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.

People are being conditioned by the religious myth which has made them a non-thinker. People have to come out of the religious myth by realizing God in truth.

The seeker should not mix religion, mysticism, and yoga with the path of wisdom. All the Gurus of the east and west touch on mysticism to make it more attractive to feed the crowd. 

If people have believed in religious propagated myths things over thousands of years, the length of time does not prove it true.

Adyatma is nothing to do with religious sects or creeds and religious beliefs or any philosophy or Guru's teaching. Adyatma is pure spirituality. Knowledge of Atma is Adyatma. Advaita is Adyatma. 

Adyatma is the knowledge of the truth beyond form, time, and space. Bifurcate religion, yoga, and theoretical philosophy and base the truth on the Athma it is Adyathma.

Adyatma is based on the ultimate truth which is based on the Atman or Spirit, which is the Self.

Sage Sankara's Advaitic wisdom is pure spirituality or Adyathma.

All religious injected dogmas and beliefs, rituals, and ceremonies can never be the essence of spirituality. Religion has become merely a matter of external rituals and ceremonies; the religious life has become a prison for the Soul, the Self.

Mundaka Upanishad:~ The rituals and the sacrifices described in the Vedas deal with lower knowledge. The sages ignored these rituals and went in search of higher knowledge. ... Such rituals are unsafe rafts for crossing the sea of samsara, of birth and death. Doomed to shipwreck are those who try to cross the sea of samsara on these poor rafts. Ignorant of their own ignorance, yet wise In their own esteem, these deluded men Proud of their vain learning go round and round Like the blind led by the blind.

How can you worship the Absolute? That implies two ~ the worshiper and the worshiped, whereas the Absolute is nondual. One can worship his idea of the Absolute only or realize his unity with it when he can’t worship it apart.

Sage Sankara’s  Brahman or God in truth is impersonal. Worshiping personal Gods is meant for the orthodox people who are ignorant and refuse to accept the truth. 

Remember:~

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 ignorance.

People magnify every minor coincidence or every petty fact where yogis or Good men were concerned, and they see the miraculous or esoteric significance therein.

Prayers and sacrifices belong to a premature stage of development. When no answers come to prayers to their Gods based on blind belief or blind faith then doubt arises about the existence of such God.

According to Sage Sankara, it is ignorance of our real nature that causes suffering and pain. The desire for happiness is essentially a longing to awaken who and what we truly are.

Science tells you it is passing away every second. Everything is dying repeatedly. Where is it going? Thus, you follow up your inquiry into what you can lay your hands on. How can you inquire into Atma which you cannot see? So first we deal with the known and seen, this inquiry leads up to the unknown in the end.

Sage Sankara said: - Talk as much philosophy as you like, worship as many Gods as you please, observe ceremonies, and sing devotional hymns, but liberation will never come, even after a hundred aeons, without realizing the Oneness.

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 most 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.

One may believe in a position, but he is required to prove the truth of his belief.

A belief is based on the false self (ego) within the false experience (waking). The ultimate truth or Brahman is based on the Soul the Self. : ~ Santthosh Kumaar

Sage Sankara meditation always means the critical analysis about the self to get salvation from the illusory duality (world).+

There is no hope for those who call themselves realists because they are unwilling to make an inquiry into what is real and what is falsehood. The true seeker indulges in deeper self-search, without relying on first impressions, and hence he is fit for the path of wisdom or truth.

The yogi is unfit for the path of wisdom. The yogi should realize that sitting quietly will bring him peace and not the truth, for he starts his quest without even knowing the meaning of truth. How then can he find the ultimate truth or Brahman?

The truth is not an agreement of different opinions.  The notion that truth is an agreement of opinion with fact, is unacceptable because impossible to attain. One cannot show that his opinion, i.e. his idea is the same as others.    Verification, the investigating and proving of truth, is absolutely necessary for the pursuit of truth to get un-contradictable truth.  The ultimate truth cannot be merely assumed it has to be proved.

Those who claim to have had occult experiences are like the insane because their experiences are similarly incommunicable to others. This breaks the first canon of science, i.e. truth must be communicable and verifiable. Facts must be communicable and verifiable to everyone, and not, hidden as "occult experience,” if they are to be true facts.

 The word Brahman means ultimate truth or reality which cannot be indicated by any word. The Brahman can be expressed through silence because it is beyond the experience of form, time, and space. Therefore, the word Brahma clearly stands for the essence of the three states, which is consciousness only. The final use of the pursuit of truth is to know that self is consciousness.

