
Madhva's philosophy by writing a book.
What is the current situation of this manuscript? Do Madhvas still not
agree to give the manuscript? As far as I am concerned, I adore Madhva
followers who are well known for philosophical and sastric battles
till date and it is very unlikely that they will not agree to give
this manuscript fearing their defeat. Roma Bose published his comments
in 1940. Since 1940 (80 years from now) Madhvas must have developed
their refutation, if this manuscript would have been a danger to them.
Besides this, do the followers Nimbarka accept that Nimbarka has any
time written such a grantha, madhva-mukha-mardana? And if so then why
they do not have a copy of it? And with the fact that a grantha with
the same name is widely available in many manuscripts attributed to
Appayya-diksita (who came after Madhva) clearly points out that it is
more likely a mistake to attribute this grantha to Nimbarka in one of
the manuscripts or that Nimbarka mentioned in this manuscript is
someone after Appayya diksita and not the Nimbarka, the founder of
Nimbarka Sampradaya.
Damodara Dasa
There may be many Madhva scholars on this list who can throw some
light on this, as I do not have much access to this issue from
Madhva's side. And same about Nimbarka scholars on the list.