Sage Sankara’s wisdom is the only wisdom in the world which helps to get rid of the ignorance.+

Sage Sankara’s wisdom is nothing to do with Advaitic orthodoxy. 

The Advaitic orthodoxy is meant for the ignorant populace. The Advaitic orthodoxy has to be dropped if one has chosen the path of wisdom.   Those who propagate the Advaitic orthodoxy as the means to Self-knowledge or Brahma Gnana are propagating ignorance. Those who chosen the path of Advaitic orthodoxy have chosen the path of ignorance.

It is time for the educated Orthodox to wake up from their sleep of ignorance to realize Sage Sankara’s wisdom is the only wisdom in the world which helps to get rid of the ignorance.

Bhagavata clearly says in 7.11.35 that: ~ 

yasya yal laks?an?am? program? 

um?so varn??bhivya�jakam 

ad anyatr?pi dr??yeta

at tenaiva vinirdi?et

~Means: ~  “Just because one is born to a Brahmin doesn’t automatically make him a Brahmin. But he has more chances of becoming a Brahmin by acquiring Self- knowledge or Brahma Gnana or Atma Gnana. Self- knowledge or Brahma Gnana or Atma Gnana is the only qualifications of Brahmin to become a Brahmin. If a person born to a non-Brahmin who acquires Self- knowledge or Brahma Gnana or Atma Gnana possesses he/she should be immediately accepted as a Brahmin.”

The orthodoxy is a  great hindrance in the pursuit of truth because it makes the inborn samskara or conditioning (I or I AM) more and stronger. Till this inborn conditioning prevails it is impossible to grasp, assimilate and realize the non-dual truth. The orthodoxy is egocentric and egocentricity is a  great obstacle in the path of truth.  

The orthodoxy indulges in all non-Vedic rituals and because of add-ons and adulteration and such rituals lead one nowhere and it is a  waste of time and effort.  

Thus,l orthodoxy is not for those who are seeking truth nothing but the truth.  Mixing orthodoxy and preaching non-duality is a foolish venture.  By worshipping Gods and chanting mantras of individualized God the ignorance becomes stronger. It is very difficult to get rid of the belief of a person God which is deep-rooted in everyone who accepted the Advaitic orthodoxy to get self-realization.

Rituals and theories are not meant for those who are searching for the Brahman or ultimate or wisdom.   All the Orthodox Advaitins indulge and immersed themselves in a ritualistic oriented lifestyle and preach theoretical philosophies which are the obstacle to realizing the Advaitic truth.  Many chose these orthodox scholars as their Gurus. But these Gurus are good to learn the conceptual Advaita meant for those Orthodox who believe their conduct oriented lifestyle leads to liberation.  But those who are seeking the truth have to do their own homework in order to acquire self-knowledge.

That is why Goudpada says:~  the merciful Veda teaches Karma and Upasana to people of lower and middling intellect while jnana is taught to those of higher intellect.

Thus, the Orthodox based Advaita is not meant for those seeking ultimate truth or Brahman but orthodoxy is meant for people of lower and middling intellect.  Those who are seeking Advaitic truth have to drop orthodoxy in order to realize the ultimate truth or Brahman.

The priests preach indulge in rituals to chant mantras thinking theses mantras will yield fruits. Those who follow the priests blindly follow what priests and pundits prescribe will never be able to grasp Sage Sankara’s Advaitic wisdom.

Advaitic Orthodox tradition and parampara is nothing to do with Sankara’s wisdom. Advaitic orthodoxy is meant for the ignorant populace.  Thus,  it is not a path of wisdom.

Sage Sankara page 482: On Gnani: ~ "The knower of Brahman wears no signs. Gives up the insignia of a monk's life…his signs are not manifest, nor his behavior." 

Sage Sankara: ~ The Knower of the Atman or the knower of Brahman or Brahma Gnani.

When the knower of Brahman (Gnani) wears no signs it means he does not identify himself as Guru or yogi or teacher or Swami because a Gnani sees the form, the time and space are one in essence. Thus, there is unity in diversity in his realization.