 Sage Sankara opposed the Buddhists only, who misunderstood Buddha and became atheists. According to Sage Sankara meditation always means the critical analysis of the self to get salvation from the experience of the illusory duality(world). Due to the eccentric ego of the then atheists, Sage Sankara did not go beyond this since the atheists will not accept God beyond themselves. This limitation is not due to limited knowledge of Sage Sankara but is due to the then-existing situation of the psychology of the surrounding society. Even Bhagavan Buddha kept silent about God because the society dealt with by Him consisted of Purvamimamsakas, who were strong atheists. Bhagavan Buddha says everything including the self is only relatively real (Sunya). This is correct because the self is a part of the universe, which is relatively real with respect to the absolute unimaginable God. Bhagavan Buddha stopped at this point because atheists cannot realize the existence of the unimaginable God indicated through His silence. 

The point of  Bhagavan Buddha is that if God is non-existent, the entire creation including the Self is non-existent. Sage Sankara wanted to establish the existence of the Brahman. For this purpose, He made the Atman as the Brahman. He brought out the identity of the Self with consciousness and made the Atman the Brahman. Since one will not negate the existence of his self, he will accept the existence of the Brahman, which is the Atman or Soul, the Self. Both Buddha and Sage Sankara kept silent about the absolute unimaginable God. The same philosophy was dealt with them at different angles in different situations.

The waking experience which is referred to as the witnessed and the Soul, the Self, which is present in the form of consciousness, referred to as the witness of the witnessed are wrongly looked upon by every one of us as equally real, though the waking experience has no reality in the absolute sense.

 The Soul, the Self, which is present in the form of consciousness, is the ultimate reality or Brahman or God in truth. 

The waking experience appears to be real in the same manner as,  when a  rope is mistaken for a snake, the illusory snake appears to be real.  The snake is said to be superimposed on the rope. The body and the world are within the waking experience. The waking experience is an object and the Soul, the Self, which is present in the form of consciousness is the subject.

All three states are an object to the Soul, the Self is the subject.  One finds the object and the subject are of different natures. Their relationship is of the form of superimposition of each on the other as also of their qualities, as a consequence of the absence of discrimination between the real nature of the witnessed and the witness of the witnessed. 

This is like the Association of a  rope,  nacre,  etc.,  with the superimposed snake,  silver, etc, owing to the absence of discrimination between them. The Association of the witnessed and the witness of the witnessed in the form of superimposition is described as false knowledge.    

After having known the distinction between, and the nature of, the witnessed and the witness of the witnessed one becomes aware of the fact that the witness and witnessed are one in essence. And that essence is consciousness.  Thus, from the ultimate standpoint, there is no second thing that exists other than consciousness, hence it is non-dual.

He who realizes the witness of the witnessed are one in essence and who has the firm conviction realizes the three states are unreal. Though the three states appear as real in the dawn of non-dualistic knowledge their unreal nature is exposed. :~Santthosh Kumaar 

Sage Sankar 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.+

Many people quote Advaita without understanding it really in its highest aspect. One who follows the path of Advaitic orthodoxy is taken the path of ignorance. "How does he know that what Sage  Sankara says is true?  There are conflicting teachings. People get  confused as to which are true?" People will be unable to prove it because they do not know the proper test of truth.

Sage Sankara founded his Advaita Vedanta either on reason independent of sruti or on sruti confirmed by reason."

Sage Sankara's commentary on the Manduka Upanishad, II, 1:  This [the unreality of duality] is borne out by the Srutis ... But it is possible also to show the unreality of the object world even from pure reasoning, and this second chapter is undertaken for that purpose.

Sage Sankara himself had often said that his philosophy was based on Sruti, or revealed scripture.  This may be because Sage Sankara addressed the ordinary man, who finds security in the idea of causality and thus in the idea of God—and Revelation is indispensable to prove the latter.   Sage Sankar 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 gave out what was of most use to the greatest number of people. Therefore, in the commentaries on the Upanishads, such as the famous Manduka, he gave the highest non-dual message of the identity of Atman and Brahman, revitalizing the philosophy and practice of Advaita, while in the commentaries on the Brahmasūtra he gave lesser teaching, positing both higher and lower Maya and higher and lower Brahman (Ishvara) to explain the creation for those of lesser intellects until they were ready for the highest truth. 

Remember:~

Sage Sankara said:~ Talk as much philosophy as you like, worship as many Gods as you please, observe ceremonies, and sing devotional hymns, but liberation will never come, even after a hundred aeons, without realizing the Oneness.

According to Advaita Vedanta, the Veda addresses itself to two kinds of audiences - the ignorant people who desire the transitory heaven and other pleasures obtained as a result of ritual sacrifices, 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. Thus, All the theistic Advaita is meant for the ignorant populace.

