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Teachings of Lord Chaitanya
According to Mayavadi philosophers, Vedanta means the  Sariraka  commentary of Sankaracharya. By “ Vedanta ” and “ Upanishads ,” impersonal philosophers mean “according to the commentary of Sankaracharya,” the greatest teacher of Mayavadi philosophy. After Sankaracharya came Sadananda Yogi, who said that Vedanta and  Upanishads  should be understood through the commentary of Sankaracharya. Factually, it is not so; for the Vedanta philosophy or the  Upanishads  there are many other commentaries made by the Vaishnava Acharyas, rather than those of Sankaracharya. Mayavadi philosophers influenced by Sankaracharya do not find any importance in the different Vaishnava philosophical understandings.
There are four different sects of Vaishnava Acharyas, called the  Suddhadvaita ,  Visistadvaita ,  Dvaidadvaita , and  Achintya Bhedabheda ; and all the Vaishnava Acharyas have written commentaries on the  Vedanta Sutra , which the Mayavadi philosophers do not recognize. Mayavadis make a distinction between Krishna and Krishna’s Body, and therefore the worship of Krishna by the Vaishnava philosophers is not recognized by them.
Therefore, when the Mayavadi Sannyasis inquired from Lord Chaitanya as to why He did not study  Vedanta Sutra , the Lord replied as follows: “My dear sir, you have inquired why I do not study Vedanta. In answer to this question I may speak something, if you won’t be sorry on hearing it.”
All the Mayavadi Sannyasis present said, “Now, we shall be very much pleased to hear You, because we see You are just like Narayan, and Your speeches are so nice that we are taking a great pleasure in hearing Your words. We are very much obliged to see You and hear You. Therefore, whatever You say, we shall be very glad to accept and hear patiently.”
Then the Lord began to speak about Vedanta philosophy as follows:  Vedanta Sutra  is spoken by the Supreme Lord Himself. The Supreme Lord, by His incarnation as Vyasadeva, has compiled this great philosophical treatise,  Vedanta Sutra . Vyasadeva’s incarnation of the Supreme Lord means that He cannot be likened to the ordinary person, who has the four defects of material existence. The defects of the conditioned soul are: 1. he must commit mistakes, 2. he must be illusioned, 3. he must possess the tendency to cheat others, and 4. his senses must be all imperfect. When we speak of the incarnation of Godhead, we understand that He is transcendental to all these defects of the conditioned living entity. Therefore, whatever has been spoken and written by Vyasadeva is to be understood as perfect. The  Upanishads  and  Vedanta Sutra  aim at the same subject matter: the Supreme Absolute Truth; and, when we accept the import of  Vedanta Sutra  and the  Upanishads  directly, as they