No conceptual God can exist, apart from consciousness

No conceptual God can exist, apart from consciousness

People are not aware of the fact that, there is no individual God can exist, apart from consciousness, which is in the form of consciousness. Thus the consciousness is the consciousness.  Consciousness is the true self.   If there is no consciousness, then there is no body, no ego, no universe, no religion and no conceptual god. 

People think that there must be a creator of this universe. If one thinks physical entity or ego  as self, then there is a creator, but if one thinks the consciousness or consciousness  as the Self, then there is nothing exists other than the consciousness, which is the true self. 

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/consciousness. If God is apart from the Self/consciousness, then He would be Self-less, that is, outside existence, that is, non-existent.

Mahaayaanists who say:- Buddha due to his excellent skill preached the truth in different ways depending on the aptitude of his disciples.

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

So they clearly indicate rituals and theories are not meant for those who are searching for the higher knowledge or wisdom.   

Ish Upanishads :-

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 Karma 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.

Ishopanishad "They are steeped in ignorance and sunk into the greatest depth of misery who worships the matter, instead of the All-Pervading God and those who worship things born of matter like trees, animals, man, etc. are sunk deeper in misery." 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 [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.

Bhad upanishd: - This Self is dearer than a son, dearer than wealth, dearer than everything else, because It is innermost. If one holding the Self dear were to say to a person who speaks of anything other than the Self as dear, that he, the latter, will lose what he holds dear—and the former is certainly competent to do so—it will indeed come true. One should meditate upon the Self alone as dear. He who meditates upon the Self alone as dear—what he holds dear will not perish. [Bhad  upanishd -8-p- -211]

It is the first instance of monism in organized religion. Vedic religion remains the only religion with this concept. To call this concept 'God' would be imprecise. 

The closest interpretation of the term can be found in the Taittariya Upanishad (II.1):- where Brahman is described in the following manner: Satyam Jnanam Anantam Brahman - "Brahman is of the nature of truth, knowledge and infinity". Thus, Brahman is the origin and end of all things, material or otherwise. Brahman is the root source and Divine Ground of everything that exists, and does not exist. It is defined as unknowable and Satchidananda (Truth-Consciousness-Bliss).

 Since it is eternal and infinite, it comprises the only truth. The goal of Vedic relgion, through the various yogas, is to realize that the conciousness (Atman) is actually nothing but 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. 

Several mahā-vākyas, or great sayings, indicate what the principle of Brahman is:-

prajnānam brahma[1]

            "Brahman is knowledge"

ayam ātmā brahma[2]

            "The Self (or the Conciousness) is Brahman "

aham brahmāsmi[3]

            "I am Brahman"

tat tvam asi[4]

            "You are that"

sarvam khalv idam brahma[5]

            "All this that we see in the world is Brahman",

sachchidānanda brahma[6][7]

            "Brahman is existence, consciousness, and bliss".

Why go round and round, by various tortuous paths

When the Vedas and Upanishad declare that Consciousness or Atman is actually nothing but Brahman, then why go round and round, by various tortuous paths, like the blind led by the blind. One has to realize the fact that, the mind is in form of universe.  Trace the source of mind and realize that source is consciousness. The mind rises from consciousness as waking or dream and subsides as deep sleep.   

In Mandukya Upanishad Brahman and Atman are defined as same:

सर्वं ह्येतद् ब्रह्मायमात्मा ब्रह्म सोयमात्मा चतुष्पात् / sarvam hyetad brahmaayamaatmaa brahm soyamaatmaa chatushpaat – 

Mandukya Upanishad, verse-2

Translation:

sarvam(सर्वम्)- Whole/All/Everything; hi(हि)- Really/Just/Surely/Indeed; etad(एतद्)- This here/This; brahm(ब्रह्म)- Brahm/Brahman; ayam(अयम्)- This/Here; aatmaa(आत्मा)- Atma/Atman; sah(सः)- He; ayam(अयम्)- This/Here; chatus(चतुस्)- Four/Quadruple; paat(पात्)- Step/Foot/Quarter

Fragmented Verse:

सर्वम् हि एतद् ब्रह्म अयम् आत्मा ब्रह्म सः अयम् आत्मा चतुस पात् / sarvam hi etad brahm ayama aatmaa brahm sah ayam aatmaa chatus paat

Simple Meaning:-

All indeed is this Brahman; This Atman is Brahman; He, this Atman has four steps/quarters.

