- A famous commentator on the Srimad-Bhagavatam
This category has the following 2 subcategories, out of 2 total.
- ► Bhavartha-dipika (1 C, 5 P)
- ► Caitanya and Sridhara Swami (4 P)
Pages in category "Sridhara Swami"
The following 128 pages are in this category, out of 128 total.
- A follower of Visnu Svami’s was Sridhara Svami, the most well known commentator on Srimad-Bhagavatam. He was also a mahajana. Similarly, Candidasa, Vidyapati and Jayadeva were all mahajanas
- Accepting either of them (Jiva Gosvami, Sridhara Swami and Srila Visvanatha Cakravarti) Maharaja Pariksit was naturally inclined to Lord Krsna from his very childhood
- According to Sridhara Svami, although the Bhagavatam (9.1.11-12) has previously included Iksvaku among the ten sons begotten by Manu in his wife Sraddha, this was a generalization
- According to Sridhara Svami, Arjuna was obliged to catch this son of a brahmana like an animal as a part of his duty (dharma). This suggestion by Sridhara Svami is also confirmed in the later statement of Sri Krsna
- According to Sridhara Svami, His (Lord Visnu) three pairs of opulences are complete riches and complete strength, complete fame and complete beauty, and complete wisdom and complete renunciation
- According to Sridhara Svami, Maharaja Pariksit used to imitate the worship of the family Deity by elderly members. Srila Visvanatha Cakravarti also confirms the viewpoint of Jiva Gosvami
- According to Sridhara Svami, the grandfather referred to is Brahma, but according to Visvanatha Cakravarti, the grandfather is Maharaja Yudhisthira himself
- According to Sridhara Svami, the material conception of success (moksa, or liberation) is desired by those in material existence. Devotees, however, not being situated in material existence, have no desire for liberation
- According to Sridhara Svami, the ruru is also known as the bhara-srnga. Srila Jiva Gosvami confirms this in his Sandarbha. Thus although rurus are not seen in this world, their existence is confirmed in the sastras
- According to Sripada Sridhara Svami, the original commentator on the Bhagavatam, there is not always a devastation after the change of every Manu
- According to Svami Sridhara, dharma, artha, kama and moksa, or fruitive activities, philosophical speculations and salvation, as conceived by several persons, are not the ultimate goal of life
- Among all commentaries, Sridhara Svami's is given the first position. This parampara has existed for a very long time. It was also accepted during Sri Caitanya Mahaprabhu's time, but Sri Vallabhacarya violated the system
- As Sridhara Svami says, pujyatvam: he immediately becomes as respectable as a most learned brahmana and can be allowed to perform Vedic sacrifices
- Even authorities like Sri Jiva Goswami and Visvanatha Cakravarti Thakura mention in their commentaries, svami caranat, as we have learned it from the lotus feet of Sridhara Svami
- Even if one is born in a non-brahmana family, if he has the brahminical qualifications he should be accepted as a brahmana, as confirmed by Srila Narada Muni and the great saint Sridhara Svami. This is also stated in Srimad-Bhagavatam
- He (Hiranyaksa) also addressed Him (PG) as ajna. Sridhara Svami says that jna means "knowledge," and there is no knowledge which is unknown to the Supreme Personality of Godhead. Indirectly, therefore, the demon said that Visnu knows everything
- He (Krsna) already exists in multiforms, but none of the forms are material. Sridhara Svami has commented that arupinah, "without form," means without material form
- He (Sridhara Swami) says, "O all-merciful spiritual master, representative of the Supreme Personality of Godhead, when my mind will be completely surrendered unto your lotus feet"
- His (Lord Nrsimhadeva's) mercy is distributed like moonshine, and His face is like that of a lion. Let me offer my (Sridhara Svami's) obeisances unto Him again and again
- In his commentary on the First Canto of Srimad-Bhagavatam (SB 1.1.1), Sridhara Svami describes Lord Nrsimhadeva in this way: prahlada-hrdayahladam bhaktavidya-vidaranam, sarad-indu-rucim vande parindra-vadanam harim
- In his commentary, Sridhara Svami has noted that birth in a family of brahmanas does not necessarily mean that one is a brahmana. One must be qualified with the symptoms of a brahmana, as the symptoms are described in the sastras
- In my commentary on Srimad-Bhagavatam, he said, "I have refuted the explanations of Sridhara Svami. I cannot accept his explanations"
