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

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

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

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

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

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

In Isa Upanishad says: ~  

MANTRA 10

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

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

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

 MANTRA 11

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Sage Sankara disagrees with Buddhists who say, there is nothing - nonentity.+

Bhagavan Buddha: ~ There are only two mistakes one can make along the road to truth: not going all the way... and not starting.

Buddhism has no answer to certain questions like the existence of Atama (Soul). 

Dalai Lama said: ~  Buddhism need not be the best religion though it is more 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).

Buddhism has not proved the truth of Non-duality.  There is no doubt Buddha pointed out the unreality of the world. He told people they were foolish to cling to it. But he stopped there. He came nearest to Advaita in speech but not to Advaita fully.

The distinction between Sage Sri, Sankara’s Advaita, and Vijnanavadin Buddhism is that the former is mentalism i.e. mind is the real, whereas the latter is idealism, i.e. ideas are real. We follow the former.

Buddhism did not graduate its teaching to suit people of varying grades; hence its failure to affect society in Asia.

Bhagavan Buddha's teachings that all life is misery belong 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.

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).

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 worldly tensions. 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 by Him consisted of Purvamimamsakas, who were strong atheists. Bhagavan Buddha told that 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. The Bhagavan Buddha stopped at this point because the atheists cannot realize the existence of the unimaginable God indicated through His silence. 

The point of Buddha is that if God is non-existent, the entire creation including Self is non-existent. Sage Sankara wanted to establish the existence of the Brahman. For this purpose, He made the Atman as Brahman. He brought out the identity of Self with the 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 innermost Self. Both Bhagavan Buddha and Sage Sankara kept silent about the absolute unimaginable God. The same philosophy was dealt with by them from different angles in different situations.

Buddhism is the religion founded by the Buddha, Gautama Siddhartha, in the 6th Century BCE. Like many other offshoots from philosophies spawning from Upanishadic speculation (Gautama himself was a Kshatriya, or noble, and well-versed in Vedic philosophy), it is a religion begun as a reaction to Vedism and the orthodoxy of that time.

Buddhism sees the 'Self' as an aggregate of many elements called 'Skandhas' which include one's physical form senses, perceptions, deeds, and conceptions. It attempts to free its adherents from the cycle of birth, death, and re-birth by the doctrine of Enlightenment and contends that salvation is only possible after the elimination of suffering, caused chiefly by attachment, striving, and seduction by the senses.

Jainism is the religion that gradually splintered from Vedism around the time of the Upanishads and was systemized as a doctrine by Vardhadaman (Mahavira) around 550 BCE. It believes in the body and Soul as separate, with the Soul enmeshed in the karmic matter that it must work off in order to reach Nirvana. Its five highest principles, or Vrathas, are Ahimsa (non-violence), Asathya Tyaga (relinquishing of anger, wrath, and deceit), Astheya (abstention from coveting or thievery), Aparigraha (relinquishing of anger, wrath, and deceit), Astheya (abstention from coveting or thievery), Aparigraha (relinquishment of excess, particularly in regard to property), and Brahmacharya (moderation in earthly pleasures).

Bhagavan Buddha said, “Perfectly tame your own mind. This is the Buddha’s teachings." BhagavanBuddha did not say, “Perfectly tame others' minds.” We must purify our own mind. When you purify your mind you must begin with those who surround you every day, your family, friends, etc.

Bhagavan Buddha: ~ He who experiences the unity of life, sees his own Self in all beings & all beings in his own Self, looks with an impartial eye.

***

Bhagavan Buddha says: Go alone, just remember two things. Don’t carry your mistakes — that means, don’t carry your past. There is no need even to repent about the past. Your religious people go on teaching you, “Repent!” because it is through repentance that they make you feel guilty, and when you are guilty you can be exploited.

A real master always makes you feel good about yourself, not guilty; respectful towards yourself, not guilty. But the priests live on creating guilt in you. They would not like you to forget your mistakes; they want to remind you again and again. They have not even forgotten the sin that was committed by Adam and Eve; they go on reminding you about the original sin.

You have not committed it, but you are born into the chain in which the first man and woman committed it and you are carrying the load of it. You have to feel guilty even for that, what to say about your own mistakes? The priests have lived in great power for the simple reason that they have reduced you into guilty sinners.

Remember:~

Bhagavan Buddha existed in India in a period when the whole country was going through a crisis of everything irrational: the Vedas, the Upanishads, the whole mysticism. The movement against all this was very great, particularly in Bihar where Bhagavan Buddha was.

BhagavanBuddha was charismatic and hypnotic. People were impressed by him. But the interpretation of BhagavanBuddha was bound to be rational.