While Brahman lies behind the sum total of the objective universe, some human minds boggle at any attempt to explain it with only the tools provided by reason. Brahman is beyond the senses, beyond the mind, beyond intelligence, beyond imagination. Indeed, the highest idea is that Brahman is beyond both existence and non-existence, transcending and including time, causation and space, and thus can never be known in the same material sense as one traditionally 'understands' a given concept or object.

Imagine a person who is blind from birth and has not seen anything. Is it possible for us to explain to him the meaning of the colour red. Is any amount of thinking or reasoning on his part ever going to make him understand the sensation of the colour red? In a similar fashion the idea of Brahman cannot be explained or understood through material reasoning or any form of human communication. Brahman is like the colour red; those who can sense it cannot explain or argue with those who have never sensed it.

Brahman is considered the all-pervading consciousness which is the basis of all the animate and inanimate entities and material. (brahmano hi pratisthaham, Bhagavad Gita 14.27)

In Advaita Vedanta: - Brahman is without attributes and strictly impersonal. It can be best described as infinite Being, infinite Consciousness and infinite Bliss. It is pure knowledge itself, similar to a source of infinite radiance. Since the Advaitins regard Brahman to be the Ultimate Truth, so in comparison to Brahman, every other thing, including the material world, its distinctness, the individuality of the living creatures and even Ishvara (the Supreme Lord) itself are all untrue. Brahman is the effulgent cause of everything that exists and can possibly exist. Since it is beyond human comprehension, it is without any attributes, for assigning attributes to it would be distorting the true nature of Brahman. Advaitins believe in the existence of both Saguna Brahman and Nirguna Brahman; however they consider Nirguna Brahman to be the absolute supreme truth. 

Chandogya Upanishad:- One who meditates upon and realizes the self discovers that everything in the cosmos-- energy and space, fire and water, name and form, birth and death, mind and will, word and deed, mantram and meditation--all come from the Self.

So, it clearly says the one who meditate upon the self [consciousness] discovers that everything in the cosmos-- energy and space, fire and water, name and form, birth and death, mind and will, word and deed, mantram and meditation--all come from the Self. Therefore , there is a need to know the fact that ,the true self is not physical but the soul in order to realize the fact that :  the cosmos-- energy and space, fire and water, name and form, birth and death, mind and will, word and deed, mantram and meditation--all come from the Self, which is in the form of consciousness. 

Atman is Brahman. Brahman  or Christ or the Absolute is alone real; this waking is unreal; and the three states are non-different from Brahman or Christ. 

Whatever is, is Brahman or Christ. Brahman or Christ itself is absolutely homogeneous. All difference and plurality are illusory."  Brahman or /Christ is not a person, as the Absolute is not this. But if one wants to call it God or Paramataman, then fine. But it is not a person. Personifying it can make it easier to understand.

To realize the ultimate truth is the prime goal.  

All the scriptures indicate that Atman is Brahman, and Brahman is ultimate truth. Therefore the consciousness, which is in the form of consciousness, is ultimate truth.  Thus to realize the ultimate truth is the prime goal.   A well-directed inquiry, analysis and reasoning will lead one to his non-dual destination. 

Studying of scriptures is not necessary

The Upanishads clearly indicate:- 

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]

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)

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

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 realization?

A: Baghvan: - 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.

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 himself 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)

The above passages further prove 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 ultimate truth lies beyond religion, concept of god and scriptures.  

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]

Therefore, there is no use of taking strain to understand assimilate the conceptual divisions invented by teachers of philosophy by their excessive analysis. There are more and more doubts and confusions, if one tries to understand and assimilate the ultimate truth through scriptures. 

