Nirguna (attributeless) is the nature of the Soul, the Self. The Saguna (attributed) is the nature of the mind, which is present in the form of the universe.+

Nirguna (attributeless) is the nature of the Soul, the Self. The Saguna (attributed) is the nature of the mind, which is present in the form of the universe.

The Soul is the knower of the Saguna (mind). The Saguna (mind or the universe) is merely an illusion, from the standpoint of the nirguna, which is the Soul, the Self.

Thus, the Saguna (mind or world) is a myth from the standpoint of the nirguna, which is the Soul, the Self.

The Soul is the real Self and eternal identity. The nirguna (Soul) can remain with or without the Saguna (mind) whereas the Saguna (mind) is dependent on the Nirguna (Soul) for its existence

Nirguna and Saguna are classified only in duality.

In non-dual reality there is neither the nirguna nor the saguna, everything is one. Therefore, the nirguna and the Saguna are one, in essence, that is Soul, which is present in the form of consciousness.

The Saguna is the mind because when the mind is present then all the attributes are present, and when the mind is absent then the attributes are absent.

The Samadhi is the natural state of the Soul, the Self. In the natural state, the attributes are non-existent and in duality ( the mind), all the attributes are present.

Thus, the duality and nonduality are the nature of the Soul, the Self. The duality and the nonduality are not some theories. The theoretical duality and nonduality have nothing to do with the ultimate truth or Brahman.

The world in which we exist is present in the form of objective awareness. The whole objective awareness is created out of a single stuff. That single stuff is the Soul, which is present in the form of consciousness.

The knowledge of the single stuff is Self-knowledge or Brahma Gnana or Atma Gnana.

The dual (waking or dream) and nondual (deep sleep) experiences appear and disappear. The Soul is the witness of the coming and going, of the three states.

All three states are made of single stuff. That single stuff is the Soul, which is present in the form of consciousness. Thus, the single stuff alone is real and eternal and the entire three states are merely an illusion created out of the Single stuff.

The realization of the single stuff, which is the Soul, which is present in the form of consciousness, is Self-realization.

Till ignorance is present, the three states are experienced as a reality. Thus, it is very much necessary to realize the fact that there is no second thing that exists other than the Soul is present in the form of consciousness.::~Santthosh Kumaar

Sage Sankara's Advaitic wisdom is pure spirituality or Adyathma.+

Adyatma has nothing to do with religious sects or creeds and religious beliefs or any philosophy or modern thinkers' teachings. Adyatma is pure Spirituality or Adyathma. Knowledge of Atma is Adyatma. Advaita is Adyatma.

Adyatma is the knowledge of the truth beyond form, time, and space. Bifurcate religion, yoga, and theoretical philosophy and base the truth on the Athma it is Adyathma.

Adyatma is based on the ultimate truth which is based on the Atman or Spirit, which is the Self. Sage Sankara's Advaitic wisdom is pure spirituality or Adyathma. Religions are based on blind belief whereas Spirituality is based on Spirit, the truth, which is the existence itself.

Spiritual truth is universal whereas religious truth is the individualized truth. Religion is based on the dualistic perspective whereas Spirituality is based on the non-dualistic perspective.

Whatever is based on the dualistic perspective is egocentric and whatever is based on the nondualistic perspective is soulcentric.

Advaita is pure spirituality and has nothing to do with any religion, sect, or yoga.

That is why Bhagavan Buddha rejected the religion, scriptures, and religious Gods, and Sage Sankara indicated the truth, which you are seeking is hidden by ignorance.

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.

Religion is regarded as sacred and real by the common people, by the wise as false, and by the political class as useful.

Comparing Vedas with the Koran or Bible or any other scriptures will not yield the truth, which is beyond form, time, and space.

Religion was introduced in the past for the benefit of the populace which was incapable of grasping the ultimate truth, which is beyond form, time, and space. All The religions of the world are based on form, time, and space.

Thus, religion has nothing to do with the pursuit of truth, because the truth is not belief, and religion is based on blind belief.

The belief is based on the individual whereas the Soul, the Self is not an individual because the Soul is ever formless, timeless, and spaceless existence.

The scriptures are not necessary to realize the ultimate truth or Brahman or God in truth or Spirit. The scriptures are meant for the ignorant populace.