The serious seeker who is seeking the truth is nothing but the truth or Brahman or God the Vedanta, with its emphasis on the jnana kanda, is meant for those who wish to go beyond the form, time, and space to realize their true existence is formless, timeless and spaceless existence.

All the theistic Advaita belongs to religion it is nothing to do with Sage Sankara’s Advaitic wisdom

Sage Sankara Advaitic wisdom is purely based on soulcentric reason and independent without the support of any scriptures.

Sage Sankara:~ “This (the unreality of duality) is borne out by the Srutis ... But it is possible also to show the unreality of the objective world even from pure reasoning. (Commentary on the Manduka Upanishad, II, 1)

Sage Sankara himself had often said that his Advaitic wisdom was based on Shruti or revealed scripture. This may be because Sage Sankara addressed the ordinary man, who finds security in the idea of causality and thus in the idea of God—and Revelation is indispensable to prove the latter. He believed that those of superior intelligence, have no need of this idea of divine causality, and can, therefore, dispense with Shruti and arrive at the truth of Non-Dualism by pure reason.:~Santthosh Kumaar 

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 

The only real existence is that of the one and only God, which is the Soul, the Self.+

The only real existence is that of the one and only God, which is the Soul, the Self.  Thus one has to reject all the ideas of god other than the Soul, the Self.

Rig Veda: ~ 'Prajnanam Brahma'- Consciousness is the ultimate reality or Brahman or God in truth.

Do not accept any other truth other than the consciousness. Consciousness is the ultimate truth,  Nothing is real but consciousness. Nothing Matters but realizing the ultimate truth. Consciousness is everywhere and in everything. Let these words be inscribed in your subconscious

Brahman— The One Without the  Second:

The Atman is self-evident (Svatah-Siddha). It is not established by extraneous proof. It is not possible to deny the Atman because It is the very essence of the one who denies It. The Atman is the basis of all kinds of knowledge, presuppositions, and proofs. Self is within, Self is without; Self is before, Self is behind; Self is on the right, Self is on the left; Self is above and Self is below. Brahman is not an object, as It is Adrisya, beyond the reach of the eyes. Hence the Upanishads declare: “Neti Neti—not this, not this....” This does not mean that Brahman is a negative concept, or a metaphysical abstraction, or a nonentity, or a void. It is not another. It is all-full, infinite, changeless, self-existent, self-delight, self-knowledge, and self-bliss. It is Svarupa, essence. It is the essence of the witness. It is the Seer (Drashta), Transcendent (Turiya), and Silent Witness (Sakshi).

Sage Sankara’s Supreme Brahman 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 description implies a distinction. Brahman cannot be distinguished from any other than It. In Brahman, there is not 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.

If Sage Sankara’s wisdom is interpreted on the base of ego it creates a different meaning. If one learns to interpret on the base of the Soul, the Self then it takes him to realize the ultimate truth or Brahman or God in truth.

Sage Sankara said:~ Neither by the practice of yoga nor philosophy, nor by good works nor by learning, does liberation come, but only through the realization that Atman and Brahman are one in no other way. (1) VivekaChudamani v 56, pg 25

Advaita only means the negation of duality. The soul, which is present in the form of consciousness, is the ultimate truth or Brahman or God in truth. 

Consciousness is the cause of the origin, maintenance, and withdrawal of the universe is Advaita (i.e. non-dual), which means that consciousness transcends all conceptions, positive and negative. Nothing positive can ever be imagined or said about it.

Consciousness is existence absolute, awareness absolute.  Existence absolute means that consciousness is not unreal or non-existent. And it is not unconsciousness.  Nothing positive can be stated about consciousness.

Sage Sankara founded his Advaitic wisdom  either on reason independent of Sruti or on Sruti confirmed by reason."   Sri, Sankara's commentary on the Mandukya Upanishad, II, 1:  This [the unreality of duality] is borne out by the Srutis ... But it is possible also to show the unreality of the object world even from pure reasoning, and this second chapter is undertaken for that purpose.

Sage Sankara himself had often said that his philosophy was based on Sruti, or revealed scripture.  This may be because Sage Sankara addressed the ordinary man, who finds security in the idea of causality and thus in the idea of God—and Revelation is indispensable to prove the latter.  He 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 gave out what was of most use to the greatest number of people. Therefore, in the commentaries on the Upanishads, such as the famous Mandukya, he gave the highest non-dual message of the identity of Atman and Brahman, revitalizing the philosophy and practice of Advaita, while in the commentaries on the Brahmasūtra he gave lesser teaching, positing both higher and lower Maya and higher and lower Brahman (Ishvara) to explain creation for those of lesser intellects until they were ready for the highest truth.

