The dualistic illusion is present in the form of the ‘I’. The ‘I’ hides the Soul, the Self, which is present in the form of the consciousness.+

Happiness and suffering are a reality within the world. The world is a dualistic illusion.   The dualistic illusion is present in the form of the ‘I’.  The ‘I’ hides the Soul, the Self, which is present in the form of consciousness.  Until the seeker becomes aware of the fact that the world in which he exists itself is an illusion he will not be aware of the truth hidden by the illusion.

Sage Sankara: ~ VC In the dream state, even though there is no contact with the outside world, the Soul alone projects the entire dream universe of enjoyer, enjoyment, etc. Similarly, the waking state is no different. All this world of pluralistic phenomena is illusory projection.

If one starts with the idea that the universe exists, he can never see the Soul, which is present in the form of consciousness, because Samsara (world) is an illusion and only ignorant people read it as a reality.

Sage Sankara says:~    V.63 ~ "Without knowing and examining the external world, one can’t know the Truth, as the idea that the external world exists, won't go. It can go only by an inquiry into the nature of the external world.

Sage Sankara ~ VC~ "All this universe which through ignorance appears as of diverse forms, is nothing else but Brahman which is absolutely free from all the limitations of human thought.

The ‘Self’ is hidden by the world in which you exist. Without examining the world in which you exist, it is impossible to realize the ‘Self’. Thus, it is necessary to examine the world that confronts you first, in order to realize the ‘Self’, which is hidden by the world in which we exist. 

Sage Sankara says you must first know what is before you. If you cannot know that, what else can you know or understand? If you give up the external world in your inquiry, you cannot get the whole truth.

Sage Sankara says: ~ V.63 ~ "Without knowing and examining the external world, one can’t know Truth, as the idea that the external world exists, won't go. It can go only by an inquiry into the nature of the external world.

Whatever the universe contains is nothing but the Soul, which is present in the form of consciousness.

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 a snake nor the rope in reality because from the ultimate standpoint the duality is merely an illusion created out of consciousness.

The Soul which is present in the form of consciousness is the root element of the universe. From consciousness, the universe comes into existence. In consciousness, the universe resides. And into the consciousness, the universe is dissolved.   Consciousness is the parent of all that is there. Consciousness is the ultimate truth or Brahman.  Brahman is God in truth.

Consciousness is the only reality, and the universe too but an illusory manifestation. 

Sage Sankara said: ~A.A~ 88. When the whole universe, movable and immovable, is known to be Atman (consciousness), and thus the existence of everything else is negated, where is then any room to say that the body is Atman?

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.

The realization of ultimate truth or Brahman is possible only to the seeker who learns to view and judge the three states on the base of the Soul, the innermost Self.

The ‘Self’ is not within you. But the world in which you exist is within the Soul. Until you think the ‘Self is within your body, you will not be able to realize, the truth, which is beyond the form, time, and space.

The world in which you exist is a falsehood. Thus, you are the false Self within the falsehood. The falsehood appears as a waking or dream (duality) and disappears as deep sleep (nonduality).  Therefore, realize ‘what is real’ and ‘what is unreal’ in order to realize the truth, which is beyond form, time, and space.

 

Perfect understanding of ‘what is what’   helps to get rid of ignorance, which is the cause of experiencing the dualistic illusion (world) as a reality. 

The world in which we exist is both real and unreal. It is real because it is a manifestation of the consciousness, but is unreal, in the sense, that it is not absolute and eternal like the consciousness itself.

People's approach is more practical, and they stuck with the reality of the world, they take it as real. That is why all the confusion. : ~ Santthosh Kumaar

Sage Sankara and Sage Goudapada, are not Buddhists, only a number of their ideas agree with those of Buddhism.+

Advaitic Sages disagree with Buddhists (Vijnanavadin) only on the Ultimate question, but they agree with their idealism fully.

