The seeker has to mentally grasp the existence of the formless witness (soul or consciousness) of the three states.+

Discussion:~ 

The seeker has to mentally grasp the existence of the formless witness (soul or consciousness) of the three states, to realize the three states are merely an illusion. Mentally focusing attention on the formless witness constantly one will be able to establish the reasoning base on the base of the formless witness(Soul). And when the reasoning base is established on the base of the Soul,, the Self which is the witness then it becomes easy to understand and assimilate the Self-knowledge or Brahma Gnana or Atma Gnana. 

But it takes much time to establish in consciousness because one has to overcome the physical conditioning by realizing the Self is not physical but it is formless. :~Santthosh Kumaar 

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  Manjit Manhas: Very direct and simple solution. 

  October 11 at 12:18 pm · Unlike · 1

All these accumulated knowledge is not Advaitic wisdom.+

Discussion:~

People consider themselves to be knowledgeable because they have read books and well informed about the subject. But all this accumulated knowledge is not Advaitic wisdom. One can’t get non-dual wisdom from accumulating knowledge.

Whether the knowledge accumulated is of the scriptures or something from more recently published books are mere pointers to the truth but not wisdom. First, whether one is aware of it or not, as he reads, he is imposing his own cultural conditioning, biases, experiences, and prior knowledge onto what he is reading; this is how his thinking faculty works. He “makes sense" of new things by associating them with things he already knows.

Most of the time, this is useful. But if the "new thing" is utterly different from anything one has been exposed to before, he is almost certain to distort it to make it fit into pre-existing conceptual boxes. So much of knowledge is about changing perspective, but that's hard to do when he is twisting the knowledge around to fit the perspectives he is already having.

As one goes on digging mentally and on more things will be revealed to him through inner revelation, which makes him get A firm conviction of what is what. :~ Santthosh Kumaar

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·                     Michael West, Bini P Varikattumalil and 2 others like this.

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Manjit Manhas I totally agree, it is very rare to see people speak from their own experiences. it is always, he said this 1000 years ago and another said this 5000 years ago.it would seem God no longer speaks to people.

Sage Sankara's system of Advaita does not need the support of any scripture or revelation like the Vedas.+

Advaitic view~

Sage Sankara's system of Advaita does not need the support of any Scripture or Revelation like the Vedas. The Srutis may all disappear, yet will his school stand.  Since it is based, not upon the varying theological fancies, which are as numerous as the sands of the sea, but upon reason, the common heritage of all mankind, irrespective of color or creed or clime.

Sage Sankara:~ 'Like a servant who carries a lamp in front of you to find your way, and you have found it, so becomes the Veda to that person. What is the Veda? ~ utterances of those who have known the Truth. Here is one who has known the Truth; why should he or she depend upon the Veda further? Actual realization takes you beyond books. At a certain stage, books become a botheration. The Upanishad itself says that the 'words are only so much distraction for such minds.

Sage Sankara says: ~ ‘What is accepted without a proper inquiry will not lead to the final Goal. (Commentaries on Vedanta Sutra)  

Without verification, nothing has to be accepted as truth.

Why Sage Sankara himself says: ~ VC 59. The study of the Scriptures is useless so long as the highest Truth is unknown, and it is equally useless when the highest Truth has already been known.

60. The Scriptures, consisting of many words are a dense forest that merely causes the mind to ramble. Hence men of wisdom should earnestly set about knowing the true nature of the Self.

61. For one who has been bitten by the serpent of Ignorance, the only remedy is the knowledge of Brahman. Of what avail are the Vedas and (other) Scriptures, Mantras (sacred formulae) and medicines to such a one?

It is not that one should pore over the ancient scriptures.  There is no need to study first, and then realize. One has to realize first, then only he will know ‘what is the truth’ and ‘what is untruth’. One has to make his discoveries through the process of rational thinking.

