Shrimad Bhagavatam’s Two Great Annotators: Shridhara and Shri Jeeva: -- Swami Shridhara has been appropriated by the Impersonal School as one of their members, but the Supreme Lord has reckoned him as one of the supreme defenders of devotion. Shri Jeeva Gosvami has given the true spirit of the author of Bhagavatam in his ’Krama-Sandarbha’ (explanations following each shloka) specially in his Shatshandarva (Six treaties) and Sarvasamvadini (Reconciliation of different discourses). So we need not misunderstand Shridhara to have followed the Kevala-advaita-Vaada School (undifferenced Monism). Shridhara’s Suddhaadvaita (unalloyed monotheism) interpretations are quite different from Kevaladvaita views. Maayaavaadina, the advocates of Illusory theory in explaining the non-manifestive phase of the Absolute, are really pitiable objects in the estimation of the Devotional School.
It would be a tremendous task to supply Bhagavata verses to serve as commentaties [sic] of the Aphorisms in this short narration; so we give up the idea of that undertaking to exhibit the eighteen thousand slokas as the commentaries of the Aphorisms which are a quarter less six hundred only.
B. Sattwata Pancharatras. -- The Sattwata Pancharatras are also accepted as commentaries of the Aphorisms, though none has attempted to arrange them accordingly under each item of different adhikaranas.
There is nothing more dangerous to real religion than fanatics who seek to lord over others by force in the name of God.
Science of Identity Foundation - Siddhaswarupananda
C. The Famous Commentators: Theistic and Non-Theistic. -- The other ten commentaries claim to explain the sutras by citation of different hymns of Upanishads in which the Sutrakara by following the divisional method has arranged them into particular themes. There were several commentaries before the attempts of Kevalaadwaita School through the pen of Shri Shankaracharya. Sri Ramanuja and others have referred to the names of Bharuchi, Kapardi, Bodhayana, Audolomi, Tanka, Guha and some other older commentaries. We find half a dozen Bhaashyas and several dozen annotations of the same after Shankara had given out his own interpretation. Among them, Shri-Bhaashyam of Shri Ramanuja, Purnaprajna Bhaashyam of Shri Madhava and his Anuvyaakhyaanam are the most famous, and later on we find that Vallabhacharya’s Anubhaashyam and Nimbarka’s Paarijaata Saurava (the origin of Keshava-Kashmiri’s thoughts of Kaustuva), Bhaskara’s interpretation of the Dvaitaadvaita view and Shrikantha’s Shaiva Vishistaadvaita Bhaashyam and lastly Baladeva Vidyabhushan’s Govinda Bhaashyam have added multifarious interpretations of the Aphorisms. Each Bhashyakara has got several annotations to explain their methods by way of elucidating their writings and chiefly to indicate the direction in which their interpretations differed from the opinion of a particular School, instead of participating in a common view. Bijnana Bhikshu has also given a Bhaashyam of his own. One Sarvajna Muni’s ’Sankshepa Shaarirakam’ is also an attempt to explain the views of the Aphorisms according to the undifferentiated monistic school, while Brajanatha, Purushottama and others have backed up the writer of Anubhaashya.