God cannot be religious because God is universal.+

The Religious idea of Brahma with four faces and Brahman should never be confused. Brahman is totally different from the religious idea of Brahma with four faces.  If you want to understand Brahman, go directly and immediately ~ not via Hinduism; then you will never understand Brahman.

God cannot be religious because God is universal.  God is so vast that no religion can own God because God pervades everything and everywhere in all three states.

Only religion can be organized not God. Religion is limited to the domain of form, time, and space whereas   God is unlimited because God is formless, timeless, and spaceless existence.   God’s vastness is such that the moment you realize ‘what God is you and your world become merely an illusion.

You cannot see God from your physical eyes because God exists prior to whatever exists as the form, time, and space.

Whatsoever you have been hearing about God is not about the real God; it is about the God that religions have invented, and decorated to be sold in the market. The religious God is a commodity to be sold to the ignorant populace.

Self-knowledge or Brahma Gnana or Atma Gnana is a revolution.  The ignorance will vanish through it; it is the fire of knowledge beyond form, time, and space.

If you are really seeking truth then you have to drop all your accumulated knowledge.

It is very easy to follow the religion. It is very convenient to accept the religious God, but it is very difficult to accept the Soul, the  Self as a real God.

Accepting the soul, the Self as God, there will be a transformation; if you accept the religious God, there can be none.

The real God is not part of the form, time, and space because the real God is formless, timeless, and spaceless existence. The real God is the cause of the form, time, and space, but the real God is uncaused. 

Meher Baba said: ~   God is your innermost Self. Do not search for God outside of you.  Let these words be inscribed in your heart. Nothing is real but God. Nothing Matters but love for God. God is everywhere and does everything. God is beyond us and is everything. God alone is and all else is an illusion.

Yajurveda – chapter- 32:~    God is  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.

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

God in truth is the Atman, the Self. Atman is present in the form of consciousness.

Do not accept any other God other than Atman not worship other than Atman.

Let these words be inscribed in your subconscious.

Nothing is real but God. Nothing Matters but love for God in truth. God in truth is everywhere and in everything.

God in truth is hidden by the illusory universe. God in truth alone is and all else is an illusion.

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

Worshipping of the non-Vedic Gods will not yield any fruit.  The Veda and Upanishads confirm God is Atman (spirit), the innermost Self.

God and Goddesses worshipped in India today are non-Vedic Gods.   Such Gods and Goddesses cease to exist without the dualistic illusion. Whatever belongs to the dualistic illusion is bound to be a falsehood.

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

Bhagavad Gita: ~ Brahmano hi pratisthaham ~ Brahman (God) is considered the all-pervading consciousness (Spirit), 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 (Spirit) which is the basis of all the animate and inanimate entities and material then nothing has to be accepted as God other than consciousness. 

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 is no duality, no differentiation. Only Atman exists. :~Santthosh Kumaar

Sage Sankara’s Supreme Brahman (God) is impersonal.+

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 Manduka is pure philosophy, but many of his other books are presented from a religious standpoint to help those who cannot rise up to philosophy.

Advaitic wisdom is nothing to do with Orthodox Advaita, which is dualistic. Orthodox Advaita is a sect, which blindly accepts and follows dogmas and superstitions.

The Advaitic orthodoxy is not the means to acquire Self-knowledge or Brahma Gnana or Atma Gnana.  Advaitic orthodoxy is meant for the ignorant populace that is unfit to grasp the highest truth.   The Advaitic orthodoxy is nothing to do with the ultimate truth or Brahman.

Orthodoxy is the home of mysticism and deification that is why they are not keen on the rational truth. Thus, Sage Sankara is the Jagadguru to the religious followers and he is a Brahma Gnani to the seeking world.    One should not mix the orthodox path with the Atmic path. 

The Orthodox Advaita tradition follows the system of pancayatana puja, where Vishnu, Siva, Sakti, Ganapati, and Surya are worshipped as forms of saguna Brahman. Vishnu and Siva, the Great Gods of Hinduism, are both very important within the Advaita tradition.

