To the left hand side of Goloka Bihari is the daughter of King Vrishabhanu, Sri Radha, who is as beautiful as the Lord and is worshipped by thousands of handmaidens.

According to a folk tale, Niyamananda achieve the name Nimbarka because he trapped some rays of sunlight (arka) in the leaves of Neem (nimba).

[14] Bhandarkar places Nimbārka after Rāmānuja, suggesting 1162 CE as the approximate date of his demise,[15] though he acknowledged that this estimation is highly speculative.

He is said to have been born into a Telugu Brahmin family[6] on the 3rd bright half of the month Vaisakha and his parents were Jagannath, a Bhagavata saint, and his wife Sarasvati, who lived in Pratiṣṭḥāna, which is in present-day Paithan, Maharashtra.

[1][23] However, some other versions suggest that the name of his parents were Aruna Rishi and Jayanti Devi,[2] who lived in a place near the river Godavari, which may be in Maharashtra.

[28] It supports the bhedābheda school of Vedānta,[27] which advocates the view of a relationship of simultaneous unity and diversity between Brahman, the individual soul (jīva) and the universe (jagat).

[29] Vedānta Pārijāta Saurabha is further commented by Srinivasacharya in his Vedanta kaustubha[30][31] The dashashloki is very simple, suited to a devotee who does not want to be bothered with abstract logical theories and hair-splitting wranglings, but wants to have the truth immediately in a nut-shell.

Among them, the three primary commentaries[34] are: Mantrarahasyaṣoḍaśī is a work consisting of 18 verses, with the first 16 dedicated to exposition of the revered 18-syllable Gopāla Mantra, a central element of the Nimbārka tradition.

[41] Nimbarka considered the jiva to possess inherent knowledge (jnana), which distinguishes it from non-sentient elements such as the body, sense organs, and mind.

This relationship is analogous to clay transforming into pottery or a tree bearing leaves and fruits, showing differences between the source material and its derivatives.

[43] Like Nimbarka, acharyas of other Vedanta schools also accept the concepts of difference and non-difference between Jiva and Brahman as real, but they explain and reconcile these ideas in various ways:[44]