The philosophers known as kevalādvaita-vādīs generally occupy themselves with hearing the Śārīraka-bhāṣya, a commentary by Śaṅkarācārya advocating that one impersonally consider  oneself the Supreme Lord. Such Māyāvāda philosophical commentaries upon  Vedānta are simply imaginary, but there are other commentaries on  Vedānta philosophy. The commentary by Śrīla Rāmānujācārya, known as Śrī-bhāṣya, establishes the viśiṣṭādvaita-vāda philosophy. Similarly, in the Brahma-sampradāya, Madhvācārya’s Pūrṇaprajña-bhāṣya establishes śuddha-dvaita-vāda. In the Kumāra-sampradāya, or Nimbārka-sampradāya, Śrī Nimbārka establishes the philosophy of dvaitādvaita-vāda in the Pārijāta-saurabha-bhāṣya. And in the Viṣṇusvāmi-sampradāya, or Rudra-sampradāya, which comes from Lord Śiva, Viṣṇusvāmī has written a commentary called Sarvajña-bhāṣya, which establishes śuddhādvaita-vāda.
Sri Caitanya-caritamrta – 1975 Edition : Cc. Antya-lila : Antya 2: The Chastisement of Junior Haridasa : Antya 2.95 : PURPORT : A Vaiṣṇava should study the commentaries on Vedānta-sūtra written by the four sampradāya-ācāryas, namely Śrī Rāmānujācārya, Madhvācārya, Viṣṇusvāmī and Nimbārka, for these commentaries are based upon the philosophy that the Lord is  the master and that all living entities are His eternal servants. One  interested in studying Vedānta philosophy properly must study these  commentaries, especially if he is a Vaiṣṇava. These commentaries are  always adored by Vaiṣṇavas. The commentary by Śrīla Bhaktisiddhānta  Sarasvatī is elaborately given in the Ādi-līlā, Chapter Seven, text 101. The Māyāvāda commentary Śārīraka-bhāṣya is like poison for a Vaiṣṇava. It should not be touched at all. Śrīla Bhaktivinoda Ṭhākura remarks that even a mahā-bhāgavata, or highly elevated devotee who has surrendered himself unto the lotus  feet of Kṛṣṇa, sometimes falls down from pure devotional service if he  hears the Māyāvāda philosophy of Śārīraka-bhāṣya. This commentary should therefore be shunned by all Vaiṣṇavas.
KRSNA, The Supreme Personality of Godhead –  1970 Edition :  Volume 2 : KB 2-24 / The Liberation of Balvala, and Lord Balarama’s Touring the Sacred Places :  After finishing His bathing and ritualistic  ceremonies at Gaṅgāsāgara, Lord Balarāma proceeded toward the mountain  known as Mahendra Parvata. At this place He met Paraśurāma, the  incarnation of Lord Kṛṣṇa, and He offered him respect by bowing down  before him. After this He gradually turned toward southern India and  visited the banks of the river Godāvarī. After taking His bath in the  river Godāvarī and performing the necessary ritualistic ceremonies, He  gradually visited the other rivers–the Veṇā, Pampā and Bhīmarathī. On  the bank of the river Bhīmarathī there is the deity called Svāmī  Kārttikeya. After visiting Kārttikeya Lord Balarāma gradually proceeded  to Śailapura, a pilgrimage city in the province of Mahārāṣṭra. Śailapura is one of the biggest districts in Mahārāṣṭra Province. He then  gradually proceeded towards the Draviḍadeśa. Southern India is divided  into five parts, called Pañcadraviḍa. Northern India is also divided  into five parts, called Pañcagaura. All the important ācāryas of the modern age, namely Śaṅkarācārya, Rāmānujācārya, Madhvācārya, Viṣṇusvāmī, and Nimbārka, advented themselves in these Draviḍa Provinces. Lord Caitanya appeared in Bengal, which is part of the five Gauradeśas.