 Why to follow the path of doubts and confusion by losing oneself in the labyrinths of philosophy, when one can realize the ultimate truth without them.  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.  Therefore, there is a need for perfect understanding assimilation of non-dual truth.  

There is no need to renounce the worldly life to get Self-Realization. Any householder can attain it if has the inner urge. 

ASHTAVAKRA SAMHITA: - "The man of knowledge, though living like an ordinary man, is contrary to him and only those like him understand his state.

It is false to speak of realisation. What is there to realise?

FB-

J T

It is false to speak of realisation. What is there to realise?
The real is as it is always. We are not creating anything new or
achieving something which we did not have before. The illustration
given in books is this. We dig a well and create a huge pit. The
space in the pit or well has not been created by us. We have just
removed the earth which was filling the space there. The space
was there then and is also there now. Similarly we have simply
to throw out all the age-long samskaras [innate tendencies] which
are inside us. When all of them have been given up, the Self will
shine alone.
-"Be As You Are"
The Teachings of Sri Ramana Maharshi
Edited by David Godman

COMMENT by SK :-

‎[Peace magazine of Shanti Ashram in Sept 1931 and mountain path-p37- June 1996]

The discussion between Paul Brunton, Bikshu and Ramana Maharishi:-

Hurst [PB]: - What is the way to realization?

Maharishi: - VICHAR, asking yourself “Who an ‘I’?” – inquiry into nature of the self.
 

Hurst [PB]:- what is the best way to attain Godhood?
 

Maharshi: - Self inquiry leads to self-realization. [In Mountain path page 38 –June 1996]
Japa, dhyna and the like are things we learn from someone or other but being and being the whole is born with us not acquired. [Mountain path –page-44- -June 1996]
 

It all depends on the maturity of the seeker to understand assimilate his teaching.


Some doubts will crops up  when Bhagwan says  what is there to realize , it is false to speak  of realization, the real is as it is :-
 

If it is false to speak of realization— then why did Sri, Ramana Maharishi speak of realization and why did he prescribe Self-inquiry?
 

One cannot say “What is there to realize”-- when he is  in the state of ignorance[only a Gnani can say that]. 

Only when the wisdom dawns then ---  the real is as it is always .
 

How can one throw out age long samskara when the self is not the body then who has this samskaras or conditioning? And what has this samskara when the body is not the self? who has to throw it? and what remains after throwing the samskaras or conditioning.

  Why to give up everything if  one says, - what is there to realize? 

Deeper research is needed because  one finds  Sri, Ramana Maharishi  has prescribed many ways to self-realization other than  'WHO AM 'I'?'   sticking to 'Who am 'I'? 'alone is not enough to understand and assimilate  the teaching of the great sage.

WHO AM 'I' or I AM THAT' are stages, seeker has to go much beyond that.

Till one knows What is this 'I AM in this physical existence it is difficult to assimilate the Prabrhman[I AM THAT]   ,which Sri Nisargadutta Maharaj referring to. WHO AM 'I' or I AM  THAT' are stages, Seeker has to go much beyond that. Only after deeper pounding with 'WHO AM 'I' AND ' I AM THAT seeker finds the journey is incomplete and he has to pound still deeper in his self-search. Sri, Ramana Maharshi, Sri,Nisargadutta Maharaj and Sri Meher Baba are spiritual icons of seeking world. Thus seeker has to  do his own homework,  until he reaches the inner destination shown by the great masters. 

Sri Ramana Maharshi said:-"Jnana is given neither from outside nor from another person. It can be realized by each and every one in his own Heart. The jnana Guru of everyone is only the Supreme Self that is always revealing its own truth in every Heart through the being-consciousness 'I am, I am.' The granting of true knowledge by him is initiation into jnana. The grace of the Guru is only that Self-awareness that is one's own true nature. It is the inner consciousness by which he is unceasingly revealing his existence. This divine upadesa is always going on naturally in everyone."

The ‘I’ or ‘I AM’ is intoxication of illusion. Until and unless one comes out of this intoxication the self-realization is impossible. It is not ‘I AM THAT’ it is ‘SELF IS THAT’ because ‘I’ or ‘I AM’ is not the self. 

