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.

There is nothing more rational, more intelligible and more un-dogmatic insights of Sri, Sankara, is to drop all the theistic non-duality or Advaita which is meant for those who are incapable and not receptive to realize the ultimate truth or Brahman.

Gaudapada says: - the merciful Veda teaches karma and upaasana to people of  lower and middling intellect, while jnana is taught to those of higher intellect.

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.

Upanishad says:

  This Atman cannot be attained by the study of the Vedas, or by intelligence, or by much hearing of sacred books. It is attained by him alone whom It chooses. To such a one Atman reveals Its own form. [Katha Upanishad Ch-II -23-P-20]

Mundaka Upanishad  :-

This Atman cannot be attained through study of the Vedas, nor through intelligence, nor through much learning. He who chooses Atman—by him alone is Atman attained. It is Atman that reveals to the seeker Its true nature. [3 –page-70 Mundaka Upanishad  Upanishads by Nikilanada]

When the Upanishads say:-

It is attained by him alone whom It chooses. To such a one Ataman reveals its own form.  Then what is the use of indulging through our intelligence or our accumulated knowledge, when one is not chosen by the self, which is the soul, which is in the form of consciousness.

There is no need for any philosophy in pursuit of truth because they take the seeker nearer to truth but they create more doubts and confusions.

 

The scriptures and theories and teaching based on the ego are not the yardstick. Using them as yardstick to understand and assimilate the truth will lead one towards pursuit of arguments. Seeker of truth has to discover on his own, the truth of his true existence by inquiring “what is mind?” and “what is substance of the mind?” and move forward.  

The ultimate truth is one without the second, the one is not in the sense half or two, but the one that remain forever One, without the second.  The consciousness is all pervading. There is no place where consciousness is not.

Consciousness is in everyone, consciousness is in everything .consciousness is one behind many. Consciousness alone is. It means the universe and its contents are the visible form of consciousness. And consciousness in turn is invisible form of the universe, which appears as mind.  

That is why Sri, Sankara says in commentary in Vedanta sutra that what is accepted without proper enquiry will not lead a person to the final goal. On the contrary, such acceptance will result only in evil, in something which is detrimental to our spiritual progress.   Seeker of truth should not believe blindly in traditional orthodox non-duality without verifying all the facts from every angle. One has to reflect through reasoning over and over again without getting tired of the process.

Everything is made of the same substance, whether it be inside--as in dreams--or outside as in waking. Whatever is seen as object, heard as sound or name is of the same substance. Many have   begun to suspect this truth. This is the great lesson to be learnt. Consciousness is all this."

Reason should not be interpreted to mean intellect. Reason is that which finally distinguishes between real and unreal, false and true, and therefore it takes all the three states into account.