The preceptors as well as later leaders of the Ekasarana religion focused mainly on the religious practice of bhakti and kept away from systematically expounding philosophical positions.Though several schools of Vaishnavism had their own philosophical treatises (Ramanuja, Madhava, Nimbarka, Vallabhacharya), Sankardeva and Chaitanya did not. Though Jiva Goswami compiled systematic works for Chaitanya, nothing similar was attempted by Sankardeva's followers Nevertheless, references found scattered in the voluminous works of Sankardeva and Madhavdeva indicate that their theosophical positions are rooted in the Bhagavata Purana"Sankaradeva was enabled to preach the new faith he had established for himself and for earnest seekers in his province, basing it on the philosophical doctrines of the Gita and the Bhagavata Purana as its scriptures" with a strong Advaita influence via its commentary Bhavartha-dipika by Sridhar Swami."...the influence of the Bhagavata Purana in forming the theological backbone of Assam Vaishnavism in quite clear and the monistic commentary of Sridhara Swami is highly popular amongst all sections of Vaishnavas" Nevertheless, Sankardeva's interpretation of these texts were seen at once to be "original and new"."If there could be any question of mutation or affiliation still, it could have been with the Gita and the Bhagawat direct which Sankardew read and interpreted in his own way, at once original and new" . Haladhar Bhuyan, the founder of the Sankar Sangha, a modern sect of Ekasarana concurs: "Sri Neog now definitely shows that Sankardew’s philosophy is his own and that his religion is as original as that of any great preacher of the world" Scholars hold that these texts are not followed in-toto and deviations are often seen in the writings especially when the original philosophical contents came into conflict with the primary focus of bhakti as enunciated in the Ekasarana-dharma.For example, "the Chapters of the Bhagavata Purana, where the Pancharatra theology is discussed, have been omitted by Assamese translators because the Vyuha doctrine finds no place in the theology of Assamese Vaishnavism." ; "the highly philosophical benedictory verse (mangalacarana) of Book I of the Bhagavata-Purana, which has been elaborately commented upon by Sridhara from the monistic stand-point, has been totally omitted by Sankaradeva in his rendering." Whereas, "Kapila of Saṃkhya is an incarnation of God" in the original, Saṃkhya and Yoga are made subservient to bhakti . Furthermore, "Where Sridhara's commentary appears to them in direct conflict with their Ekasarana-dharma, they have not hesitated to deviate from Sridhara's views."
