Rig Veda: ~ The Atman is the cause; Atman is the support of all that exists in this universe.++****.

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 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 for 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 space.

Sage 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 forms and names 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 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 as God other than consciousness. 

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 present in 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 spirituality. Religion has become merely a matter of external rituals and ceremonies. The religion hides the truth beyond the form, time, and 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 were passed down from one generation to the next as a practice or set customs and tradition and performed automatically with blind faith. Such worship based on the belief of God does not reach God.

Religious rites and ceremonies, yagnas and homas, Havana, 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 merely an illusion created out of consciousness.

Religious rites and ceremonies, yagnas and homas, Havana, or any other forms of rituals formal observance have long since set in. 

Religious rites and ceremonies, yagnas and homa, Havana, or any other forms of ritual are meant for the ignorant populace. In the Atmic path, the seeker has to discard what is not needed to realize the truth, which is beyond the form, time, and space.

Sage 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 Sankara’s missions was to wean people away from a ritualistic approach advocated by Mimamsakas and to project wisdom (jnana) as the means of liberation in the light of Upanishad teachings.

Sage Sankara criticized severely the ritualistic attitude and those who advocated such practices. However, the orthodox texts that combined rituals with wisdom (jnana_karma_samucchaya) more in favor of the Mimamsaka position came into vogue, projecting Sage Sankara as the rallying force of the doctrine.

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:~ (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

Sage 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 Sri, 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 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.~Adhyasa Bhashya

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 consciousness. Thus the Soul or the consciousness is the Self.   If there is no consciousness, then there is no-body, no ego, no universe, no religion, and no conceptual God. :~Santthosh Kumaar 

Jesus said: ~ ”Know what is in front of your face, and what is hidden from you will be disclosed to you.++****

Jesus said: ~ ”Know what is in front of your face, and what is hidden from you will be disclosed to you. (THE GOSPEL OF THOMAS- Saying 5)

"The Kingdom of God is inside you and all around you, Not in a mansion of wood and stone.  Split a piece of wood and God is there, Lift a stone and you will find God." (Gospel of Thomas)

Kabir views humanity as being caught up in the illusion, searching for Ultimate Reality in all the wrong places, always seeking It outside of ourselves in various rituals, temples, forests, and mountaintops, not realizing That for which we seek is already hidden within us. 

The ultimate truth or Brahman (God) dwells within the three states like fragrance in the flower; Musk lies within the Musk-deer yet seek it afar." 

Until one traces the truth within the three states the illusion of birth, life, death, and the world are experienced as a reality.  

The world 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 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.

That is why Sage Sankara says: ~ VC-63. Without causing the objective universe to vanish and without knowing the truth of the Self, how is one to achieve Liberation by the mere utterance of the word Brahman? — It would result merely in an effort of speech.

65-As a treasure hidden underground requires (for its extraction) competent instruction, excavation, the removal of stones and other such things lying above it and (finally) grasping, but never come out by being (merely) called out by name, so the transparent Truth of the self, which is hidden by Maya and its effects, is to be attained through the instructions of a knower of Brahman, followed by reflection, meditation and so forth, but not through perverted arguments.

The very purpose of analyzing the world confronts one, is to realize the fact that, the form, time, and space are merely an illusion created out of the soul, which is present in the form of consciousness. Thus to enable one to judge the ‘what is what’ from the highest viewpoint.  

People fail to make this analysis, as with so many religious, yogic, and intellectual people fail to realize the ultimate truth or Brahman because their judgment is based on the waking entity (ego), which is the false self within the false experience.

One must be receptive and sharp enough to grasp the existence of formless witness which is ever apart from the three states.

The Soul is the formless substance and the witness of the three states. If the formless witness,  witnesses the waking experience and its attention are fixed to the waking experience than the waking experience is experienced as reality. 

If the formless witness, witnesses the dream and its attention are fixed to the dream than the dream is experienced as reality. If the attention of the Soul is on itself than it is called deep sleep in waking experience, which is the state of ignorance. 

If the Soul consciously remains in its formless non-dual true nature in the midst of the waking experience through wisdom it is called Self-awareness.:~Santthosh Kumaar 

The essence of Mundaka Upanishad is:~ Do not be satisfied with rituals, yoga etc.++****

Atmic peace is nondualistic peace. Nondualistic peace is the nature of the Soul, which is present in the form of consciousness.

Atmic bliss is non-dualistic awareness; there is no enjoyer present to enjoy it or to distinguish it from misery.

The yogi revels only in 'bliss' that is experienced i.e. that comes and goes, but yogi's bliss is not Atmic bliss.

Yogi's bliss is limited to the physicality. All chakra-based bliss is within the domain of the dualistic illusion or Maya.

Atmic peace will be disturbed only if one recognizes a second. Hence, the yogic peace is temporary: the only enduring peace belongs to the sages of truth for it is non-dual.

Dualist or realists could not distinguish between the ‘I’ and the ‘formless witness.’ They take the ‘I’ as the Self or the witness. Their highest is to say I AM THAT without verification.

Dualists so much attached to the 'I' that they do not want to think that 'I' itself is an illusion. Again one is unable to detach the ‘I’ from the Real witness, which is ever formless. Dualists foolishly hold that the “I” persist in deep sleep, but they cannot prove it.

The essence of Mundaka  Upanishad is:~  Do not be satisfied with rituals, yoga, etc. which are good in their own way but inquire. Into what? Brahman and Atman are things you can never see. So do not inquire into them. Inquire into the world around you, which you can see. Science tells you it is passing away every second. Everything is dying repeatedly. Where is it going? Thus, you follow up your inquiry into what you can lay hands on. How can you inquire into Atma which you cannot see? So first we deal with the known and seen, this inquiry leads up to the unknown in the end.

According to Sage Sankara, it is the ignorance of our real nature that causes suffering and pain. The desire for happiness is essentially a longing to awaken to realize the truth hidden by ignorance. 

The final state is that consciousness is everything, the All; there is nothing but consciousness, whereas to say "God is in me" is mysticism.

Gnanic bliss is non-dualistic awareness; there is no enjoyer present to enjoy it or to distinguish it from misery. The yogi revels only in 'bliss' that is experienced i.e. that comes and goes, but his bliss is not Gnanic bliss or awareness.

Gnanic peace will be disturbed only if one recognizes a second. Hence, the yogic peace is temporary: the only enduring peace belongs to the sages of truth for it is non-dual.

Dualist or realizes could not distinguish between ‘I’ and ‘formless witness.’ They take ‘I’ as the ‘Self’ or the witness. Their highest is to say I AM THAT without verification. They are so much attached to the ‘I’. They do not want to think that 'I' does not exist. Again one is unable to detach the ‘I’ from the Real witness, which is ever formless. Dualists’Gurus foolishly hold that the “I” still persist in deep sleep, but he can't prove it. : ~ Santthosh Kumaar