Sage Sankara:-All names and forms are real when seen with the Brahman (Soul) but are false when seen independent of Brahman.+

Yoga Vasistha: ~ “Even as particles of sand floating in water settle down when the water is absolutely steady, the mind of the man who has gained the knowledge of truth settles down in total peace.

Yoga Vasistha: ~ “The sun and the worlds become non-objects of perception, to those who have gone beyond the realm of objective perception and knowledge, even as lamps lose their luminosity while the mid-day sun shines.

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

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

Despite the non-difference between cause and effect, the effect has its ‘Self’ in the cause but not the cause in the effect. The effect is of the nature of the cause and not the cause, the nature of the effect. Therefore the qualities of the effect cannot touch the cause because the cause and effect are present only when the duality is present.

The duality is present only when there is an illusion. The illusion is there only when there is ignorance. When there is no ignorance then there is no illusion. When there is no illusion then there is no duality. When there is no duality then there is no cause and effect. When there is no cause and effect then there is a non-dualistic reality.

Sage Sankara says:~ During the time of its existence, one can easily grasp that the effect is not different from the cause. However, the cause is different from the effect which is not readily understood. As to this, it is not possible to separate cause from effect. But this is possible by imagining so. For example, the reflection of the gold ornament seen in the mirror is only the form of the ornament but is not the ornament itself as it (the reflection) has no gold in it at all. All names and forms are real when seen with the Brahman but are false when seen independent of Brahman (Soul). This way the seeker of truth establishes the non-difference of the effect from the cause.

In the context of Advaita Vedanta: ~ Jagat (the world) is not different from Brahman (Soul); however, Brahman (Soul) is different from Jagat.

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

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

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

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

The ‘Self ‘ is not the ‘I’. the 'Self' is not within the body. The ‘Self is hidden by the ‘I’. the ‘I’ is ignorance. the ‘I’ is an illusion.

Remember:~

Bhagavad Gita: ~ “You must first see the ‘I’ as illusory before you see others as illusory. ~ CH.2 v.16

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

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

The ‘I’ hides the Soul, the Self, which is Brahman or God.

People 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.

People are stuck with the reality of the ‘I’, which they take 'I' as real because some Gurus have propagated that the Self is the ‘I’. is no need to convince such a mindset. The seeker of truth accepts only the truth nothing but the truth.

That is why Sage Sankara says: - VC-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.

People refuse to accept anything other than their Guru's words. For them, their Guru's words are the ultimate truth. They do not accept anything else other than their accepted truth. There is no need to convince such a mindset.

Such a mindset is not fit to acquire Self-knowledge or Brahma Gnana or Atma Gnana. The seekers of truth accept only the truth nothing but the uncontradictable truth. : ~ Santthosh Kumaar

You have to discard the age-old belief that the Soul resides within the human body.+

The Soul does not reside in the human body. People think it is in the brain or forehead or Ajna chakra or the third eye but all of these are imaginations based on a false self (ego) within the false experience (waking).

These body-based theories have no value on the Advaitic perspective. Such theories hold no water when the ‘Self’ is not the body. Your judgment has to be based on the ‘Self’, which is the Soul. The Soul is present in the form of consciousness and is the ultimate reality or Brahman or God in truth.

From the standpoint of the Soul, you and the world in which you exist are an illusion created out of the Soul, which is present in the form of consciousness. Consciousness is ever-present.

Without consciousness, the world, in which you exist ceases to exist. Consciousness is Self-evident. It is not established by extraneous proofs. It is not possible to deny consciousness because it is the very essence of the one who denies it. Consciousness is the basis of all kinds of knowledge, presuppositions, and proofs. Consciousness is everything. Thus, consciousness is the ultimate truth or Brahman or God in truth.

Bhagavad Gita 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.

The Soul, which is present in the form of consciousness, is real and eternal. The world in which we exist is an illusion created out of consciousness.

Scientists now concluded that you are not the brain (body). Consciousness requires the joint operation of the brain, body, and the world. "You are not your brain. The brain, rather, is part of what you are.

" The Biology of Consciousness

by Alva Noë. Hill and Wang, 2009

Alva Noe, a University of California, Berkeley, philosopher, and cognitive scientist, argues that after decades of concerted effort on the part of neuroscientists, psychologists, and philosophers "only one proposition about how the brain makes us conscious ... has emerged unchallenged: we don't have a clue." The reason we have been unable to explain the neural basis of consciousness, he says, is that it does not take place in the brain. Consciousness is not something that happens inside us but something we achieve it is more like dancing than it is like the digestive process. To understand consciousness the fact that we think and feel and that the world shows up for us we need to look at a larger system in which the brain is only one element. Consciousness requires the joint operation of the brain, body, and the world. "You are not your brain. The brain, rather, is part of what you are."

Thus, science is going in the right direction in its invention and one day it will declare that everything is consciousness, which Sage Sankara declared 1200 years back ~ everything is Atman- because Atman is in the form of consciousness.

