It is clear that Śaṅkarācārya, he wanted to establish this theory of monism, and therefore he has explained Vedānta-sūtra in his own way. But that is not the actual explanation. What Lord Caitanya said, that is real explanation. All of them admitted. And this Prakāśānanda Sarasvatī, he also admitted.
Bhagavattā mānile advaita nā yāya sthāpana (CC Madhya 25.48). Now, they wanted to establish the theory of monism—no difference between living entity and God, one; there is no separate God. Then, if admit . . . if it is admitted that God is the source of everything, then you have to accept duality. Because the source of everything and the everything emanated—duality.
- ācāryera āgraha-‘advaita-vāda’ sthāpite
- tāte sūtrārtha vyākhyā kare anya rīte
- (CC Madhya 25.47)
- bhagavattā' mānile 'advaita' nā yāya sthāpana
- ataeva saba śāstra karaye khaṇḍana
- (CC Madhya 25.48)
Because the whole aim was to get away the existence of God, therefore all the Vedic literature was . . . were interpreted by Śaṅkarācārya in his own way. Still it is going on. That process is still going on. Although there are many, I mean to say, explanation of Vedānta-sūtra by the Vaiṣṇava sampradāyas, just like Rāmānujācārya, Madhvācārya . . . every Vaiṣṇava sampradāya has his own explanation of Vedānta-sūtra. Don't understand Vedāntist means the monopoly by Śaṅkara-sampradāya. No.
But people in general, they understand Vedāntist means Śaṅkara sampradāya. Because the devotee class, they do not give much importance to Vedānta. Because they read Śrīmad-Bhāgavatam, and Śrīmad-Bhāgavatam is accepted by the Vaiṣṇava-sampradāya, especially by the sect of Caitanya Mahāprabhu, as the real explanation of Vedānta; therefore they do not give any other explanation of Vedānta than Śrīmad-Bhāgavatam.