Sage Sankara says the knower of Brahman wears no signs. Gives up the insignia of a monk's life then it is of no use of renouncing the worldly life, and become and sanyasi or monk or Sadhu to acquire Self-knowledge or Brahma Gnana or Brahma Gnana. 

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

Advaitic Orthodoxy is meant for the ignorant and ordinary ones who desire the transitory heaven and other pleasures obtained as a result of ritual sacrifices

The Advaitic orthodoxy follows the system of pancayatana puja, where Vishnu, Siva, Sakti, Ganapati, and Surya are worshiped as forms of Saguna Brahman.

In some sources, the concept of the pancayatana is replaced by the notion of shanmata, which adds Skanda to the above set of five deities. The worship is done both on a daily basis and on specific festival occasions.

Questions of who is superior, Vishnu or Siva, which are very popular among many groups of Hindus, are not relished by Advaitins. Some of the gurus declared the accomplished Jivanmukta, "you cannot see the feet of the Lord, why do you waste your time debating about the nature of His face?"

That said Vishnu and Siva, the Great Gods of Hinduism, are both very important within the Advaita tradition. The sanyasis of the Advaita order always sign their correspondence with the words "iti Narayanasmaranam ". In worship, Advaitins do not insist on the exclusive worship of one devata alone.

As Brahman is essentially attributeless (nirguna), all attributes (Gunas) equally belong to It, within empirical reality. The particular form that the devotee prefers to worship is called the ishta-devatA. The ishta-devatas worshipped by Advaitins include Vishnu as Krishna, the Jagadguru, and as Rama, Siva as Dakshinamurti, the guru who teaches in silence, and as Candramaulivara, and the Mother Goddess as Parvathi, Lakshmi, and Sarasvati. Especially popular are the representations of Vishnu as a Saliagrama, Siva as a linga, and Shakti as the Sri-Yantra. Ganapati is always worshiped at the beginning of any human endeavor, including the puja of other Gods.

The daily sandhyavandana ritual is addressed to Surya. The sanyasis of the Advaita sampradaya recite both the Vishnu Sahasranamam and the SatarudrIya portion of the Yajurveda as part of their daily worship. In addition, "hybrid" forms of the Deities, such as Hari-Hara or Sankara-Narayana and Ardhanarisvara are also worshiped.

There is another significant distinction between worship in the Advaita tradition and other kinds of Hindu worship. Dvaita insists that the distinction between the worshipper and God, the object of worship, is ultimately transcended and that the act of worship itself points to this identity. This should not be confused with the doctrine of dualistic Saiva Siddhanta schools, which call for a ritual identification of the worshipper with Siva, for the duration of the worship. The identity of Atman and Brahman is a matter of absolute truth, not just a temporary ritual identification. Most Vaishnava schools of Vedanta hold that the distinction between the worshipper and God, the object of worship, is eternally maintained.

Sage Sankara:~  VC Let erudite scholars quote all the scripture, let Gods be invoked through sacrifices, let elaborate rituals be performed, let personal Gods be propitiated ~yet, without the realization of one‘s identity with the Self, there shall be no liberation for the individual, not  even in the lifetimes of a hundred Brahmas put together (verses-6)

Remember:~

Sage Sankara’s Supreme Brahman (God in truth) 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 beside 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 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.

The ultimate truth or Brahman must be independent of religion, that in Sage  Sankara himself the Saguna Brahman or a personal God is only a part of the phenomenal (if not illusory) world, and the Nirguna Brahman is the only reality and has nothing to do with religion.  

Sage Sankara pokes fun at ascetics and points out that all their austerities do not cause desires to go (Altar Flowers" Page 205, v.2 P.207 v.4)

The Brahma Sutras together with Sage Sankara's commentary thereon do not contain the higher wisdom. They are intended for those who are incapable of thinking rationally.

Sage Sankara's commentary on the Brahma Sutras is not on a philosophical basis, but on an orthodox and mystic basis, with an appeal to the Vedas as a final authority.