Bhagavan Buddha had lived at another time in history, in a part of the world that was not against mysticism, he would have been seen as a great mystic, not as an intellectual. The face that is known belongs to the history of a particular time. As I seeBhagavanBuddha, he was not primarily rational. The whole concept of nirvana is mystical.

He was even more mystical than the Upanishads, because the Upanishads, however, mystical they look, have their own rationality. They talk about the transmigration of the Soul. Bhagavan Buddha talked about transmigration without a Soul. It is more mystical.

Bhagavan Buddha said:~ The Upanishads talk about liberation, but you will be there. Otherwise, the whole thing becomes nonsense. If I cannot be in that ultimate state of existence, then the whole effort is useless and illogical. Bhagavan Buddha said the effort is to be done – and you will not be there. It will just be nothingness. The concept is more mystical. ~(OSHO):~Santthosh Kumaar 

Has the Void a meaning? If so, then it is only your imagination.+

Has the Void a meaning? If so, then it is only your imagination.    Brahman is the Soul, which is present in the form of consciousness. The Soul   is  The One Without A Second 

The Soul is Self-evident.  It is not established by extraneous proofs. It is not possible to deny the Soul, because It is the very essence of the one who denies It. The Soul is the basis of all kinds of knowledge, presuppositions, and proofs. 

The Soul is not an object, as it is the formless, timeless, and spaceless subject, beyond the reach of the eyes. Hence,  the Upanishads declare: “Neti Neti—not this, not this....” This does not mean that the Soul is a negative concept or a metaphysical abstraction, a nonentity, or a void.

 The Soul is not another. It is all-full, infinite, changeless, Self-existent, Self-delight, Self-knowledge, and Self-bliss. It is the essence. It is the essence of the witness. It is the Witness, Transcendent, and Silent Witness.

For a Gnani: ~

Where is the body, where is the mind, where is the world; the void; or despair in the true Self, which is the taintless Soul, which is present in the form of the consciousness. They are or have become consciousness. 

One thinks there is a mind when he has thoughts, but when thoughts are not considered different from the consciousness, which is the true Self, then where is the division into, waking, dream and deep sleep, etc.

Void implies duality: the universe may not exist, but the thought of the second is there. If one knows there is a Void (emptiness/nothingness), then there is something there to be known and know. They are or have become consciousness. 

Srutis emphatically says ~  Akasavat Sarvagata Nitya i.e., like ether all-pervading and eternal. If the pot is broken the pot-ether is not in any way affected. So it is unattached (Asanga).

The Soul, which is present in the form of consciousness, is Immortal.  The nature of the Soul is objectless consciousness.

The Soul is different from the knowable.  The Soul is beyond the unknowable also.  The Soul is incomprehensible. This does not mean that the Soul is a non-entity or void or a negative concept, or a metaphysical abstraction.  The Soul is a mass of knowledge or awareness.

The consciousness is denser than stone or platinum or gold.  The consciousness is the only real entity, the substratum for everything that exists within the dualistic illusion.

Buddha: ~ There are only two mistakes one can make along the road to truth: not going all the way... and not starting.

Sage Sankara disagrees with Buddhists who say, there is nothing - a nonentity. Sage Sri, 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).

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 worldly tensions. 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 Buddha kept silent about God because the society dealt by Him consisted of Purvamimamsakas, who were strong atheists. Buddha told that 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. The Buddha stopped at this point because the atheists cannot realize the existence of the unimaginable God indicated through his silence. 

The point of Buddha is that if God is non-existent, the entire creation including Self is non-existent. Sage Sankara wanted to establish the existence of the Brahman. For this purpose, He made the Atman as Brahman. He brought out the identity of Self with the 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 innermost Self. Both Buddha and Sage Sankara kept silent about the absolute unimaginable God. The same philosophy was dealt with by them from different angles in different situations.:~Santthosh Kumaar 

The essence of Vedas:~ If you want to know God is in truth then accept Athma as God and reject all other Gods.+

The Vedas confirm God is Atman (Spirit), the innermost Self.  Thus, reject the Puranas and believe in the Vedas.  The Puranas are just a myth.

The essence of Vedas:~ If you want to know God is in truth then accept Athma as God and reject all other Gods. 

The Vedas do not talk about idol worship; the followers of Vedic Religion or Santana Dharma never worshipped idols. Thus, all the Puranic Gods which are of the form and attributes are not Vedic Gods.

Temple worships were not of the Vedic religion.  Vedic religion or Santana Dharma is the world's oldest religion. All the idol worship and temple worships were introduced by different saints and different founders of the sect propagating as their final authority.  Hindus do idol-worship while Vedas bars idol worship.