Thus, you have to discard the age-old belief that the Soul resides within the human body. : ~ Santthosh Kumaar

If the ‘Self ‘is not the body then it is erroneous to judge the truth on the base of the body as the Self.+

If the ‘Self ‘is not the body then it is erroneous to judge the truth on the base of the body as the Self. You are not the Self because you are the body with the name.

You are the false self within the false experience. Therefore, all your judgment of the truth is a false judgment.

When ‘Self’ is not you then it is erroneous to judge the truth as you as the Self. The judgment has to be based on the Soul, the innermost Self. Only when you learn to view, judge, and reason on the base of the Soul as the Self, the truth, which is beyond the form, time, and space will start unfolding.

All your judgment is intellectual judgment is useful in practical life within the practical world. Intellectual judgment is a dualistic judgment that is of no use to unfold the mystery of the world in which you exist.

Dualistic intelligence is limited to the dualistic illusion. Nondualistic intelligence is needed to unfold the mystery of form, time, and space.

Your dualistic intelligence judges everything from the dualistic perspective thus its use is limited to the dualistic world. Nondualistic intelligence is required to unfold the mystery of the experience of birth, life, death, and the world.

Your dualistic intelligence is limited to the waking experience. You have to learn to view and judge everything from the non-dualistic perspective to unfold the mystery of the three states.

You are egocentric; therefore your intelligence is egocentric. Only when you become soulcentric you will realize the world in which you exist is merely an illusion.

Egocentricity is the prison for the Soul, the Self. when you become soulcentric the Soul will wake up from the sleep of ignorance in the midst of the dualistic illusion.

Thus, realize you are not the Self. Come out of the intoxication of the ‘I’. Till you use the word ‘I’ for the ‘Self’, the Soul will remain in the clutches of the dualistic illusion. Stop saying ‘I AM THIS OR I AM THAT’.:~ Santthosh Kumaar

Sage Sankara>+

Sage Sankara was the exponent of  Advaitic wisdom. His Advaitic wisdom can be summed up in the following words: Brahma Satyam Jagat Mithya, Jeevo Brahmaiva Na Aparah Brahman alone is real, this world is unreal; the Jiva is identical with Brahman.

As one peeps into the annals of history the date of Sage Sankara may be taken most correctly as that of the 9th century. Some claims are made that he lived two thousand years ago, but there is absolutely no proof for this claim. 

In a deeper investigation, one finds that they do not go back further than the 12th century A.D. and that all so-called evidence for Sage Sankara having lived two centuries before Christ is either were conjectures or orthodox fabrication.

About Sage Sankara's death, you may dismiss the legend that he did not die, at the age of 32 but disappeared into a cave. This is another orthodox story that is quite unfounded. Sage Sankara did really die in the Himalayas at that age.

Thirdly you ask how he could have written so many books during such a short term of existence. The truth is that he wrote very few books. Those actually written by him were Commentaries on Brahma Sutras and the Upanishads and on the Gita. All other books ascribed to him were not written down by his own hand. They are merely collections of notes recorded by his disciples from his sayings, talks, and discussions.

Fourthly Sage Sankara's own Guru was named Govinda and he lived near Indore. When Sage Sankara wrote his commentary on the Manduka Upanishad his guru was so pleased with it that he took his chela to the Himalayas to visit his own Guru who was named Sage Goudapada. Only when the latter agreed that the commentary was perfect did Govinda release Chela to start his own mission of teaching.

Sage Sankara wrote his commentary on Manduka Upanishad first, then as this revealed that he thoroughly understood the subject, his gurus requested him to write the commentary on Badarayana's Brahma Sutras, which was a popular theological work universally studied throughout India. That is why his commentary is written from a lower dualistic point, for those who cannot rise higher, save that here and there Sage Sankara occasionally has strewn a few truly Advaitic sentences.

Biographical anecdotes about his persecution of Jains and Buddhists or of his challenges to self-immolation for the loser of a debate are all foolish tales invented after his lifetime either by his own followers who took him to be a religious propagator (and not a philosopher) or by his opponents like Visishta Advaitins and Dvaitins.

The orthodox Advaitin pundits relate boastfully pseudo-historic stories of how Sage Sankara's school put down, persecuted end exterminated the Buddhists, as though this was something to be proud of. This is because those orthodox pundits are mere followers of religion, never having understood the philosophy of Sage Sankara. However, these stories are either exaggerations or false fairy tales.

Sage Sankara pokes fun at ascetics and points out that all their austerities do not cause desires to go in his “Altar Flowers" Page 205, v.2 P.207 v.4.

Sage Sankara gave religion and scholasticism and yoga no less than philosophy and his Advaitic wisdom, to the world. He was great enough to be able to do so. His commentary on Manduka is pure philosophy, but many of his other books are presented from a religious standpoint to help those who cannot rise up to philosophy.

