Know the God in truth. What you believe and worship as God is not real God according to your own scriptures.+

Know the God of truth. What you believe and worship as God is not the real God according to your own scriptures.  

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

Do not accept any other God other than the Soul. The Soul is God in truth,  Nothing is real but the Soul, which is present in the form of consciousness. Nothing matters but realize  God in truth. God in truth is everywhere and in everything. Let these words be inscribed in your subconscious.  

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

Brahman is merely a word to indicate the ultimate truth or God in truth.  The ultimate truth itself is God in truth.   

Religion can never make you know God because religion propagates blind faith or blind belief as God. Only an intense urge to know what God is supposed to be in truth can make you realize God.   

The Soul, the ‘Self is the Infinite God. 

The Soul is the  Self. God in truth is the Soul, which is present in the form of consciousness. God in truth is the fullness of consciousness without the illusory division of form, time, and space.  Therefore, there is nothing apart from it. 

God in truth is Self-evident. God in truth is not established by extraneous proofs. It is not possible to deny God in truth because God is the very essence of the one who denies it. God in truth is the basis of all kinds of knowledge, presuppositions, and proofs. God in truth is hidden by the illusory universe in which you exist, God in truth is without the universe in which you exist.

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

Yajurveda – chapter- 32:~  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.

People, who worship the belief of God, are hallucinating that they become one with such God.

Vedas itself says: May ye never accept another God in place of the Atman nor worship other than the Atman? Thus, to know the real God Self-realization is necessary. Self-realization is God-realization. Self-realization itself is real worship.

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)

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

When Upanishads and Vedas 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 nor worship other than the Atman.

God is the Supreme Being the One eternal homogeneous essence, indivisible consciousness, and intelligence, which is beyond form, time, and space. To which the Sages describe in a variety of ways through diverse words.

Bhagavad Gita: ~ ‘All those whose intelligence has been stolen by material desires, they worship many Gods. (7- Verse -20)

Only the path of wisdom leads the seeker of truth on his journey to the ultimate realization of the true nature of the Universal Essence, which is the Soul. The Soul is present in the form of consciousness.

Bhagavad Gita: 7: 19:~ "Such a man who has attained true knowledge, the knowledge of Self, the knowledge of Atman, worships ‘Self’ as~ Atman (God) alone exists~ everything is Atman, there exists nothing except Atman. Such a man is extremely rare."

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).

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 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.

Brihadaranyaka Upanishad IV-13:~ ‘As a mass of salt has neither inside nor outside, but is entirely a mass of taste, thus indeed, has that Self neither inside nor outside but is altogether a mass of Knowledge. Just as a lump of salt has inside as well as outside one and the same saltish taste, not any other taste, so also that Brahman (consciousness) has inside as well as outside one and the same intelligence. Inside and outside are mental creations only. When the mind melts in silence, ideas of inside and outside vanish. The sages cognize one illimitable, homogeneous mass of consciousness only.

Causality taught in the Upanishads is only to enable us to understand the supreme truth of no-origination. The world is not different from consciousness and consciousness is not different from the Soul, the   Self, and the Soul is not different from the ultimate truth or Brahman. That consciousness appears as the diverse world is only an illusion. If it really became diverse then the immortal would become mortal.

The dualists who seek to prove the origination of the unborn, by that very enterprise try to make the immortal, mortal. Ultimate nature can never change - the immortal can never become mortal and vice versa.

Sage  Goudapada quotes from the Upanishads: ~ "There's no plurality here"; "The Soul through its powers appears to be many"; "those who are attached to the creation or production or origination go to utter darkness"; "the unborn is never reborn, for what can produce it?”. : ~ Santthosh Kumaar

Sage Sankara’s Advaitic wisdom is universal. The whole humanity owns it because it is the knowledge of their true existence.+

Sage Sankara’s Advaita as the fairest flower of wisdom that the world in any age has produced.

Learn yourself, make everyone aware of the truth of their true existence, call upon the sleeping Soul and see how it awakes.

 Power will come on its own, glory will come on its own, grace will come, purity will come on its own, and the truth which hidden by the ‘I; will be revealed when the Soul, the  'Self' wakes up from its sleep of ignorance.  this sleeping Soul is roused only through Self-knowledge or Brahma Gnana or Atma Gnana.

Sage Sankara’s Advaitic wisdom is universal. The whole of humanity owns it because it is the knowledge of their true existence.  