- In order to refute such meaningless arguments (that Srimad-Bhagavatam was not compiled by Sri Vyasadeva), Sri Sridhara Svami points out that there is reference to the Bhagavatam in many of the oldest Puranas
- In pursuance of the specific utterance vedhase, or "the compiler of the system of transcendental knowledge," Srila Sridhara Svami has commented that the respectful obeisances are offered to Srila Vyasadeva, who is the incarnation of Vasudeva
- In regard to the significant word anama-rupah, Sri Sridhara Svami says, prakrta-nama-rupa-rahito 'pi. The word anama, which means "having no name," indicates that the Supreme Personality of Godhead has no material name
- In the Tenth Canto of Bhagavatam the life and activities of Krsna are described because Krsna is the shelter of all manifestations. Knowing this, Sridhara Svami worshiped and offered his obeisances unto Krsna as the shelter of everything
- In this regard, Srila Sridhara Svami has composed a verse which conveys the idea that the supreme source of everything, the S P of God, is so great & unlimited that it is not possible for the living entity to understand Him by any material acquisition
- Let me offer my (Sridhara Svami's) obeisances unto Lord Nrsimhadeva, who is always enlightening Prahlada Maharaja within his heart and who always kills the nescience that attacks the devotees
- Lord Caitanya told Vallabha Acarya that his pride in being superior to Sridhara Svami was not at all befitting a Vaisnava
- Lord Sri Krsna had two arms, and why He is designated as four-armed is explained by Sridhara Svami
- Omkara is also called the deliverer (tara). SB begins with the omkara vibration: om namo bhagavate vasudevaya. Therefore omkara has been described by the great commentator Sridhara Svami as tarankura, the seed of deliverance from the material world
- One should have the common sense to ask why, if Krsna or Rama were fictitious, stalwart scholars like Sridhara Svami, Rupa Gosvami and many other recognized acaryas would have spent so much time to write about Krsna in notes and commentaries on SB
- One who comments on Srimad-Bhagavatam following in the footsteps of Sridhara Svami will be honored and accepted by everyone
- Preachers like Jagat Guru and Sridhara Swami Maharajas, and Madhavananda are arriving to Bombay to push on the membership, other preaching and collecting. As for your plan to invite university students to spend the weekend, it is very good; do it
- Put forth your explanation of Srimad-Bhagavatam following in the footsteps of Sridhara Svami. Giving up your false pride, worship the Supreme Personality of Godhead, Krsna
- Since such an experiment (to see the planets hovering in space) is not possible, naturally we have to accept the statement of SB as it is because it is so accepted by spiritual leaders like Sridhara Svami, Jiva Gosvami, Visvanatha Cakravarti and others
- So, the conclusion is, as we learn from Caitanya Caritamrta, that in the beginning Sri Vallabhacarya criticized Sridhara Swami and then Sri Caitanya Mahaprabhu criticized Vallabhacarya. So what can we do now after 500 years?
- Sridhara Svami also explains in this connection that the same concise form of the Bhagavatam concerned the pastimes of Lord Krsna and was never meant for impersonal indulgence
- Sridhara Svami comments in this connection that by association with material nature alone one does not become conditioned. Conditional life begins only after one is infected by the modes of material nature
- Sridhara Svami comments, bhagavattvaya bhagavat-saman aisvaryaya. Bhagavattva, becoming as good as the SP of Godhead, does not mean becoming one with Him or equal to Him, although in the spiritual world the servant is equally as opulent as the master
- Sridhara Svami confirms in his commentary that first one must surrender to the spiritual master; then the process of devotional service will develop
- Sridhara Svami describes tri-yuga as follows: yuga means "couple," and tri means "three." The Lord is manifested as three couples by His six opulences, or three couples of opulences. In that way He can be addressed as tri-yuga
- Sridhara Svami especially remarks in this connection, anena pujyatvam laksyate. Some caste brahmanas remark that by chanting Hare Krsna, purification begins
- Sridhara Svami explains in his notes: "During the annihilation of the creation, who serves the Lord lying on the Sesa, etc." This means that the transcendental Lord with all His name, fame, quality and paraphernalia exists eternally
- Sridhara Svami gives a clear analytical study (of the spiritual and material energies) in his commentary on the first verse of the Tenth Canto of Srimad-Bhagavatam. Sridhara Svami was accepted by Lord Caitanya as an authorized commentator on SB