That is why Sage Sankara says:~ V C65- As a treasure hidden underground requires (for its extraction) competent instruction, excavation, the removal of stones and other such things lying above it and (finally) grasping, but never comes out by being (merely) called out by name, so the transparent Truth of the Self, which is hidden by Maya and its effects, is to be attained through the instructions of a knower of Brahman, followed by reflection, meditation and so forth, but not through perverted arguments.

Sage Sankara says:~ The scriptures dealing with rituals, rewards are therefore addressed to an ignorant person. Thus, the rituals are meant for ignorant people.

Sage Sankara: ~ "Though I wear these robes of a Sanyasin, it is only for the sake of bread."

~ This shows he was wearing the religious robe only for the sake of bread." Thus, it means those who are wearing religious robe for the sake of bread.

All the rituals based on the false belief of Gods will not yield any fruits and they are meant for the ignorant populace who are unable to grasp the God beyond the form, time and space.

One of Sage Sankara’s missions was to wean people away from a ritualistic approach advocated by Mimamsakas and to project wisdom (jnana) as the means of liberation in the light of Upanishad teachings.

Sage Sankara criticized severely the ritualistic attitude and those who advocated such practices. However, the Orthodox texts that combined rituals with wisdom (jnana_karma_samucchaya) more in favor of the Mimamsaka position came into vogue, projecting Sage  Sankara as the rallying force of the doctrine.

That is why Sage Sankara:~ (11) As regards the rituals, Sage Sankara says, the person who performs rituals and aspires for rewards will view himself in terms of the caste into which he is born, his age, the stage of his life, his standing in society, etc. In addition, he is required to perform rituals all through his life. However, the 'Self' has none of those attributes or tags. Hence, the person who superimposes all those attributes on the changeless, eternal Self and identifies the Self with the body is a confusing one for the other; and is, therefore, an ignorant person. The scriptures dealing with rituals, rewards, etc. are therefore addressed to an ignorant person.  -Adhyasa Bhashya

Sage Sankara:~ (11.1) This ignorance (mistaking the body for Self) brings in its wake a desire for the well-being of the body, aversion for its disease or discomfort, fear of its destruction, and thus a host of miseries(anartha).This anartha is caused by projecting karthvya(“doer” sense) and bhokthavya (object) on the Atman. Sage Sankara calls this adhyasa. The scriptures dealing with rituals, rewards, etc. are, therefore, he says, addressed to an ignorant person. -Adhyasa Bhashya

Sage Sankara:~ (11.2) In short, person who engages in rituals with the notion “I am an agent, doer, thinker”, according to Sage Sankara, is ignorant, as his behavior implies a distinct, separate doer/agent/knower ; and an object that is to be done/achieved/known. That duality is Avidya, an error that can be removed by Vidya.  -Adhyasa Bhashya

Sage Sankara: ~ (12) Sage Sankara affirming his belief in one eternal unchanging reality (Brahman) and the illusion of plurality, drives home the point that Upanishads deal not with rituals but with the knowledge of the Absolute (Brahma Vidya) and the Upanishads give us an insight into the essential nature of the Self which is identical with the Absolute, the Brahman. -Adhyasa Bhashya

No conceptual God can exist, apart from the consciousness.  People are not aware of the fact that there is no individual God can exist, apart from Soul, which is in the form of consciousness. Thus the Soul or consciousness is the Self.   If there is no consciousness, then there is no-body, no ego, no universe, no religion, and no conceptual God. 

The tenet of Nirguna Brahman is true for  Sage Sankara, not because it is taught by the Sruti, but because it is based on the realization though it is also supported by the Sruti... The Advaitin knows that a legitimate doubt may have here to arise.  The Rishis may have truly spoken, but they may have been deluded themselves.  How are we certain that what the Rishis cognized is the Reality or Truth?  This can be proved according to the Advaita, only by the realization of truth beyond the form, time and space.

And also:~

Again, in the absence of this realization, Nirguna Brahman as an object of thought is mere sound without sense. To one who has not seen a penguin, for instance, the word has no meaning ... Of what use, then, is such Sruti to him?  Similarly, common sense tells the Advaitin that the meaning of the Sruti and especially where there are conflicting interpretations is made out by means of reasoning based upon the authority of realization, which is final.