The Atmic path of the Path of wisdom is not meant for those who are strongly attached to Advaitic orthodoxy.  Atmic path is not suited for the orthodox people. The orthodox people must continue with their inherited path because they are sentimentally and emotionally involved with their orthodox there is no hope that they will adopt anything new. The orthodoxy is the self-imposed prison. It is very difficult for the orthodox people to come out of their religious outfits.

For those who want to realize the ultimate truth or Brahman, there is no need for this orthodox baggage they have to discard it as useless because they block the realization of the ultimate truth or Brahman. 

Theistic Advaita has to be bifurcated to realize the ultimate truth or Brahman. Theistic Advaita is based on the ego whereas the Advaitic wisdom is based on the Atman.

Theistic Advaita is based on the experience of birth, life, death, and the world as reality whereas Sage Sankara declared the world in which we exist is an illusion. The Atman the cause of the world, in which exists is real and eternal.

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

According to Advaita Vedanta, the Veda addresses itself to two kinds of audiences - the ignorant people who desire the transitory heaven and other pleasures obtained as a result of ritual sacrifices, thus, the Purva mimam. sa, with its emphasis on the karma kanda of the Vedas, is meant for the first audience, to help lead its followers along the way. Thus, All the theistic Advaita is meant for the ignorant populace.

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

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

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

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

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

Sage Sankara gave out what was of most use to the greatest number of people. Therefore, in the commentaries on the Upanishads, such as the famous Manduka, he gave the Advaitic message of the identity of Atman and Brahman, revitalizing the philosophy and practice of Advaita, while in the commentaries on the Brahmasutra he gave lesser teaching, positing both higher and lower Maya and higher and lower Brahman (Ishvara) to explain creation for those of lesser intellects until they were ready for the highest truth.

Sage Sankara says: ~  Whatever thing remains eternal is true, and whatever is non-eternal is untrue. Since the world is created and destroyed, it is not true.

The truth is the unchanging thing. Since the world is changing, it is not true.

Whatever is independent of space and time is true, and whatever has space and time in itself is untrue.

Just as one sees dreams in sleep, he sees a kind of super-dream when he is waking. The world is compared to this conscious dream.

The world is believed to be a superimposition of the Brahman. Superimposition cannot be true.

On the other hand, Sage  Sankara claims that the world is not absolutely false. It appears false only when compared to Brahman. In the pragmatic state, the world is completely true—which occurs as long as we are under the influence of Maya. The world cannot be both true and false at the same time; hence Sage Sankara has classified the world as indescribable. The following points suggest that according to Sage  Sankara, the world is not false (Sage Sankara himself gave most of the arguments) Maya or illusion is the most important contribution of Sage Sankara. Maya or illusion is the complex illusionary power of the Atman (Soul), which is present in the form of consciousness.

This Māyāvāda of Sage Sankara was highly criticized and misunderstood. Bhaskaracharya described Sage  Sankara to be indebted to the Buddhists for his concept of Maya. The term Maya however, appears in the Bhagavad Gita 7.14 and also in many Upanishads.

The concept of Māyā seems to be a hypothesis. Since according to the Upanishads only Brahman is real, but we see the material world be real, Sage Sankara explained the anomaly by the concept of this illusionary power Māyā.

Sage  Sankara:~ “The world, filled with attachments and aversions, and the rest, is like a dream: it appears to be real as long as one is ignorant, but becomes unreal when one is awake.

Sage Sankara: ~ “As fire is the direct cause of cooking, so knowledge, and not any other form of discipline, is the direct cause of Liberation; for Liberation cannot be attained without Knowledge." (Self-Knowledge)

Sage Sankara: ~  As the moon appears to be moving when the clouds move in the sky, so also to the non-discriminating. Atman appears to be active when in reality the senses are active.

Sage Sankara's commentary to Brahma Sutras (Chap.3.4.50) shows that the Gnani "should pass through life", not run away from life, and should take a middle course between seeking worldly honor and worldly abasement. 

Sage Sankara varied his practical advice and doctrinal teaching according to the people he was amongst. He never advised them to give up their particular religion or beliefs or metaphysics completely; he only told them to give up the worst features of abuse: at the same time, he showed just one step forward towards the truth.  Sri, Sankara was extremely precise and careful in his choice of words. 

Sage Sankara gave religious, ritual, or dogmatic instruction to the mass but pure philosophy only to the few who could rise to it. Hence, the interpretation of his writings by commentators is often confusing because they mix up the two viewpoints. Thus, they may assert that ritual is a means of realizing Brahman, which is absurd. 

Sage Sankara, indicated 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.

Sage Sankara believed that those of superior intelligence, have no need of this idea of divine causality, and can, therefore, dispense with Sruti and arrive at the truth of Non-Dualism by pure reason. 