- Sridhara Svami has also noted that birth is not everything. One has to acquire the qualities
- Sridhara Svami has composed a nice verse in this regard - My dear Lord, to be engaged always in thinking of Your lotus feet is very difficult
- Sridhara Svami has composed a nice verse in this regard, "I worship the Supreme Personality of Godhead, who is always manifested as reality even within this material world, which is considered by some to be false"
- Sridhara Svami has remarked that a pure devotee takes advantage of another pure devotee by trying to hear from him about the holy name, form and qualities of the Lord. If there is no such opportunity, he alone chants and hears the Lord's holy name
- Sridhara Svami informs us that Kapilasrama is located at the confluence of the Ganges and the Bay of Bengal, a place known now as Ganga-sagara
- Sridhara Svami informs us that Kapilasrama is located at the confluence of the Ganges and the Bay of Bengal, a place known now as Ganga-sagara. This place is still famous as a place of pilgrimage
- Sridhara Svami mentions Sridama Vipra, who expressed to himself his feelings of obligation, thinking, "Life after life, may I be connected with Krsna in this friendly attitude
- Sridhara Svami remarks, angirasah sakasat prapta-vidyo hara iti prasiddhah: Lord Siva is well known to have received knowledge from Angira
- Sridhara Svami said, "As the cause of all causes, You (The Supreme Lord) have entered my body as the Supersoul, and I have the prerogative of enjoying the supreme blissful life of knowledge along with You"
- Sridhara Svami says that because the spiritual world is real, this material world, which is an imitation, appears to be real
- Sridhara Svami's commentary on the Srimad-Bhagavatam, "My dear Lord, some of the fortunate persons who are swimming in the ocean of Your nectar of devotion, and who are relishing the nectar of the narration of Your pastimes, certainly know ecstasies"
- Sridhara Svami's commentary on the Srimad-Bhagavatam, "Such a transcendental devotee regards any kind of happiness other than devotional service as no better than straw in the street"
- Sridhara Svami, he has written. He belongs to Visnu Svami - sampradaya
- Sridhara Svami, Ramanujacarya, Visvanatha Cakravarti, Baladeva Vidyabhusana. So many great scholars, they have commented upon Bhagavad-gita. So try to understand Bhagavad-gita as it is. That is the real necessity of life
- Sridhara Svami, states that although the demon wanted to deride the Personality of Godhead in the form of a boar, actually he worshiped Him in several words
- Sridhara Svami, the great commentator on Srimad-Bhagavatam, has composed a nice verse in this regard, the meaning of which is as follows
- Sridhara Svami, the original commentator on Srimad-Bhagavatam, explains that one can reach the perfection of life simply by devotional service (kevalaya bhaktya); one need not be dependent on any other process
- Sridhara Swami continued, "I have been cracked to pieces by the smashing wheel of material existence, and because of my various sinful activities while existing in this material world, I am burning in the blazing fire of material reactions"
- Sridhara Swami continued, "Only by your (spiritual master's) mercy, I shall be able to get relief from all obstacles to spiritual life, and I shall be situated in blissful life"
- Sridhara Swami continued, "Somehow or other, my dear Lord, I have come to take shelter under Your lotus feet. Please accept me and give me protection"
- Sridhara Swami has said that mukti is also another cheating. Why mukti? Krsna does not demand that "Unless you are mukta, liberated, you cannot serve." No. You can serve in any condition. Ahaituky apratihata
- Sridhara Swami said in his verse, "As far as I am concerned, I wish to be liberated simply by chanting the holy names of the all-beautiful Supreme Personality of Godhead - Madhava, Vamana, Trinayana, Sankarsana, Sripati and Govinda"
- Sridhara Swami said in his verse, "He (the Supreme Lord) is the supreme potency of all material senses or sense organs. He is omnipotent, and He is the supreme performer of everything"
- Sridhara Swami said in his verse, "He (the Supreme Lord) is worshipable by everyone. Unto that Supreme Person do I offer my respectful obeisances"
- Sridhara Swami said in his verse, "It is possible for great devotees who have already achieved love for You and are engaged in transcendental loving service"
