The Kumara-sampradaya is later known as the Nimbarka-sampradaya

Expressions researched:
"Kumara-sampradaya" |"Nimbarka-sampradaya"

SB Canto 3

Brahmā created the four great sages Sanaka, Sananda, Sanātana and Sanat to entrust them with these four principles of spiritual advancement, and they inaugurated their own spiritual party, or sampradāya, known as the Kumāra-sampradāya, or later on as the Nimbārka-sampradāya, for the advancement of bhakti.

SB 3.12.4, Translation and Purport: In the beginning, Brahmā created four great sages named Sanaka, Sananda, Sanātana and Sanat-kumāra. All of them were unwilling to adopt materialistic activities because they were highly elevated due to their semen's flowing upwards. Although Brahmā created the principles of nescience as a matter of necessity for those living entities who were destined to ignorance by the will of the Lord, he was not satisfied in performing such a thankless task. He therefore created four principles of knowledge: sāṅkhya, or empirical philosophy for the analytical study of material conditions; yoga, or mysticism for liberation of the pure soul from material bondage; vairāgya, the acceptance of complete detachment from material enjoyment in life to elevate oneself to the highest spiritual understanding; and tapas, or the various kinds of voluntary austerities performed for spiritual perfection. Brahmā created the four great sages Sanaka, Sananda, Sanātana and Sanat to entrust them with these four principles of spiritual advancement, and they inaugurated their own spiritual party, or sampradāya, known as the Kumāra-sampradāya, or later on as the Nimbārka-sampradāya, for the advancement of bhakti. All of these great sages became great devotees, for without devotional service to the Personality of Godhead one cannot achieve success in any activity of spiritual value.

CC Antya-lila

In the Kumāra-sampradāya, or Nimbārka-sampradāya, Śrī Nimbārka establishes the philosophy of dvaitādvaita-vāda in the Pārijāta-saurabha-bhāṣya.

CC Antya 2.95, Translation and Purport: “When a Vaiṣṇava listens to the Śārīraka-bhāṣya, the Māyāvāda commentary upon the Vedānta-sūtra, he gives up the Kṛṣṇa conscious attitude that the Lord is the master and the living entity is His servant. Instead, he considers himself the Supreme Lord.

The philosophers known as kevalādvaita-vādīs generally occupy themselves with hearing the Śārīraka-bhāṣya, a commentary by Śaṅkarācārya advocating that one impersonally consider oneself the Supreme Lord. Such Māyāvāda philosophical commentaries upon the Vedānta-sūtra are simply imaginary, but there are other commentaries on the Vedānta-sūtra. The commentary by Śrīla Rāmānujācārya, known as Śrī-bhāṣya, establishes the viśiṣṭādvaita-vāda philosophy. Similarly, in the Brahma-sampradāya, Madhvācārya’s Pūrṇaprajña-bhāṣya establishes śuddha-dvaita-vāda. In the Kumāra-sampradāya, or Nimbārka-sampradāya, Śrī Nimbārka establishes the philosophy of dvaitādvaita-vāda in the Pārijāta-saurabha-bhāṣya. And in the Viṣṇu-svāmi-sampradāya, or Rudra-sampradāya, which comes from Lord Śiva, Viṣṇu Svāmī has written a commentary called Sarvajña-bhāṣya, which establishes śuddhādvaita-vāda.

A Vaiṣṇava should study the commentaries on the Vedānta-sūtra written by the four sampradāya-ācāryas, namely Śrī Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī and Nimbārka, for these commentaries are based upon the philosophy that the Lord is the master and that all living entities are His eternal servants. One interested in studying Vedānta philosophy properly must study these commentaries, especially if he is a Vaiṣṇava. These commentaries are always adored by Vaiṣṇavas. The commentary by Śrīla Bhaktisiddhānta Sarasvatī is elaborately given in the Ādi-līlā, Chapter Seven, text 101. The Māyāvāda commentary Śārīraka-bhāṣya is like poison for a Vaiṣṇava. It should not be touched at all. Śrīla Bhaktivinoda Ṭhākura remarks that even a mahā-bhāgavata, or highly elevated devotee who has surrendered himself unto the lotus feet of Kṛṣṇa, sometimes falls down from pure devotional service if he hears the Māyāvāda philosophy of the Śārīraka-bhāṣya. This commentary should therefore be shunned by all Vaiṣṇavas.

Bhagavad-gita As It Is Lectures

There is another sampradāya, Kumāra-sampradāya. Kumāraḥ kapilo manuḥ. That is Nimbārka-sampradāya.

Lecture on BG Lecture -- Ahmedabad, December 8, 1972: We follow Lord Brahmā. Just like we belong to the Brahma-sampradāya, Madhvācārya-sampradāya. Gauḍīya..., Mādhva-Gauḍīya-sampradāya. Caitanya Mahāprabhu's spiritual master was Īśvara Purī. Īśvara Purī's spiritual master was Mādhavendra Purī. And Mādhavendra Purī belonged to the Madhvācārya-sampradāya. Therefore we present ourself belonging to the Madhva-Gauḍīya-sampradāya. Similarly... From Brahmā, there is one sampradāya. Similarly, there is another sampradāya from Lord Śiva, Rudra-sampradāya. And there is another sampradāya, Kumāra-sampradāya. Kumāraḥ kapilo manuḥ. That is Nimbārka-sampradāya. Similarly, there is another sampradāya from Lakṣmī, Śrī-sampradāya, Rāmānuja-sampradāya.

Srimad-Bhagavatam Lectures

From Brahmā, the Brahma-sampradāya; from Śambhu, Viṣṇu Svāmī-sampradāya; from Lakṣmī, Śrī-sampradāya; and from Kumāra, this Nimbārka-sampradāya.

Lecture on SB 6.3.18-19 -- Gorakhpur, February 12, 1971: Nārada is mahājana. Svayambhū is mahājana. Śambhu, Lord Śiva, is mahājana. Kumāra, the four Kumāras, Sanaka, Sanātana, they are also mahājanas. And these four, they have got their disciplic succession: from Brahmā, the Brahma-sampradāya; from Śambhu, Viṣṇu Svāmī-sampradāya; from Lakṣmī, Śrī-sampradāya; and from Kumāra, this Nimbārka-sampradāya. Sampradāya-vihīnā ye mantrās te niṣphalā matāḥ. Unless one who comes through the sampradāya, their principles are not authorized.

Lecture on SB 6.3.18-19 -- Gorakhpur, February 12, 1971: Kumāra-sampradāya, yes. Kumāra-sampradāya. That is called Nimbārka-sampradāya. Nimbārka. N-i-m-b-a-r-k-a. Nimbārka-sampradāya.