Sage Sankara’s supreme Brahman is Nirguna (without the Gunas), Nirakara (formless), Nirvisesha (without attributes), and Akarta (non-agent). He is above all needs and desires. 

Sage Sankara says this Atman is Self-evident. This Atman or Self is not established by proofs of the existence of the Self. It is not possible to deny this Atman, for it is the very essence of he who denies it. Atman is the basis of all kinds of knowledge. The Self is within, the Self is without, the Self is before and the Self is behind. The Self is on the right hand, the Self is on the left, the Self is above and the Self is below".

Satyam-Jnanam-Anantam-Anandam is not a separate attribute. They form the very essence of Brahman. Brahman cannot be described because the description implies the distinction. Brahman cannot be distinguished from any other than God.

The objective world-the world of names and forms has no independent existence. The Atman alone has real existence. The world is only phenomenal.

Sage Sankara was the exponent of the Kevala Advaita philosophy. His teachings can be summed up in the following words:

Brahma Satyam Jagat Mithya,

Jeevo Brahmaiva Na Aparah

Brahman alone is real, this world is unreal; the Jiva is identical to Brahman.

Sage Sankara said: ~  Just as the snake is superimposed on the rope, this world and this body are superimposed on Brahman or the Soul the innermost Self. If one gets knowledge of the rope, the illusion of the snake will vanish. Even so, if he gets knowledge of Brahman, the illusion of the body and the world will vanish.

The snake is only an idea: it disappears on inquiry, but deeper Self-search reveals the fact that the rope is also an idea and its reality will be exposed when wisdom dawns. There is neither snake nor the rope in reality because from the ultimate standpoint the duality is an illusion created out of consciousness.

Sage Sankara’s Supreme Brahman is impersonal, Nirguna (without Gunas or attributes), Nirakara (formless), Nirvisesha (without special characteristics), immutable, eternal, and Akarta (non-agent). It is above all needs and desires. It is always the Witnessing Subject. It can never become an object as it is beyond the reach of the senses. Brahman is non-dual, one without a second. It has no other 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. : ~ Santthosh Kumaar

A Gnani never considers himself he is a Gnani and he is superior to others.+

By finding a physical Guru and practicing under him, the ignorance will not vanish. You cannot get rid of ignorance by becoming some gurus disciple or by following some teaching.

Advaita is not any teaching, but Advaita is the nature of the Soul, the Self. all Gurus Shishy business is for the religious and yogic people who are incapable of grasping the truth, which is beyond form, time, and space. It is not for those who are seriously seeking the truth 

If you are seeking truth nothing but the truth then you must not get stuck to any Guru or yogi. Those who are seeking truth need not follow any Guru or any teaching.

Yoga Vasistha says: ~ Self-knowledge or knowledge of truth is not had by resorting to a Guru (preceptor) nor by the study of scripture, nor by good works: it is attained only by means of inquiry inspired by the company of wise (Gnani). One’s inner light alone is the means, naught else. When this inner light is kept alive, it is not affected by the darkness of inertia.

There is no need to condemn Gurus, but there is a need to highlight how they become an obstacle in realizing the ultimate truth or Brahman or God in truth.

Swami Vivekananda 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.”

The Guru is useless so long as the ultimate truth is unknown, and Guru is equally useless when the ultimate truth or Brahman has already been known.

A Guru is needed in the religious and the yogic path. There is no need for a Guru to acquire Self-knowledge or Brahma Gnana or Atma Gnana.

Sage Sankara:~ VC-65. As a treasure hidden underground requires (for its extraction) competent instruction, excavation, the removal of stones and other such things lying above it and (finally) grasping, but never comes out by being (merely) called out by name, so the transparent Truth of the Self, which is hidden by Maya and its effects, is to be attained through the instructions of a knower of Brahman, followed by reflection, meditation and so forth, but not through perverted arguments.

Sage Sankara is to be attained through the instructions of a knower of Brahman, followed by reflection, meditation, and so forth.

Sage Sankara "The knower of Brahman wears no signs. Gives up the insignia of a monk's life it means ~ the knower of Brahman (Gnani) wears no signs it means A Gnani does do not identify himself as Guru or a yogi or teacher or Swami.

Whoever identifies themselves as Guru, yogis, swami, and sadhus belongs to religion, not to the Atmic path.

It is very difficult to identify a Gnani because he bears no external mark of a holy person.