In Brahma Sutra Sage Sankara takes the position that there is another entity outside us, i.e. the wall really exists separately from the mind. This was because, Sage  Sankara explains in Manduka that those who study the Sutras are orthodox minds, intellectual children, hence his popular viewpoint to assist them. These people are afraid to go deeper because it means being heroic enough to refuse to accept Sruti, and God's authority, in case they mean punishment by God.  A Gnani says the scriptures for children, but the wise seekers will think rationally.

In Brahma Sutras Sage Sankara takes for granted, assumes that a world was created: He there mixes dogmatic theology with philosophy.

That God created the world is an absolute lie, nevertheless one will find Sage  Sankara (in his commentary on Vedanta Sutras) clearly says this! He has to adapt his teachings to his audience, reserving the highest for philosophical minds.

The text of Brahma Sutras is based on religion, dogmatism, but in the commentary Sage Sankara cleverly introduced some philosophy. If it is objected that a number of Upanishads are equally dogmatic because they also begin by assuming Brahman, only a few Upanishads do not but prove Brahman at the end of a train of proof.

Scholars' translation of Brahma Sutras in Sacred Books of East must be read cautiously as he has not understood its highest sense, e.g. for Advaita, they wrongly put "Unity" instead of “Non-duality."

Sage Sankara gave religion and scholasticism and yoga no less than philosophy, to the seeking world. He was great enough to be able to do so. His commentary on Mandukya is pure philosophy, but many of his other books are presented from a religious standpoint to help those who cannot rise up to philosophy.

Orthodoxy is the home of mysticism and deification that is why they are not keen rational truth. Thus, Sage Sankara is Gurus to the religious followers and he is a great Gnani to the seeking world.

Sage Sankara says:~ The scriptures dealing with rituals, and rewards are therefore addressed to an ignorant person. 
 

Sage Sri, 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)."

Bhagavad Gita: ~ Brahmano hi pratisthaham ~ Brahman (God in truth) 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 God other than the consciousness. 

Lord Krishna Says Ch ~V: ~ “Those who know me in truth.". The last two words (tattvataha) are usually ignored by pundits, but they make all the difference between the ordinary concept of God and the truth about God.

The dualistic worship of "God” is only for the ignorant populace. The God in truth is only Atman, the innermost Self.   In reality, there is no duality, no differentiation. Only Atman exists.

The Vedas confirms God is Atman (spirit), the innermost Self.

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 Self. May ye never accept another God in place of the Atman nor worship other than the Atman?" (10:48, 5)

Rig-Veda 1-164-46 and Y.V 32-1 clearly mention that God is “One”.

Rig Veda declares God is ‘ONE’ and God is Atman, then why believe and worship in place of real God.

Brihad Upanishad: ~ “If you think there is another entity, whether man or God there is no truth."

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). 

Lord Krishna confesses that the oldest wisdom of India (our true Advaita wisdom) has been lost: people misinterpret and falsify it today as they did then. It is not yoga but the philosophic truth. But nobody knows it. The teachers of philosophy and leaders of mysticism or religion do not want to inquire into truth and have no time for it. (Gita ~ Chap ~IV~ v.2)

Why is the word Yoga used in so many different senses in the Gita? Because there are grades and the highest demands concentrated brains, not sitting mindless and imagining you are seeing God.

In Gita Chap.IV where Lord Krishna says: ~ “This yoga has been lost for ages" the word yoga refers to Gnana yoga, not other yogas: the force of the word this is to point this out.

Lord Krishna describes some of the other yogas but devotes this chapter separately to Gnana Yoga. So one sees even in those ancient days people did not care for Advaita; they wanted religion; hence Gnana got lost. That is why Krishna calls it "the supreme secret." Krishna points out that the yoga must-see is "Brahman in action."

Gita Chap.IV:~ “He who achieves perfection in Yoga finds the Self in time." This means that after his yoga is finished, he begins the inquiry into ultimate truth and in due course this inquiry produces the realization of the universal spirit as the result.

Understanding what is God is not so easy. Religious people can only imagine God based on their beliefs.