“I “or “I AM” is not the true self. “ I” or “I AM” is mere illusion. The self is not “I” or “I AM” but the self is the formless witness or knower of “I” or “I AM”. Clinging to “I” or “I AM” as self leads to hallucination. 

People are not ready to investigate and verify deeply to know the facts. They sentimentally involve with the teacher and teaching and get stuck. They think they are self-realized because they know “I AM THAT”. 

Mind is consciousness, and consciousness is mind . The three states are absorbed in the consciousness.

Even the Vedas indicate that the Self is consciousness:-

v Tat tvam asi: -Thou art That (Sam Veda). “Self is that”

v Prajnanam Brahma: - Consciousness is ultimate reality (Rig Veda).

v Ayam Aatma Brahma: -The Self is ultimate truth (Atharva Veda).

v Aham Brahma Asmi: -Self is ultimate reality (Yajur veda).

People have the notion that more and more they gratify their senses for attaining worldly pleasures, the happier they will be is not true at all, because they think the physical self is real self, therefore they are unaware of the fact that the self not physical but formless consciousness. The consciousness can stay with or without the mind/’I’. 

It is the illusory sense-pleasure that is responsible for the forgetfulness of the Self, which is in the form of consciousness, which result in one’s sorrows and sufferings.

Suffering is the reminder to search for the remedy to overcome the suffering caused by the ignorance of the true self. Pleasure is the cause of ignorance .but if the real self is realized, and then, illusion will not prevails as reality. 

Why do mortals then become attached to worldly pleasures in the first place? It is the illusion that allures one to enjoy the mundane objects in a futile effort of satisfying the unceasing demands of his senses within the waking or dream. A person within the illusion becomes intoxicated of lust, greed, anger, attachment, false ego, enviousness, stubborn mindedness, and their numerous variations within the illusion.

Consequently, the individual self gets caught in the illusory cycle of birth, old age, disease, and death within the illusion. This is illusion, by which the consciousness is forgotten; emotional attachment and love of duality is born. 

The ignorance of the true self is cause of duality. The duality is cause of illusion. The illusion is the cause of experiencing unreality as reality. 

Because of this pluralistic phenomena of illusory -vision, the material happiness appears to be followed by sorrow. If there is laughter, there is a cry; if there is a birth, there is a death; if there is a rich, there is a poor; so on and so forth.

Everything in the waking or dream experience is in the state of constant flux; there can be found no everlasting happiness. The ego is in the control of evil passions, evil intent, and duality.

Everyone wishes for happiness, pleasures, joy, peace, etc. and none asks for suffering, misery, etc. But in the wake of pleasure, there comes suffering. The pleasure and pain co-exists within the illusion. People do not understand this. Therefore, there is necessary to realize the fact that mind, which appears as waking or dream is mere illusion. 

The individual self is not real, is not accepted by many. The non dual 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. 

The true Self is not perceptible to the senses. It is perceived by Reason. It is not perceptible as a thing with form and attributes. To those whose attention is fixed on the body and the world, it is very difficult to attain Self-knowledge. It is also very difficult for them to see the consciousness as self. The attention towards the universe [mind] should be lessened by realizing the self is not the body. The attention has to be focused on the formless substance and witness of the universe [mind] should be increased. So long as the attention is directed towards the universe, the experience of birth, life and death will prevail as reality. But when the attention is directed towards the formless witness, the ignorance vanishes and sense of duality will disappear. Then there is unity in diversity. 

What is the state of the ego or physical self when it has realized that the self is not the body? Such souls have attained their pristine condition. “Self” is not visible to the physical eyes. “Self” is not to be found in the world as a thing, entity or an object. Self is above these, has neither beginning nor ending.

A visible object has a beginning and an ending. Since Atman, which is in the form of consciousness is invisible to the physical eye; Atman or consciousness is without beginning and ending. Atman is always constant. Just as space is homogeneous everywhere, so is the Atman the same everywhere. 

