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.

The soul, the innermost self, devoid of life and lifelessness - shines forever. Devoid of seed and seedlessness - of liberation and bondage, it shines forever. Soul, the innermost self is the nectar of knowledge, homogeneous existence, like the sky.

The soul, the innermost self, shines forever, devoid of birth - mundane existence and death. The soul, the innermost self is the nectar of knowledge, homogeneous existence, like the sky.

Thou hast no name and form - even to the extent of a illusion, nor any substance - differentiated or undifferentiated. Why dost thou grieve, O Thou shameless mind?  The soul, the innermost self is the nectar of knowledge, homogeneous existence, like the sky.

Why weepest thou friend? Thou hast no misery of birth. Why weepest thou friend? There is no change for thee. The soul, the innermost self is  the nectar of knowledge, homogeneous existence, like the sky. ~ Avadhuta Gita (3.31-34)

Uttara mImamsa, also called Vedanta, does not consider the Upanishads and brahmanas as arthavada subservient to vidhis. Instead, they are seen to be sources of Brahman knowledge, addressed solely to those who seek moksha or freedom. The rituals enjoined in the Vedas are applicable to the realm of dharma, but the one who seeks liberation does not merely desire a place in heaven; he is in search of ultimate Reality itself. The Upanishads are viewed as those portions of the Sruti that address philosophical questions about Reality, here called Brahman. This tradition of exegesis follows the brahma sutras of badarayana. Within Vedanta, there is considerable difference of opinion on whether the Upanishads enjoin anything at all.

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 more 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.

An essential identity between Atman and Brahman is upheld in Advaita Vedanta. The personality of Sri, Sankara and the force of Adavaita teaching is so strong that most post-Sankaran schools of Vedanta consciously define their doctrines against Advaita thought.

When Advaita declares Atman and Brahman then direct realization of truth is possible without the scriptures.  Know the soul to be the true self,  and true self is in the form of consciousness and realize consciousness as ultimate truth or Brahman.  

Self-Knowledge or Bramha Gnana or Atma Gnana  is the aim of every human being. Since everyone thinks the physical body is the self their aim is misdirected and they focus their attention on materiality which makes one feel the duality (waking) as reality.

Therefore there is no need to study scriptures, or indulge in god and guru glorification or performing religious rituals.  Since, they are not the means to acquire non-dual wisdom. It is only waste of time and effort to indulge in those things.

The individual self is not real, is not accepted by many.  The non-dualistic or Advaitic  wisdom is based not on the individual self (ego).  Until people hold the ‘I’ (ego) as witness, they will not reach the ultimate understanding. 

When Upanishad itself declares:-   sarvam khalvidam brahma - all this (universe) is verily Brahman. By following back all of the relative appearances in the world, we eventually return to that from which it is all manifest – the non-dual reality (Chandogya Upanishad). 

Then it is no use going roundabout way, trace the Brahman which is the formless substance and witness of the universe, which is in the form of mind.  By tracing the source of the mind or universe one will be able to realize the Brahman.