Formless Path

Many people are not even aware what is Ataman; though knowing of it, many do not comprehend. Only few expound the knowledge of Ataman and very rare assimilate and realize it. It is all because of their inherited religious and social background and grooming.

There is a need to dismantle the inherited physical structure mentally to overcome the duality. The whole physical structure is built on the foundation of the ‘I’. Since they think the ‘I’ as Ataman/self, it becomes difficult to grasp and assimilate and realize the non dual truth.

The ‘I’, appears and disappears as mind [waking/dream] is impermanent, hence it is not the self. The formless knower of the ‘I’ [waking/dream] is the true self. Since people think whatever is propagated by the guru/yogi as ultimate truth and blindly accept it as truth, without verifying the validity of their preaching. This blind acceptance becomes a big hindrance in pursuit of truth. If one is seeking truth, one has to verify the validity of any claim through inquiry, analysis and reasoning on the true base, and accept only un -contradictable truth.

Self-knowledge when taught by an unqualified person is not easily comprehended, because it is diversely regarded by disputants. But when it is taught by him who has become one with Ataman, there can remain no more doubt about It. Ataman is subtler than the subtlest and not to be known through argument.

Self- Knowledge cannot be attained by reasoning based on the ‘I’ [physical based]. Ataman becomes easy of comprehension, when taught by another. One has to attain self- Knowledge right now in this very life not in next world or next life.

Gnani, by means of concentration on the true Self, realizes that ancient, effulgent hidden and which dwells and pervades in everything and everywhere in all the three states as its formless substance and witness.

The knowing the true Self is not born; It does not die. It has not sprung from anything; nothing has sprung from It. Birthless, eternal, everlasting and ancient, it is not killed when the body is killed or when the world disappears. If the murderer thinks he kills and if the killed man thinks he is killed, neither of these apprehends aright. The Self kills not, nor is it killed.

Ataman exists in smaller than the small, greater than the great, and is hidden in the three states as its formless substance and witness. A man who is free from viewing and judging the worldview on the base of ‘I’ beholds the Self through tranquility and becomes free from experiencing the duality as reality.

Gnani, having realized Ataman as dwelling within impermanent states is bodiless, pervades the three states as its formless substance and witness and permanent and eternal.

Self-knowledge cannot be acquired by the study of the scriptures, or by intelligence, or by much hearing of sacred books. It is attained by him alone whom It chooses. To such a one Ataman reveals its own form.

He who has not rectified his seeking base from the ‘I’[form] base to soul[formless] base , who does not have the intense urge to know the non dual truth and who is not tranquil and subdued and whose mind is not receptive , cannot acquire Self-Knowledge . It is realized only through inquiry, analysis and reasoning on the true base.

Formless Path

People are not aware of the fact that there is no God can exist, apart from self/Ataman. If there is no self/Ataman, then there is no body, world and their belief of god. They think that there must be a creator of this universe. If one thinks body /’I’ as self, then there is a creator, but if one thinks the soul as the true Self, then there is nothing exists other then the soul.



If one objectifies and sees a universe, then he is bound to see many things beside himself and postulate a God, the creator. Body, God and world rise and set together from, and into, the Self/soul. If God is apart from the Self/soul, then He would be Self-less, that is, outside existence, that is, non-existent.



In Isa Upanishad says:

MANTRA 10



Scholars say that the path of Avidya [performing Aganihotra and other sacrifices] and the path of vidya [worshipping gods and goddesses] produce different results. Wise men confirm this. [X]



Vidya and Avidya both are hindrances to Self-knowledge, but Vidya is even worse than Avidya. The word Vidya is used here in a special sense; here it means worshipping gods and goddesses. By worshipping gods and goddesses you will go after death to the world of gods and goddesses. But will that help you? The time you spend there is wasted, because if you were not there you could have spent that time moving forward towards Self-knowledge, which is your goal. In the world of gods and goddesses you cannot do that, and thus you go deeper and deeper into darkness.



Avidya is Karama and therefore a hindrance. You perform Avidya - i.e., you perform Agnihotra and other sacrifices. This is a roundabout way of purifying the mind, and it is also groping in the dark. But it may not have as heavy a toll on your time and energy as the other.

The final advice by sankara is: combine both work and worship. Together they may quicken your pace towards Self-knowledge, because it will lead to Chitt shuddhi, purification of the mind. When this happens your desire for enjoyments will become less and your sense of "I' and "mine' will subside. This is the way to Karama-Mukthi, gradual, or progressive, liberation, according to Sankara.



