Self-knowledge or brahma Gnana or Atma Gnana is necessary to realize God in truth.+

Self-knowledge or Brahma Gnana or Atma Gnana is necessary to realize God in truth. 

Sage Sankara's commentary to Brahma Sutras (Chap.3.4.50) shows that the Gnani "should pass through life", not run away from life, and should take a middle course between seeking worldly honor and worldly abasement. 

Sage Sankara varied his practical advice and doctrinal teaching according to the people he was amongst. He never advised them to give up their particular religion or beliefs or metaphysics completely; he only told them to give up the worst features of abuse: at the same time, he showed just one step forward towards the truth.  Sri, Sankara was extremely precise and careful in his choice of words. 

Sage Sankara gave religious, ritual, and dogmatic instruction to the mass but pure philosophy only to the few who could rise to it. Hence the interpretation of his writings by commentators is often confusing because they mix up the two viewpoints. Thus they may assert that ritual is a means of realizing Brahman, which is absurd. 

Sage Sankara believed that those of superior intelligence, have no need of this idea of divine causality, and can, therefore, dispense with Sruti and arrive at the truth of Non-Dualism by pure reason. 

Sage Sankara’s supreme Brahman is Nirguna (without the Gunas), Nirakara (formless), Nirvisesha (without attributes), and Akarta (non-agent). He is above all needs and desires. 

Sage Sankara says, "This Atman is self-evident. This Atman or Self is not established by proofs of the existence of the Self. It is not possible to deny this Atman, for it is the very essence of he who denies it. The Atman is the basis of all kinds of knowledge. The Self is within, the Self is without, the Self is before and the Self is behind. The Self is on the right hand, the Self is on the left, the Self is above and the Self is below".

Satyam-Jnanam-Anantam-Anandam is not separate attributes. They form the very essence of Brahman. Brahman cannot be described, because description implies a distinction. Brahman cannot be distinguished from any other than He.

The objective world-the world of names and forms-has no independent existence. The Atman alone has real existence. The world is only phenomenal.

Sage  Sankara was the exponent of the  Advaitic wisdom. His Advaitic wisdom can be summed up in the following words:-

Brahma Satyam Jagat Mithya,

Jeevo Brahmaiva Na Aparah

Brahman alone is real, this world is unreal; the Jiva is identical to Brahman.

Sage Sankara:~  Just as the snake is superimposed on the rope, this world and this body are superimposed on Brahman or the Soul, the Self. If one gets knowledge of the rope, the illusion of the snake will vanish. Even so, if he gets knowledge of Brahman, the illusion of the body and the world will vanish.

The snake is only an idea: it disappears on inquiry but deeper self-search reveals the fact that the rope is also an idea and its reality will be exposed when wisdom dawns. There is neither the snake nor the rope in reality because from the ultimate standpoint the duality is merely an illusion created out of consciousness.

Consciousness is the root element of the universe. From consciousness, the universe comes into existence. In consciousness, the universe resides. And into the consciousness, the universe is dissolved.   Consciousness is the parent of all that is there.

Consciousness is the only reality, and the universe too but an illusory manifestation.  The Veda serves only as the starting point. What one has to learn from Veda must be understood through the exercise of reason, as far as reason might go. And what one has understood must be realized in one’s life.

It is not that one should pore over the ancient scriptures.  There is no need to study first, than realize. One has to realize first then only he will know ‘what is the truth’ and ‘what is untruth’.

One has make of his discoveries through the process of rational thinking. "Religions place God as the unknown reality”.  Every religious believer has a different idea of God. Every man has a different idea of the real. Hence the need for definition before the study.

The fallacy of orthodoxy’s appeal to scripture lies in the varying and conflicting interpretations of the same scripture that different men feel entitled to give or hold.

The mystic who sees or experiences something in his meditation and he takes it as the highest does not know the ultimate truth or Brahman.   

There is in religion the element of imagination and sentiments. The ordinary man is happy because religion gives him satisfaction, and pleases his taste. In pursuit of truth, the seeker has to discard religion because religion is based on the false self within the false experience.

How is one to know that the scriptures are true? The seeker has to look into the facts, for proof of what has the worship of God done for the people! When a tsunami occurred in Japan  God did not save the believers of Japan. Thus God saves one who prays such an argument is of no value in pursuit of truth.

One has to investigate “Why Yoga is right and other paths can't give truth?" Or how is one to know that Yoga leads to final truth?"

People believe that they have their religion inherited from their forefathers, therefore, why bother to acquire Self-knowledge or Brahma Gnana or Atma Gnana. 

The ultimate truth or Brahman will interest only less than 5% of people. Religion pleases minds which are stuck believing their practical life within the practical world as reality.

The scriptures are for the ignorant masses, who wholly accept the practical life within the practical world as it presents itself. Gnana is for those who have begun to realize that things are not what they seem.

People believe scripture is infallible but deeper self-search reveals the fact that they are a mere book of words. The words are merely an expression of thoughts. Then it is impossible to see if the scripture-writers thoughts are founded in fact or not.

All three states have to be resolutely weighed, and accurately, observed in the pursuit of truth. The seeker must inquire “What is this universe?”, “What is this  I?”  Hence inquiry is a necessary foundation. The Yogi who looks only inside and ignores the world throws away part of the materials needed to find the truth.

Without knowing the nature of the three states, it is impossible to know the truth. What is the use of trying to find the Self before he understands the world, which confronts him? "The world which confronts him is also consciousness."

If the seeker does not make your induction from facts from the world before him then he has only drawn on his imaginations. Then he says “The Brahman is like this, or like that." but it will be only his mental construction.

Those who are of a dulled mind say that to be non-observant and to withdraw: keen powers of observation are desirable and will help, not hinder the pursuit of truth. The seeker has to take experiences as they come to him and he should not run away from the world in ascetic fear.

To say the universe is an illusion without first examining it and inquiring into its nature thoroughly is to delude oneself. This world is common to every one of us; therefore the seeker of truth must begin his inquiry with it. It is only after he has inquired into the nature of the objective world that he realizes the universe which through ignorance appears as of diverse forms, is nothing else but the Soul, which is present in the form of consciousness and is absolutely free from all the limitations of Maya.

 First, the seeker must inquire into the nature of the three states to realize the three states are one in essence.  One has to observe everything in the three states because all three states are one in essence and that essence is consciousness (Soul or Atman) Atman is Brahman. The seeker should not shut his eyes to the nature of the three states, because they are merely an illusion created out of consciousness.

Form, time, and space are one is the essence. That essence is consciousness. Consciousness is the ultimate truth or Brahman.  Brahman is God. Brahman cannot be described, because the description implies a distinction. Brahman cannot be distinguished from any other than self.

The three states have no independent existence. The Soul, which is present in the form of consciousness alone, has real existence. The three states are merely an illusion created out of consciousness. 

Without breaking away from religion and ancient traditions it is impossible to acquire Self-knowledge or Brahma Gnana or Atma Gnana.  Religion and tradition will keep one locked in the ignorance.:~Santthosh Kumaar