Srinivasacharya (Sanskrit: श्रीनिवासाचार्य, श्रीनिवास, romanized: Śrīnivāsācārya, Śrīnivāsa;c. 7th century) also known as Srinivasa, was a vedantic philosopher and theologian. He was a disciple of Nimbārkacārya and an acharya of Nimbārka Sampradāya. Srinivasacharya composed Vedānta-Kaustubha (a commentary on the Brahma Sūtra) at the request of Nimbārkacārya. Srinivasacharya's philosophical framework, known as Svabhāvika Bhedābheda, emphasizes the natural distinction and similarity between the individual soul and the supreme being.

The traditional view, as outlined in the Ācāryacaritam by Nārāyaṇaśaraṇa Deva (1643–1679 CE), holds that Srinivasacharya lived during the reign of Vajranābha, the great grandson of Krishna. But modern scholars such as Madan Mohan Agarwal and Vijay Ramnarace, through a comparative analysis of his Brahma Sūtra commentary with those of other prominent commentators like Śaṅkarācārya, Bhāskarācārya, and Rāmānujācārya, have concluded that Srinivasacharya lived around c. 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 Viṣṇu (Śaṅkhāvatāra), and is believed to have lived during the reign of Vajranābha, the great grandson of Kṛṣṇa, in Mathura.

Srinivasacharya is said to have been born in the hermitage of Nimbārkācārya on the fifth day of the bright half of the month of Māgha. His father was Ācāryapāda, and his mother was Lokamatī, both known for their learning and piety. According to tradition, Ācāryapāda, while on a mission to conquer the world through his scholarship, visited the hermitage of Nimbārka. As it was nearing sunset, he refused to accept any refreshment. In response, Nimbārka caused the setting sun to remain above a Nimba tree, allowing Ācāryapāda and his companions to complete their meal. Struck by this act, Ācāryapāda became Nimbārkācārya’s disciple and continued to reside in the hermitage.

It is said that Nimbārkācārya personally taught Srinivasacharya the scriptures, dedicating his Vedānta pārijāta-saurabha to him and composing the Daśaślokī for his instruction. Nimbārka also taught him the Rādhāṣṭaka and Kṛṣṇāṣṭaka—eight verses each in praise of Rādhā and Kṛṣṇa, respectively. Tradition holds that, by reciting these verses under Nimbārkācārya’s guidance, Srinivasacharya was granted a vision of Rādhā and Kṛṣṇa.

Accompanied by his disciple Viśvācārya, Srinivasacharya traveled extensively, spreading the Vaiṣṇava teachings and reportedly converting many people to the faith.

Srinivasacharya’s philosophy, Svābhāvika Bhedābheda, 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 Madhvācārya, but shows a relationship of simultaneous difference and non-difference between Brahman, the soul, and the universe.