That is why Lord Krishna says Ch ~V: ~ “Those who know the Self in truth.". The last two words (tattvataha) are usually ignored by pundits, but they make all the difference between the ordinary concept of God and the truth about God.

No duality, no differentiation. Only Atman exists.

Bhagavad Gita: ~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)

It proves that the all-pervading Atman, which is present in the form of consciousness, is God.   Thus worshipping the form-based Gods is meant for the ignorant populace who are incapable of realizing the truth, which is beyond the form, time and space. 

Thus, truth realization is Self-realization. Self-realization is God-realization.  God-realization itself is real worship. 

Sage  Sankara:~ (11) As regards the rituals, Sage Sri, 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 Self with the body is 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. 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 Sri, 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 (BrahmaVidyaa) and the Upanishads give us an insight into the essential nature of the Self which is identical with the Absolute, the Brahman.-Adhyasa Bhashya 

Sage Sankara: ~ Atman, the  Self is verily Brahman (God), being equanimous, quiescent, and by nature absolute Existence, Knowledge, and Bliss. Atman is not the body which is non-existence itself. This is called true Knowledge by the wise. 

Sage Sankara, in Bhaja Govindam, says:~ (Jnana Viheena Sarva Mathena Bajathi na Muktim janma Shatena) - One without knowledge does not obtain liberation even in a hundred births, no matter which religious faith he follows.

Thus, it proves that religion is not the means to Self-knowledge or Brahma Gnana or Atma Gnana. 

Sage Ramana Maharshi, J. Krishnamurti, Nisargadatta Maharajah, all died of cancer type illness. It does not make any difference if they died of cancer or not cancer or any illness. Even Lord Krishna died a painful death. 

The death is certain; the cause of death is irrelevant to a Gnani. When the Self is birthless then it is deathless A Gnani is unconcerned about the death because he is fully aware that the illusion is only a passing show.

The last words of Sage Ramana on the deathbed:~ he says I am not going anywhere. He did not mean his physical form, which was bound by birth, life, and death, but the birthless Self, which is ever formless. 

The karma theory is nothing to do with the birthless Self. Thus, people’s painful death cannot be taken as evidence because the Self is ever birthless and deathless. After all, it is a formless, timeless and spaceless existence. 

The karmic account is never-ending because one has to be born again and again to reap his good or bad karma carried forward one life to the next. The karma theory is merely a  religious and yogic fable. :~Santthosh Kumaar 

Mantras and prayers are nothing to do with the Atmic path.+

Why waste time discussing the religious mantras worshipping of Gurus in the Atmic Path. Self-knowledge or Brahma Gnana or Atma Gnana is not for those who believe in the religious path like mantras and worship of Gods. Mantras and prayers are nothing to do with the Atmic path. Those who are attached to Mantras and prayers and worship must continue in their chosen path the Atmic is not for those who are stuck with religious dross. 

In the Atmic path, the discussion is unimportant. One must think deeply and reflect on the subject. Passing their opinion with their accumulated knowledge will not help anyone. Those who believe in religious

Mythology deals with symbols. It is not history; it is not concerned with objective reality. But that does not mean that it is not concerned with reality itself. It is concerned with subjective reality. These Gods, these mythological symbols, do not exist outside you but they have a psychological existence and that psychological existence can be helpful, can be used. So the first thing to be understood is that they are not real persons in the world but they are real symbols in the psyche of man.

Mythological Gods are a myth. All mantras are based on the mythological Gods keeps one in the prison of the dualistic illusion. The mantras never help to cross the trash hold of the form, time and space. Mantras meant for the ignorant populace who believe the form, time and space as a reality. What is the use of the mantras based on the false God will yield the false fruit?

That is why Sage Sankara says:~ 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?

62. A disease does not leave off if one simply utters the name of the medicine, without taking it; (similarly) without direct realization one cannot be liberated by the mere utterance of the word Brahman.

That is why In Mundaka Upanishad 1:2:8 “Remaining in the fold of ignorance and thinking “we are extremely wise and learned,” the fools with boastful nature ramble about like the blind led by the blind alone.”