By becoming more and more intellectual one becomes more and more intoxicated to individuality. The intellectuality is limited to duality. In realm of truth the intellectuality is replaced by non-dual wisdom. There is nothing exist other than formless non dual existence. Therefore, there is no individual to become sane or insane. There is no second thing exists, other than consciousness. Everything is one, that is, unity in diversity. The curiosity, urge cannot be imposed on others. it has to sprout within. One need not become holy Shepard because the holy Shepard is within in to guide every seeker. Until one is aiming to be a master, Guru or teacher, he will never reach his destination. One has to share his knowledge with the fellow seeker not to make them his followers but only direct them if they are interested to travel beyond form, time and space. It is foolish to impose our idea on others because everyone is not in same level of understanding. Every one's inner work is on. When they are ripe enough they will understand, assimilate and realize on their own. If they are ready and sharp enough they will grasp it instantly and they will reach their destination with lesser time and effort. Thus preaching, teaching is not wisdom, but by very careful reasoning, seeker has to determine the nature of reality. Thinking in right direction alone helps seeker determining the nature of reality.

The sugar cannot know itself its sweetness. The true self without ignorance is without the experience of duality or illusion. Thus one has to base on the sugar not on its sweetness. Without the sugar there is no sweetness. Similarly without the consciousness, the three states cease to exist as reality.

Seeker of truth is in the in the quest of the knowledge of ever being conscious of eternality of one self , and understanding, assimilating and realizing it inextricably linked to the what constitute bondage and liberation.

Non-attachment for the three states is freedom or liberation from experiencing the illusory birth, life, death and world as reality. Love for practical life within the practical world is bondage.

By deeper thinking and realizing the self is not the form but self is formless consciousness and mentally shifting the attention from the objectified subject to the formless subject ,which is consciousness the inner most self. By realizing the formless consciousness as the inner most self, one realizes the consciousness alone exists the three states are mere mirage created out of consciousness. Thus the three states are unreal created out of consciousness, which alone is real.

The one who discriminates between the Real and the unreal, whose focus of attention is turned away from the illusory physical existence, who possesses calmness and who is longing for freedom from experiencing the illusion as reality, is alone considered qualified to take path of reason.

People who are yearning for spiritual truth will not find it through intellectual speculation and assumption. Intellectual truth is individual truth. Love implies duality and love is individual feelings within the falsehood. Love is necessary and valuable in the stated of ignorance but it is not the means to acquire wisdom. Love is religious tool to lead life in practical world. And Religious truth is individual truth and it is not universal truth because the religion is based on individuality. 

It becomes difficult for the orthodox cult to accept anything else as truth other than their accepted belief, which they hold as truth. Although all religious followers are participants alike in the spiritual endeavour of the world, overzealous followers of each religion are not prepared to accord equal status to other faiths and assert the superiority of their own. Thus universal brother hood is total impossibility because it is difficult to accept anything other than their inherited belief system. 

Most of the pundits are egoic and they try to snub others who question them. They think they are unquestionable authority. They quote the citation from the scripters as proof without verifying the validity. All punditry is a great obstacle in realizing the Advaitic truth expounded by the Sri, Sankara and Goudapada. 

One finds lots of differences between Adavita preaching and practice. There is need to bifurcate religion, concept of god and scriptures from Adavitic philosophy to assimilate the essence of Adavita. 

Sri, Sankara says in Brahma Sutras: that Brahman is the cause of the world, whereas in Mandukya he denies it. This is because he says that at the lower stage of understanding, the former teaching must be given, for people will get frightened as they cannot understand how the world can be without a cause, but to those in a higher stage, the truth of non-causality can be revealed.

Sri, Sankara himself has warned us not to use ambiguous words, and to practice semantic analysis in his book "Definition of one's own Self. [" Page 199, v.24 of "Sankara's Selected Works]

Sri, Sankara founded his Advaita Vedanta either on reason independent of sruti or on sruti confirmed by reason." Sri, Sankara's commentary on the Mandukya Upanishad, II, 1: This [the unreality of duality] is borne out by the Srutis ... But it is possible also to show the unreality of the object world even from pure reasoning, and this second chapter is undertaken for that purpose.