Sage Sankara said: -Neither by the practice of yoga nor philosophy, nor by good works nor by learning, does liberation come, but only through the realization that Atman and Brahman are one in no other way. (1) VivekaChudamani v 56, pg 25

Sage Sankara said:~ The world is unreal and Brahman alone is real. It means that birth, life, and death, which happen within the world, have to be unreal. If birth, life, and death are unreal, then the rebirth reincarnation, and Avataric concepts have to be unreal.

Thus, it is for the seeker to find out, from what standpoint the world becomes unreal, to know the Brahman, which is the ultimate truth or God in truth.

Studying the Vedas or Koran or Bible or any other scriptures will not yield the truth, which is beyond form, time, and space. The truth you are seeking is hidden by the illusory form, time, and space.

One must know God in truth is not based on blind belief. God based on blind belief is not God in truth. The diverse beliefs have diverse ideas of God. The beliefs have no value in the domain of the truth.

Rig Veda: ~ 'Prajnanam Brahma'- Consciousness is the ultimate reality or Brahman or God in truth.

God in truth is the Atman, the Self. Atman is present in the form of consciousness.

Do not accept any other God other than Atman not worship other than Atman.

Let these words be inscribed in your subconscious.

Nothing is real but God. Nothing Matters but love for God in truth. God in truth is everywhere and in everything.

God in truth is hidden by the illusory universe. God in truth alone is and all else is an illusion. :~Santthosh Kumaar

Bhagavad Gita Krishna says: ~It is only one amongst thousands of people who strive for spiritual salvation it is only the rare person who gets to know the Self correctly.+

Bhagavad Gita Krishna says: ~It is only one amongst thousands of people who strive for spiritual salvation. Even amongst such seekers, it is only the rare person who gets to know the Self  correctly.’ (7.3)

 Rig-Veda 1-164-46 and Y.V 32-1 clearly mention that God is “One”.

Rig Veda: ~ 'Prajnanam Brahma'- Consciousness is the ultimate reality or Brahman or God in truth.

Do not accept any other God other than the Soul. The Soul is God in truth, Nothing is real but the Soul, which is present in the form of consciousness. Nothing matters but realizing God in truth. God in truth is everywhere and in everything. Let these words be inscribed in your subconscious.

God in truth is hidden by the illusory universe. God in truth alone is real and eternal and all else is an illusion.

Brahman is merely a word to indicate the ultimate truth or God in truth. The ultimate truth itself is God in truth.

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)

Yajur Veda also says:~ God has no image and His name is Holy. (32.3)”

Bhagavad Gita: ~ Brahmano hi pratisthaham- Brahman (God in truth) is considered the all-pervading consciousness which is the basis of all the animate and inanimate entities and material (14.27)

The rituals based on belief are meant for the ignorant populace. That is why 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)

The scriptures are meant for the ignorant mass, which strongly believes, in the experience of the world in which they are born, live, and die as a reality.

The ultimate truth or Brahman or God cannot be attained by the study of the scriptures of any religion, or by intelligence, or by much hearing of sacred books then why compare Vedas with the Bible or Koran or any other religious scriptures to realize the ultimate truth, which is hidden by ignorance.

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

Mundaka Upanishad: ~ This Atman cannot be attained through the 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 Upanishads by Nikilanada)

The above passages further prove that: Self-knowledge cannot be attained by the study of the Vedas and intellectual understanding or by bookish knowledge.

Sage Sankara says:~ Keep the scriptures for children but throw them on the fire for wise seekers.

In Brahma Sutras Sage Sankara takes for granted, and assumes that a world was created: He there mixes dogmatic theology with philosophy.

That God created the world is an absolute lie; nevertheless, you will find Sage Sankara (in his commentary on Vedanta Sutras) clearly says this! He has to adapt his teachings to his audience, reserving the highest for philosophical minds.

The text of Brahma Sutras is based on religion and dogmatism, but in the commentary, Sage Sankara cleverly introduced some philosophy. It is objected that many Upanishads are equally dogmatic because they also begin by assuming Brahman, but a few Upanishads do not but prove Brahman at the end of a train of proof.

The causality and creation are for religious people only. Religion is only for those who are unable to understand truth beyond form, time, and space.

Religion is not final. It only gives satisfaction to the populace. Self-knowledge is for the whole of humanity to free them from experiencing birth, life, death, and the world as reality.