The people who follow the religion think that by following their inherited religion is their duty. And questioning the Guru or scholars is irreligious. Thus they indulge in rituals and hearing of religious discourses. They are weak and timid.

Lord Krishna Says Ch ~V: ~ “Those who know the Self in truth.". The last two words (tattvataha) are usually ignored by pundits, but they make all the difference between the ordinary concept of God and the truth about God.

The dualistic worship of "God” is only for the ignorant populace. The God in truth is only Atman, the innermost Self. In reality, there are no dualities, no differentiation. Only Atman exists.

The Vedas confirms God is Atman (Spirit), the Self.

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 Self. May ye never accept another God in place of the Atman nor worship other than the Atman?" (10:48, 5)

Rig-Veda 1-164-46 and Y.V 32-1 clearly mention that God is “One”. 

Rig Veda declares God is ‘ONE’ and God is Atman, then why to believe and worship in place of real God.

Brihad Upanishad: ~ “If you think there is another entity, whether man or God there is no truth."

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).

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 beside 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.

If God is impersonal then why to utter the name of personal God, which blocks the realization of the real God.

What happens if one worships which is not the real God with mantras and prayers based on the dummy Gods. It is only priest crafted baggage. 

In Yajurveda says: ~

Translation 1.

They enter darkness, those who worship natural things (for example air, water, sun, moon, animals, fire, stone, etc).

They sink deeper in darkness those who worship sambhuti. (Sambhuti means created things, for example, table, chair, idol, etc.) (Yajurveda 40:9)

Translation 2.

"Deep into the shade of blinding gloom fall asambhuti's worshippers. They sink to darkness deeper yet who on sambhuti are intent." (Yajurveda Samhita by Ralph T. H. Giffith pg 538)

That is why in Ish Upanishads says: ~

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 spent 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 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.

Therefore, Self-realization is necessary in order to realize the ultimate truth or God.  Self-realization is itself real God-realization.

All the accumulated knowledge from religion and yoga and paths and theories are mere dross in pursuit of truth. Religion and yoga are helpful for the general mass, but they are a barricade in unfolding the mystery of the mind. Therefore, the orthodox people, if they are seeking the truth, then they have to drop all accumulated dross to acquire nondual wisdom. The Advaitic wisdom alone is the weapon to eliminate ignorance.:~Santthosh Kumaar 

The Karma is the part and parcel of the dualistic illusion or Maya.+

Sage Goudpada says that: the merciful Veda teaches Karma and Upasana to people of lower and middling intellect while jnana is taught to those of higher intellect.

So, they clearly indicate rituals and theories are not meant for those who are searching for higher knowledge or wisdom.  

The cause of human experience is ignorance. Only through Self- Knowledge the ignorance vanishes. The Orthodox holds the view that the pursuit of the knowledge of the Self should be accompanied by the performance of Vedic rituals.

Sage Goudpada says that: the merciful Veda teaches karma and Upasana to people of lower and middling intellect while jnana is taught to those of higher intellect.

So they clearly indicate rituals and theories are not meant for those who are searching for higher knowledge or wisdom.  

Mundaka Upanishad condemns rituals.  The Para or Higher knowledge is the knowledge of the Supreme Being while the Apara or Lower Knowledge is that of following sacrificial rites and ceremonies. ( 1/2/ 1 – 6)

Orthodox think: - Karmas, when they are performed as Isvararpana without expectation of fruits, purify the heart. They prepare the ground of Antahkarana for the dawn of Brahma Jnana.

Remember:~

Sage Sankara says in his Atma Bodha: "Karmic rituals cannot destroy ignorance because they are not hostile to each other. But the knowledge certainly destroys ignorance, as light destroys the thickest darkness. When compared with other means, Jnana (knowledge of the Self) is the only direct means to freedom. As cooking is not possible without fire, so is emancipation not possible without Brahma Jnana." Sage Sankara refutes the theory of Samuchchaya-Vada.

