childish metaphysics of vivekananda school of thought

swami Vishveshwaraananda in his introduction on brahmasutra Shankara Bhashya says that no commentator has done justice to Badaranaya as much as vivekananda school of thought and says dvaitha, vishishtadvaitha and advaitha are phases in psychological development towards mukthi.
Nothing can be more erroneous than this view as dvaitha and advaitha are poles apart at metaphysical levels . Mukthi in advaitha is more of a speculation as the conclusion of Shankara is that" There is none in bondage, none striving for liberation and none liberated".
Ramanuja enquires , what is the nature of liberating knowledge - if it is real than it is different than Brahmam, if its non real, then its object cant be real and hence it will be useless for mukthi, if its "anirvachaniya" then its nothing but refusal to answer this question, for world is "anirvachaniya, maya is anirvachaniya, liberating knowledge is anirvachiniya" means that this dharshana simply indicates truth can never be explained, theorised or pondered upon in which case there was no need to Shankaras Bhashya.
Madvaacharya on the other hand lays less stress on unity between Jiva and Brahmam and Prakriti which may not represent the abedha shruthi part of upanishads.
Without doubt we can say "Apacheda Nyaya doesnt hold in upanishads and Bagavat Ramanuja was right in pointing out "samanvaya" and hence HE ALONE HAS UNIFIED THE TEACHINGS OF UPANISHADS WITH RELENTLESS LOGIC AND METAPHYSICAL PROFUNDITY AT THE SAME TIME BRINGING THEM TO EVERYDAY PRACTICE THROUGH HIS HEART THAT EQUATES ALL AS NARAYANA SESHAAS.
all acharyas of vedanta were no ordinary persons , they had diferent goals in formulating their systems. Shankara was instrunmental in saving Brahmam and vedas from Buddhas and Jainas. Madva in bringing back mayavadas into real world of duality and Ramanuja in giving correct intepretation of vedanta and vedas and establish the easier path of Prapatthi as a means of salvation. metaphysically all acharyas "Shankara, Ramanuja & Madvaacharya " were equally brilliant, only the purpose of dharshanas were different.
these dharshanas are not step by step psychological development but complete in themselves and the best of them is ofcourse Vishisthaadvaitha which unifies advaitha and dvaitha after removing their inconsistenties.
Also in Advaitha which speaks of pure monism every thing is two- two Brahmams- suddha Brahmam and asuddha Brahmam{ishwara}, jeevan mukthi and videha mukthi, apara gnaynam and para gnaynam, savikalpa samadi and nirvikalpa samadhi...etc
Shankara himself known for his mighty intellect says in adhaysa bashya of sariraka bhashya that no matter how much we try, we cant explain the avidya{superimposition} on a logical plane and deem maya neither sat, neither asat, nor a combination of both and hence achintya and anirvachaneeya.
Sri Vedanta Desika has done a soul searching analysis of avidya from all the angles possible and have conclusively established in Satha Dushini that avidya can never be proved by any of the pramanas and hence is a philosophical figment .
so Vishveshwarananda's claim that Advaitha is the end of psychological development is naive, incorrect and childish as by no means can sri matham or dvaitha matham , finally culminate in advaitha {maya vada } .....by no means.