Even when you say "I am not" you are thinking. Hence, every thought means positing some existence. To exist is to be thought of hence our criticism of Sunyavada which says there is nothing. In saying "There is nothing" they are unconsciously positing something. The thought of nothing is existence itself. Hence only by refraining from thought can they state their case. The thought itself is an object. The negation of existence is a thought. The presence of an object means duality. Hence, this proves that the Sunyavadins never understood non-duality, i.e. Brahman.

Buddhism agrees in thinking that the ego sees itself; they do not admit there is anything that sees the ego: they say there is no proof that any witness exists. When thoughts are there, thoughts become conscious of themselves.  Skandhas which appear and disappear are an object only Buddhists are unaware of the subject.

ZEN may get a flash of peace but that is not the same as Advaitins who realizes that the world in which we exist is the Atman. Zen is mysticism.

Critics say Sage Sankara and Sage Goudapada borrowed their ideas from Buddhism. But in Manduka (page 281) these two declare Sage Sankara and Sage Goudapada, are not Buddhists, only a number of their ideas agree with those of Buddhism, whilst they point out their difference of view from Sunyavada Buddhists and Vijnanavadins. Thus, Sage Sankara and Sage Goudapada both agree and disagree with Buddhists.

Sunyavadins say there is nothing, neither matter nor mind: they are nihilists. How do they know the mind ceases to exist? Where is the proof? When you know everything is mind, both the changing forms and the underlying substances how can you posit its real change into nothingness? Mind, Brahman always remains really itself because of its nature. We see change every minute but by an inquiry into the nature of change and cause, we see that it is only when we imagine that there is cause and change.

The distinction between Sage 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 does not believe in the existence of the Athma whereas the Advatic Sages say Athma is the  Brahman or ultimate truth or God in truth. 

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 belongs 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, afterwards throw both away. Similarly, Advaita discards both concepts of misery and happiness in the ultimate standpoint of non-duality, which is indescribable.

Buddhists say that a thing exists only for a moment, and if that thing has still got some of the substance from which it was produced how then can they deny that its cause is continuing in the effect; hence its existence is more than a moment. Vedanta is concerned with whether it is one and the same thing which has come into being or has it come out of nothing.

Even the Sunyavada ultimate of the "void" is really a breath, and therefore an imagination and not truth.

Bhagavan Buddha as a constructive worker committed an error in failing to give the masses a religion, something tangible they could grasp something materialistic, if symbolic that their limited intellect could take hold of, in addition to his ethics and philosophy.

Sage Sankara gave religion; rituals and worship, etc.--to the ignorant populace and Advaitic wisdom to those who are capable of grasping the truth hidden by the Maya (world).

Bhagavan Buddha gave as the central feature of his doctrine the great law of Karma in order to reiterate its ethical meaning. He did more good in this to uplift the people than the ritualists.

Tibetan and Chinese Buddhists who say that there are many Buddhas living in spirit bodies and helping our earth from the spiritual world are still in the sphere of religious illusion, not the ultimate truth. Their statements are wrong. Every sage realizes that the only way to help mankind is to come down amongst them, for which he must necessarily take on flesh-body. When people are suffering how can he relieve their suffering unless he appears amongst them? When people are suffering how can he feed them from an unseen world whether their struggle is for material bread or for spiritual truth? No! He must be here actually in the flesh. It is impossible to help them in any other way and all talk of Shiva living on Mount Kailas in the spiritual body or Buddha in Nirmanakaya, invisible body belongs to the realm of delusion or Self-deception. : ~ Santthosh Kumaar

Advaita is Self-knowledge or Brahma Gnana or Atma Gnana or knowledge of the Spirit or GOD.+

The garbage of the religious beliefs dogmas superstition is confounded with the human imagination. The great reality of the glory of the religious Gods is hyped and obscured by so much tinsel and commercialism.

Spirituality is not theology.  Advaita is not a philosophy but Advaita is the ultimate truth or Brahman or God. Advaita is Self-knowledge or Brahma Gnana or Atma Gnana or knowledge of the Spirit or God in truth.