MANTRA 11

He who worships gods and goddesses [Vidya] and also performs sacrifices [Avidya] attains immortality by sacrifices [Avidya] and attains bliss by worshipping gods and goddesses [Vidya]. [XI]

The condition in both cases worshipping gods and goddesses and performing sacrifices is that the person should have no motive for personal gain. He should not desire the fruits of his actions, such as going to the heaven of gods and goddesses.

As earlier explained, the word Vidya ¸ has a special meaning here. It means worship of gods and goddesses. Similarly, Avidya ¸ also has a special meaning. It is Karma that is, performing Aganihotra and other sacrifices. Such karamas are obligatory, but if they are done without any attachment to their fruits, they help purify the mind. Combining karama and worship is a path to gradual liberation. Sankara approves this for those who are not yet ready to renounce.

But suppose you follow the two paths separately. If you perform Avidya ¸ you will go to Pitra loka (the world of your ancestors). This is a dark region, because it is far removed from Self-knowledge. In fact, you will have to wait a long time to attain Self-knowledge. But if you worship Vidya ¸ - that is, gods and goddesses you go into still darker regions, and your attainment of Self-knowledge is even further delayed.

True, you go to Dev loka (the heaven of gods and goddesses), but you are caught in the pleasures there, and you remain there until the fruits of your worship are fully exhausted. You are then reborn as a human being, and your struggle resumes from where you left off. This is why Vidya ¸ is considered worse. But if you combine the two that is, perform the obligatory karmas without any attachment to the fruits and at the same time worship gods and goddesses, again without any desire to go to heaven - then you can get the benefit of both, liberation and bliss. For those who are not yet ready to renounce, this path is recommended.

It proves that the concept of god, karma, heaven and hell are ideas created by religion, to help for those who are incapable of grasping. The concept of god and goddesses and karma are part of the ignorance. By worshiping god and goddesses one accepts the false self as true self, thus he is unfit for self-knowledge. Therefore concept of god is not the means to acquire the self knowledge. That is why Buddha rejected concept of God.
Katha Upanishad says:
[Upanishads Nikhilananda]

Fools dwelling in darkness, but thinking themselves wise and erudite, go round and round, by various tortuous paths, like the blind led by the blind. [Ch II-5 P-14]

It indicates that the one who is ignorant [darkness] of the true self [formless witness/Ataman] searches truth by accumulating knowledge of every path and practice and uncertain about the truth, and thinks every path leads towards reality. The ignorance of the true self leads one towards unreality or hallucination.





This Ataman 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 Ataman reveals Its own form. [Katha Upanishad Ch-II -23-P-20]

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

The above passages further proves that: self-knowledge cannot be attained by study of the Vedas and intellectual understanding or by bookish knowledge. Therefore there is no use of studying the Vedas and other scriptures in order to acquire the non-dual wisdom. That is why Buddha rejected the scriptures, and even Sri, Sankara indicated that, the truth lies beyond religion, concept of god and scriptures.

For the same reason Raman Maharshi said fortunate are the one who do not lose themselves in the labyrinths of philosophy. Bhagwan says: Take Vedanta, for instance: it speaks of 15 pranas the names and functions of it which the student is asked to commit memory. Will it not be sufficient if he thought only one prana does the whole work of maintaining the body? Again the antakaran is said to think, to desire, to will, to reason etc. Why all these details? Has anyone seen antakarana, or all these pranas? Do they really exist? They are conceptual divisions invented by teachers of philosophy by their excessive analysis. Where do all these concepts end? Why should confusion created and then explained away? Fortunate is the man who does not lose him self in the labyrinths of philosophy, but goes straight to the source from which they all arise. (GURU RAMANA .By S.S Cohen -vii Danger of philosophy-Page -58-59)

Raman Mahrshi further explains [in page 111/112- practical guide to know your self]:-

Q: D: Is it not necessary to study the Vedas or at least Prastnatraya[Bagvad gita.Dasoponishad and Brahma Sutra all with commentaries] to ensure firm reazation?

A: Bhagvan: - No. Do you need all that to see yourself? All that is intellectual wealth, useful in explain doubts and difficulties if others rise them if you yourself encounter them in course of thinking. But to attain realization, all that is not necessary. You want fresh water to drink, but you do not require all the water of the river Ganges to quench your quest.