- Sridhara Swami said in his verse, "Let the mystic yogis engage in their meditational service, and let the different sects engage in unnecessary arguing as to which is the best"
- Sridhara Swami said in his verse, "Let them loiter in the darkness of ignorance and illusion, falsely enjoying as if very learned scholars, although they are without knowledge of the Supreme Personality of Godhead"
- Sridhara Swami said in his verse, "My dear Lord, I wish that my mind may also be fixed somehow or other on Your lotus feet, at least for some time"
- Sridhara Swami said in his verse, "Simply by chanting Your transcendental names, O Lord Madhupati, let me become free from the contamination of this material existence"
- Sridhara Swami said, "My dear Lord, I am eternally a part of You, but I have been entrapped by the material potencies, which are also an emanation from You"
- Sridhara Swami said, "My dear Lord, please order me to render You loving service so that I can again be brought to my original position of transcendental bliss"
- Srila Jiva Gosvami has written in the beginning of his Tattva-sandarbha - I, a tiny living entity known as jiva, am trying to assort the events of the book chronologically, consulting the direction of great personalities like Sridhara Svami
- Srila Sridhara Svami and all other acaryas, like Jiva Gosvami, agree that bhakti-yoga is not only easy, simple, natural and free from trouble, but is the only source of happiness for the human being
- Srila Sridhara Svami confirms that a part of the material nature, after being initiated by the Lord, is known as the mahat-tattva
- Srila Sridhara Svami has commented that the word snigdhasya (from SB 1.1.8) means prema-vatah. The word prema-vatah indicates that one has great love for his spiritual master
- Srila Sridhara Svami has composed a nice verse in this regard - Let others engage in severe austerities, let others fall to the land from the tops of hills and give up their lives
- Srila Sridhara Svami has composed a nice verse in this regard, which states - My dear Lord, let others engage in false argument and dry speculation, theorizing upon great philosophical theses
- Srila Sridhara Svami has verified that Lord Visnu appears in the Age of Kali but does not act as He does in other ages
- Srila Sridhara Svami points out that there are many of the oldest puranas which make reference to the Srimad-Bhagavatam
- Srila Sridhara Svami rightly commenting on this verse (SB 2.5.39), says that the Brahmaloka mentioned here is Vaikuntha, the kingdom of God, which is sanatana, or eternal, and is not exactly like the material creations described above
- Srila Sridhara Svami says that mahima means liberation in this life
- Srimad-Bhagavatam has many tikas, or commentaries, following the parampara system, but Sridhara Svami's is first. The commentaries of all the other acaryas follow his
- Sripada Sridhara Svami has composed a nice verse in this regard - Let me offer my respectful obeisances unto the Supreme Personality of Godhead, who has no material senses but through whose direction and will all the material senses are working
- Sripada Sridhara Svami has composed a nice verse in this regard, the meaning of which is as follows - My dear Lord, I am a living entity perpetually disturbed by the conditions of material existence
- Sripada Sridhara Svami has explained that this offering (of Prthu Maharaja) is just like the servant's offering of food to his master
- Sripada Sridhara Svami, the great commentator on Srimad-Bhagavatam, has definitely forbidden the salvationists or monists to deal in Srimad-Bhagavatam
- That depends on the individual process of chanting, but this remark of Sridhara Svami's is completely applicable if one chants the holy name of the Lord without offense, for he immediately becomes more than a brahmana
- The demon used the word abhavaya, which means "for killing." Sridhara Svami comments that this "killing" means liberating, or, in other words, killing the process of continued birth and death
- The exact meaning of the word sattvena is given by Sridhara Svami as being synonymous with dhairyena, or patience. One must perform devotional service with great patience
- The following verse (CC Madhya 8.5) was composed by Sridhara Svami in his commentary on the Tenth Canto of Srimad-Bhagavatam - SB 10.87.1
- The goddess of fortune is always embraced by Lord Nrsimhadeva. This is mentioned in the commentary on Srimad-Bhagavatam written by the great commentator Srila Sridhara Svami
- The incarnation of the Lord (Krsna) entered the mind of Vasudeva and was then transferred to the mind of Devaki. Srila Sridhara Svami gives the following annotation: "mana avivesa" manasy avirbabhuva; jivanam iva na dhatu-sambandha ity arthah