The word “Advaita” is one without the second.  Advaita essentially refers to the Atman and the whole existence. Advaita is the fullness of consciousness without the division of form, time, and space.

Theology is nothing to do with spirituality. Advaita is pure spirituality. The theological Advaita is nothing to do with the Advaitic wisdom, which is based on the Spirit the Atman. 

Theological Advaita is conceptual having its own doctrine is nothing to do with the Gnanic Advaita because Gnanic Advaita is Self-knowledge or Brahma Gnana or Atma Gnana.

Both approaches are not workable together because the theological Advaita is based on the birth entity (ego)   Gnanic Advaita is based on the Atman (Soul).

Thus, the theological Advaita has to be discarded without mercy to get Advaitic Gnana.  

Remember:~

“Advaita” is a term used variously to express the unity of reality.  Advaita is unity in diversity.  

The seeker has to begin by defining "What is real?" "What is unreal?,   to establish in Advaitic reality by sheer reasoning alone.   Reasoning is the right way to realize the truth, which is beyond form, time, and space. People must first know what is the truth? and what is untruth’.  

Sage Sankara’s wisdom is not a teaching or philosophy but Advaita is the universal wisdom. Advaitic wisdom is neither a teaching nor a theory but it is merely guidance to those who are seriously seeking the ultimate truth or Brahman. Grasp the ultimate truth anytime, at any age, if the seeker has the spiritual maturity and capacity to grasp it. 

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.

It really depends on his inborn natural capacity to understand and assimilate it.  Sage Sri, Sankara’s wisdom is a Self-examiner, to test oneself to discover how near to Gnana he has approached and what progress has already been made on the path, and what still remains to be done.  It sets up a criterion for Self-judgement.   There are millions in search of truth but one in million will be able to grasp it.

Without Sage Sankara, there is no Advaita (nonduality).  Since it was mixed up with orthodoxy there is a lot of confusion. I am highlighting all the obstacles, which is blocking one from realizing the ultimate truth or Brahman. There are so many non-dualistic masters of the east and also from the west who expound Advaitic or non-dualistic knowledge but none of them are helpful to reach the ultimate end.

One has to know and realize the  Self is Soul and identify the Soul as the true Self to find liberation from the bondage of the illusion of birth, life, death, and the world(duality).   The goal of our life is to find and realize our identity with our Soul, which is the real  Self. 

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) Vivekachoodamani v 56, pg. 25

To come to a more precise understanding of what non-duality is or might mean, we must return to the original linguistic and philosophic backgrounds from which the word has been translated into English.

 If we limit a probe of the meaning of non-duality to Hindu Sanskrit literature, we find that the most frequently used term is “Advaita.

Advaita” is not a religious concept.  Advaita is the nature of the existence hidden by form, time, and space.   The seeker has to attempt to rule out from the start a false understanding of reality by a perfect understanding of ‘what is what’.

The Advaita is hidden by the dvaita. Advaita is the Soul, which is present in the form of consciousness. Dvaita is the universe.

Advaita is basically a denial; it is literally the negation of the dvaita. That means whatever remains by negating the universe by realizing the universe is created out of single clay and that clay is the Soul, which is present in the form of the consciousness, the hidden truth by dvaita uncovered.  Consciousness is the cause of the universe and it itself is uncaused. : ~ Santthosh Kumaar

Physical & mental discipline such like Karma, Mantra Yoga, and Yajna, Puja Japa Blind devotion to Deity or Guru is not the tool for liberation or Mukthi.+

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)

Physical & mental discipline such as Karma, Mantra Yoga, and Yajna, Puja Japa Blind devotion to Deity or Guru is not the tool for liberation or freedom from experiencing the dualistic illusion as a reality. It is a dualistic cult including Advaitic orthodoxy propagates these disciplines. Such disciplines and codes of conduct have no value if one is seeking ultimate truth or Brahman to get Nondualistic Self-awareness. 

