Strange to say, however, no mention is as yet made by any of these works of Krishna's favourite Radha; it is only in another Purana--though scarcely deserving that designation--that she makes her appearance, viz. in the Brahma-vaivarta, in which Krishna's amours in Nanda's cow-station are dwelt upon in fulsome and wearisome detail; whilst the poet Jayadeva, in the 12th century, made her love for the gay and inconstant boy the theme of his beautiful, if highly voluptuous, lyrical drama, _Gita-govinda_. The earliest of the sects which associate Radha with Krishna in their worship is that of the Nimavats, founded by Nimbaditya or Nimbarka (i.e. "the sun of the Nimba tree"), a teacher of uncertain date, said to have been a Telugu Brahman who subsequently established himself at Mathura (Muttra) on the Yamuna, where the headquarters of his sect have remained ever since. The Mahant of their monastery at Dhruva Kshetra near Mathura, who claims direct descent from Nimbarka, is said to place the foundation of that establishment as far back as the 5th century--doubtless an exaggerated claim; but if Jayadeva, as is alleged, and seems by no means improbable, was really a follower of Nimbarka, this teacher must have flourished, at latest, in the early part of the 12th century. He is indeed taken by some authorities to be identical with the mathematician Bhaskara Acharya, who is known to have completed his chief work in A.D. 1150. It is worthy of remark, in this respect, that--in accordance with Ramanuja's and Nimbarka's philosophical theories--Jayadeva's presentation of Krishna's fickle love for Radha is usually interpreted in a mystical sense, as allegorically depicting the human soul's striving, through love, for reunion with God, and its ultimate attainment, after many backslidings, of the longed-for goal. As the chief authority of their tenets, the Nimavats recognize the Bhagavata-purana; though several works, ascribed to Nimbarka--partly of a devotional character and partly expository of Vedanta topics--are still extant. Adherents of this sect are fairly numerous in northern India, their frontal mark consisting of the usual two perpendicular white lines, with, however, a circular black spot between them.