Advaitic Gnana, is meant for those who wish to go beyond such transient pleasures.+

The Advaitic  Gnana is meant for those who wish to go beyond such transient pleasures. 

Uttara Mimamsa, also called Vedanta, does not consider the Upanishads and Brahmanas as arthavada subservient to vidhis. Instead, they are seen to be sources of Brahman knowledge, addressed solely to those who seek Moksha or freedom.

The rituals enjoined in the Vedas are applicable to the realm of dharma, but the one who seeks liberation does not merely desire a place in heaven; he is in search of ultimate Reality itself.

The Upanishads are viewed as those portions of the Sruti that address philosophical questions about Reality, here called Brahman. This tradition of exegesis follows the brahma sutras of Badarayana. Within Vedanta, there is a considerable difference of opinion on whether the Upanishads enjoin anything at all.

According to Advaita Vedanta, the Veda addresses itself to two kinds of audiences - the ordinary ones who desire the transitory heaven and other pleasures obtained as a result of ritual sacrifices, and the more advanced seeker who seeks to know Brahman. Thus, the Purva mimam.sa, with its emphasis on the karma kanda of the Vedas, is meant for the first audience, to help lead its followers along the way. However, the Vedanta, with its emphasis on the Jnana kanda, is meant for those who wish to go beyond such transient pleasures.

An essential identity between Atman and Brahman is upheld in Advaita Vedanta. The personality of Sage  Sankara and the force of Advaita teaching is so strong that most post-Sankarian schools of Vedanta consciously define their doctrines against Advaita thought.

When Sage Sankara says Atman and Brahman then a direct realization of truth is possible without the scriptures.  Know the soul to be the true self. And true self is in the form of consciousness and realize consciousness as the ultimate truth or Brahman.  

Self-Knowledge is the aim of every human being. Since everyone thinks the physical body is the self their aim is misdirected and they focus their attention on materiality which makes one feel the duality (waking) as reality.

Therefore, there is no need to study scriptures, or indulge in God and guru glorification or performing religious rituals.  Since they are not the means to acquire non-dual wisdom. It is only a waste of time and effort to indulge in those things.

The individual self is not real, is not accepted by many.  The Advaitic wisdom is based not on the individual self (ego).  Until people hold the ‘I’ (ego) as the witness, they will not reach the ultimate understanding. 

When Upanishad itself declares: ~ sarvam khalvidam brahma ~ all this (universe) is verily Brahman. By following back all of the relative appearances in the world, we eventually return to that from which it is all manifest – the nondual reality (Chandogya Upanishad). 

Then it is no use going a roundabout way, trace the Brahman which is the formless substance and witness of the universe, which is in the form of mind.  By tracing the source of the mind or universe, one will be able to realize the Brahman.

 The true Self is not perceptible to the senses. It is perceived by Reason. It is not perceptible as a thing with form and attributes. To those whose attention is fixed on the body and the world, it is very difficult to attain Self-knowledge. It is also very difficult for them to see consciousness as the Self.

Attention towards the practical life within the practical world should be lessened by realizing the self is not the body. The attention has to be focused on the formless substance and the witness of the universe (mind) should be increased. So long as the attention is directed towards the universe, the experience of birth, life, and death will prevail as reality. But when the attention is directed towards the formless witness, the ignorance vanishes and the sense of duality will disappear. Then there is unity in diversity.

What is the state of the ego or physical self when it has realized that the Self is not the body? Such souls have attained their pristine condition. “Self” is not visible to the physical eyes. “Self” is not to be found in the world as a thing, an entity or an object. Self is above these, has neither beginning nor ending.

 A visible object has a beginning and an ending. Since Atman, which is in the form of consciousness is invisible to the physical eye; Atman or consciousness is without beginning and ending. Atman is always constant. Just as space is homogeneous everywhere, so is the Atman the same everywhere.

Ashtavakra Gita 3:9-10: ~ But he who is truly wise Always sees the absolute Self. Celebrated, he is not delighted. Spurned, he is not angry. Pure of heart, He watches his own actions As if they were another's. How can praise or blame disturb him?

Bhagavad Gita 4:22-23: ~ They live in freedom who have gone beyond the dualities of life. Competing with no one, they are alike in success and failure and content with whatever comes to them. They are free, without selfish attachments; their minds are fixed in knowledge. They perform all work in the spirit of service, and their karma is dissolved.

An intense desire for truth -realization is itself the way to it. The Lord is the Soul, the  Self in Advaita. Therefore, one need not accept anything other than the self, which is consciousness. Thus, the Soul or the consciousness alone is the ultimate truth or Brahman that is free from falsehood.:~Santthosh Kumaar