Sage Sankara:~ “Sometimes A Gnani appears to be a Fool, sometimes a wise man. Sometimes he seems splendid as a king, sometimes feeble-minded. Sometimes he is calm and silent. Sometimes he draws men to him. Sometimes people honor him greatly, sometimes they insult him. Sometimes they ignore him.

Ashtavakra Samhita: ~ "The man of knowledge (Gnani), though living like an ordinary man, is contrary to him and only those like him understand his state.

A Gnani state is indescribable yet he will move in the world like anybody else. A Gnani never considers himself he is a Gnani and he is superior to others. 

Manduka Upanishads: - Even the Gods cannot find out who is a Gnani because he bears no external mark. Neither nudity nor the yellow robe has anything to do with him.

A Gnani cannot have the idea of renouncing the world or giving up something of the practical world because that would connote the idea of duality. Duality is merely an illusion from the ultimate standpoint. Knowing no second thing at all, there remains nothing to be given up. :

Ashtavakra Samhita: ~ "The man of knowledge (Gnani), though living like an ordinary man, is contrary to him and only those like him understand his state.

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

No one can teach anybody. Wisdom is hidden within the world in which you exist. A Gnani can only show the way that much is the work of a Gnani. A Gnani only guides the seekers to apply their own reason and realize the truth, which is beyond form, time, and space. When the seeker learns to view and judge and reason the three states on the base of the Soul, the truth will start unfolding on its own. First, the seeker may find it difficult to use soulcentric reason but gradually it will become easy. : ~ Santthosh Kumaar

By taking sanyasa or becoming monk blocks one from realzing the truth, which is beyond the form,time and space.+

People think that by taking sannyasa or becoming a monk they get enlightenment or freedom but not so.

One need not be a monk, a sanyasi, or swami to acquire Self-knowledge or Brahma Gnana or Atma Gnana. Religious rituals scriptural mastery, are not a qualification to acquire Self-knowledge or Brahma Gnana or Atma Gnana. Monkhood and sannyasa are the greatest obstacles to truth-realization, which is beyond form, time, and space.

There is no need to walk in the mountains in search of the truth. There is no need to meet any Gurus. There is no need to renounce family life. There is no need to study the scriptures. There is no need for glorifying the Gurus. There is no need to spend the fortune to please the Gurus. Going to the mountains, searching for a Guru, renouncing the family life, studying the scriptures, glorifying the personal Gods and Gurus are the greatest obstacle in the path of wisdom.

Guru, Swami, Yogi, Sadhu, and Avatar belong to religious paths. Religious paths are paths meant for the ignorant who blindly accept their experience the birth, life, death, and the world as a reality because the universe is the product of ignorance.

When wisdom dawns then the unreal nature of the world in which you exist is exposed. Thus, whatever experiences take place within the world in which you exist is bound to be a falsehood.

The Guru, Swami, Yogi, Sadhu, and Avatara have nothing to do with the ultimate truth or Brahman because they are based on the false self (ego), and false experience (waking). The Path of wisdom is only for those who are seriously in search of ultimate truth or Brahman. Self-knowledge or Brahma Gnana is the knowledge of the truth, which is beyond form, time, and space.

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

Thus it proves that Sage Sankara meant, taking sanyasa and wearing the religious robes to earn bread. Sanyasa is not a qualification to acquire Self-knowledge or Brahma Gnana or Atma Gnana.

  

As per the scriptures, the three "Ashrams" or stages in life were originally intended for three grades of intelligence thus:~

v             Religion: low intellects had to do 'karmas' works, ritual actions, chanting of mantras and indulging in Bajans and prayers, etc.

v             Middle intellects:  Yoga: taking yellow robes, going to caves, ashrams, etc.

v             High intellects: wisdom who wanted the truth, are concerned with no external rites or sanyasa but depend solely on the intelligent inquiry for their path.

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." 

When the knower of Brahman (Gnani) wears no signs it means he does not identify himself as a Guru or a yogi or teacher or Swami. 

If someone has acquired Self-knowledge and shares his acquired knowledge with others, they cannot say that there is nothing for them to do. Everyone has to discover a fresh for himself by verifying all the facts. Each one has to grasp assimilate and realize it until he gets a firm conviction of the ultimate truth or Brahman.

Self-knowledge cannot be attained by taking sanyasa. Those who think by taking sanyasa they will be befitted are in a hallucination. Taking sanyasa or becoming monk blocks one from realizing the truth, which is hidden by ignorance. 

There is only one Reality to be known, the same for all seekers, but the ways to it, are hidden by the religion.  Self-discovery is the only way, towards non-dual Absolute without any religious doctrines, which will help the seekers to unfold the mystery of the illusion in which we all are searching for the truth of our true existence.

