Sage Sankara Says:~The Advaitic orthodoxy is meant for ignorant people.+

      Sage  Sankara says:~   The Advaitic orthodoxy is meant for ignorant people.

Sage Sankara says the scriptures dealing with rituals are addressed to an ignorant person.

Upanishad aspiration is best expressed in the following sutra:~

OM Asato ma sad gaMaya , tamaso ma jyotir gaMaya , mrityor ma aamritaam gaMaya . Shanti, Shanti, Shanti

"OM Lead me from ignorance to truth, from darkness to light, from death to immortality. Peace, Peace, Peace" (Brhadaranyaka Upanishad (1/3/28)).

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

Those who lack the intelligence to discriminate between formless witness (subject) and three states (object) will not be able to grasp what is real and what is unreal. Both subject and object are consciousness, not subject alone. 

Ish Upanishad declares: - Those people who have neglected the attainment of ‘Self’-knowledge and have thus committed suicide ~10/11/12

Those people who have neglected the attainment of ‘Self’-knowledge or Brahma Gnana or Atma Gnana and have thus committed suicide, as it were, are doomed to enter those worlds after death.

This is a condemnation of people who do not try to attain ‘Self’-knowledge. They are, in a real sense, committing suicide, for what can be worse than being a slave to sense enjoyment, completely oblivious of the real purpose of life, which is to be one ’s own master?

The Brahma Sutras together with Sage Sankara's commentary thereon do not contain higher Vedanta. They are intended for duffers.

Sage Sankara's commentary on Brahma Sutras is not on the philosophical basis, but on a religio-mystic one, with an appeal to Vedas as the 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 religious 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.

Sage Sankara says: Keep the scriptures for children but throw them on the fire for wise seekers.

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, 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 text of Brahma Sutras is based on religion, dogmatism, but in the commentary Sankara cleverly 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 are for religious people only.  Religion is only for those who are unable to understand truth beyond the 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 the birth, life, death, and 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.

This is following prescription prescribed by orthodoxy in the name of Sage Sankara.  The orthodoxy has listed down in 5 verses, 40 steps of Sadhanas (discipline) to be followed to achieve the (only meaningful) goal of human life Moksha, liberation.  Use it as every day as contemplative prayer.

1. Study the scriptures (Vedas) daily

2. Perform diligently the duties (sva dharma) ordered by the scriptures

3. Dedicate all the actions thus performed (as above) to Ishvara (IshvarArpanna Buddhi)

4. Gradually give up the performance of ‘Selfish actions

5. Filter sinful/adharmic likes and dislikes

6. Recognize the inherent defects of material pursuits

7. Seek moksha with the consistent endeavor

8. Get out from the bondage of activity (specified to the ones which end up entangling us)

9. Seek companionship with men of wisdom

10. Be established in firm devotion to Ishvara and perform Upasana

11. Gain mind control, sense control, withdrawal, forbearance, faith, and focus

12. Give up karma and Upasana  are not required any longer for spiritual growth

13. Seek Knowledge from a Sat Guru

14. Serve his lotus feet

15. Ask for Brahma vidya

16. Listen in-depth, to the Upanishadic declarations

17. Analyze the meanings of Upanishadic commandments

18. Perform such analyses by sticking to scriptures

19. Get away from the logic-based system (logic is good when it corroborates scripture, in the sense, don't try to substitute it)

20. Dwell upon the discriminative rationale of Shruti (basically, develop Viveka)

21. Constantly remain steeped in the fact that you are Brahman

22. Renounce pride/vanity/arrogance

23. Give up the delusionary misconception- "I am the body"

24. Do not argue with wise men

25. Consider hunger as a disease

26. Treat hunger, the disease, by taking bhiksha food

27. Beg no delicious food

28. Live contentedly with whatever comes your way as prasadam

29. Endure all pains of opposites- heat/cold, likes/dislikes, pleasure/pain. 

30. Avoid wasteful talk

31. Be indifferent and avoid groupism

32. Don't get attached to either someone's love or criticism

33. In solitude also, live joyously

34. Quieten your mind in Ishvara

35. Realize and see the ‘Self’ in everything, everywhere

36. Recognize the universe as a finite projection of the ‘Self’

37. Destroy the effects of deeds done in earlier lives (sanchit karma) through the strength of knowledge

38. Through wisdom, become detached from AgAmi karma (give up doership/enjoyership)

39. Experience and exhaust the prarabdh, fruits of past actions

40. Thereafter, live eternally as Brahman

But

 Sage  Sankara says,   that, the orthodoxy is meant for ignorant people.

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

~ This shows  Sage Sankara  was wearing the religious robe only for the sake of bread."

