ṛg-vedo 'tha yajur-vedaḥ sāma-vedo 'py atharvaṇaḥ adhītās tena yenoktaṁ harir ity akṣara-dvayam

Taking advantage of these verses, there are some sahajiyas who, taking everything very cheaply, consider themselves elevated Vaisnavas but do not care even to touch the Vedanta-sutras or Vedanta philosophy. A real Vaisnava should, however, study Vedanta philosophy, but if after studying Vedanta one does not adopt the chanting of the holy name of the Lord, he is no better than a Mayavadi. Therefore, one should not be a Mayavadi, yet one should not be unaware of the subject matter of Vedanta philosophy. Indeed, Caitanya Mahaprabhu exhibited His knowledge of Vedanta in His discourses with Prakasananda Sarasvati. Thus it is to be understood that a Vaisnava should be completely conversant with Vedanta philosophy, yet he should not think that studying Vedanta is all in all and therefore be unattached to the chanting of the holy name. A devotee must know the importance of simultaneously understanding Vedanta philosophy and chanting the holy names. If by studying Vedanta one becomes an impersonalist, he has not been able to understand Vedanta. This is confirmed in Bhagavad-gita (Bg. 15.15). Vedanta means "the end of knowledge." The ultimate end of knowledge is knowledge of Krsna, who is identical with His holy name. Cheap Vaisnavas (sahajiyas) do not care to study the Vedanta philosophy as commented upon by the four acaryas. In the Gaudiya-sampradaya there is a Vedanta commentary called the Govinda-bhasya, but the sahajiyas consider such commentaries to be untouchable philosophical speculation, and they consider the acaryas to be mixed devotees. Thus they clear their way to hell.