KRSNA, The Supreme Personality of Godhead – 1970 Edition :  Volume 2 : KB 2-32 / Prayers by the Personified Vedas :  Nārada Muni, after offering respects to his spiritual master, went to the āśrama of Vyāsadeva and narrated the entire story to his disciple. Thus Nārada Muni, being properly received by Vyāsadeva in his āśrama and seated very comfortably, began to narrate what he had heard from  Nārāyaṇa Ṛṣi. In this way Śukadeva Gosvāmī informed Mahārāja Parīkṣit of the answers to his questions regarding the essence of Vedic knowledge  and regarding what is considered to be the ultimate goal in the Vedas. The supreme goal in life is to seek the transcendental blessings of the Supreme Personality of Godhead and thus become engaged in the loving  service of the Lord. One should follow in the footsteps of Śukadeva  Gosvāmī and all the Vaiṣṇavas in the disciplic succession and should pay respectful obeisances unto Lord Kṛṣṇa, the Supreme Personality of  Godhead Hari. The four sects of Vaiṣṇava disciplic succession, namely  the Madhva-sampradāya, the Rāmānuja-sampradāya, the  Viṣṇusvāmī-sampradāya and the Nimbārka-sampradāya, in pursuance of all Vedic conclusions, agree that one should surrender unto the Supreme Personality of Godhead.
ooks : Raja – Vidya: The King of Knowledge : RV 5: Parampara: Knowledge Through Disciplic Succession :  In India, there are disciplic successions coming from Rāmānujācārya, Madhvācārya, Nimbārka, Viṣṇusvāmī and other great sages. The Vedic literatures are understood  through the superior spiritual masters. Arjuna understood Bhagavad-gītā  from Kṛṣṇa, and if we wish to understand it, we have to understand it  from Arjuna, not from any other source. If we have any knowledge of Bhagavad-gītā, we have to see how it tallies with the understanding of Arjuna. If we understand Bhagavad-gītā  in the same way that Arjuna did, we should know that our understanding  is correct. This should be the criteria for our studying of Bhagavad-gītā. If we actually want to receive benefit from Bhagavad-gītā, we have to follow this principle. Bhagavad-gītā  is not an ordinary book of knowledge which we can purchase from the  market place, read and merely consult a dictionary to understand. This  is not possible. If it were, Kṛṣṇa would never have told Arjuna that the science was lost.
Bhagavad-gita Lectures : Bg 2: Lectures : Bhagavad-gita 2.12 — New York, March 7, 1966 : 660307BG.NY :  So here is an authority, Śrī Kṛṣṇa. Authority. His  authority, authorityship, is accepted by all over the world. In, in our  India there are five different disciplic succession of authorities, just like the Śaṅkarites, followers of Śaṅkarācārya, and Vaiṣṇavites.  Generally, they are two: Māyāvādī, impersonalists; and personalists. The personalist school, philosophers, they are divided into four: Rāmānuja-sampradāya—that means followers of Ācārya Rāmānuja;  Madhvācārya-sampradāya, or the followers of Madhvācārya; Nimbārka-sampradāya, followers of Nimbārka  Ācārya; and Viṣṇu Svāmī-sampradāya. They, their conclusion is the same. Although they are four in number, their conclusion is the same. And  another sect is Śaṅkarite sampradāya. So all these four, I mean,  five different section of the Hindus, they accept Śrī Kṛṣṇa as the  Supreme Personality of Godhead. All of them. There is no denial.  Although they are five, they have got different theses and philosophies, little, little difference, not, I mean, conclusion, but still… Now,  Śrīpāda Śaṅkarācārya, he, he is supposed, he is considered to be  impersonalist. Impersonalist means he does not believe in the personal  form of God. But still, he has commented in this, of this Bhagavad-gītā, Śaṅkara-bhāṣya. He has admitted there that “Śrī Kṛṣṇa is the Personality of Godhead.”  He has also admitted. Others, they are Vaiṣṇavites, other ācāryas, other authorities, they are Vaiṣṇavites. They have naturally admitted  because they believe from the beginning. But even Śaṅkarācārya, who is  impersonalist, he has also clearly written that sa bhagavān svayaṁ kṛṣṇaḥ: “Kṛṣṇa is the Supreme Personality of Godhead.” And there are many  evidences in many scriptures and Vedic scriptures that Kṛṣṇa is the  Supreme Personality of Godhead.
Bhagavad-gita Lectures : Bg General Lectures : Bhagavad-gita Lecture — Ahmedabad, December 8, 1972 : 721208BG.AHM :  Twelve mahājanas. We follow Lord Brahmā.  Just like we belong to the Brahma-sampradāya, Madhvācārya-sampradāya.  Gauḍīya…, Mādhva-Gauḍīya-sampradāya. Caitanya Mahāprabhu’s spiritual  master was Īśvara Purī. Īśvara Purī’s spiritual master was Mādhavendra  Purī. And Mādhavendra Purī belonged to the Madhvācārya-sampradāya.  Therefore we present ourself belonging to the Madhva-Gauḍīya-sampradāya. Similarly… From Brahmā, there is one sampradāya. Similarly, there is another sampradāya from Lord Śiva, Rudra-sampradāya. And there is another sampradāya, Kumāra-sampradāya. Kumāraḥ kapilo manuḥ. That is Nimbārka-sampradāya. Similarly, there is another sampradāya from Lakṣmī, Śrī-sampradāya, Rāmānuja-sampradāya.
Srimad-Bhagavatam Lectures : Canto 1:  Lectures : SB 1.16: Lectures : Srimad-Bhagavatam 1.16.11 — Los Angeles, January 8, 1974 : 740108SB.LA :  “…So Śrī Caitanya Mahāprabhu is predicted in the Śrīmad-Bhāgavatam and other scriptures as the Supreme Personality of Godhead. We do not  accept Śrī Caitanya Mahāprabhu simply because He was a saintly person.  There is controversy about Śrī Caitanya Mahāprabhu amongst the Vaiṣṇava  community. Just like the Nimbārka Sampradāya. They say that “We accept Śrī Caitanya Mahāprabhu as a great  devotee,” but we, Gauḍīya Sampradāya, we say that Śrī Caitanya  Mahāprabhu is the Supreme Personality of Godhead, because it is stated  in the śāstra. Kṛṣṇa-varṇaṁ tviṣākṛṣṇam [SB 11.5.32]. He is Kṛṣṇa, in the category of Kṛṣṇa, kṛṣṇa-varṇa… Just like brāhmaṇa-varṇa. Kṛṣṇa-varṇa, same category. But He is, by complexion, yellowish, not kṛṣṇa. Tviṣā akṛṣṇa. Tviṣā means “by the bodily skin.” Just like we have different color, different skin, different color, similarly, tviṣā, by His skin, He is not kṛṣṇa, He is not black. Tviṣā akṛṣṇa. Akṛṣṇa means not black. So “not black” means you can accept any other color which is not black. So that there is proof in the śāstra that Lord, Kṛṣṇa, has also many colors. Śuklo raktas tathā pītaḥ. When, similarly, when Kṛṣṇa’s horoscope was made by Gargamuni, he said that “This child formerly had śuklo raktas tathā pītaḥ. He was white color, He was yellow color, and He was red color.” So this pītaḥ, yellow color, is also Kṛṣṇa’s another color. Kṛṣṇa-varṇaṁ tviṣākṛṣṇam. So here, tviṣākṛṣṇa. Akṛṣṇa means not black. So “not black” means you must take the other three, namely white, red, and pīta. So other two colors in the Satya-yuga and Dvāpara-yuga, was manifested, red color and white color. Hayagrīva, white color. So the pīta…, kṛṣṇa color is also finished. Therefore pīta, yellowish color. Śrīla Jīva Gosvāmī has very nicely…”