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

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

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

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

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

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

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

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

Consciousness powers the whole universe there is no second energy other than consciousness.+

There is no such thing as an individual Soul. The Soul, which is present in the form of consciousness pervades in everything and everywhere in all three states. The three states are the product of ignorance.

From the standpoint of the Soul, the ‘Self’-there is no ignorance; therefore, the three states are non-existent. Only from the dualistic perspective, one can speak about the individual Soul and the universe. On the non-dualistic perspective, there is no second thing that exists other than the Soul or the consciousness.

What is it that becomes the waking? What is it that becomes a deep sleep? What is that becomes the dream?

It is the Soul, which is present in the form of the consciousness that appears as waking or dream (duality) and disappears as deep sleep ( nonduality).

Thus, there is no second thing that exists other than the Soul, which is present in the form of consciousness. 

Remember:~

The Soul is not different from the universe because the universe is merely an illusion created out of the Soul, which is present in the form of consciousness. Only in ignorance, there is diversity or separation. In reality, diversity or separation has no place. 

Chandogya Upanishad:~ One who meditates upon and realizes the 'Self' discovers that everything in the cosmos-- energy and space, fire and water, name and form, birth and death, mind and will, word and deed, mantram and meditation--all come from the Self. 

Man and his senses and his experience of the world are a reality within the waking experience. The dream man and his senses and the dream world are a reality within the dream. 

The dream becomes unreal when the waking takes place. Similarly, the waking also becomes unreal when you realize the fact that, the ‘Self’ is not you, but the ‘Self ‘is Soul, which is present in the form of consciousness. 

Thus, the theory of Prana Shakti or energy is based on the false self (waking entity) is imagery. When the body, ego, and the world are created out of a single clay and that single clay is consciousness then there is no second thing that exists other than consciousness. 

Consciousness powers the whole universe there is no second energy other than consciousness. Everything is consciousness. Remember, the world in which you exist is nothing but consciousness. 

If the  Soul, the Self is non-dual then the question of inward and outward does not arise, because in Self –awareness the body, ego, and the world are nothing but consciousness because they are a mere mirage created out of consciousness. 

Thus, all these yogic theories hold no water on the standpoint of the Soul, the Self, which is present in the form of consciousness. 

Brihadaranyaka Upanishad: ~ A wise man, having realized Brahman as his Self, should keep his higher intuitive faculty (prajna) united with Brahman (consciousness). He should not oppress his mind with many words, for they are a mere waste of energy. :~Santthosh Kumaar 

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

Sage Sankara Says:  the orthodoxy is meant for the ignorant populace. People are free to choose their path. 

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

Those who lack the intelligence to discriminate between formless witness (subject) and three states (object) will not be able to grasp what is real and what is unreal. Both subject and object are consciousness, not subject alone.

Sage Sankara says the scriptures dealing with rituals are addressed to an ignorant person.

The Brahma Sutras together with Sage Sankara's commentary thereon do not contain higher Vedanta. They are intended for duffers.

Sage Sankara's commentary on Brahma Sutras is not on the philosophical basis, but on a religio-mystic one, with an appeal to Vedas as the 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 Mandukya that those who study the Sutras are religious 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.

Sage Sankara says: Keep the scriptures for children but throw them on the fire for wise seekers.

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, 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 text of Brahma Sutras is based on religion, dogmatism, but in the commentary Sankara cleverly 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 are for religious people only.  Religion is only for those who are unable to understand the truth beyond form, time, and space. Religion is not final. It only gives satisfaction to the populace.  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.

This is following a prescription prescribed by orthodoxy in the name of Sage  Sankara.  The orthodoxy has listed down in 5 verses, 40 steps of Sadhanas (discipline) to be followed to achieve the (only meaningful) goal of human life Moksha, liberation.  Use it every day as contemplative prayer.

1. Study the scriptures (Vedas) daily

2. Perform diligently the duties (sva dharma) ordered by the scriptures

3. Dedicate all the actions thus performed (as above) to Ishvara (IshvarArpanna Buddhi)

4. Gradually give up the performance of ‘Selfish actions

5. Filter sinful/adharmic likes and dislikes

6. Recognize the inherent defects of material pursuits

7. Seek moksha with the consistent endeavor

8. Get out from the bondage of activity (specified to the ones which end up entangling us)

9. Seek companionship with men of wisdom

10. Be established in firm devotion to Ishvara and perform Upasana

11. Gain mind control, sense control, withdrawal, forbearance, faith, and focus

12. Give up karma and Upasana  are not required any longer for spiritual growth

13. Seek Knowledge from a Satguru

14. Serve his lotus feet

15. Ask for Brahma Vidya

16. Listen in-depth, to the Upanishadic declarations

17. Analyze the meanings of Upanishadic commandments

18. Perform such analyses by sticking to scriptures

19. Get away from the logic-based system (logic is good when it corroborates scripture, in the sense, don't try to substitute it)