In Yajurveda – chapter- 32:~ It has been said that God Supreme or Supreme Spirit has no ‘Pratima’ (idol) or material shape. God cannot be seen directly by anyone. God pervades all beings and all directions. Thus, Idolatry does not find any support from the Vedas.

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

When Upanishads and Vedas declare that, “God is in the form of the Athma, and it is indeed Athma itself” then why to accept another God in place of the Atman nor worship other than the Atman.

Yajur Veda indicates that: ~ They sink deeper in darkness those who worship sambhuti. (Sambhuti means created things, for example, table, chair, idol, etc. - (Yajurved 40:9)

Those who worship visible things born of the prakrti, such as the earth, trees, bodies (human and the like) in place of God are enveloped in still greater darkness, in other words, they are extremely foolish, fall into an awful hell of pain and sorrow, and suffer terribly for a long time."- (Yajur Veda 40:9.)

The Vedas do not talk about idol worship. In fact, till about 2000 years ago followers of Vedism never worshipped idols. Idol worship was started by the followers of Buddhism and Jains. 

There is logic to idol worship. Vedas speak of one God that is the supreme self in i.e. Atman or soul but Hinduism indulges in worshiping 60 million Gods. All these 60 million Gods are non-Vedic Gods based on the beliefs.

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

Rig Veda: ~ The Atman (Soul or Spirit) 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)

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 non-dual reality (Chandogya Upanishad). 

Even Sage Sankara declares: ~ 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.

God is the formless, timeless and spaceless existence. Thus according to the Vedas God neither has any image nor God resides in any particular idol or statue. God cannot be seen directly by anyone. God pervades all beings and all directions.  

                                

On the Vedic perspective, Lord Krishna has been just a Mahan yogi and not God himself. Because in the Bhagavad Gita it says: ~

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)

One must remember that for all periods the Vedas are the final goal and authority, and if the Puranas differ in any respect from the Vedas, the Puranas are to be rejected without mercy.

If you feel Puranas say something and the Vedas say something else, reject the Puranas and believe in the Vedas.  The Puranas are just a myth. :~Santthosh Kumaar 

Orthodox scholars mix-up two viewpoints together, therefore it becomes difficult get the Advaitic truth expounded by Sage Sankara.+

There is nothing to realize other than the world in which you exist is merely an illusion created out of consciousness. But to realize the truth one has clear the mountain of garbage of accumulated knowledge under which the Soul is buried. Self-knowledge or Brahma Gnana or Atma Gnana helps to clear the garbage release of the Soul from the dualistic illusion.

There are so many obstacles if one tries to reach the non-dual destination because of orthodox adulteration. Advaita wisdom and orthodox or theistic Advaita are not the same.

Mixing the Advaitic orthodoxy with Advaitic wisdom is like mixing oil and water. Most of the scholars are sentimentally and emotionally involved with orthodoxy because both Advaitic orthodoxy and Advaitic wisdom are propagated by the same founder (Sage Sankara). They mix up two viewpoints together, therefore it becomes difficult to get the Advaitic truth expounded by Sage Sankara.

It is very difficult to understand and assimilate the ultimate truth or Brahman without bifurcating the religion, scriptures, philosophy, and idea of individualized God. Ultimate truth or Brahman directly realized without Advaitic philosophy and Buddhism by Soulcentric reasoning.

That is why Sage Sankara says:~ VC~58. Loud speech consisting of a shower of words, the skill in expounding the Scriptures, and likewise erudition - these merely bring on a little personal enjoyment to the scholar but are no good for Liberation.

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?

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.

Remember:~

There are nothing more rational, more intelligible and more un-dogmatic insights of Sage Sankara, which is to drop all the theistic nonduality or Advaita which is meant for those who are incapable and not receptive to realize the ultimate truth or Brahman.

If one merely theorizes and tries to understand through his intellect and there contended he cannot become a Gnani, but he becomes a scholar or the pundit.

Seeker of truth must make what he has understood and assimilates has to be realized, to get a firm conviction of the non-dualistic truth or ultimate truth or Brahman, then only he can transcend all the limitations of the experience of form, time, and space.

The existence beyond limitations of form, time and space is known as Moksha or Nirvana. Spiritual freedom or Self-realization is the goal of every seeker of truth. :~Santthosh Kumaar 

The yogic chakras in Raja yoga, Kundalini yoga based on fiction and body-based. +

The yogic chakras in Raja yoga, Kundalini yoga are based on fiction and body-based whereas the Soul,  the Self is the formless, timeless and spaceless existence.  without the body, the kundalini ceases to exist.  Kundalini is based on the false Self,  therefore,  Kundalini is a false theory. 

