The highest ideal of human life, as claimed by Sri Nimbarkacharya, is to seek a spiritual convergence with the “Paramatma” or the Supreme Soul. In his religious tenets, Sri Nimbarkacharya has duly emphasized that the soul which is bedecked with attributes such as pristine devotion towards the Maker, complete submission of the “Self” before Him and annihilation of the “Ego” at His alter shall alone be induced towards the attainment of salvation. The imperishable quest for salvation has been pronounced as the preeminent aspiration of the Vaishnava. Sri Nimbarkacharya delineates five principle paths along with the Vaishnava must trudge to gain the same.

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These five paths leading to salvation have been expounded in the following manner:

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Karma Yoga: The action performed by human beings may be broadly classified as (a) Nitya Karma (action performed on an everyday basis and is inclusive of the day to day religious observances); (b) Naimittik Karma(action executed in compliance with customs, and rituals and entails activities such as the performance of last rites, observance of fast and pilgrimage) and (c) Kamya Karma (action engaged in with an aspiration for temporal benefits). Nitya Karma and Naimitta Karma, being indispensable to human life, ought not to be renounced. However, Kamya Karma, which is abetted by a desire to reap worldly profits, entraps the soul within the vicious cycle of life and death and hence should be averted. Performance of activities in a selfless tenor and as service rendered to the Almighty absolves the soul of all materialistic malignance, thereby seasoning it for the attainment of salvation. Therefore attainment of Karma Yoga or the selfless performance of activities is the first milestone in the path towards salvation.

Gurbagnanubritti Yoga: Central to the spiritual path depicted by the Sri Nimbarkacharya, is the abiding allegiance to the Guru. The human mind is wrought with many a worldly iniquity which poses as impediments in the path of salvation. It is the Guru who expurgates all sins embedded in the human soul and actuates the process of material renunciation  in one. Therefore, Sri Nimbarka Bhagwan prescribes an absolute submission to Gurudev as a pre–requisite to the attainment of emancipation of the soul. Furthermore, he enjoins the devotees to orient the purpose and intent of their lives towards propitiating the Guru. Epiphany dawns only on those devotees who, by virtue of a resolute adherence to the Guru’s advice, have invoked his grace. Gurbagnanubritti Yoga or the stead fast devotion towards the Guru is extolled as the highest form of worship and the most cogent means of attaining salvation.

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Vidya /Gnan Yoga: A dispassionate execution of day to day activities kindles in an individual the aptitude for Sham (the ability to exercise restrain on the innate sensory organs like the mind); Dam ( i.e. the ability to bridle external sensory organs, namely eye, ear, nose, tongue, skin [ also known as Gnanendriya or organs of perception] and hand, feet, mouth, anus and genital organs [known as Karmendriya or organs of action]; Tyag (renunciation of worldly pleasures); Titiksha (enduring and tenacious dedication to the Lord); Uparati (disinclination towards worldly affluence) and Shraddha (devotion). These elements purge the mind and soul of all impiety. Sri Nimbarka Swami opined that, such a redeemed soul can realize God by unceasingly meditating upon His form, His attributes, His potency and His glory.

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Bhakti Yoga: Bhakti, according to Sri Nimbarka, is the bond of attachment and chaste love that a devotee harbors towards the Lord. It is the only means of realizing God. Acharya Nimbarka has categorized Bhakti as Sadhana Bhakti and Para Bhakti.

(a) Sadhana Bhakti : Sadhana Bhakti is the flower that blossoms in the heart of a devotee after a long drawn and rigorous spiritual exercise that entails envisioning the form of God in the persona of the Guru and a continual process of Sharavan , Manan and Chintan of the Supreme One (A process in which all the sensory organs, external and internal, are attuned only to ruminate on the omniscient God). This state of mind nurtures in the devotee an aching desire to devote all his action, thought and services to the Almighty. In this form of devotion the attraction between the devotee and his Lord scales the alpine heights.

(b) Para Bhakti: The persistent labor of the servile devotee along the path outlined by Sadhana Bhakti culminates in Para Bhakti. It represents the quintessential form of devotion where the devotee is impregnated with love and devotion for his Lord. The devotee transcends to a realm where he become a veritable embodiment of fervent, abysmal, inviolable and eternal love for God.

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Sribhagavatprapatti Yoga: According to the Nimbarka doctrine of devotion, a devotee can achieve salvation only after gaining the favor of his Guru. This is possible only through the unconditional resignation of the devotee to the superior will of God. A devotee who abides by the counsel of his Guru, follows the norms of conduct defined in the Holy Scriptures and pines for the benediction of the Lord with all humility achieves Sribhagavadprapatti Yoga. The benign God showers his blessings on such a devotee and relieves him of all worldly shackles and draws him towards emancipation.

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Yugal Vigraha Upasana: Acharya Sri Nimbarka was the first proponent of the worship of the Yugal Vigraha of Sri Radha-Krishna. Sri Radha Krishna – also addressed as Yugal Sarkar- are representative of one and the same potent force. Sri Krishna is the personification of God himself and Sri Radharani is His joyous and adorable attribute. The manifestation of the same spirit in different carnal forms is but a divine contrivance only to bewitch the mortals. According to Sri Nimbarkacharya a devotee may worship Yugal Sarkar either as an ascetic, a servant, a friend, a guiding parent, a spouse, or a lover. That is to say that in adoring God, a devotee is to be inspired by the emotion that spontaneously surges out of Him.

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From the above deliberation we may aver the following cardinal principles of Nimbarkiya Sadhana.

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• Human activities, bereft of covetous intent, and rendered as offerings in the service of God lead to Salvation.

• An absolute surrender to the Almighty stimulates one towards emancipation.

• God and Guru are different reflections of the same power. Guru is the only guiding force in this life as also in the life after    death.

• One must crave for the blessings of God as a beggar craves for alms. Only the humble and the diffident win his favor. The  arrogant and the egoist are banished from his sight.

• Enduring patience is the most important quality of a devotee who aspires to realize God in his mortal disposition.