Mysticism, scriptural knowledge, penance based Scholasticism are great hindrances to ‘Self –realization. Inherited blind belief with corresponding actions based on scriptures, worship, ritual faith that imply certain mental and physical discipline, or scripture supporting the belief, faith, creed, ritual, theological knowledge personal or opinion leads to hallucinated knowledge.  All these become a great hindrance in grasping an understanding, assimilating, and realizing the Advaitic or non-dual truth.  

  

Scriptural mastery including ancient Sastras, Tarka, and Samkhya disciplines to support Karmas & belief Bhakti Argument & interpretation with help of logic, grammar, etc. to support beliefs, revelations, prayers, etc. In addition, dogmas, theological or others are based on authorities.

That is why Sage 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) Vivekachoodamani v 56, pg~25

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

Sage Sankara:~ (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, and the stage of his life, his standing in society, etc. In addition, he is required to perform rituals all through his life. However, the 'Self' has none of those attributes or tags. Hence, the person who superimposes all those attributes on the changeless, eternal Self and identifies Self with the body is confusing one for the other; and is, therefore, an ignorant person. The scriptures dealing with rituals, rewards, etc. are therefore addressed to an ignorant person. -Adhyasa Bhashya 

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

Sage Sankara:~ (11.2) In short, 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 

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

Sage Sankara says even women can realize truth if they persist.+

Many centuries back orthodoxy barred and restricted women from studying scriptures restricted women only to household and bearing children.  In modern days women are capable has more capable of grasping truth like in the Vedic era.

Women  Sages

Women Sages of India have been given less importance, for several reasons obvious to anyone studying history...

In the medieval period, women were confined to homes and according to some moral codes, women were not allowed to study scriptures and chant mantras while mantras were invoked as female deities or Goddesses

The Vedic rishis had wives who were learned women and took part in philosophical discussions. The crippling social practices for women, considering them as inferior, unfit for scriptural studies were introduced by male-dominated societies...While women monastics or nuns were introduced in Buddhism; it was not a common practice to have nuns in Hindu monastic orders until recent times.

Sage Sri, Sankara has philosophical disputes and debates with an equally great scholar, Mandana Mishra.  Mishra's learned wife Bharathi served as the umpire. She was taken as the incarnation of the Goddess of learning Saraswati.

If one realizes the words and the world in which we exist created out of single stuff, and that single stuff is consciousness then no word is required to explain the Soul, which is the ultimate truth, Brahman, or God.  All the words and experiences are of duality. The duality is not reality.

Sage Sri, Sankara says in Vivekachoodamani, that even women can realize the truth if they persist. (Mand.P.351)

Thus, it proves that Sage Sri, Sankara wanted even women to acquire Advaitic wisdom, whereas the Orthodox Advaitins bars women from indulging in the path of wisdom even in these modern days.  Orthodoxy is based on the experience of birth, life, death, and the world as a reality whereas the ultimate truth is based on the formless Soul, the Self.   Thus, Advaitic wisdom is for the whole universe irrespective of any gender, race, creed, and religion. 

Vedic women:~

In the Vedic era, women occupied a very important position, in fact, a superior position to, men. It is a culture whose only words for strength and power are feminine -"Shakti'' means "power'' and "strength.'' All male power comes from the feminine. Literary evidence suggests that kings and towns were destroyed because a single woman was wronged by the state.

The Rig Veda also refers to women engaged in warfare. One queen, Bispala is mentioned, and even as late a witness as Megasthenes (fifth century B.C. E.) mentions heavily armed women guards protecting Chandragupta's palace. 

In Vedic times women and men were equal as far as education and religion were concerned. Women participated in public sacrifices alongside men. One text mentions a female rishi Visvara. Some Vedic hymns are attributed to women such as Apala, the daughter of Atri, Ghosa, the daughter of Kaksivant, or Indrani, the wife of Indra. Apparently, in early Vedic times, women also received the sacred thread and could study the Vedas.