People of small intelligence follow religion and believe that the world was created by God. But how do they know that He did so? When a pot is created, one can see both the pot and its maker, but not in the case of the world.

Self-knowledge or Brahma Gnana or Atma Gnana is meant only for those who have an intense urge, and courage to accept the truth with humility and reject the untruth.

Since people start comparing their scriptural knowledge, it becomes impossible to assimilate and realize the Advaitic truth. Therefore, there is no need to convince anyone other than our own selves to get a firm conviction. : ~ Santthosh Kumaar

The Vedas talk about Brahman which refers to the ultimate truth or ultimate reality.+

The Vedas talk about Brahman which refers to the ultimate truth or ultimate reality. Consciousness is the ultimate truth, therefore,   consciousness is Brahman or God in truth.

Rig Veda: ~ 'Prajnanam Brahma'- Consciousness is the ultimate reality or Brahman or God in truth.

Do not accept any other God other than the Soul. The Soul is God in truth,  Nothing is real but the Soul, which is present in the form of consciousness. 

Nothing matters but realizing God in truth. God in truth is everywhere and in everything. Let these words be inscribed in your subconscious.

God in truth is hidden by the illusory universe. God in truth alone is real and eternal and all else is an illusion.

Brahman is merely a word to indicate the ultimate truth or God in truth.  The ultimate truth itself is God in truth.

Yajurveda – chapter- 32: - God is    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.

Vedas do not permit idol worship. All the idols are of the Puranic Gods priests are referring to the Puranic Brahma as God they are ignorant of the God in Vedas even though they speak of Vedas.

Priests do not understand the meaning of the Brahman, which is present in the form of consciousness.

Vedic Gods, hardly have any significance in the present-day Hindu belief system. The Gods and Goddesses important to the Hindus of today are Ram, Krishna, Kali, Ganesh, Hanuman, Brahma, Vishnu, Shiva, and the respective consorts of the last three, namely, Saraswati, Lakshmi, and Shakti. None of these deities figured prominently in the Vedic pantheon and some of them are clearly non-Vedic.

Yajur Veda indicates that:~

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

Those who worship visible things born of the prakrti, such as the earth, trees, and 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." (Yajurveda 40:9.)

Why worship and glorify the non-~Vedic Gods in place of Vedic God when Veda bars such activities and also warns people who indulge in such activities 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.

God exists prior to form, time, and space. The form, time, and space cease to exist as a reality when wisdom dawns. 

Thus, the Gods and Gurus have no place in the domain of the Advaitic reality. Advaita is the nature of the Soul, which is God in truth. Thus, Self-realization is the only way to God-realization.

Remember:~

Bhagavad Gita itself says: ~ Brahmano hi pratisthaham ~ Brahman (God in truth) is considered the all-pervading consciousness, 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 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 the Self 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 Self. In reality, there is no duality, no differentiation. Only Atman exists.

Bhagavad Gita Chapter: ~ “All those whose intelligence has been stolen by material desires, they worship many Gods. (7- Verse -20)

Bhagavad Gita:~ “All those whose intelligence has been stolen by material desires, they worship many Gods. (7- Verse -20)

The Vedas confirm God is Atman (Spirit), the Self.

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)

How can you worship God? That implies two ~ the worshipper and the worshipped, whereas the God is non-dual. One can worship his idea of God only or realize his unity with it when he can’t worship it as a part.

Kena Upanishad (6) Chapter I: ~ “That which cannot be apprehended by the mind, but by which, they say, the mind is apprehended- That alone know as Brahman, and not that which people here worship.

Kena Upanishad (7) Chapter I:~ That which cannot be perceived by the eye, but by which the eye is perceived- That alone know as Brahman and not that which people here worship.

Kena Upanishad (8) Chapter I:~ That which cannot be heard by the ear, but by which the hearing is perceived- That alone know as Brahman and not that which people here worship.

Kena Upanishad (9)- Chapter I:~ That which cannot be smelt by the breath, but by which the breath smells an object- That alone know as Brahman, and not that which people here worship.

Even in the Brihadaranyaka Upanishad: ~ Brahman (God in truth) is the form of the Athma, and it is indeed Athma itself’.

Thus, it clearly indicates that God is without the form and attributes and is ever free.

The real God is stolen by ignorance and people worship ignorance as God.