20. Dwell upon the discriminative rationale of Shruti (basically, develop Viveka)

21. Constantly remain steeped in the fact that you are Brahman

22. Renounce pride/vanity/arrogance

23. Give up the delusionary misconception- "I am the body"

24. Do not argue with wise men

25. Consider hunger as a disease

26. Treat hunger, the disease, by taking bhiksha food

27. Beg no delicious food

28. Live contentedly with whatever comes your way as prasadam

29. Endure all pains of opposites- heat/cold, likes/dislikes, pleasure/pain.

30. Avoid wasteful talk

31. Be indifferent and avoid groupism

32. Don't get attached to either someone's love or criticism

33. In solitude also, live joyously

34. Quieten your mind in Ishvara

35. Realize and see the ‘Self’ in everything, everywhere

36. Recognize the universe as a finite projection of the ‘Self’

37. Destroy the effects of deeds done in earlier lives (sanchit karma) through the strength of knowledge

38. Through wisdom, become detached from AgAmi karma (give up doership/enjoyership)

39. Experience and exhaust the prarabdh, fruits of past actions

40. Thereafter, live eternally as Brahman

But

 Sage Sankara Says,   orthodoxy is meant for ignorant people.

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

~ This proves Sage Sankara  was wearing the religious robe only for the sake of bread."

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

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

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

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

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

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

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

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

There is no such thing as an individual Soul.+

There is no such thing as an individual Soul. The Soul, which is present in the form of consciousness pervades in everything and everywhere in all three states. The three states are the product of ignorance.

From the standpoint of the Soul, the ‘Self’-there is no ignorance; therefore, the three states are non-existent. Only from the dualistic perspective, one can speak of the individual Soul and the universe. On the non-dualistic perspective, there is no second thing that exists other than the Soul or the consciousness.

What is it that becomes the waking? What is that becomes the deep sleep? What is that becomes the dream?

It is the Soul, which is present in the form of the consciousness that appears as waking or dream (duality) and disappears as deep sleep ( nonduality).

Thus, there is no second thing that exists other than the Soul, which is present in the form of consciousness. 

Remember:~

The Soul is not different from the universe because the universe is merely an illusion created out of the Soul, which is present in the form of consciousness. Only in ignorance, there is diversity or separation. In reality, diversity or separation has no place. 

Chandogya Upanishad:~ One who meditates upon and realizes the 'Self' discovers that everything in the cosmos-- energy and space, fire and water, name and form, birth and death, mind and will, word and deed, mantram and meditation--all come from the Self. 

Man and his senses and his experience of the world are a reality within the waking experience. The dream man and his senses and the dream world are a reality within the dream. The dream becomes unreal when waking takes place. Similarly, the waking also becomes unreal when you realize the fact that, the ‘Self’ is not you, but the ‘Self ‘is Soul, which is present in the form of consciousness. 

Thus, the theory of Prana Shakti or energy is based on the false self (waking entity) is imagery. When the body, ego, and the world are created out of a single clay and that single clay is consciousness then there is no second thing that exists other than consciousness. Consciousness powers the whole universe there is no second energy other than consciousness. 

Everything is consciousness. Remember, the world in which you exist is nothing but consciousness. 

If the Soul, the Self is non-dual then the question of inward and outward does not arise, because in Self –awareness the body, ego, and the world are nothing but consciousness because they are a mere mirage created out of consciousness. Thus, all these yogic theories hold no water on the standpoint of the  Soul, the   Self. 

Brihadaranyaka Upanishad: ~ A wise man, having realized Brahman as his Self, should keep his higher intuitive faculty (prajna) united with Brahman (consciousness). He should not oppress his mind with many words, for they are a mere waste of energy. 

Remember: 

There are no individual Souls.

The Soul is not an individual. The Soul is present in the form of consciousness. The Soul is a formless, timeless, and spaceless existence. The Soul is the cause of the universe which contains the whole of humanity. Thus, limiting the Soul to an individual is erroneous.

Sage Sankara asks his opponents: "How do you know there are separate individual Souls? Have you seen the Soul of a man? You can only say that you have seen different bodies. To say more is to misuse language. Therefore, I call you liars unless you give proof, which is impossible.

The Soul, the innermost ‘Self’ is in the form of the consciousness without the division of form, time, and space. The form, time, and space are merely an illusion created out of consciousness. 

The Soul, the ‘Self’, is the fullness of consciousness. In the cloud there is nothing other than the water, so too consciousness is nothing other than itself. Consciousness is absolute without a second.

