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Śrī-Caitanya-caritāmṛta
kṛṣṇe bhakti kara—ihāya sabāra santoṣa vedānta nā śuna kene, tāra kibā doṣa
SYNONYMS
kṛṣṇe —unto Kṛṣṇa;  bhakti —devotional service;  kara —do;  ihāya —in this matter;  sabāra —of everyone;  santoṣa —there is satisfaction;  vedānta —the philosophy of  Vedānta-sūtra ;  nā —do not;  śuna —hear;  kene —why;  tāra —of the philosophy;  kibā —what is;  doṣa —fault.
TRANSLATION
“Dear sir, there is no objection to Your being a great devotee of Lord Kṛṣṇa. Everyone is satisfied with this. But why do You avoid discussion on the Vedānta-sūtra? What is the fault in it?”
PURPORT
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments in this connection, “Māyāvādī  sannyāsīs  accept that the commentary by Śrī Śaṅkarācārya known as  Śārīraka-bhāṣya  gives the real meaning of  Vedānta-sūtra . In other words, Māyāvādī  sannyāsīs  accept the meanings expressed in the explanations of  Vedānta-sūtra  by Śaṅkarācārya, which are based on monism. Thus they explain  Vedānta-sūtra , the  Upaniṣads  and all such Vedic literatures in their own impersonal way.” The great Māyāvādī  sannyāsī  Sadānanda Yogīndra has written a book known as  Vedānta-sāra  in which he writes:
vedānto nāma upaniṣat-pramāṇam tad-upakārīṇi śārīraka-sūtrādīni ca
According to Sadānanda Yogīndra, the  Vedānta  and  Upaniṣads , as presented by Śrī Śaṅkarācārya in his  Śārīraka-bhāṣya  commentary, are the only sources of Vedic evidence. Actually, however,  Vedānta  refers to the essence of Vedic knowledge, and it is not a fact that there is nothing more than Śaṅkarācārya’s  Śārīraka-bhāṣya . There are other  Vedānta  commentaries written by Vaiṣṇava  ācāryas , none of whom follow Śrī Śaṅkarācārya or accept the imaginative commentary of his school. Their commentaries are based on the philosophy of duality. Monist philosophers like Śaṅkarācārya and his followers want to establish that God and the living entity are one, and instead of worshiping the Supreme Personality of Godhead they present themselves as God. They want to be worshiped as God by others. Such persons do not accept the philosophies of the Vaiṣṇava  ācāryas , which are known as  śuddhādvaita  (purified monism),  śuddha-dvaita  (purified dualism),  viśiṣṭādvaita  (specific monism),  dvaitādvaita  (monism and dualism) and  acintya-bhedābheda  (inconceivable oneness and difference). Māyāvādīs do not discuss these philosophies, for they are firmly convinced of their own philosophy of  kevalādvaita , exclusive monism. Accepting this system of philosophy as the pure understanding of  Vedānta-sūtra , they believe that Kṛṣṇa has a body made of material elements and that the activities of loving service to Kṛṣṇa are sentimentality. They are known as Māyāvādīs because according to their opinion Kṛṣṇa has a body which is made of  māyā , and the loving service of the