When Upanishads and Vedas say- “God is the form of the Athma, and God is indeed Athma itself then why accept another God in place of the Atman or worship other than the Atman. : ~ Santthosh Kumaar

The 'I' is not the Soul. Holding the I as the Self is holding the falsehood as a reality.+

The Soul is the ‘Self’. The ‘I’ is not the Soul. Holding the 'I' as the ‘Self’ is holding the falsehood as a reality. There is a need to know what is ‘I’ before indulging in the pursuit of truth.

Dualist sages including many sages and thinkers could not distinguish between ‘I’ and the 'Self’. They hold 'I' as the 'Self’.  Their highest was the Jiva. They are so much attached to the 'I' that they do not want to think that 'I' does not exist. Again they are unable to detach the ‘I’ from the Real ‘‘Self’’.

The dualist object: - If everything else is false then the statement I am Brahman is itself false, but when one says non-duality is false, there must be awareness, and consciousness, behind the very statement. 

You will also go, and die. One has to rely upon that which is permanent. The formless witness of the ‘I’ alone is permanent. Anything that one says is a witnessed (waking), but there is the formless witness (consciousness) there before any statement can be made.

They mean the body by “I", but it is the formless witness which is the real “‘Self’ ". Theist dualists did not, or could not analyze further than ‘I’ on this point because they thought of the ‘I’ without the body as the Self.

WHAT IS ‘I’?

The ‘I’ disappears as deep sleep, so what is the use of being attached to it? It is impermanent and illusory.

There is really no ‘I’. The ‘I’ is present in the form of the mind. And the mind is in the form of the universe. 

The universe appears as a waking or dream. The ‘I’ or mind or universe or waking or dream disappears as deep sleep.

One that appears as ‘I’ or the mind or universe or waking or dream is nothing but consciousness and it disappears as deep sleep is also consciousness. 

In deep sleep,  it is in its formless nondual true nature. The one, that witnesses the coming and going of the three states, is also consciousness. Thus, the witness and the witnessed are one, in essence.

Thus, the universe is a reality on the base of the ego. You are the ego. The ego is the false ‘Self’ within the false experience (waking).

The universe is unreal on the base of the Soul, the ‘Self’. The Soul is present in the form of consciousness. 

The seeker gradually will grasp and realize the unreal nature of the universe (‘I’ or mind).

Individuality is illusory because the ‘Self’ is not an individual because the ‘Self’ is formless and it pervades everything and everywhere in all three states.

Dualist Gurus have written big volumes about the soul. Yet they are quite ignorant that the ‘I’ about which they write itself’ comes and goes and has no permanent existence, is only an idea after all.

What is it that appears as the ‘I’ and disappears as the ‘I-less? It is the Soul, which is present in the form of consciousness.

Do not make the mistake of holding the ‘I’ as the Self because it is not permanent. ‘I’ disappears and becomes ‘I’-less.

 ‘I’ is an illusion and the ‘I-LESS-Soul’ is real and eternal. The ‘I-LESS-Soul appears as ‘I’ and ‘I ’‘disappears as I-LESS- Soul.

Bhagavad Gita: ~ The permanent is always there, only the transient ‘I’ comes and goes. (2.18)

The ‘I’ hides the truth of the whole.

The earliest ancient sages used the word ‘I’ to the witness of the three states not to the ego as moderns use it and think the ‘I’ without the body is the Self. The seeker has to understand the fact that ‘I’ is not the Self, but the witness of the ‘I’ is the true Self, which is eternal.

That is why Ashtavakra Gita 16:10:~ If you desire liberation, but you still say 'I',  if you feel the ‘Self’ is the ‘I’, you are not a wise man or a seeker. You are simply a man who suffers. : ~ Santthosh Kumaar

The ‘I’ is blocking your realization of truth. The ‘I-centric’ teachings have to be discarded to realize the Advaitic reality.+

Most of the Gurus and Yogis' approach was more practical, and they stuck with the reality of the 'I', they took it as real. All their teachings of Advaita are based on the dualistic perspective. They describe marvelously the goal but do not indicate the steps to be taken: their recurring phrases "unified consciousness" and "let go" and "'love alone" are not a roadmap. Such teaching will not yield the truth of the whole.

