The seeker has to find the obstacles in Sage Sankara's path Advaitic wisdom.+

The seeker has to think and reason deeply then only it is possible to acquire Self-knowledge or Brahma Gnana or Atma Gnana.   The seeker has to find the obstacles in Sage  Sankara's path of wisdom.  ‘Where the scholars are going wrong?’ How to overcome all the obstacles?

Tripura Rahasya, 18: 89:~ Second-hand knowledge of the Self-gathered from books or gurus can never emancipate a man until its truth is rightly investigated and applied; only direct realization will do that. Realize yourself, turning the mind inward.

Self-Knowledge is the aim of every human being. Since everyone thinks of the ‘I’ as the Self their aim is misdirected and they focus their attention on materiality which makes one feel the dualistic illusion (waking) as reality.

Millions are in search of the ultimate truth, and only one in million will be able to grasp and realize it. By focusing more attention on the Soul, the Self, and constant reflecting only on the Soul, the  Self, the inner conviction grows and becomes firmer and the reality of the dualistic illusion will fade away. The Soul, the Self will prevail as the formless, timeless, and spaceless existence.

The Soul, the Self is birth-less and deathless.  The Soul, which is present in the form of consciousness, is the formless substance and witness of the dualistic illusion. The dualistic illusion is present in the form of the universe.  The universe appears as a waking or dream (duality) and disappears as deep sleep (nonduality).   The one which appears as duality and disappears as nonduality is the Soul, which is present in the form of consciousness.

In Isa Upanishad says: ~  

MANTRA 10

Scholars say that the path of Avidya (performing Agnihotra and other sacrifices) and the path of vidya (worshipping Gods and Goddesses) produce different results. Wise men confirm this. (X)

Vidya and Avidya both are hindrances to Self-knowledge, but Vidya is even worse than Avidya. The word Vidya is used here in a special sense; here it means worshipping Gods and Goddesses. By worshipping Gods and Goddesses, you will go after death to the world of Gods and Goddesses. But will that help you? The time you spend there is wasted because if you were not there you could have spent that time moving forward towards Self-knowledge, which is your goal. In the world of Gods and Goddesses, you cannot do that, and thus you go deeper and deeper into the darkness.

Avidya is Karma and,  therefore, a hindrance. You perform Avidya - i.e., you perform Agnihotra and other sacrifices. This is a roundabout way of purifying the mind, and it is also groping in the dark. But it may not have as heavy a toll on your time and energy as the other.'

 MANTRA 11

He who worships Gods and Goddesses (Vidya) and also performs sacrifices (Avidya) attains immortality by sacrifices (Avidya) and attains bliss by worshipping Gods and Goddesses (Vidya). (XI)

The condition in both cases worshipping Gods and Goddesses and performing sacrifices is that the person should have no motive for personal gain. He should not desire the fruits of his actions, such as going to the heaven of Gods and Goddesses.

As earlier explained, the word Vidya ¸ has a special meaning here. It means the worship of Gods and Goddesses. Similarly, Avidya ¸ also has a special meaning. It is Karma that is, performing Agnihotra and other sacrifices. Such karmas are obligatory, but if they are done without any attachment to their fruits, they help purify the mind. Combining karma and worship is a path to gradual liberation. Sage Sankara approves this for those who are not yet ready to receive Self-Knowledge.

But suppose you follow the two paths separately. If you perform Avidya ¸ you will go to Pitra Loka (the world of your ancestors). This is a dark region because it is far removed from Self-knowledge. In fact, you will have to wait a long time to attain Self-knowledge. But if you worship Vidya ¸ - that is, Gods and Goddesses you go into still darker regions, and your attainment of Self-knowledge is even further delayed.

True, you go to Deva Loka (the heaven of Gods and Goddesses), but you are caught in the pleasures there, and you remain there until the fruits of your worship are fully exhausted. You are then reborn as a human being, and your struggle resumes from where you left off. This is why Vidya ¸ is considered worse. But if you combine the two that is, perform the obligatory karmas without any attachment to the fruits and at the same time worship Gods and Goddesses, again without any desire to go to heaven - then you can get the benefit of both, liberation and bliss. For those who are not yet ready to renounce, this path is recommended.

It proves that the concept of God, karma, heaven, and hell are ideas created by religion, to help those who are incapable of grasping. The concept of God and Goddesses and karma are part of ignorance. By worshiping God and Goddesses one accepts the false self as the true Self, thus he is unfit for Self-knowledge. Therefore,  God based on blind belief is not the means to acquire the Self-knowledge. That is why Buddha rejected the concept of God.

Therefore, there is no need to study scriptures, indulge in glorifying God and Guru Glorification, or perform religious rituals in pursuit of truth.  Since they are not the means to acquire the Self-knowledge or Brahma Gnana or Atma Gnana. It is only a waste of time and effort to indulge in religious propagated methods.

When you try and verify all these paths and practices and find them useless and inadequate to acquire Self-knowledge or Brahma Gnana or Atma Gnana

 Only Deeper Self-search helps the seeker to remove all the obstacles in pursuit of truth.  They are so many scholars in the world who mastered Advaitic philosophy.  It is impossible to acquire Self-knowledge through Advaitic philosophy and scriptures.

Katha Upanishad:~  This Atman cannot be attained by the study of the Vedas, or by intelligence, or by much hearing of sacred books. It is attained by him alone whom It chooses. To such a one, Atman reveals Its own form. (Ch-II -23-P-20)

It is very difficult to talk to people about Advaita because everyone thinks he is a scholar and authority on Advaita. This- I know business is dangerous.  And whatever his reached conclusion is second-hand stuff.

Upanishads: ~ Fools dwelling in darkness, but thinking themselves wise and erudite, go round and round, by various tortuous paths, like the blind led by the blind. (Ch II-5 P-14)

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 non-dual reality (Chandogya Upanishad). 

Sage Sankara’s Supreme Brahman (God) is impersonal, Nirguna (without Gunas or attributes), Nirakara (formless), Nirvisesha (without special characteristics), immutable, eternal, and Akarta (non-agent). It is above all needs and desires. It is always the Witnessing Subject. It can never become an object as it is beyond the reach of the senses. Brahman is non-dual, one without a second. It has no other besides it. It is destitute of difference, either external or internal. Brahman cannot be described because the description implies a distinction. Brahman cannot be distinguished from any other than It. In Brahman, there is not a distinction between substance and attribute. Sat-Chit-Ananda constitutes the very essence or Svarupa of Brahman, and not just Its attributes. The Nirguna Brahman of Sage Sankara is impersonal.

Sage Sankara: ~"That which permeates all, which nothing transcends and which, like the universal space around us, fills everything completely from within and without, that Supreme non-dual Brahman  (God in truth)."

Thus, truth realization is Self-realization. Self-realization is God-realization. God-realization itself is real worship. :~Santthosh Kumaar