Thus, the reason comes into play between Sruti and realization corroborating the data of intuition with those of the revealed texts.

But reason also permits discrimination between the different possible experiences, for, in an a priori astonishing fashion:

Realization  ... can reveal not two, but twenty thousand conflicting experiences.  And the business of the wise is to sift the ultimate truth from out of all these ... The Advaitin rejects nothing.  All human experiences are his data.  He tests all by reason.

The only Advaita can reply: it is the witness, the Seer. The Buddhists are in error in regards to the finite ego as illusory, and as having nothing more behind it: but they would have been perfectly correct in such outlook had they added the notion of the witness. How is it that Skandhas come together and compose the ego? Who sees them come and go? It is the witness, the Atman, and this lack Vedanta supplies in the seer and seen and reason Analysis. When they say that the mind comes and goes they are forgetting that there must be another part of the mind as consciousness which notices it and which tells them of this disappearance and appearance. All their misunderstandings arise from the fact that Buddha refused to discuss the ultimate questions. When Buddhism degenerates into Nihilism Advitin refutes it (See Manduka P.281).

The truth of a single reality within or underlying the illusory ego is all-important and without it Buddhism becomes fallacious.

Vedanta admits the transitoriness and evanescence of thoughts just like Buddhism, but not of the Mind which observes this transitoriness and knows it.

Manduka Upanishad:~  Buddhists borrowed from Upanishads because they were Indians. The Vedantins did not need to borrow from Buddhism therefore (see P.396 v.99)

Bhagavan Buddha taught the illusoriness of ego but did not go further, probably because he thought the world could not understand the higher truth. Hence, followers go with him to that point of his and then deny the Vedantic doctrine of one supreme reality when the Bhagavan Buddha himself neither denied nor advocated it. Anyway, the refutation of his followers is to ask them “What is it that is aware of the ego's illusoriness?" There must be something that tells you that. That something is the  Drik, and if you say this Drik itself may be illusory, coming and going, still there must be something non-transient i.e.permanent, to tell you this.

Bhagavan Buddha's teachings that all life is misery belongs to the relative standpoint only. For you cannot form any idea of misery without contrasting it with its opposite, happiness. The two will always go together.

Bhagavan Buddha taught the goal of cessation of misery, i.e. peace, but took care not to discuss the ultimate standpoint for then he would have had to go above the heads of the people and tell them that misery itself was only an idea, that peace even was an idea (for it contrasted with peacelessness). That the doctrine he gave out was a limited one, is evident because he inculcated compassion. Why should a Buddhist sage practice pity? There is no reason for it.

Remember:~

Advaita is the next step higher than Buddhism because it gives the missing reason, viz. unity, non-difference from others, and because it explains that it used the concept of removing the sufferings of others, of lifting them up to happiness, only as we use one thorn to pick out another, afterward throw both away. Similarly, Advaita discards both concepts of misery and happiness in the ultimate standpoint of non-duality, which is indescribable.

Buddhists say that a thing exists only for a moment, and if that thing has still got some of the substance from which it was produced how then can they deny that its cause is continuing in the effect; hence its existence is more than a moment. Vedanta is concerned with whether it is one and the same thing which has come into being or has it come out of nothing.

Even the Sunyavada ultimate of the "void" is really a breath, and therefore an imagination and not truth.

Bhagavan Buddha was a Gnani, not his followers who follow Buddhism. Bhagavan Buddha's wisdom is lost in the diverse ideology of Buddhism. those who follow Hinduism or Buddhism will never be able to grasp the Advatic treasure hidden by the great Sages of truth. 

 Bhagavan Buddha as a constructive worker committed an error in failing to give the masses a religion, something tangible they could grasp, something materialistic, if symbolic that their limited intellect could take hold of, in addition to his ethics and philosophy. Here Sage Sankara was wiser and gave the religion, rituals -to the ignorant populace, as well as Advaitic wisdom to the serious seekers of truth.

