Srinivasacharya (; 7th century) also known as Srinivasa, was a vedantic philosopher and theologian. He was a disciple of NimbÃÂrkacÃÂrya and an acharya of NimbÃÂrka SampradÃÂya. Srinivasacharya composed VedÃÂnta-Kaustubha (a commentary on the Brahma Sà «tra) at the request of NimbÃÂrkacÃÂrya. Srinivasacharya's philosophical framework, known as SvabhÃÂvika BhedÃÂbheda, emphasizes the natural distinction and similarity between the individual soul and the supreme being.
The traditional view, as outlined in the ÃÂcÃÂryacaritam by NÃÂrÃÂyaá¹Âaà Âaraá¹Âa Deva (1643âÂÂ1679 CE), holds that Srinivasacharya lived during the reign of VajranÃÂbha, the great-grandson of Krishna. But modern scholars such as Madan Mohan Agarwal and Vijay Ramnarace, through a comparative analysis of his Brahma Sà «tra commentary with those of other prominent commentators like à Âaá¹ karÃÂcÃÂrya, BhÃÂskarÃÂcÃÂrya, and RÃÂmÃÂnujÃÂcÃÂrya, have concluded that Srinivasacharya lived around 7th century. Scholars such as Professor R.V. Joshi, Swami Vrajavallabha Sharan, A.P. Bhattacharya, Baladeva dasa, and Swami Lalit Krishna Goswami Maharaj holds a similar perspective.
Traditionally, Srinivasacharya is regarded as an incarnation of Pañcajanya, the divine conch-shell of Viá¹£á¹Âu (à Âaá¹ khÃÂvatÃÂra), and is believed to have lived during the reign of VajranÃÂbha, the great-grandson of Ká¹Âá¹£á¹Âa, in Mathura.
Srinivasacharya is said to have been born in the hermitage of NimbÃÂrkÃÂcÃÂrya on the fifth day of the bright half of the month of MÃÂgha. His father was ÃÂcÃÂryapÃÂda, and his mother was Lokamatë, both known for their learning and piety. According to tradition, ÃÂcÃÂryapÃÂda, while on a mission to conquer the world through his scholarship, visited the hermitage of NimbÃÂrka. As it was nearing sunset, he refused to accept any refreshment. In response, NimbÃÂrka caused the setting sun to remain above a Nimba tree, allowing ÃÂcÃÂryapÃÂda and his companions to complete their meal. Struck by this act, ÃÂcÃÂryapÃÂda became NimbÃÂrkÃÂcÃÂrya's disciple and continued to reside in the hermitage.
It is said that NimbÃÂrkÃÂcÃÂrya personally taught Srinivasacharya the scriptures, dedicating his VedÃÂnta pÃÂrijÃÂta-saurabha to him and composing the Daà Âaà Âlokë for his instruction. NimbÃÂrka also taught him the RÃÂdhÃÂá¹£á¹Âaka and Ká¹Âá¹£á¹ÂÃÂá¹£á¹ÂakaâÂÂeight verses each in praise of RÃÂdhàand Ká¹Âá¹£á¹Âa, respectively. Tradition holds that, by reciting these verses under NimbÃÂrkÃÂcÃÂrya's guidance, Srinivasacharya was granted a vision of RÃÂdhàand Ká¹Âá¹£á¹Âa.
Accompanied by his disciple Vià ÂvÃÂcÃÂrya, Srinivasacharya traveled extensively, spreading the Vaiá¹£á¹Âava teachings and reportedly converting many people to the faith.
Srinivasacharya's philosophy, SvÃÂbhÃÂvika BhedÃÂbheda, articulates a threefold reality that consists of:
In this framework, Brahman is the only svatantra tattva (independent reality), while the individual soul and the universe are paratantra tattva (dependent reality). This dependency does not imply complete dualism (dvaita), as in the philosophy of MadhvÃÂcÃÂrya, but shows a relationship of simultaneous difference and non-difference between Brahman, the soul, and the universe.
Srinivasacharya regards Brahman as the universal soul, both transcendent and immanent, referred to by various names such as à Ârë Ká¹Âá¹£á¹Âa, Viá¹£nu, VÃÂsudeva, Purushottama, NÃÂrÃÂyaà Âa, Paramatman, Bhagawan and so on. Similarly, NimbÃÂrkÃÂcÃÂrya, in his Vedanta Kamadhenu Daà Âaà Âlokë, refers to à Ârë Ká¹Âá¹£á¹Âa alongside his consort RÃÂdhÃÂ.
Brahman is the supreme being, the source of all auspicious qualities, and possesses unfathomable attributes. It is omnipresent, omniscient, the lord of all, and greater than all. None can be equal to or superior to Brahman. He is the creator, cause of creation, maintenance and destruction of the universe.
Srinivasacharya asserts that Brahman is saguá¹Âa (with qualities). Therefore, he interprets scriptural passages that describe Brahman as nirguá¹Âa (without qualities) differently as he argues that nirguá¹Âa, when applied to Brahman, signifies the absence of inauspicious qualities, rather than the complete negation of all attributes. Similarly, terms like nirÃÂkÃÂra (formless) are understood to denote the absence of an undesirable or inauspicious form. Srinivasacharya upheld the view that à Ârë Ká¹Âá¹£á¹Âa possesses all auspicious attributes and that relative qualities such as virtue and vice, or auspiciousness and inauspiciousness, do not affect him.
According to Srinivasacharya, the individual soul is neither entirely distinct (atyanta bheda) from Brahman nor completely identical (atyanta abheda) with it, but is instead considered a part of Brahman (aá¹Âà ÂÃÂ-aá¹Âà Âë bhÃÂva), using the part-whole analogy. However, this "part" should not be interpreted as a literal fragment, but rather as a manifestation of Brahman's power (à Âakti).
Srinivasacharya was the author of: