In plain words
as authorities. All of them accept the Prasthānatraya alone as their foundation. Everyone who resolved to propound some new doctrine — Shankara, Ramanuja, Madhvacharya, Vallabhacharya, Chaitanya, and so on — all of them had to compose yet another commentary on this threefold canon. Therefore, to say that the word 'Vedānta' applies only to the one doctrine built on the basis of the Upanishads is simply a mistake. All of them are equally Vedāntic schools. To bear the name 'Vedānta', Viśiṣṭādvaita has just as much right as Advaita does; not only that, Dvaita has it too. This indeed carries a sacred and unparalleled inner meaning — it is the conception of the oneness of the Ātma that the Bhāratīya Paramārtha Vāhini establishes.
There is milk in the cow's body, and in that milk there is ghee. Yet from that ghee alone, no strength comes. That milk must be separated from the cow — that is, milked, boiled, curdled into curd; then that very curd is churned and the butter separated out, and that very butter, boiled again, becomes ghee. Only when that very ghee is given back to the cow to drink does the cow gain proper strength. In the same way, although the Lord of all is the indweller of all, without the aids of sādhana He cannot do good within human beings. As oil exists in sesame seeds, butter in curd, water in earth, and fire in wood, so does the indweller of all exist joined within the human body and mind. To separate Him out requires effort and sādhana. Then the non-difference of the two is understood within Advaita. That indeed is Mokṣa, said the revered Śaṅkara, and this very attainment he called Advaitopasana.