- The Lord (Caitanya) told him (Vallabha Acarya) that his pride in being superior to Sridhara Svami was not at all befitting a Vaisnava
- The Mayavadi sannyasis, not understanding Sridhara Svami, sometimes think that Sridhara Svami belonged to the Mayavada ekadanda-sannyasa community. Actually this was not the case
- The opinions of Sridhara Svami are corroborated. In each and every scripture, the supremacy of Krsna is stressed. Baladeva, Sankarsana and other expansions of Krsna are emanations of Maha-Sankarsana
- The opinions of Sridhara Svami are given. It is stated that the Supreme Personality of Godhead, although devoid of material qualities, superintends all material activities
- The prefix 'pra' (in the verse from Srimad-Bhagavatam) indicates that the desire for liberation is completely rejected
- The statements of Srimad-Bhagavatam are accepted by great acaryas like Sridhara Svami, Ramanujacarya and Vallabhacarya. Lord Sri Caitanya Mahaprabhu specifically accepts Srimad-Bhagavatam as the spotless Vedic authority
- The Supreme Personality of Godhead, Visnu, is ascertained to be the original cause of creation. Sridhara Svami, in his commentary Bhavartha-dipika, replies to the idea that prakrti and purusa are the causes of the cosmic manifestation
- The transcendental mellow of affection has been accepted by authorities like Sridhara Svami as a perfectional stage of devotion
- The transcendental position surpasses these (Virat, hiranyagarbha, & karana) designations and is therefore called the position of the fourth dimension. This is a quotation from Sridhara Svami’s commentary on the 11th Canto, 15th Chapter, verse 16, of SB
- The Varaha-kalpa is also called Padma-kalpa, and this is testified by acaryas like Jiva Gosvami as well as Visvanatha Cakravarti Thakura in pursuance of the first commentator, Svami Sridhara
- The word avivesa signifies that the Lord appeared within the mind of Vasudeva. There was no need for a discharge of semen. That is the opinion of Sripada Sridhara Svami and Srila Visvanatha Cakravarti Thakura
- The word mangala ("auspicious") in this verse (SB 4.21.42) is very significant. Srila Sridhara Svami quotes that to do what is good and to reject what is not good is called mangala, or auspicious
- The word sadyah, "immediately," is used, and Sridhara Svami also remarks that one can immediately become eligible to perform Vedic sacrifices
- There are so-called mahatmas. They think that they are very much exalted, they do not require this sankirtanam. Sridhara Swami says that this sankirtana movement is not only for the persons who are sinful, but mahatam api
- They (social literary men, scientists, mundane poets) take pleasure in a place where rejected subject matters are thrown. According to Svami Sridhara, this is the pleasure of the prostitute-hunters
- This (CC Adi 1.93) is an annotation by Sridhara Svami, the great commentator on Srimad-Bhagavatam
- This (CC Adi 2.95) quotation comes from Sridhara Svami’s commentary on the first verse of the Tenth Canto, Chapter One, of Srimad-Bhagavatam
- This (CC Madhya 20.151) is a quotation from the Bhavartha-dipika, Sridhara Svami’s commentary on Srimad-Bhagavatam - SB 10.1.1
- This quotation of Visnu Svami (CC Madhya 18.114) is cited in Sridhara Svami’s Bhavartha-dipika commentary on Srimad-Bhagavatam - SB 1.7.6
- This verse (CC Madhya 8.6) was composed by Sridhara Svami in his commentary on the Seventh Canto of Srimad-Bhagavatam - SB 7.9.1
- This verse (of CC Antya 5.127) is found in Sridhara Svami’s Bhavartha-dipika (1.7.6), wherein he quotes Sri Visnu Svami
- Whatever prasada is offered to Visnu is offered to everyone, even to Lord Siva. Sridhara Svami also comments in this connection, svena bhagena: the remnants of the yajna are offered to all the demigods and others
- Whatever Sridhara Svami reads he explains according to the circumstances. Therefore he is inconsistent in his explanations and cannot be accepted as an authority
- Whatever you might write due to false pride, trying to surpass Sridhara Svami, would carry a contrary purport. Therefore no one would pay attention to it
- Yes, Vallabhacarya's Vaisnava, acarya. But that very deviation, that "I have done something better than Sridhara," that is not our parampara system. Then he was thinking himself better than Sridhara. That is not allowed. We should always remain servant
- You have dared criticize Sridhara Svami, and you have begun your own commentary on Srimad-Bhagavatam, not accepting his authority. That is your false pride