It was noted that there were nervous plexuses and nodules at intervals in the spine and other parts of the body. Upon this basis, the Yogis started imagining that if the mind were concentrated on each one a different mystic result would be obtained. Yoga is mere physicalized practice is not the means to acquire the Advaitic wisdom.  When the ‘Self’ is not the body but the ‘Self’ is formless Soul then the question of chakras does not arise. 

Panchadasi, P.509 v,109, shows the impossibility of yoga arriving at a successful end to its practices.  

The Yogi or mystic who sees or experiences something in his meditation, which he takes as the highest is merely an individual experience, within the false experience (waking) “whatever is based on individuality is not the ultimate truth or reality or Brahman.

Nature of the Soul, the 'Self'  is like deep sleep.   The self is within the three states as its formless substance and it is beyond the states of waking, dreaming and dreamless sleep as their formless witness. The nondual self-awareness has to be attained only, through wisdom. 

In yogic and mystic Samadhi is based on the body and experienced as the body as the Self.  Those who have witnessed it as an external phenomenon report that the experiencer appeared to have fallen into a kind of trance. The hair on the head and body stood erect. The half-closed eyes became fixed. Sometimes there was an astonishing loss of weight or even levitation of the body from the ground. But these are mere symptoms, and tell us nothing. There is only one way to find out what yogic Samadhi is like: one must have it himself.

Sage Sri, 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

A man's spiritual consciousness is not awakened unless he becomes aware of the fact that ‘I’ is not the self, but the formless soul or consciousness is the innermost self.

By activating Kundalini power, one does not get non-dual wisdom. The wisdom does not dawn without realizing the fact that the world in which man exists is false.  To realize the world is falsehood it is an impossible task through yogic practice because yoga is limited to the physical entity, and it holds the world as reality.

As per the yogic texts: The Kundalini dwells in the Muladhara. When it is aroused, it passes along the Sushumna- nerve, goes through the centers of Svadhisthana, Manipura, and so on, and at last reaches the head. This is called the movement of the Mahavayu, the Spiritual Current. It culminates in Samadhi. Thus, Kundalini is subjected only to the physical body and experienced as a body, whereas as the Self is not the body because the self is formless. Thus, what value the kundalini will have when the kundalini is based on physicality,  whereas the Advaitic wisdom is based on the formless, timeless and spaceless reality. 

Remember:~

It is impossible to stop thought for more than a second whilst in the waking experience. If one succeeds in controlling thought and then banishes it, one passes into Nirvikalpa samadhi, which is identical with deep sleep. The only difference between ordinary deep sleep and samadhi, therefore, is that the ordinary man falls asleep involuntarily whereas the yogi has the satisfaction of knowing that he has passed into sleep by his own effort of will in banishing thoughts.

Yoga can yield the only duality because everything that one can do or practice becomes a vanishing 'known.' It yields relative truth based on imagination, which is true from a physical viewpoint of view, not the non-dualistic or Advaitic truth, which is the ultimate reality.

The yogic truth is the individual truth, not universal. The "Religions place God as the unknown reality” Every religious believer has a different idea of God. Every man has a different idea of reality. Hence the need of definition before the study.

The yogic teachings about six chakras and seven chakras of Raja yoga are based on fact and fiction.

It was noted that there were nervous plexuses and nodules at intervals in the spine and other parts of the body. Upon this basis, the yogis started imagining that if the ego is concentrated on each one a different mystic result would be obtained. But that is mere fancy.

Manduka Upanishads:~ Those who want Brahman will not practice control of the mind. That is Yoga for duffers. The others will inquire and practice discrimination. (p.231)

Yoga and samadhi are not goals but a means to an end, i.e. Gnana. Samadhi in itself is useless because the mind is withdrawn and there is no memory of it until after it is over and one returns to waking state. Yogi who attains mind control: it is only sleep. The world must be seen before you can know its true nature in Gnana. The yogi who shuts it out thereby deprives himself of the opportunity to achieve Gnana.

BRIH. Upanishad:~ "Yoga does not yield truth or liberation."( page 32).

The Gnani sees the essential universal unity and the multiplicity of objects simultaneously. The person in deep sleep or samadhi leaves out the objects and sees the essence; hence, he has not the full Gnana. There was no permanent cure however without Gnana, and Yoga does not yield Gnana.

Sage  Sankara in the commentary to "Brahma Sutras:- "The highest beatitude is not to be attained by Yoga." (Sacred Books of East Series page 298 Vol.1.) And he also says Samadhi is the same as sleep (p.312)

 ~this indicates that yoga is not the means to self-realization. And yogic Samadhi is not nondual self-awareness. : ~ Santthosh Kumaar