From the standpoint of the formless soul, the innermost self, the effect is non-different from the cause***

So long as one is in the realm of duality, one has to explain how or why one thing came from another, and contradictory views are expressed. But when a Gnani shows there is no second, there is no production, and the contradictions do not arise at all, when the ultimate thing is consciousness alone. Thus,  the consciousness is ultimate truth or Brahman.

The dualist’ arguments are based on the false self (ego or the waking entity) and false experience (mind or waking or dream or universe)    to show the weakness of the position of dualistic view point.  They at their wits end to explain. 

Existence cannot be a cause and effect at the same time, from the point of view of the dualist, but deeper self-search shows the Existent is no-two and causality can’t rise at all. Dualistic theory says that whatever was in the cause was also in the effect. They say that the gold brick, the gold medal, the gold ornaments --are in the seed, the gold. Deeper self-search reveals the fact that, if cause and effect are one what is the difference between the two?

From the standpoint of the formless soul, the innermost self, the effect is non-different from the cause. However, in the realm of duality cause is different from the effect. The non-difference of the effect from the cause has to be grasped perfectly to realize from the ultimate standpoint there is neither the cause nor the effect,  because the cause and  the effect are one in essence. That essence is the  consciousness.  

Sage Sri, Sankara says: - If the cause is destroyed, the effect will no longer exist. For example, if from the effect, cotton cloth, the cause, threads, are removed, there will be no cloth, i.e., the cloth is destroyed. Similarly if in the effect, thread, the cause, cotton, is removed, there will be no thread, i.e., the thread is destroyed. (Brahmasūtra Bhashya, commentary on the Brahma sutra, ^[9] 2.1.9)  

Despite the non-difference of cause and effect, the effect has its self in the cause but not the cause in the effect. The effect is of the nature of the cause and not the cause the nature of the effect. Therefore the qualities of the effect cannot touch the cause because the cause and effect are present only when the duality is present. The duality is present only when there is an illusion. The illusion is there only when there is ignorance. When there is no ignorance then there is no illusion. When there is no illusion then there is no duality. When there is no duality then there is no cause and effect. When there is no cause and effect then there is non-dual reality.     

Sage Sri, Sankara says: - During the time of its existence, one can easily grasp that the effect is not different from the cause. However that the cause is different from the effect is not readily understood. As to this, it is not really possible to separate cause from effect. But this is possible by imagining so. For example, the reflection of the gold ornament seen in the mirror is only the form of the ornament but is not the ornament itself as it (the reflection) has no gold in it at all. (Chāṃdogya Upaniṣad Bhāṣya, commentary on the Chandogya Upanishad, 6.3.2) 

All names and forms are real when seen with the Sat (Brahman) but are false when seen independent of Brahman. This way the seeker of truth establishes the non-difference of the effect from cause. 

In the context of Advaita Vedanta: - Jagat (the world) is not different from Brahman; however Brahman is different from Jagat 

It has not been possible to preach Advaitic Truth entirely free from the settings of dualistic weakness it has not been more operative and useful to mankind at large because only few will be able to grasp and realize it.

'To realize the Advaitic Truth a freer and fuller scope the seeker has to realize the form, time and space are one in essence. And that essence is consciousness. And the soul, the innermost self is present in the form of consciousness.   

To realize the Advaitic truth the seeker has to be free from all superstitions and orthodox contamination. The seeker has to be dedicated to acquire Self-knowledge or Brahma Gnana or Atma Gnana   alone.'

A  Gnani will easily appreciate the high flights of Sage Sri, Sankara’s Advaitic wisdom is one of the 'most majestic structures and valuable products of the Genius of man in his search for Truth.

The seeker who has an intense urge in knowing the truth and sharp ienough to to grasp.++*****

Mundaka Upanishad:~ As rivers flow into the sea and in so doing lose name and form, so even the wise man, freed from name and form, attains the Supreme Being, the Self-luminous, the Infinite. He who knows Brahman becomes Brahman. ~ 3.2.8 

All these experiences as a father, son, guru, and pupil were one and the same consciousness appearing differently. All these distinctions disappear when one realizes the ultimate truth.

 In the dream the mountain which is apparently insentient and material is nevertheless still your mind alone. Whether living or dead, conscious or unconscious thought or matter; all things are appearances of one and the same consciousness. All these distinctions are seen by Gnani as only the consciousness.  

The seeker after the truth should take to soul centric reasoning and discriminate between dual and non-dual experiences to realize 'what the truth' is and 'what is untruth'. 

The seeker who has an intense urge in knowing the truth and sharp in grasping,  understanding, and assimilating the truth without the scriptures. The one who has got these characteristics is the fit recipient of the Self- knowledge or Brahma Gnana or Atma Gnana.

People, who have not become firm in their power of reason, quote someone else as an authority to support their reasoning because they have not got the fullest confidence in their own powers. 

The words are used only for communication purposes. The look of an object will depend upon the medium through which the observer views it. In fact, our mental and intellectual conditions will determine the phenomenal world observed and experienced.  The ignorant viewing the world confronting him sees it differently from a Gnani viewing the same world. Each one of us interprets the world one sees in terms of his existing knowledge. A Gnani sees the world and its contents as the illusory play as consciousness whereas ignorant sees the world and its contents as reality.  

 When one is certain, he does not need any authority to support or confirm himself. There is no need for it. To appeal to other views indicates his own reasoning is incomplete. Thus, the seeker has to do his own homework independently. 

Gnanis quote the verified citation of scriptures or sages of the past just to inspire the seekers who hold scriptures are the ultimate authority to show the scriptures or sages are saying the same thing. 

The seeker must not tell a lie is the first requirement in the pursuit of truth.” What he like for practical life is not concerned with the ultimate truth or Brahman. The seeker has to keep his intuitions and instincts at a distance and he has to stick to known facts. To inquire, analyze, and the reason means to go to the very end of things. 

Sharpness to grasp the truth is necessary for the pursuit of truth. By merely hearing the truth mentioned they will grasp it. 

The seeker has to analyze the three states, and he has to think consistently on them. Exercise his thinking faculty and inquire continually; discrimination is essential; this practice is the only way to understand, assimilate, and realize the non-dual truth.:~Santthosh Kumaar