Orthodox Advaitins believe 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.

Orthodox Advaitins believe in the theory of karma, which sets the cycle of rebirths into motion. All actions, good or bad, create their own karmic residues called vasanas, which exhibit their results over a period of time. The karma which has already started taking fruit is called Prarabdha Karma. This is the karma that is responsible for the current birth. The accumulated karma which is yet to take fruit is called sanchit karma. As long as the cycle of rebirth continues, more karma will be done in the future, and this is called Agamin karma. Liberation (moksha) is the way out of this endless cycle.

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

That God created the world is an absolute lie; nevertheless, you 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 Brahma Sutras are based on religion and dogmatism, but in the commentary, Sage  Sankara geniusly introduced some philosophy.

 If it is objected that a number of Upanishads are equally dogmatic because they also begin by assuming Brahman, but a few Upanishads do not but prove Brahman at the end of a train of proof.

The causality and creation, but these are for religious people only.  Religion is only for those who are unable to understand truth beyond form, time, and space. Religion is not final. It only gives satisfaction to the populace. The Self - knowledge is for the whole of humanity to free them from experiencing birth, life, death, and the world as a reality.

People of small intelligence follow religion and believe that the world was created by God. But how do they know that He did so? When a pot is created, one can see both pot and its maker, but not in the case of the world.

Self-knowledge or Brahma Gnana or Atma Gnana is meant only for those who have an intense urge, and courage to accept the truth with humility and reject the untruth. Since people start comparing their scriptural knowledge, it becomes impossible to assimilate and realize the Advaitic truth.   Therefore, there is no need to convince anyone other than our own selves to get a firm conviction.

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)

The identity of Atman and Brahman is a matter of absolute truth, not just a temporary ritual identification.

Sage Sankara’s wisdom is nothing to do with the orthodox belief systems. Some philosophers in the past dissented from this interpretation of Vedanta philosophy, holding that the incarnated Souls were separate from the Divine Essence and only finally merged with it after the cycles of birth. 

All Gurus and paramparas belong to the orthodoxy. Orthodoxy is nothing to do with  Sage  Sankara’s Advaitic wisdom.

Identifying the Atman as Self is the most important in the Atmic path.  The consciousness is the substratum on which the dualistic illusion is experienced. The consciousness is hidden by the dualistic illusion.   The consciousness that dwells in everything and everywhere in the universe, is the dualistic illusion.

The innermost Atman, the real Self. Atman is present in the form of consciousness. The whole dualistic illusion is nothing but the consciousness, the consciousness alone is real and eternal.

The orthodoxy is meant for the ignorant populace.

Genuine philosophy 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 (God) is the only reality and has nothing to do with religion.  

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).

Brahman is above all needs and desires.

Brahman is always the Witnessing Subject.

Brahman can never become an object as it is beyond the reach of the senses.

Brahman is non-dual, one without a second.

Brahman has no other besides it.

Brahman 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 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) ~ that thou art."

Sage Sankara, Upanishads, and Vedas say declare that “God is in the form of the Athma, and God is indeed Athma itself” then why accept another God in place of the Atman or worship other than the Atman.

Sage Sankara says: ~ Atman is Brahman. The Atman alone is real and is not religious truth.  Sage Sankara declared this Advaitic truth, which is the ultimate truth to the whole world, many centuries back is the rational truth, scientific truth, and ultimate truth.

Thus, the Atman which is present in the form of the consciousness is real and eternal, the world in which we exist is merely an illusion. ~Santthosh Kumaar

All Gurus and paramparas belong to the orthodoxy. Orthodoxy is nothing to do with Sri Sage Sri, Sankara’s Advaitic wisdom.+

The Guru who pretends to be Self- realized and plays with the emotions and sentiments of the seeker is a fraud, not a Gnani.