They alone in this world are endowed with the highest wisdom who are firm in their conviction of the sameness and birthlessness of Ataman. The ordinary man does not understand their way. [Chapter IV — Alatasanti Prakarana 95-P-188 in Upanishads by Nikilanada]

This passage indicates the fact that everything is Ataman/spirit. The one who views and judges the worldview on the base of his birth /body will not realize the fact that, the man including the world is created sustained and finally dissolves as Ataman. Thus Ataman alone is, and all else is mirage.

Thus self-knowledge 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.

Nisagadutta said: Millions are in search of the ultimate truth, and only one in million will be able to grasp and realize it. By focusing more attention on Ataman by talking, writing, discussing only of Ataman, the conviction grows and becomes firmer and the duality will fade away as reality. Ataman/sprit which is one’s true identity will prevail as birth-less and deathless, eternal substance and witness of the mirage called duality.

Therefore there is no need to study scriptures, or indulge in god and guru glorification or performing religious rituals in pursuit of truth. 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 Vedic pantheon of gods is said, in the Vedas and Upanishads, to be only higher manifestations of Brahman. For this reason, "ekam sat" (all is one), and all is Brahman.

The Vedic pantheon of gods is said, in the Vedas and Upanishads, to be only higher manifestations of Brahman. For this reason, "ekam sat" (all is one), and all is Brahman.

Thus, the goal is to realize Atman (consciousness).  If Atman (consciousness) is nothing, but Brahman and by realizing Atman (consciousness) as Brahman (ultimate truth) is truth realization or Self-Realization , then there is no need to follow the religion, study scriptures or glorifying gods or  gurus and  follow the path of doubts and confusion by losing oneself in the labyrinths of philosophy, when there is an easier path.  By mentally tracing the source of the mind from where it rises and subsides one becomes aware of the fallacy of the mind, which rises as waking or dream and subsides as deep sleep.  The mind raises form consciousness and subsides as consciousness.

The Self is indeed Brahman, but through ignorance people identify it with intellect, mind, senses, passions, and the elements of earth, water, air, space, and fire. This is why the Self is said to consist of this and that, and appears to be everything. - Brihadaranyaka Upanishad

Yajurveda says: - if one worships God 

Translation 1.

They enter darkness, those who worship natural things (for example air, water, sun, moon, animals, fire, stone, etc.).

They sink deeper in darkness those who worship sambhuti. (Sambhuti means created things, for example table, chair, idol etc.) - (Yajurveda 40:9)

Translation 2.

"Deep into shade of blinding gloom fall asambhuti's worshippers. They sink to darkness deeper yet who on sambhuti are intent.("Yajurveda Samhita by Ralph T. H. Giffith pg 538)

Translation 3.

"They are enveloped in darkness, in other words, are steeped in ignorance and sunk in the greatest depths of misery who worship the uncreated, eternal prakrti -- the material cause of the world -- in place of the All-pervading God, But those who worship visible things born of the prakrti, such as the earth, trees, bodies (human and the like) in place of 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.)

So, Yajur Veda indicates that:-

They sink deeper in darkness those who worship sambhuti. (Sambhuti means created things, for example table, chair, idol etc _ (Yajurved 40:9)

Those who worship visible things born of the prakrti, such as the earth, trees, bodies (human and the like) in place of 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 Hindus believed in polytheism, believing all of their Gods to be separate individuals, which were introduced much later by the founders of Hinduism which contains diverse beliefs caste and creed. 

 When 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.

Vedic religion was modified and reintroduced with new add-ons   by Sri, Sankara a great Advaita Master to uplift the Vedic culture and Santana Dharma ,  which were in ruins in the clutches of Buddhism. 18 puranas are introduced in the name of Veda Vyasa not by Sri, Sankara but someone else because the Puranic gods are non-Vedic Gods. Worship of Such gods are barred Vedas.  

 As one goes deeper in the annals of the history, it indicates the fact that somewhere someone has added the puranas in the name of Veda Vyasa the grand master of Vedas. It is impossible to accept and believe that Veda Vyasa authored and introduced puranas which has all conceptual gods because:-

Genuine philosophy must be independent of religion, that in Sage Sri, Sankara himself the Saguna Brahman or a personal God is only a part of the phenomenal (if not illusory) world, and the Nirguna Brahman is the only reality and has nothing to do with religion. The main hurdle in his way of thinking is the fact that Sage  Sri,Sankara did not claim to be an original thinker at all, and his philosophy took the form of commentaries on the generality of Hindu scriptures, particularly the Upanishads and the Gita. Sage Sri, Sankara was independent thinker. His philosophy has not been taken seriously by many in India because most of the followers of Sage Sri, Sankara are orthodox. It is that philosophy in India was for centuries more an exposition of the ancient classics than the independent thought of individual thinkers as in ancient Greece or modern Europe and America.