Many Gurus describe perfection as the awakening to Reality ~the realization that pure Consciousness alone is, that the perpetually fluctuating and evanescent contents of the mind derive from it. This awakening effectively happens in an instant. But for the lightning flash to take place, resulting in a firm and unshakable certitude, long labor is necessary, which they seem to underestimate. “Truth is formless is their answer.

Many Guru's teaching seems essentially negative, potent but bitter medicine for those imprisoned by institutional cults. They break the disciples' bonds but then lead him to a vast desert where they abandon him.

The ‘I’ is blocking your realization of truth. The ‘I-centric’  teachings have to be discarded to realize the Advaitic reality.

The seeker has to make sure what is this ‘I’ supposed to be? The seeker has to make sure the unreal nature of the ‘I’ comes and goes to realize the truth, which is beyond form, time, and space

That is why Bhagavad Gita says: ~ “The permanent is always there, only the transient ‘I’ comes and goes. (2.18)

The ‘I’ hides the truth of the whole.

Where there is ‘I’ there is ignorance.

Where there is ignorance there is separation.

Where there is a separation there is duality.

Where there is duality there is an illusion.

Where there is an illusion there is the mind.

Where there is a mind there is the universe.

Where there is a universe there is a waking or dream.

Where there is the universe there is waking or dream there is form, time, and space

But remember:~

Where there is no ‘I’ there is no ignorance.

Where there is no ignorance there is no separation.

Where there is no separation there is no duality.

Where there is no duality there is no illusion.

Where there is no illusion there is no mind.

Where there is no mind there is no universe.

Where there is no universe there is no waking or dream.

Where there is no waking or dream there is no form, time, and space

When there are no divisions of form, time, and space, there is Advaitic reality.

Perfect understanding of ‘what is what leads to the realization of Advaitic truth, which is beyond the form, time, and space.

Without knowing ‘what the mind is in actuality how you can know the consciousness? 

Playing with words is not spirituality. Consciousness is the cause of the mind and it, itself is uncaused.

Preaching teaching is not wisdom. only through perfect understanding and realization of ‘what is what leads to the realization of the truth, which is hidden within the form, time, and space and it is without the form, time, and space.

Consciousness is not an object but it’s the subject. Knowledge of both object and subject is Self-knowledge or Brahma Gnana or Atma Gnana. : ~ Santthosh Kumaar

J.Krishnamurti‘s approach was more practical, and he stuck with the reality of the world, he took it as real.+

J. Krishnamurti describes perfection as the awakening to Reality—the realization that pure Consciousness alone is, that the perpetually fluctuating and evanescent contents of the mind derive from it. This awakening effectively happens in an instant. But for the lightning flash to take place, resulting in a firm and unshakable certitude, long labor is necessary, which he seems to underestimate. “Truth is a pathless land” is his answer.

Many thinkers feel J.K.’s teaching seems essentially negative, potent but bitter medicine for those imprisoned by institutional cults. He breaks the student’s bonds but then leads him to a vast desert where he abandons him. The ultimate state of consciousness he describes is that of the traditional sage or fully enlightened being, but he does not show us the process leading to the realization of this state. He describes marvelously the goal, but does not indicate the steps to be taken: his recurring phrases "unified consciousness" and "let go" are not a roadmap.

J. Krishnamurti‘s approach was more practical, and he stuck with the reality of the world, he took it as real.

Remember:~

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

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

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

Swami Vivekananda said: - “You have to grow from the inside out. None can teach you, and none can make you spiritual. There is no other teacher but your own soul.”

The fortunate is the one who does not lose himself in the labyrinths of philosophy. The philosophies are conceptual divisions invented by teachers of philosophy by their excessive analysis.

Fortunate is the seeker who does not lose himself in the labyrinths of philosophy but realizes the Self hidden by the 'I'.

According to Advaita Vedanta, the Veda addresses itself to two kinds of audiences - the ordinary ones who desire the transitory heaven and other pleasures obtained as a result of ritual sacrifices, and the more advanced seeker who seeks to know Brahman. Thus, the Purva mimam. sa, with its emphasis on the karma kanda of the Vedas, is meant for the first audience, to help lead its followers along the way. However, the Vedanta, with its emphasis on the jnana kanda, is meant for those who wish to go beyond such transient pleasures.

Sage 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.

Thus those who are frightened to accept the world is merely an illusion should never indulge path of wisdom. :~Santthosh Kumaar