BhagvanBuddha gave as the central feature of his doctrine the great law of Karma in order to reiterate its ethical meaning. He did more good in this to uplift the people than the ritualists.

Tibetan and Chinese Buddhists who say that there are many Bhagavan Buddhas living in spirit bodies and helping our earth from the spiritual world are still in the sphere of religious illusion, not the ultimate truth. Their statements are wrong. Every sage realizes that the only way to help mankind is to come down amongst them, for which he must necessarily take on flesh-body. When people are suffering how can he relieve their suffering unless he appears amongst them? When people are suffering how can he feed them from an unseen world whether their struggle is for material bread or for spiritual truth? No! He must be here actually in the flesh. It is impossible to help them in any other way and all talk of Shiva living on Mount Kailas in the spiritual body or Bhagavan Buddha in Nirmanakaya, invisible body belongs to the realm of delusion or self-deception.

Dalai Lama said: ~ Buddhism need not be the best religion though it is most scientific and religion and inquisitive. But Buddhism has no answer to certain questions like the existence of Atama (Soul) and rebirth. Dali Lama said that as an individual he believes in rebirth as he had come across a few cases of rebirth. Modern science, Dalai Lama hoped would unearth the mystery behind the rebirth. (In DH –dec-212009-Gulbarga)

The Upanishads have the answer to the existence of the Atama.

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

Advaita is the next step higher than Buddhism because it gives the missing reason, viz. unity, non-difference from others, and because it explains that it used the concept of removing the sufferings of others, of lifting them up to happiness, only as we use one thorn to pick out another, afterward throw both away. Similarly, Advaita discards both concepts of misery and happiness in the ultimate standpoint of non-duality, which is indescribable.

Sage Sankara disagrees with Buddhists who say, there is nothing - a nonentity. Sage  Sankara believes there is some reality, even though things are not what they appear to be. If one knows the truth, he will know what to do to find inspiration for action. The seeker of truth‘s subject is to know what is it that is Real.

Buddhism says: all things are illusory and nothing exists. However, Advaita avers that it is not so. It says that the universe, of course, is illusory, but there is Brahman (Consciousness), that exists forming the very substratum of all things (illusion or universe). : ~ Santthosh Kumaar

Bhagavad Gita says: ~ “Don't unsettle the minds of the ignorant by revealing the esoteric truth.+

Sage Sankara:~ 'like a servant who carries a lamp in front of you to find your way, and you have found it, so becomes the Veda to that person. What is the Veda? -- utterances of those who have known the Truth. Here is one who has known the Truth; why should he or she depend upon the Veda further? Actual realization takes you beyond books. At a certain stage, books become a botheration. The Upanishad itself says that the 'words are only so much of distraction for such minds'

Someone posing as a Gnani, because he is some gurus’  a direct disciple cannot be a Gnani. Those who pose themselves as Gnanis are not Gnanis.  A Gnani never poses himself as a Guru, a swami,  a sadhu or a  yogi, or some guru’s disciple.  

Bhagavad Gita says: ~ “Don't unsettle the minds of ignorant by revealing the esoteric truth."

Meher Baba: ~ "There is no higher or lower goal.  There is only one goal, Self-Realization."

The Soul is the  Self. The Self is God. The Soul remains in its own awareness which we identify as deep sleep in the waking experience. The waking is the state of ignorance.  When ignorance vanishes, then the Soul remains in its own awareness in the midst of duality (waking).

Man cannot see God (spirit) because, man and the world in which he exists, is the product of ignorance. Man cannot see God because God is prior to anything that exists.

When God is present, then a man and his world are absent. When the man and his world are present then God is absent. 

Remember:~

Gurus and yogis preach and teach egocentric knowledge,  whereas a Gnani shares Gnana, and helps to get rid of the ignorance.