Sri, Sankara himself had often said that his philosophy was based on Sruti, or revealed scripture. This may be because Sri, Sankara addressed the ordinary man, who finds security in the idea of causality and thus in the idea of God—and Revelation is indispensable to prove the latter. He believed that those of superior intelligence, have no need of this idea of divine causality, and can therefore dispense with Sruti and arrive at the truth of Non-Dualism by pure reason. 

Nonduality does not need the support of any Scripture or Revelation like the Veda. For it is based, not upon the varying theological fancies, which are as numerous as the sands of the sea, but upon reason, the common heritage of all mankind, irrespective of colour or creed or clime.

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. 

Thus, self-knowledge is meant only for those who have intense urge, and courage to accept the truth with humility and reject the untruth. Since people start comparing with their scriptural knowledge, it becomes impossible to assimilate and realize the non-dual truth. Therefore, there is no need to convince anyone other than our own-selves to get the firm conviction. 

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.

So they clearly indicate rituals and theories are not meant for those who are searching for the higher knowledge or wisdom. 

All the orthodox Advaitins indulge and immersed themselves in ritualistic oriented life style and preach theoretical philosophies which are obstacle in realizing the Advaitic truth. Many chose these orthodox scholars as their gurus. But these gurus are good to learn the conceptual Advaita meant for those orthodox who believe their conduct oriented life style leads to liberation. But those who are seeking truth have to do their own homework in order to acquire self-knowledge.

That is why in Ish Upanishads declares :-

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 Karma 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.

Therefore, self-realization is necessary in order to realize the ultimate truth or god. Self-realization is real God realization.

People are ignorant and they are unaware of the reality of their true existence. Man and his experience of universe is simply a mirage created out of the consciousness, Consciousness is the real Self, the real Atman, is the reality.

That is why in Mundaka Upanishad indicates: - The rituals and the sacrifices described in the Vedas deal with lower knowledge. The sages ignored these rituals and went in search of higher knowledge. ... Such rituals are unsafe rafts for crossing The sea of samsara, of birth and death. Doomed to shipwreck are those who try to cross The sea of samsara on these poor rafts. Ignorant of their own ignorance, yet wise In their own esteem, these deluded men Proud of their vain learning go round and round Like the blind led by the blind.

Sri, Ramana Maharishi said: scriptural knowledge is 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 himself in the labyrinths of philosophy, but goes straight to the source from which they all arise.

Ramana Maharishi indicated the direct path to the truth, is the source from which the false arises. Thus the source is the soul or  Atman, which is the true self. Atman itself is Brahman. Thus it is necessary to view the worldview on the base of the source, which the true self, and formless substance and witness of the experience of diversity. Thus deeper inquiry, analysis and reasoning on the true base, one can acquire the self –knowledge in lesser time and effort. The unity in diversity is possible only through self-knowledge not by mastering the scriptural knowledge.

One has to bifurcate the physicalized Adavaita [religious add-ons] which is meant for the mass mind set, who are incapable inquire to verifying their inherited beliefs. But for the seekers truth, to get the pure essence of non-duality which is based on the formless soul. The path of inquiry, analysis and reasoning on the true base, leads one towards the non-dual destination. Therefore, there is need to rectify the seeking base from ego base to soul base to understand, assimilate and realize the nondual truth.

Even Ramana Maharishi also says: this self –inquiry is not the critical study of the scriptures. When the source is reached the ego gets merged into it. The result of self-inquiry is the cure for all the sorrows. It is the highest of all the results. There is nothing greater then it. It only indicates there is no necessity to study the scriptures to acquire self-knowledge. [Page-66-practicle guide to know yourself c/e by A.R.N].

Ramana Maharishi says:-

Q by D:- Is not necessary to study the Vedas or at least the Prasthanatraya [the Bhagavad Gita,Dasopanishad and Brahma Sutras, all with commentaries]to ensure firm realization?