There is no need to take sanyasa or become and monk or yogi in order to acquire Self-knowledge or Brahma Gnana or Atma Gnana.:~Santthosh Kumaar 

Mastering Vedas, Upanishads, Sanskrit language, does not a qualifies one to acquire Self-knowledge or Brahma Gnana or Atma Gnana.+

Manduka Upanishad has no assumptions whatever. It is an honest and bold inquiry into truth. It rises above scripture. 

Sage Sankara clearly says:~ Neither studying philosophy nor by mastering the scriptures liberation comes without realizing the Oneness.

Ashtavakra:~There is no wisdom whatsoever in the scriptures-just a collection of words.

I only highlighted scriptural insights which point to the ultimate reality. what is not helpful in the pursuit of truth has to be discarded. 

 

The seeker should not bother about finding the meaning of what is written in the scriptures.

Do not indulge in arguing from your own standpoint holding your accumulated knowledge as a yardstick that is pointless. 

Instead, read, reason, and reflect on the subject, which is the Advaitic wisdom of Sage Sankara to get rid of ignorance.

Remember:~

Many people believe by accumulating mastering the knowledge from Vedas,  Upanishads, and other scriptures and mastering Sanskrit language makes one a Gnani. 

The one who is sharp enough can grasp the Advaitic or non-dualistic truth. The seeker must have an intense urge to know the truth One need not have to be born in any particular caste or creed to acquire Self’-knowledge or Brahma Gnana or Atma Gnana.

One need not have a university degree to acquire Self -knowledge or Brahma Gnana or Atma Gnan, Only strong willpower is needed. The ignorance will be gone eventually and you realize that the Self is always the pure infinite Soul or God without beginning, without end and immortal.

The scholars who mastered the knowledge from the Vedas the Upanishads and the other scriptures and mastered the Sanskrit language looked upon other people as ignorant, as illiterate people who have no knowledge of Vedas,  the Upanishads, and the other scriptures and does not know the  Sanskrit language.

Mastering the Vedas the Upanishads and the other scriptures and mastering the Sanskrit language does not a qualifies one to acquire Self-knowledge or Brahma Gnana or Atma Gnana.

These religious scholars immersed in ignorance in various ways, flatter themselves, saying: We have accomplished life's mission. Because these performers of karma do not the Advaitic Gnana owing to their accumulated knowledge, they will never be able to cross the ocean of dualistic illusion.

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.

Dattatreya's Song of the Avadhut 1.36-42:~ “Non-duality is taught by some; some others teach duality. They don't understand that the all-pervading Reality is beyond both duality and non-duality.

Mundaka Upanishad:~   “ 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)

A Gnani may be illiterate in the dualistic world, a scholar as literaand, as a well-educated person is a dualistic world. But of what value is the scholar’s knowledge is limited to the form, time, and space but a Gnani’s even if he is illiterate his knowledge beyond the form, time, and space.

Sage Sankara: ~ 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." 

When the knower of Brahman wears no signs ~ it means he does not identify himself as a Guru or a teacher or yogi. 

A scholar will go on and on about the immortality of the Soul but when death approaches he will be trembling and weeping and wailing. Scholars, interpretations of sacred texts, the force of religious merit--none of these lead to the realization of that Ultimate Truth or Brahman.   Self-knowledge or Brahma Gnana or Atma Gnana is the knowledge of the immortal Soul, the one and only ‘Self’ of all that exists as an illusion.  

All this talk of immortality will crumble into nothingness because he has not known the knowledge of the Soul, which is immortal.    

Remember:~

A Gnani knows what he is talking about is not an explanation, what he is talking about is the realization of the truth, which is beyond the form, time, and space.

 A Gnani shares his joy by sharing his wisdom; he is singing the song about the unsung truth.  Remember whenever a Gnani speaks about God it is not a belief; he knows it, it is his realization. He is talking out of his realization; hence he can be of immense help to the whole of humanity.

A Gnani always sees the world in which he exists as the Soul without any division of form, time, and space.  And a Gnani watches his own actions as if they were another's.  he is never puffed up by the praise or disturbed by blame.  

As for Gnani, his individuality is dead. It is merged in the Soul like waves in the ocean A Gnani living in freedom and has gone beyond the dualities of life.  

A Gnani is not competing with anyone, he is alike in success and failure and is content with whatever comes to him.  He is e free, without Selfish attachments; his attention is fixed in the awareness of the Soul.  A Gnani performs all practical duties of the practical world like others and he helps other seekers to get rid of the ignorance of their true existence.:~Santthosh Kumaar