By surrendering to any physical guru or Godmen, is not the means to Self-knowledge or Brahma Gnana or Atma Gnana.   The concept of surrendering to the guru is a religious fable. The religious path is not the path of truth or Brahman.  

The Soul, the Self is the true guru. By realizing the fact that, the Self is not physical but the Self is the Spirit. 

By realizing the Self is not physical but the Self is the Spirit he will be able to drop all the physical based accumulated knowledge inherited conditioning in the midst of duality and he will find freedom from experiencing the duality (waking) as reality. 

How can you give all your thoughts and surrender? And surrender to what?  The surrender is the religious and yogic fable.  You are the thinker. The thoughts come to the thinker.  You are the false self within the false experience.

The world in which you exist is the product of ignorance. Until ignorance vanishes the duality will prevail as reality.  From the standpoint of the Soul, the Self, the world in which you exist is merely an illusion. Self-realization is not possible by surrendering to some idea of Guru or God within the illusion.  

Advaitic wisdom does not come gradually, little by little, day by day. It blazes forth all at once in all its fullness when the practice has matured to perfection,

A Gnani can point at the sky, but the seeing of the star is seekers' own work. By searching the source of the thoughts one will not get Advaitic wisdom. You, your thoughts, words and the world are made of single stuff. That single stuff is the Soul, the Self, which is present in the form of consciousness.  Knowledge of that single stuff is Self-knowledge or Brahma Gnana or Atma Gnana.  

Not by listening to scholars, nor by the study of books, not by good deeds, nor by any other means can one attain the state of nonduality, which is attainable only through association with Gnanis and the clear quest of the Self.

Jesus said: -~ Do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you. (Matthew -7:6)

Jesus meant Self-knowledge or brahma Gnana (pearls) should not be given to the ignorant populace (pigs).

Many believe spirituality and religion are considered interconnected, but it is not so. Religion is based on the false self-(ego or body or you) and it is limited to the false experience (universe), while spirituality transcends race, religion, gender, language and nationality and universe.  Spirituality is based on the Soul, the  Self. From the standpoint of the Soul, the Self the universe in which we exist is merely an illusion.

Mundaka Upanishad 1.3:~ Complete knowledge includes knowledge of the phenomenal world, the spirit behind it, and the source of both of them.  When the cause of all causes becomes known, then everything knowable becomes known, and nothing remains unknown.”

The Soul the Self is present in the form of consciousness.  Consciousness pervades everything and everywhere in all three states.  The three states are nothing but an illusion created out of consciousness.  Thus, consciousness is all-pervading.

One should understand that the soul is the cause of the form, time and space and it itself is uncaused. The form is consciousness. Time is consciousness and space is also consciousness. Therefore, there is no second thing exists other than consciousness. Thus, consciousness is the ultimate truth or Brahman or God in truth. 

The one who wants to become a  guru and teach and preach will never get self-realization because preaching and teaching are egocentric whereas Gnana is soulcentric.  

I quote Scriptural citation and also the citation of the sages of truth only after verification reality and proved the truth, to point out that the scriptures teach the same thing. If one quotes them before having demonstrated truth, then it is scholasticism.

Agreeing or disagreeing is not wisdom. the truth, which is hidden behind the form, time, and space has to be ascertained by the seeker himself.   

A  hidden truth is not uncovered by studying and discussing. The seeker must indulge in deeper self-search to remove ignorance. Ignorance is the cause of experiencing the duality as reality.

The Advatic truth is buried under the dualistic illusion.  The ultimate realization can be reached by acquiring self-knowledge or Brahma Gnana or Atma Gnana but never by perverted arguments based on the dualistic perspective.

All accumulated knowledge is false knowledge accumulated from different sources. Whatever knowledge based on the form, time and space is false knowledge. Such knowledge is a great obstacle in realizing the truth, which is beyond the form, time and space.

The Advatic truth is buried under the dualistic illusion.  The ultimate realization can be reached by acquiring self-knowledge or Brahma Gnana or Atma Gnana but never by perverted arguments based on the dualistic perspective.