Ramana Maharishi:-No. Do you need all that to see yourself? All that is intellectual wealth, useful in explain doubts and difficulties if others rise them or if you yourself encounter them in the 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 thirst. [Page 111/112 of Practical guide to know yourself c/e by A.R.N].

This surely indicates Sri, Ramana Maharishi’s path is independent path nothing to with the religion and scriptures.

Even Upanishad say:-

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 Ataman 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]

The scriptures indicate that Atman is Brahman, and Brahman is ultimate truth. Therefore the soul, which is in the form of consciousness, is ultimate truth. Thus to realize the ultimate truth is the prime goal. A well-directed inquiry, analysis and reasoning will lead one to his non-dual destination. 

Self-Realization is direct realization of the ultimate truth or real god, in contrast with traditional paths, which are indirect. And the other paths cannot lead to the ultimate destination because they are based on the false self, which they hold as real self and false experience as reality. 

Until and unless one overcomes physical shackle it is impossible to understand and assimilate the nondual truth, which is beyond the physical existence or the universe. Consciousness itself is lord of itself though not of the universe. And having nothing it has all.

Gaudapada quotes from the Upanishads:- "There's no plurality here"; "The Lord [Atman] through his powers appears to be many"; "those who are attached to creation or production or origination go to utter darkness"; "the unborn is never reborn, for who can produce him [Atman]?”

It is only who base on ‘I’ or ‘I AM’ as self, argue and quarrel amongst themselves. The people who are fully aware of the fact that, the form, time and space are mere mirage created out of consciousness have no reason to quarrel, because for them everything is consciousness and no second thing exist other than consciousness.

2

The one who discriminates between the Real and the unreal, whose focus of attention is turned away from the illusory physical existence, who possesses calmness and who is longing for freedom from experiencing the illusion as reality, is alone considered qualified to take path of reason.

Enumerated discrimination between the Real and the unreal yearning for freedom . A firm conviction to the effect that the soul, which is in the form of consciousness, is real and the mind, which is in the form of universe is unreal, is designated as discrimination between the Real and the unreal.

The ‘I’ or ‘I Am’ are mere words. The reality is beyond thoughts and words. The words have meaning in duality. Duality exists until mind exists. Mind exists where there is division of form, time and space. If there is no division of form, time and space, than there is no mind. Words are used as a tool to name individual objects and feelings within the duality. The words become meaningless when one becomes aware of the formless substance of the mind, which is consciousness. Consciousness is our inner most self. From the standpoint of our inner most self, the mind is mere mirage.

If mind is mere mirage then the form, time and space are mere mirage. If form, time and space are mere mirage than the thoughts and words which rises within the scope of form, time and space are also part and parcel of that mirage. Thus body, ego, words, thoughts, and whatever the contents of the universe are within the mirage created out of single stuff that is consciousness. Thus it is necessary to know 'What is mind?' and 'What is the substance of the mind?' and 'What is the source of the mind?', in order to realize the words are meaningless in the realm of truth.

Deeper self-search revels the fact that, the ‘I’ is not the self. ‘I’ is in the form of mind. Mind is in the form of universe. And universe appears as waking or dream and disappears as deep sleep. The formless substance and witness of the three states which is formless consciousness is the true self.

If the self is form [I or waking or dream] than the evolution theory holds water. If the self is formless [soul] than all the theories based on the form is of no value. Until one thinks 'I' or I AM' as self all these theories cannot transport anyone beyond form, time and space. The theory of evolution is based on individuality, whereas the self, pervades in everything and everywhere in the universe. Individuality is reality within the falsehood. Thus all the theory based on individuality is bound to be falsehood. Thus our judgment and reason and conclusion has to be based on formless self not on the form[I] as self to realize Illusion is where one is bound to:

Freedom is becoming free from experiencing the illusion or duality as reality by realizing the fact that, the self is not the form but self is formless. It is possible to realize this without realizing the fact that, the individual self or ego is reality within the false experience. Thus all the knowledge accumulated by judging on the base of false self, is false knowledge. 