All the Guru Parampara is for the religious people.  There is no need for a Guru who wants to tread the path of wisdom.

Even Swami Vivekananda was Ramakrishna Paramahansa's disciple.  Swami Vivekananda himself said: ~   “You have to grow from the inside out. None can teach you, none can make you spiritual. There is no other teacher, but your own Soul.”

There are 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 the ultimate truth or Brahman.  The Guru and Guru paramparas are meant for the first audience, to help lead its followers along the way. However, there is no need to follow any parampara and follow any Guru for those who wish to realize the truth which is beyond form, time, and space. We should not mix religion with spirituality because religion is based on the ego and spirituality is based on the Soul.   Religion is concerned with its paramparas, not truth whereas spirituality is concerned only with the truth, which is beyond form, time, and space. Religion is not spirituality.

Sage Sankara: ~ "Though I wear these robes of a Sanyasin, it is only for the sake of bread." (Select Works of Sage  Sankara" also his commentary on Brihad)

Thus, the above passage proves that all those who were the sanyasin robes are wearing them for the sake of bread belong to the religion; they are nothing to do with the Self-knowledge or Brahma Gnana or Atma Gnana. There is no need to criticize and condemn the Gurus, yogis, and swamis because they are needed for the welfare of the ignorant masses in the dualistic world.

All Gurus and paramparas belong to the orthodoxy. Orthodoxy is nothing to do with  Sage  Sankara’s Advaitic wisdom.

Identifying the Atman as Self is the most important in the Atmic path.  The consciousness is the substratum on which the dualistic illusion is experienced. Consciousness is hidden by the dualistic illusion.   The consciousness that dwells in everything and everywhere in the universe, is the dualistic illusion.

The innermost Atman, the real Self. Atman is present in the form of consciousness. The whole dualistic illusion is nothing but the consciousness, the consciousness alone is real and eternal.  The path of orthodoxy is meant for the ignorant populace.

Genuine philosophy 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 (God) is the only reality and has nothing to do with religion.  

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).

Brahman is above all needs and desires.

 Brahman is always the Witnessing Subject.

Brahman can never become an object as it is beyond the reach of the senses.

Brahman is non-dual, one without a second.

Brahman has no other besides it.

Brahman 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) ~ that thou art."

Sage Sankara, Upanishads, and Vedas say:~ “God is in the form of the Athma, and God is indeed Athma itself” then why accept another God in place of the Atman or worship other than the Atman.

Sage Sankara says: ~ Atman is Brahman. The Atman alone is real is not the religious truth but scientific truth.  Sage Sankara declared this Advaitic truth, which is the ultimate truth to the whole world, many centuries back is the rational truth, the scientific truth, and the ultimate truth.

Thus, the Atman which is present in the form of the consciousness is real and eternal, the world in which we exist is merely an illusion. :~Santthosh Kumaar 

Advaitic orthodoxy is meant for the ignorant populace that is unfit to grasp the highest truth.+

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 Manduka is pure philosophy, but many of his other books are presented from a religious standpoint to help those who cannot grasp his Advaitic wisdom.

Advaitic wisdom is nothing to do with Advaitic orthodoxy, which is dualistic. Advaitic orthodoxy is a sect, which blindly accepts and follows dogmas and superstitions.

The Advaitic orthodoxy is not the means to acquire Self-knowledge or Brahma Gnana or Atma Gnana.  Advaitic orthodoxy is meant for the ignorant populace that is unfit to grasp the highest truth.   The Advaitic orthodoxy is nothing to do with the ultimate truth or Brahman.

Orthodoxy is the home of mysticism and deification that is why they are not keen on the rational truth. Thus, Sage Sankara is the Jagadguru to the religious followers and he is a Brahma Gnani to the seeking world.    One should not mix the orthodox path with the Atmic path. 

The orthodox Advaita tradition follows the system of pancayatana puja, where Vishnu, Siva, Sakti, Ganapati, and Surya are worshiped as forms of saguna Brahman. Vishnu and Siva, the Great Gods of Hinduism, are both very important within the Advaita tradition.