Sage Sri, Sankara and his parama Guru Sri, Gaudapada are independent thinkers other schools of Indian philosophy are mere theologies. Advaitic philosophy is real philosophy. The dualistic philosophy cannot escape the charge of dogmatism.

Intelligence and thought, is not applicable to Advaitism intelligence and thought are based on false self (waking entity) within the false experience (waking).   The whole Advaitic philosophy is an attempt to transcend the limitations of intelligence and thought.

The two points of view A Gnani is not cut off from experience of practical life within the practical world because Advaitic truth is neither realism nor idealism; it is beyond both these.

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 the liberation will never come, even after a hundred aeons, without realizing the Oneness.

Philosophy does not begin with the ultimate truth. Ultimate truth has to be proved, not assumed. Hence, so-called philosophers who take Brahman for granted are not philosophers at all.

Lots of Advaitin  scholars will teach that all is yourself, but none of them can show that this is so, none has analyzed it scientifically, and none can prove it. Rational proof is required, so that one arrive at knowing the ultimate truth or Brahman i.e. Gnana.  Theirs is mere dogma, parrotism, repetition of what they read in scripture.  Authoritarianism merely assumes as true what another says, but what has yet to be proved.

Consciousness is that which knows everything, that which sees. Consciousness alone remains after one gets rid of all thoughts and ideas by identification with self. Consciousness is only the seer; it is not Brahman that is an error. It becomes Brahman only after inquiry and reasoning.

The ‘I ‘or mind or universe, waking or dream, duality are one and the same thing. Since, ‘I’ is identified as self all the confusion. And taking ‘I’ or ‘I AM’   as self is the cause of confusion. Taking ‘I’ or ‘I AM’ as self is blocking the realization of ultimate truth.  The ‘I’ or universe is an object to the formless subject. Thus, it is necessary to include the universe in the inquiry to realize the unreal nature of the ‘I’ or universe. 

When the whole universe, movable and immovable, is known to be consciousness, which is the inner most self and thus the existence of everything else is negated, where is then any room to say that the body is the self.

Without causing the objective universe to vanish and without knowing the truth of the Self, how is one to achieve.

Santana Dharma meaning that has no beginning or an end, righteousness forever. Today going to a temple would make you a follower of Hinduism.

Orthodox Advaitins must try to get more empathy and mere Rituals and expertise in Sanskrit do not lead you to Moksha.

 Sage Sri, Sankara ’says:- "Kuruthe Ganga sahar gamanam Vratha paripal mathva dhanam. Gyana Vihine..Sarva Mathene.”

Gnana is common to all religions.  There is nothing like One Gnana for a Hindu and another for a Christian.

The rebirth and reincarnation theory is based on the physical self.

The rebirth and reincarnation theory is based on the physical self.  The soul has no birth; therefore, it has no death. When the birth, life and death are reality within the false experience then the rebirth and reincarnation is reality within the falsehood.   Since, man is immersed himself in believing the duality as reality, he is unaware of the ultimate truth.

 When the seeking mind discovers the fact that the waking entity is not the true self, then identifies the soul as true self, and learns to view and judge the three states on the base of the soul, then the ignorance drops.  Moreover, it becomes aware of the fact that, the three states are mere mirage created sustained and finally dissolves as soul, which is in the form of the spirit. 

Names and forms are part of the false experience. Origin of the false experience is the soul. The soul is the formless substance and witness of the three states.  Without the formless witness, the false experience ceases to exist. Therefore, the false self/ego has to trace the true self in order to overcome the duality and merge in its formless nondual true nature. 

Only when the seeking mind realizes the fact that, the soul is the true self, it becomes aware of the fact that, whatever it has seen, known, believed, experienced is mere mirage.

Man has the great attachment to his individuality, but he is fully ignorant of the fact that, he and his experience of the world are reality with in the false experience. Once he becomes aware of the fact that the three states are unreal on the base of the soul/self, he becomes aware of the fact that, the individuality is part of the illusion.  

 Only when the seeking mind realizes the fact that, the soul is the true self, it becomes aware of the fact that, whatever it has seen, known, believed, experienced is mere mirage.  Thus, birth life and death, and pain and pleasure are part of the mirage.  Therefore basing the truth on the physical entity is erroneous.  There is neither creation nor creator on the standpoint of the soul as self. Therefore, the cause and effect has no meaning on base of the soul as self.