 The Haritasmrti mentions a class of women called Brahmavaadins who remained unmarried and spent their lives in study and ritual. Panini's distinction between arcarya (a lady teacher) and acaryani (a teacher's wife), and Upadhyaya (a woman preceptor) and upadhyayani (a preceptor's wife) indicates that women at that time could not only be students but also teachers of sacred lore. He mentions the names of several noteworthy women scholars of the past such as Kathi, Kalapi, and Bahvici. The Upanishads refer to several women philosophers, who disputed with their male colleagues such as Vacaknavi, who challenged Yagnavalkya. 

India of the Vedas entertained a respect for women amounting to worship; a fact which we seem little to suspect in Europe when we accuse the extreme East of having denied the dignity of woman, and of having only made her an instrument of pleasure and of passive obedience." He also said: "What! here is a civilization, which you cannot deny to be older than your own, which places the woman on a level with the man and gives her an equal place in the family and in society." : ~ Santthosh Kumaar

Consciousness is God in truth.+

You will find your own way when you realize the fact that the ‘Self’ is not you but the Soul, which is present in the form of consciousness.  Consciousness is God in truth.

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.

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

Thus, by sticking up to the Gods, which are not God in truth, you are sticking up to the illusion. Sticking up to illusion means sticking up to ignorance. sticking up to ignorance means you are not qualified to acquire self-knowledge or Brahma Gnana or Atma Gnana.

Unless you find it on your own, you will not be able to realize the truth, which is beyond form, time, and space. Without a perfect understanding of ‘what is what’ it will take you nowhere.

Religious God is not God in truth. You must know God in truth according to your own scriptures.

Bible says: ~ “God is a Spirit, and they that worship God  must worship God in spirit and in truth, (John 4:24)”, 

The Spirit is the root element of the universe. The Spirit is present in the form of the Soul, the Self. The Soul is present in the form of consciousness. From the Spirit, the universe comes into existence. In the Spirit, the universe resides. And into the Spirit, the universe is dissolved. The Spirit is the parent of all that is there

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. 

Chandogya Upanishad Chapter: ~”ekam evaditiyam- God is only one without a second. (6- Section- 2- Verse- 1)

Swethaswethara Upanishad:~ “Na casya kasuj janita na cadhipah, which means of him of Almighty God, there are no parents they have got no lord. Almighty God has no true father, he has no true mother, he has no true superior. (Chapter-6- Verse -9)

Swethaswethara Upanishad: ~ “Na Tasya Pratima Asti- of that God there is no Pratima, there is no likeness, there is no image, there is no picture, there is no photograph, there is no sculpture, there is no statue. (Chapter -4- Verse- 19)

Swethaswethara Upanishad:~ “No one can see the Almighty God (Chapter -4, Verse -20)

Yajurveda – chapter- 32:~ God is Supreme or Supreme Spirit.

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 realizing 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. 

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

There is a clear-cut idea of God in the Vedas, Upanishad, and Bhagavad Gita. And also there is a clear-cut idea of what not to worship as God in place of  God in truth.

That is why 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.
Remember:~

Vedas and Upanishad confirm the Soul, the Self, is present in the form of the Spirit or the consciousness.

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

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.

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

Only through deeper self-search do beginners and intermediates gradually become aware of ‘what is what. Only after they have realized the fact that the ‘Self’ is not ‘I’ but the ‘Self’ is the Soul, which is present in the form of consciousness, are they ready for the inner journey towards reality, which is beyond the form, time and space.

Upanishad:~ ‘They alone in this world are endowed with the highest wisdom who are firm in their conviction of the sameness and birthlessness of Atman. The ordinary man does not understand their way. (Chapter IV — Alatasanti Prakarana 95-P-188 in Upanishads by Nikilanada)

If you are seeking truth you have to know the ‘Self’ is not you but the ‘Self’ is the Soul, which is present in the form of consciousness. : ~ Santthosh Kumaar