Only through Self-knowledge or Brahma Gnana or Atma Gnana negation of duality is possible. The Soul, the Self, which is present in the form of consciousness, is the ultimate truth or Brahman. Consciousness is the cause of the origin, maintenance, and withdrawal of the universe is Advaita (i.e. non-dual), which means that consciousness transcends all conceptions, positive and negative. Nothing positive can ever be imagined or said about it.  Consciousness is existence absolute, awareness absolute.  The existence of absolute means that consciousness is not unreal or non-existent. And it is not unconsciousness.  Nothing positive can be stated about consciousness.

The nature of the Soul, the Self is non-dualistic silence. Nondualistic silence is like a deep sleep state.  The silence indicates that the nature of the formless Soul, the Self is inexplicable, indescribable, and unimaginable.  The Soul, the Self is the one without a second. There is not the least shadow of multiplicity in the formless soul, which is present in the form of consciousness."

A   person, seeing a rope in dim light, mistakes it for a snake. He is as much frightened as he would have been if there had been a real snake there.  The snake is said to have an ‘illusory reality.  The illusory snake is described as a superimposition on the rope. The snake is not real, because, it is found on examination with a light that it never existed there. At the same time, it was experienced as reality till ignorance prevailed. Similarly, this waking experience is experienced as reality due to ignorance. When wisdom dawns then the unreal nature of the waking experience is exposed.  At the dawn of Self-knowledge or Brahma Gnana or Atma Gnana, the waking experience has no existence apart from consciousness. Consciousness is the ultimate truth or Brahman. The waking experience is therefore said to be superimposed on consciousness in the same way, as the dream is superimposed on consciousness.  The waking experience is   practical reality till attainment  of Self-realization.  Consciousness alone has absolute reality; because it is absolutely changeless because it is formless.      

Maya and Brahman, Jagat (world) and Ishvara (creator), Guru (teacher) and Shishya (disciple), the holy rituals, traditions, the three worlds, the three bodies, and so forth are the reality within the illusory duality.  This seeming duality is a hypothesis, not to establish duality, but to disprove it. Advaitic or non-dualistic truth has nothing to do with the illusory duality. The  Soul, the Self, which is present in the form of consciousness is the ultimate truth or Brahman. 

Consciousness is neither dual nor non-dual.  Some orthodox claim Atman is dual, some that Atman is non-dual; they do not know the ultimate truth. The Atman or soul is above duality and non-duality". 

The seeker has to realize the fact that, duality is a reality only from the standpoint of the waking entity or ego. One thinks that he is an individual separate from the world and that the world existed prior to him and he is born in it afterward. Till this conviction is there he will not be able to grasp the Advaitic or non-dualistic truth.

Sage Sankara ’says:- Gnana is common to all religions.  

There is nothing like One Gnana for a Hindu and another for a Christian.

The Advaitic wisdom of Sage Sankara can be summed up in the following statement:-

Brahma Satyam, jaganmithya, jivobrahmaivanaparah: - Brahman alone is real; the world is non-real,  and the individual Self is essentially not different from Brahman.

This is the quintessence of Sage Sankara’s Advaitic wisdom.:~Santthosh Kumaar  

There is neither creation nor creator in the realm of ultimate truth or Brahman.+

Scientists now concluded that you are not the brain (body).  Consciousness requires the joint operation of the brain, body, and the world. "You are not your brain. The brain, rather, is part of what you are."

The Biology of Consciousness

by Alva Noë. Hill and Wang, 2009

 Alva Noe, a University of California, Berkeley, philosopher, and cognitive scientist, argues that after decades of a concerted effort on the part of neuroscientists, psychologists, and philosophers "only one proposition about how the brain makes us conscious ... has emerged unchallenged: we don't have a clue." The reason we have been unable to explain the neural basis of consciousness, he says, is that it does not take place in the brain. Consciousness is not something that happens inside us but something we achieve it is more like dancing than it is like the digestive process. To understand consciousness the fact that we think and feel and that the world shows up for us we need to look at a larger system of which the brain is only one element. Consciousness requires the joint operation of the brain, body, and the world. "You are not your brain. The brain, rather, is part of what you are."

Thus, science is going in the right direction in its invention and one day it will declare that everything is consciousness, which Sage Sankara declared 1200 years back ~ everything is Atman- because Atman is in the form of consciousness.

Whatever is real in the world in which we exist is God. All that is real in the world in which we exist is the Soul, the Self.