Bhagavad Gita: ~ The permanent is always there, only the transient “I” comes and goes. (2.18)

The word ‘One’ is not understood anywhere except in the Advaitic path. ‘One’ always means two when analyzed. Hence, the Upanishads are careful to show they do not mean this monism, but "One without a Second” is the Advaita. No philosophers of the world have seen this point. Monism is really pseudo-monism that is the duality. 

To understand the false nature of the ‘I’, the self-knowledge or Brahma Gnana or Atma Gnana is necessary.

 The 'Self' is not ‘I’, but the 'Self' is the soul, which is the witness of the ‘I’.  Holding the ‘I as the 'Self' leads to a hallucination based on the imagination. : ~ Santthosh Kumaar 

The Soul, the Self is free from Karma.+

The Soul, the Self is free from Karma. The Karma is a  reality only for those who think the  Self as 'I'.  and waking as reality. 

If one becomes free from the ignorance of the true Self, there will be no varied individuals and no varied karmas; misery will thus disappear. He who kills man’s creation sees heaven of non-duality only; the others see only a  hell of duality.

Karma theory is based on the waking entity. Waking entity is false self within the false experience, whereas the self is birthless and deathless. Karma performed by the false self within the false experience is bound to be a falsehood.  

Thus, one has to realize the fact that, dream entity is also is the false self, within the false experience. The dream is considered as a falsehood when waking takes place. Similarly, waking also becomes falsehood when wisdom dawns. Wisdom dawns when the waking entity realizes it itself is not the self in the midst of the waking experience.  

Waking experience is a state of ignorance. In the state of ignorance, one remains to experience the illusion as a reality.  Till the illusion remains a reality, he will remain ignorant of the fact that the cycle of birth, life, and death are merely an illusion.  

It is not possible for one to accept the fact that the world is an  illusion, till  he becomes aware of the fact that, the Self is neither the waking entity nor the Self is dream entity,  but the Self the formless Soul or consciousness, which is  the substance and the  witness of the three states.  

Those who believe the waking entity as the Self, and refuse to accept the Soul  as true Self, find the law of Karma as universal law and very sacred because they have  blindly accepted their experience of  birth, life, death, and the world as reality without verifying  the validity of their  accepted truth.

Sage Sankara says clearly, the universe is not real. He says that Brahman and Atman are one. The ultimate and the Absolute Truth is the Self, which is one though appearing as many different individuals. The individual has no reality. Only the Self is Real; the rest, mental and physical are but passing appearances, then it indicates the form (waking or universe) is unreal the formless is real (Soul).  Therefore, only Atman is real because there is no second thing other than Atman.

Sage Sankara  also clearly mentions that:~

The path of religion, the theory of Karma,  the path of yoga and the path of wisdom were intended for different classes of people. The wisdom is for the advanced seekers of truth. It deals with the nature of the ultimate Truth and Reality. It is meant for superior aspirants who have an inner urge to know the truth and it is not for those who are immersed in earthly desires.

Thus we have to know the fact that the  Bhagavan Buddha, Sage Goudpada, and Sage  Sankara are not only reformers but also the greatest sage scientists. Since their original thesis has been lost in the labyrinths of philosophy and mutilated by pundits and orthodoxy, it becomes very difficult to understand and assimilate the wisdom expounded by the great masters. In addition, the conservativeness of the orthodox scholars will not allow any research other than playing with the words, which suits the mass mindset, because of their egocentric outlook.

 All the add-ons have to be deleted, in order to understand and assimilate the real fragrance of the wisdom expounded by the great masters of Advaita, but it is a hurricane task.  Thus, it is no use going through all the scriptures, when there is a direct path to Advaitic truth.  The same time and effort can be used to reach the nondual destination, in lesser time and effort. 

  

Nonduality does not need the support of any Scripture or Revelation like the Veda. Since,  it is based, not upon the varying theological fancies, which are as numerous as the sands of the sea, but upon reason, the common heritage of all mankind, irrespective of color or creed or clime.

