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)
Sage Sri, Sankara: ~ "Though I wear these robes of a Sanyasin, it is only for the sake of bread."
~ This shows he was wearing the religious robe only for the sake of bread." Thus, it means those who are wearing religious robe of 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 the space.
Sage Sri, Sankara criticized severely the ritualistic attitude and those who advocated such practices.
Ceremonials and sacrifices lead men round and round, and not to the ultimate goal to which an understanding of the Self alone can lead.
Worshipping of the non-Vedic Gods will not yield any fruit. The Vedas confirms God is Atman (spirit), the innermost Self.
The religion of the Veda knows no idols, then why so many Gods and Goddesses with different form and name are being propagated as Vedic Gods. Why these conceptual Gods are introduced when the Vedic concept of God is free from form and attributes.
Rig Veda: ~ The Atman is the cause; Atman is the support of all that exists in this universe. May ye never turn away from the Atman the innermost self. May ye never accept another God in place of the Atman nor worship other than the Atman?" (10:48, 5)
God and Goddesses worshiped in India today are non-Vedic Gods. Such Gods and Goddesses cease to exist without the dualistic illusion. Whatever belongs to the dualistic illusion is bound to be a falsehood.
Rig Veda clearly declares the God is Atman and never accept another God in place of the Atman nor worship other than the Atman. Then why worship any other God in place of the Atman, the real God.
The Bhagavad Gita: ~ Brahmano hi pratisthaham ~ Brahman (God) is considered the all-pervading consciousness (Spirit) , which is the basis of all the animate and inanimate entities and material. (14.27).
When Bhagavad Gita says, God is considered the all-pervading consciousness (Spirit) which is the basis of all the animate and inanimate entities and material then nothing has to be accepted other than consciousness a God.
Lord Krishna Says Ch ~V: ~ “Those who know me 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: ~ Brahman (God) is the form of the Athma, and it is indeed Athma itself.
In Yajurveda – chapter- 32:~ It has been said that God Supreme or Supreme Spirit has no ‘Pratima’ (idol) or material shape. God cannot be seen directly by anyone. God pervades all beings and all directions. Thus, Idolatry does not find any support from the Vedas.
Yajurveda says God is Supreme Spirit has no 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. Therefore, why worship the Gods when they cease to exist without the dualistic illusion.
Yajurveda warns people those who worship non~Vedic Gods in place of Vedic God are enveloped in still greater darkness, in other words, they are extremely foolish, fall into an awful hell of pain and sorrow, and suffer terribly for a long time." (Yajur Veda 40:9.)
The rituals mentioned in the karmakanda of the Vedas are sought to be negated in the jnanakanda which is also part of the same scripture. While the karmakanda enjoins upon you the worship of various deities and lays down rules for the same, the jnanakanda constituted by the Upanishads ridicules the worshipper of deities as a dim-witted person no better than a beast.
This seems strange, the latter part of the Vedas contradicting the former part. The first part deals throughout with karma, while the second or concluding part is all about jnana. Owing to this difference, people have gone so far as to divide our scripture into two sections: the Vedas (that is the first part) to mean the karmakanda and the Upanishads (Vedanta) to mean the jnanakanda.
Dogmas and beliefs, rituals and ceremonies are the essences of the religion, not of the spirituality. The religion has become merely a matter of external rituals and ceremonies. The religion hides the truth beyond the form, time and the space. Till the form, time and space are present the duality is present. The duality creates the illusory prison to the Soul, the innermost Self.
Religious rites and rigid ceremonies was passed down from one generation to the next as a practice or set customs and tradition and performed automatically with a blind faith. Such worship based on the belief of God does not reach God.
Religious rites and ceremonies, yagnas and homas, havans or any other forms of ritual are meant for the ignorant populace.
Belief in God without knowing God in actuality holds the worshiper more firmly in the grip of ignorance.
All worship and the ceremonies rituals performed on the base of non-~Vedic Gods will not yield any fruits. Deeper self-search reveals the fact that worshiped, the worship and the worshiper and the world are mere an illusion created out of the consciousness.
Religious rites and ceremonies, yagnas and homas, havans or any other forms of rituals formal observance has long since set in.
Religious rites and ceremonies, yagnas and homa, havans or any other forms of ritual are meant for the ignorant populace. In Atmic path the seeker has to discard what is not needed to realize the truth, which is beyond the form, time and space.
Religious rites and ceremonies, yagnas and homa, havans or any other forms of rituals formal observance has long since set in.
Sage Sri, Sankara says:~ The scriptures dealing with rituals, rewards are therefore addressed to an ignorant person. Thus, the rituals are meant for ignorant people.
One of Sage Sri, Sankara’s missions was to wean people away from a ritualistic approach advocated by Mimamsakas and to project wisdom () as the means of liberation in the light of Upanishad teachings.
Sage Sri, Sankara criticized severely the ritualistic attitude and those who advocated such practices. However, the orthodox texts that combined rituals with wisdom () more in favour of the Mimamsaka position came into vogue, projecting Sage Sri, Sankara as the rallying force of the doctrine.
Sage Sri, 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.
That is why Adhyasa Bhashya of Sage Sri, Sankara:~ (11) As regards the rituals, Sage Sri, 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 of 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 of Sage Sri, Sankara:~ (11.2) In short, person who engages in rituals with the notion “I am an agent, doer, thinker”, according to Sage Sri, Sankara, is ignorant, as his behaviour 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 of Sage Sri, Sankara: ~ (12) Sage Sri, 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.
No conceptual God can exist, apart from the consciousness. People are not aware of the fact that, there is no individual God can exist, apart from Soul, which is in the form of the consciousness. Thus the Soul or the consciousness is the innermost Self. If there is no consciousness, then there is no body, no ego, no universe, no religion and no conceptual God.