The ‘I’ or ‘I AM’ is physical prison.

If ‘I’ is not the physical body, what is it?

Since the sense of ‘I’ is present only when the mind is present and it disappears along with mind. The seeker will come to conclusion after thoroughly verifying this fact through inquiry, analysis and reasoning and then come to firm conviction that ‘I’ is mind.

If ‘I’ is mind and mind is universe and universe appears as waking or dream are one and the same thing. 

It is wrong to identify the self as he or she because it refers to physicality. The self is genderless because it is formless. Identifying “Self” as he or she, leads to all sorts’ of doubts and confusion. When the self is identified as he or she it becomes physical self /ego.

When the ego is not the self, it is erroneous to judge the truth on the base of ego/physical self and come to some conclusion of finality on the physical base is erroneous because the truth is prior appearance of the physical existence. Thus, the truth has to be judged on the ultimate point of view, not on the base of what appeared later on.

Man has been conditioned to think and be and behave and believe and live as an individual separate from the world. Therefore, the self has been identified with physical body with the name within the waking experience.

The ‘mind’ is the Waking or dream experience. The Waking or dream is not the experience of the physical body but of the Soul/Self. The man and his world are within the mind; therefore mind is not within the brain. This has to be understood to assimilate the self-knowledge. Without understanding this fact the assimilation is impossibility. 

The nature of the Self is formless non-dual. The nature of the mind is duality or diversity. The self is the formless substance of the mind /duality /diversity. Therefore, the whole experience of the diversity created out of single stuff. Therefore, there is no division in ultimate standpoint is the self, which in the form of consciousness. Viewing the worldview on the base of the physical self is the cause of division and separation. 

When the seekers become aware of the fact that the true self is not physical but the soul, he becomes aware of the fact that the mind is mere illusion. The one who is ignorant of the true self experiences the duality as reality.

A person perceives the world within the mind. Absent of mind is absent of waking or dream. Thus waking or dream is mind.

One thinks he is an individual separate from the world within the mind. He is unaware of the fact that the mind is not within his brain, but he and his experience of the world are within the mind. Thus, he thinks he is born in this world and world existed prior to him. Thus this conviction makes him believe the birth, life and death as reality. Until this conviction is thee he will views and judges the worldview on the physical base, which is the cause of ignorance of the fact that, the true self is the soul.

This ignorance of the true self is the main hurdle in pursuit of truth. Therefore, it is very much necessary to rectify the seeking base from physical [form] to spirit [formless] before proceeding further in pursuit of truth.

If the seeking base is not rectified it will lead one towards hallucination. When the mind itself is myth then the man and his experience of the world is bound to be myth. Therefore perfect understanding of the mind will help one to unfold the mystery of the mind. It is impossible to unfold the truth on the base of false self within the false experience, because the truth is prior to the appearance of the falsehood. And falsehood creates ignorance.

Seeker has to burn down the ignorance by rectifying the base of reasoning by realizing the fact that self is not physical but it is the formless consciousness.

THE ‘I’ OR ‘I AM’ IS CAUSE OF THE IN IGNORANCE. Thus one has to get rid of the ignorance by overcoming the intoxication of ‘I’ or I AM which intoxication stuff in pursuit of truth is.

That is why Sri, Sankara says in VivekaChudamani :-

61. For one who has been bitten by the serpent of Ignorance, the only remedy is the knowledge of Brahman. Of what avail are the Vedas and (other) Scriptures, Mantras (sacred formulae) and medicines to such a one?

62. A disease does not leave off if one simply utter the name of the medicine, without taking it; (similarly) without direct realization one cannot be liberated by the mere utterance of the word Brahman.

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.

64. Without killing one’s enemies, and possessing oneself of the splendor of the entire surrounding region, one cannot claim to be an emperor by merely saying, ‘I am an emperor’.

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 comes 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.

People who are yearning for spiritual truth will not find it through intellectual speculation and assumption. Intellectual truth is individual truth. And Religious truth is individual truth and it is not universal truth because the religion is based on individuality.