The Seeker of truth has to know that something is inadequate in Buddhist or orthodox Advaitic teachings to reach the nondual destination because of the add-ons and adulteration. Thus,  it becomes difficult to reach the destination directed by the Buddha, Sage Sankara, and Sage Goudpada.  It is for the seeker to personally remove the obstacle.  The greatest hindrance is mixing religion, god, scriptures, and yogic theories. Moreover, attachment to scriptures, personal god and religious code of conduct keeps one permanently in the grip of duality.

When the Self is neither the body nor the ego, neither the waking entity, not the dream entity, then how the karma based on the false self within the false experience can yield fruits.  Therefore, karma is a religious fable. 

The karma theory is a reality only for those who believe their present physical identity (ego or the waking entity) as real, and world as reality. When Sage Sankara declares the world itself is an illusion, and Brahman is real than what value the karma theory has when the world is an illusion because man is part and parcel of the illusory world. Therefore, one has to view and judge the worldview from the standpoint of Brahman (Atman/true self) in order to overcome the duality, which he is experiencing it as reality. 

The individuality is a  reality within the illusory world. Therefore, all the theories created within the illusion on the base of a false entity, within the false experience, has to be the part and parcel of the illusion.  Thus,  it is necessary to realize the fact that Atman is the true self and all else is an illusion, to overcome the illusory concept of the cycle of birth, life, and death.  Thus to understand and assimilate Sage Sankara’s Advaitic truth,  the seeker has to do his own homework through deeper self-search, without mixing religion, scriptures, theories, the concept of God and yoga. 

Sage Sankara says in Aparoksh Anubhuti: ~88. When the whole universe, movable and immovable, is known to be Atman, and thus the existence of everything else is negated, where is then any room to say that the body is Atman?

   89. O enlightened one, pass your time always contemplating on Atman while you are experiencing all the results of Prarabdha; for it ill becomes you to feel distressed.

   90. The theory,  one hears of from the scripture, that Prarabdha does not lose its hold upon one even after the origination of the knowledge of Atman, is now being refuted.

   91. After the origination of the knowledge of Reality, Prarabdha verily ceases to exist, inasmuch as the body and the like become non-existent; just as a dream does not exist on waking.

   92. That Karma which is done in a previous life is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego).

   93. Just as the body in a dream is superimposed (and therefore illusory), so is also this body. How could there be any birth of the superimposed (body), and in the absence of birth (of the body) where is the room for that (i.e., Prarabdha) at all?

   94. The Vedanta texts declare ignorance to be verily the material (cause) of the phenomenal world just as the earth is of a jar. That (ignorance) being destroyed, where can the universe subsist?

   95. Just as a person out of confusion perceives only the snake leaving aside the rope, so does an ignorant person see only the phenomenal world without knowing the reality?

   96. The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely.

   97. The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exist? It is, therefore, for the understanding of the ignorant alone that the Shruti speaks of Prarabdha.

   98. “And all the actions of a man perish when he realizes that (Atman) which is both the higher and the lower”. Here the clear use of the plural by the Shruti is to negate Prarabdha as well.

   99. If the ignorant still arbitrarily maintain this, they will not only involve themselves into two absurdities but will also run the risk of forgoing the Vedantic conclusion. So one should accept those Shrutis alone from which proceeds true knowledge.

The above proves that karma is a reality only on the base of the false self, where one thinks the body and the universes as a reality. When one becomes aware of the fact that, the true Self is formless Soul, then the karma becomes part and parcel of illusion.   

My point is that, if one accepts the karma theory as reality, he will never be able to come out of ignorance. And ignorance makes him believe the cycle of birth, life, and death as a  reality.  

Thus, the freedom which one is seeking will remain a distant dream. For the one who accepts the birth, life, and death as a reality it is impossible to acquire the Self-knowledge or Brahma Gnana or Atma Gnana. : ~ Santthosh Kumaar