The moon reflecting on the water and appearing as many, the ‘Self’ is just like the reflection of the moon on the water which increases with the volume of water and decreases with its reduction, which moves when the water moves, and which differs as the water differs.

The moon seems to conform to the characteristics of water, but in reality, the moon never has these increasing or decreasing qualities. So also, from the highest point of view, the consciousness always retains its sameness; it seems to conform to such characteristics as an increase and decrease of the limiting adjunct, owing to its entry into such an adjunct as a universe.

The thread is drawn from cotton and is woven into cloth. But the reality of cotton is in both of these forms, viz., thread and cloth. Similarly, the projections of names and forms of this material universe on the consciousness do not alter the nature of consciousness. It remains as it is without any change. : ~ Santthosh Kumaar

The seeker has to get rid of the ignorance, not ego to get Self-realization.+

All actions are possible only in the domain of form, time, and space. The form, time, and space exist till ‘I’ exists. The ‘I’ is inborn samskara or condition. The ‘I’ is the cause of ignorance.

It is impossible to get rid of the inborn samskara and without getting rid of the inborn samskara, the world in which we exist prevails as a reality.

Without getting rid of ignorance, the ‘I’ will prevail as a reality.

If the ‘I’ will prevail as a reality then the form, time, and space will prevail as a reality.

If the form, time, and space prevail as a reality then the world in which you exist prevails as a reality.

If the world in which you exist prevails as a reality then the experience of birth, life death which happens within the world is experienced as a reality.

If the experience of birth, life death which happens within the world is experienced as a reality then the dualistic illusion prevails as reality.

If the dualistic illusion prevails as reality then ignorance will prevail.

Ignorance vanishes when wisdom dawns. Wisdom dawns when you realize the ‘Self’ is not you, but the ‘Self’ is the Soul.

Until you get stuck to the ‘I’ based teaching you will never be able to cross the threshold of the dualistic illusion.

The Gurus say get rid of the ego, but it is impossible to get rid of ego. The ego, body, and the world are the product of ignorance. The seeker has to get rid of the ignorance, not ego to get ‘Self’-realization.:~Santthosh Kumaar 

All search is vain until the seeker begins to perceive that the truth he is seeking for is hidden by the world in which he exist. +

All search is vain until the seeker begins to perceive that the truth he is seeking is hidden by the world in which he exists.  Then he may know the world in which he exists is created out of a single clay.  That single clay is the Soul, which is present in the form of consciousness.  Knowledge of this single clay reveals the truth which is hidden by the illusory world in which we exist.

Only when the seeker drops all the accumulated knowledge then he will be able to realize this truth beyond the form, time, and space.

Sage Sankara says - VC-162-  There is no liberation for a person of mere book-knowledge, howsoever well-read in the philosophy of Vedanta, so long as one does not give up the false identification with the body, sense organs, etc., which are unreal.

Attachment, emotion, aversion, pain, and pleasure are the experience of an individual. You are an individual but the ‘Soul is not an individual because it is a formless, timeless, and spaceless existence. The individual exists only in the domain of the form, me, and space.    

The experience of birth, life, and death belong to the individual.    The Soul, the innermost ‘Self’ is birthless and deathless.

When the ‘Self’ is not you but the ‘Self is the Soul then you are thinking the Self is within you because the world in which you exist is within the Soul, which is present in the form of the consciousness.

Sage Sankara says: - VC-47   All the effects of ignorance, root, and branch, are burnt down by the fire of knowledge, which arises from discrimination between these two—the Self and the not-Self.

Thinking the Soul is within you because the Gurus of the past has said it or it is written in the scriptures you got stuck and you are misdirected and you got stuck to the misdirected believing it as the truth.

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

That is why Bhagavan Buddha said: ~ “Believe nothing because a wise man said it, Believe nothing because it is generally held. Believe nothing because it is written. Believe nothing because it is said to be divine. Believe nothing because someone else said it. But believe only what you yourself judge to be true”

The Soul, which is present in the form of consciousness, is the ultimate reality or Brahman.

The Gurus, who mix practical life and the practical world and preach Advaita, have made their own cocktail, which leads to hallucination. The question never occurs to them “Is what I have preached is really the truth?

Sermons consisting of ornamental words, the profusion of words, and possessing skilfulness in expounding scriptures are merely for the enjoyment of the intellectuals. They do not help to get rid of ignorance.

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)

The Scriptures' mastery, the force of religious merit--none of these lead to the realization of that Ultimate Truth or Brahman. The ultimate truth is revealed in the clear understanding and realization of ‘what is the truth? and ‘what is untruth?'. When one realizes the untruth (universe) is created out of single stuff, the ‘Self’-awareness rises in the midst of duality exposing the unreal nature of the form, time, and space. :~Santthosh Kumaar