Orthodox Advaitins believe 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.

Orthodox Advaitins believe in the theory of karma, which sets the cycle of rebirths into motion. All actions, good or bad, create their own karmic residues called vasanas, which exhibit their results over a period of time. The karma which has already started taking fruit is called Prarabdha Karma. This is the karma that is responsible for the current birth. The accumulated karma which is yet to take fruit is called sanchit karma. As long as the cycle of rebirth continues, more karma will be done in the future, and this is called Agamin karma. Liberation (moksha) is the way out of this endless cycle.

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

That God created the world is an absolute lie; nevertheless, you 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 Brahma Sutras are based on religion and dogmatism, but in the commentary, Sage  Sankara geniusly introduced some philosophy.

 If it is objected that a number of Upanishads are equally dogmatic because they also begin by assuming Brahman, but a few Upanishads do not but prove Brahman at the end of a train of proof.

The causality and creation, but these are for religious people only.  Religion is only for those who are unable to understand truth beyond form, time, and space. Religion is not final. It only gives satisfaction to the populace. The Self - knowledge is for the whole of humanity to free them from experiencing birth, life, death, and the world as reality.

People of small intelligence follow religion and believe that the world was created by God. But how do they know that He did so? When a pot is created, one can see both pot and its maker, but not in the case of the world.

Self-knowledge or Brahma Gnana or Atma Gnana is meant only for those who have an intense urge, and courage to accept the truth with humility and reject the untruth. Since people start comparing their scriptural knowledge, it becomes impossible to assimilate and realize the Advaitic truth.   Therefore, there is no need to convince anyone other than our own selves to get a firm conviction.

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)

The identity of Atman and Brahman is a matter of absolute truth, not just a temporary ritual identification.

Sage Sankara’s wisdom is nothing to do with the orthodox belief systems. Some philosophers in the past dissented from this interpretation of Vedanta philosophy, holding that the incarnated Souls were separate from the Divine Essence and only finally merged with it after the cycles of birth. :~Santthosh Kumaar 

The ‘Self-realization' through yoga is not philosophic.+

Yogic practices will not help in the path towards Self- realization.  The ‘Self-realization' through yoga is not philosophic. Every yogi who shuts himself in a cave is not thereby freed from thinking.

Panchadasi: ~ Impossibility of yoga arriving at a successful end to its practices.  (P.509 v, 109)

Yoga can lead only to temporary peace because the world is subject to change. Only Self- knowledge or Brahma Gnana or Atma Gnana can yield Advaitic awareness in the midst of the form, time, and space. 

Yogis say they control the Mind. They think the mind is an organ within the body. Thus, yoga is limited to form, time, and space, whereas the truth, is beyond form, time, and space. It is high time for them to realize the mind is not within the body, but their body and the world are within the mind.

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

Bhagavan Buddha gave up yoga after practicing it for six years. He saw it could not yield truth.

Bhagavan Buddha gave up his austerities of yoga as impossible and useless. Thus, Buddha got enlightenment only after he gave up Yoga. (Page.70/71 "Buddhism in Translation” by Warren)

Unless one exercises his Buddhi ~reason--there is no chance of getting the ultimate truth or Brahman.

Buddhism has not proved the truth of Nonduality.  Advaitic Sages agree the Bhagavan Buddha pointed out the unreality of the world.

Bhagavan Buddha told people they were foolish to cling to it. But he stopped there. He came nearest to Vedanta in speech but not to Vedanta fully.

Only when we independently search for the truth without religion and its doctrine then we will be able to realize the truth beyond form, time, and space.

Those who have a firm conviction that yoga is final then they must continue with the yogic pursuit. The Path of wisdom is not for those who believe the Self is within their body. The Self is not within their body, but the Self is hidden within the world in which they exist.  :~Santthosh Kumaar