Thus, by realizing the Self, which is the Soul, we discover the Soul, which is present in the form of consciousness itself is God which is hidden by the ‘I’, which is the dualistic illusion.

Even Bhagavad Gita says: ~ Brahmano hi pratisthaham ~ Brahman (God) is considered the all-pervading consciousness, which is the basis of all the animate and inanimate entities and material. (14.27).

When Bhagavad Gita says, God is considered the all-pervading consciousness which is the basis of all the animate and inanimate entities and material then nothing has to be accepted as truth other than consciousness. 

Even Brihadaranyaka Upanishad: ~ Brahman (God) is present in the form of the Athma, and it is indeed Athma itself.

Even Rig Veda: ~ The Atman is the cause; Atman is the support of all that exists in this universe. May ye never turn away from the Atman the innermost self. May ye never accept another God in place of the Atman nor worship other than the Atman?" (10:48, 5)

The world in which you exist is a dualistic illusion created out of the ‘Self’ which is not you but the Soul, which is present in the form of the consciousness.   Whatever you have seen, known, believed, and experienced is within the dualistic illusion.   Thus, your existence is bound to an illusion created out of consciousness, which is real and eternal.

Like an ornament made from gold is Gold, which is born out of consciousness is consciousness. Like gold is the permanent thing, in ornaments made of gold, similarly, the mind, which is in the form of the universe is born out of consciousness, is consciousness in its essence.  

Everything you see must become consciousness. It is a most difficult practice because every minute you are being drawn away from consciousness. When you take a walk you think only of the walk and surrounding instead of the consciousness because you fail to recognize the world in which you exist is created out of the consciousness.   

Thus, it is very much necessary to understand, assimilate. whatever you have seen, known, believed, and experienced in this world is nothing but consciousness because the world in which you exist is created out of consciousness. Thus,  consciousness alone is real, and eternal all else is merely an illusion. 

In the scientific field of knowledge,  one can bank on discoveries of different scientists. Newton discovered the law of gravity and Einstein formulated the principle of relativity. And scientists take it for granted that these principles are valid. It is not so in the pursuit of truth. 

If one sage discovers the ultimate truth, it cannot be accepted blindly by the seeker without verification.  The seeker has to discover afresh on his own to realize’ what is the truth’ and ‘what is not truth’ and accept only the truth and mentally drop the untruth.   Thus,  constant reflection on the subject is very much necessary in the pursuit of truth.

The dualists say:~ The consciousness and mind are co-eternal. Each is independent o of others; each represents one complimentary aspect of reality. While the mind is present the consciousness is absent. It is through collaboration between these two aspects of reality that evolution takes place. Apart from these two aspects of reality, the realists or dualists do not recognize the ultimate reality transcending these, serving as the base of these.

Creator and Creation theory is based on the false self (waking entity or ego)  within the false experience(waking).   

There is neither creation nor creator in the realm of ultimate truth or Brahman because there is no scope for duality of any sort.  The ultimate conclusion is this there is no second thing that exists other than consciousness. Everything is consciousness.  

Thus, diversity has no value in light of wisdom.  Thus,  recognizing the mind ( the illusion or the universe) as consciousness in the midst of diversity brings unity in diversity.

The Soul is the Self. the Soul is present in the form of consciousness. Consciousness is the only reality and the universe to be but an illusory manifestation or an appearance that is not real.

The  Mind (universe) and Soul (Self) do not represent two complementary aspects of reality because they are one in essence. 

Thus.  the essence has to be taken as a reality, and the illusory manifestation cannot be considered as a reality because it is created out of single stuff, which is consciousness.  

Thus,  the experience of birth, life, death, and the world is within the dualistic illusory manifestation bound to be an illusion.  

Remember:~

Nothing can be independent of consciousness because no second thing exists other than consciousness. The whole universe without form, time, and space is consciousness.  Without the form, time, and space there is no universe but it is only the formless,  timeless, and spaceless consciousness. But this truth has to be grasped to assimilate and realize the true essence of Advaita.  

The Soul is the Self. The Soul is present in the form of consciousness. Consciousness is the highest Reality.   The world in which you exist is nothing but consciousness. Thus, there is no second thing other than consciousness.

The ultimate truth must be realized in the waking experience when all objects are present. Objectlessness is not wisdom. Realizing all the objects are nothing but consciousness is wisdom.  

This means that objects do not disappear, they are there, and yet they are non-dual. Disillusionment is not the same as appearance.

The essential message of Advaitic wisdom is that the whole world, whatever is seen is only an illusion created out of consciousness.:~Santthosh Kumaar