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

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 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 in 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 of the body and the universes as reality. When one becomes aware of the fact that, the true Self is a birthless Soul, then karma becomes the part and parcel of the dualistic 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 birth, life, and death as a reality, Self-knowledge or Brahma Gnana or Atma Gnana is impossible.:~Santthosh Kumaar 

Scientists are able to monitor the pattern of brain activity through modern scientific equipment are based on the physical self.+

Scientists can monitor the pattern of brain activity through modern scientific equipment based on the physical self.   The physical self and physical activities are limited to physical existence.  The physical existence is nothing to do with the ultimate truth.  The ultimate truth is that which is responsible for the creation and sustenance of the physical existence.  

The scientists and their inventions are based on believing the physical Self and its experience world as reality, whereas, the truth lies beyond physical existence.  Scientists discover, that with what the physical body, can function itself as a person, and perceives the world, the truth will not be unfolded.  Therefore there is a need to know what the physical body can know itself because the physical body is not the knower of the physical body. Therefore, there is a need to be aware of the formless knower of the physical body to unfold the mystery of the mind.    

Until and unless scientists become aware of the fact that, the self is not physical their experiments will not yield any fruit.  The experiment on the physical body and trying to find the truth is like trying to drain the ocean drop by drop.    

Until scientists realize the fact that, the gross world is merged into the mental experience in the sense that when it is analyzed, it is found to exist inseparably in and as the mind alone. All "spiritual" planes are really mental: those who regard them as different or higher are taking the physical body and the world as reality. 

Scientists take birth, life, and death as a reality, their scientific invention is based on physical awareness, they will not be able to go deeper into this subject, because they cannot cross the threshold of physicality.   

Modern equipment can investigate objects within the physical existence but it is impossible to investigate the physical existence as a whole i.e. man and the world together.  The whole cannot be investigated with laboratory conditions.  Only through deeper thinking through inquiry, analysis, and reasoning does the whole has to be investigated.  

One has to reach beyond the physical existence, mentally, and discovers, grasp the fact that the physical existence is a mere mirage created out of single stuff; otherwise, he will remain the conviction believing the duality is a reality.  

Deeper inquiry, analysis, and reasoning reveal the fact that the self is not physical but it is a formless spirit. Therefore, it is erroneous to view and judge the truth from the physical point of view, because the self exists prior to physical existence.  Therefore, it is necessary to view and judge the truth from the standpoint of the base of the spirit, which is the true self.    the standpoint of the base of the spirit, which is the true self.     

Religious Philosophies teach that all is self, but none of them can show that this is so. Theirs is mere dogma, parrotism, a repetition of what they read in scripture. They cannot prove it. The truth has to be analyzed scientifically with deeper reasoning and arrive at the rational proof and gets the ultimate truth i.e.  Non-dual wisdom. Authoritarianism is the base of past inventions or philosophy mere assumptions and hearsay as truth, but the truth has to be proved beyond all the doubts.  

Unless one gives up the idea of physicality as reality, the ultimate truth is impossible. Ultimate Truth must be proved here and now. If that cannot be done, it is impossible to cross the threshold of duality.  Without knowing the fact that the self is not physical the Self –Knowledge is impossible to assimilate.  

The religious and yogic truths are physical truth. The physical truth is individual, not universal truth. The truth of religion can only be proved by physical strength or by imagination, or power of the weapon or political power, never by reason.  

The scientists are yet to find mysteries beyond; they hope to discover it in the future.” The mystics say: That mystery unknown to science is known to them and Mysticism is the fulfillment of science. The mysticism is also physical-based and it is impossible to acquire non-dual wisdom through mysticism. 

The mystics cannot experience the whole on the base of the physical body because the body and the world are within the whole.  So how can they prove that they have seen the whole? 

Mystics merely assume that they know it from experience.” If mystics experience joy or bliss, they cannot be egoless. Joy or bliss cannot be experienced without the ego.  Whatever is based on ego is physicality.  And if they retain the ego/physical self they cannot know the whole. Without knowing the whole the ultimate truth is impossible to grasp.