So accept or no accept, His work, His activities, His characterize . . . characteristics will be known because God will be known. Just like Lord Buddha. Lord Buddha is accepted as incarnation in the Śrīmad-Bhāgavatam. And during the time of Emperor Aśoka, he was patronized, Lord Buddha was patronized . . . not Buddha, or Buddhism was patronized by Aśoka. So practically the whole of Far East, including India, all over, the Buddhism was broadcast and everyone become Buddhist. Whole of India, practically, became Buddhist during his time.
But later on, after Śaṅkarācārya's drive against Buddhism, Buddha-ism . . . Śaṅkarācārya wanted to establish the difference of Buddha-ism and Hinduism is that Buddha-ism, Lord Buddha did not accept Vedic authority. He did not accept Vedic authority. But according to Hindu culture, if somebody does not accept the Vedic authority, then he's not a authority.
Vedānta philosophy, there are different parties in India. The Māyā . . . generally, two parties: the Māyāvāda philosophers and the Vaiṣṇava philosophers, or the impersonalist and the personalist. Otherwise, there is no difference. Ultimately, the Māyāvādī philosophers, they say that God, the Supreme Absolute Truth, is impersonal, and the Vaiṣṇava philosophers, they say in the ultimate, Absolute Truth is Person and He is, He is the Supreme Personality of Godhead, is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). This is little difference, and they stick to their position and they fight. Fight means by philosophical arguments. That is going on since a very long time.
But both of them belong to the sanātana Hindu dharma, because both of them will talk on the Vedānta philosophy. They'll simply, they can give different interpretation, but they cannot say that "We don't accept Vedānta." Oh, that will . . . then it is at once rejected. So one must give an interpretation on the Vedānta philosophy; then he will be accepted as ācārya. Three things: Vedānta philosophy, Bhagavad-gītā and Śrīmad-Bhāgavatam. One must be able to explain these three books. Then he'll be accepted ācārya. These are the principles.
So very recently . . . impersonalists, they also accept avatāra. They accept Kṛṣṇa. Śaṅkarācārya accepted Kṛṣṇa. Kṛṣṇas tu bhagavān svayam. Sa bhagavān svayam kṛṣṇa. Specifically . . . people may misunderstand that Kṛṣṇa may be some other Kṛṣṇa, because, as the present followers of Śaṅkarācārya, they are interpreting in that way. But Śaṅkarācārya, just to specify Kṛṣṇa, devakī vāsudeva jātaḥ. This means Kṛṣṇa who appeared Himself as the son of Devakī and Vasudeva, that Kṛṣṇa. That Kṛṣṇa.