Text 1941
The Cleansing of the Gundicā Temple.
95
SYNONYMS
tomāra —Your;  siddhānta-saṅga —acceptance of the conclusion;  kare —does;  yei jane —the person who;  eka —one;  vastu —substance;  vinā —except;  sei —such a person;  dvitīya —a second thing;  nāhi māne —does not accept.
TRANSLATION
“One who participates in Your impersonal monistic philosophy does not accept anything but the one Brahman.”
PURPORT
The impersonal monist does not believe that God is the only object of worship and that the living entities are His eternal servants. According to the monists, God and the devotee may be separate in the material state, but when they are spiritually situated, there is no difference between them. This is called  advaita-sid-dhānta , the conclusion of the monists. Monists consider devotional service of the Lord to be material activity; therefore they consider such devotional activities to be the same as  karma , or fruitive activity. This monistic mistake is a great stumbling block on the road to devotional service.
Actually this discussion between Advaita Ācārya and Nityānanda was a mock fight to serve as a great instruction for all devotees. Śrī Nityānanda Prabhu wanted to point out that Advaita Ācārya, a pure devotee, did not agree with the monistic conclusion. The conclusion of devotional service is:
vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam brahmeti paramātmeti bhagavān iti śabdyate
“Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.” ( Bhāg.  1.2.11)
Absolute knowledge consists of Brahman, Paramātmā and Bhagavān. This conclusion is not the same as that of the monists. Śrīla Advaita Ācārya was given the title of  ācārya  because He spread the  bhakti  cult, not the philosophy of monism. The true conclusion of  advaita-siddhānta  is not the same as the philosophy of the monists. Here  advaita-siddhānta  means  advaya-jñāna , or oneness in variety. Actually Śrīla Nityānanda Prabhu was praising Śrīla Advaita Ācārya through friendly mock fighting. He was giving the Vaiṣṇava conclusion in terms of the  Bhāgavatam's  conclusive words,  vadanti tat tattva-vidas . This is also the conclusion of a  mantra  in the  Chāndogya Upaniṣad ,  ekam evādvitīyam .
A devotee knows that there is oneness in diversity. The  mantras  of the  śāstras  do not support the monistic conclusions of the impersonalists, nor does Vaiṣṇava philosophy accept impersonalism without variety. Brahman is the greatest, He