Advaitic orthodoxy is the home of mysticism and deification. The Advaitic wisdom of Sage Sankara is based on rational truth.

Sage Sankara had only four fully trained disciples, although he advised some kings. His doctrines spread after his lifetime. Sage Sankara’s books were dictated to secretaries as he traveled. So, few, therefore, were capable of understanding his philosophy.

Sage Sankara always traveled. He never lived in a monastery. He simply told others "Build one here" and then left because he was busy spreading his doctrines.

All the gurus belong to a religion but none of them are Gnanis or have grasped the Advaitic Gnana-truth. They are religionists.

Instead of debating where Sage Sankara is born or dies. Seekers of truth are thirsting for the treasure of his Advaitic wisdom. This is all that matters.

Sage Sankara says you must first know what is before you. If you cannot know that, what else can you know or understand? If you give up the external world in your inquiry, you cannot get the whole truth.

Nearly all thinkers and gurus of the East and West hold views of Maya that are entirely incorrect and untenable. They do not know Sage Sankara’s Upanishad Bashyas, but only the Brahma Sutra Bashyas.

Sage Sankara wrote his Manduka Upanishad commentary on the island called Omkaresvar, the border of Indore State, where the Cauvery and Narmadha rivers meet. On this island, there is also a tomb of Sage Sankara’s Govinda  

The followers of Sage Sankara nowadays have constituted a religious sect. Thus, all movements ultimately degenerate.

Sage Sankara varied his practical advice and doctrinal teaching according to the people he was amongst. He never told them to give up their particular religion or beliefs or metaphysics completely; he only told them to give up the worst features of abuse: at the same time, he showed just one step forward toward the truth.

Sage Sankara was extremely precise and careful in his choice of words. He was no fool in writing.

Sage Sankara did more than write books or initiate Sanyasins: He brought India into unity as a nation. He told men: Worship what you wish, remain in your particular religion, but remember also you are part of a larger whole.

Few scholars have caught the spirit, they are merely fond of his words. For his spirit is that of an appeal to reason, with scripture dragged in as second and lesser support afterward.

So many years have passed since Sage Sankara appeared, yet it is very hard to find his true teachings understood anywhere in India today. Why? Because so few could rise to his level. Hence Ramanuja, Madva, and others came to supply the common demand.

The story in Sage Sankara's life of going to Benares and occupying the body of another man and then having sexual intercourse with his wife is a cock and bull story hiding the real fact. He had the scientific spirit and when told by Saraswathi the woman that he was talking emptily about sex, being a Sanyasi, he at once went to learn the truth by having actual intercourse himself and thus learning by experiment and observation.

Sage Sankara has used the phrase "the jungle of words." This is his acknowledgment of the need for Semantics.

Sundaralahari: is a poem that has been attributed to Sage Sankara but judging by the style and contents I do not believe this.

Sage Sankara stressed the great importance of freeing our use of words from all ambiguity.

Sage Sankara's work has two aspects: the dualistic, which is applied to practical life, and the non-dualistic which is applied to Adyathmic or spiritualistic.

Sage Sankara gave religious, ritual, or dogmatic instruction to the populace but pure philosophy only to the few who could rise to it. Hence the interpretation of his writings by commentators is often confusing because they mix up the two viewpoints. Thus, they may assert that ritual is a means of realizing Brahman, which is absurd.

Sage Sankara is the greatest Sage in  India's history because (a) he sought to unify the country by placing his institutions and teaching from North to South and East to West, impressing oneness as a nation on all the people. This oneness is not to be restricted by you to religion for it includes its practical application to life such as politics and sociology, and (b) he accepted and encouraged all the prevailing religions but merely purified them of their immoralities. It is false to say he attacked or persecuted Buddhism. This was an interpretation by pundit followers who came afterward and never understood his message. Sage Sankara has never said that a certain caste or community or that Sanyasa only could attain Brahman; he always taught universality.

Updesha Sahasri which is attributed by some to Sage Sankara may not have been written by him as there is no proof either way. It is of doubtful authenticity.

In Brahma Sutras Sage Sankara says that Brahman is the cause of the world, whereas in Manduka Upanishad Sage Sakara 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.

Sage 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”

Bhagavan Buddha found religion in such a putrid state, with so many vile animal sacrifices, that he attacked religion.

Sage Sankara did not seek to destroy religion like Bhagavan Buddha but said "Keep religion for ignorant people, but  reform it." Sage Sankara did this because he saw that the masses had to have some form of religion as they were not ripe intellectually for truth.:~Santthosh Kumaar

Monotheism and polytheism both are religious concepts.+

Monotheism and polytheism both are religious concepts.  Monotheism is the belief in a single God. Polytheism is the belief in multiple Gods. Monotheism and polytheism are based on blind faith or blind belief.

 God in truth is not based on blind faith or blind belief.

To realize  God what is supposed to be in truth Advaitic wisdom of Sage Sankara is very much necessary. 

The mystery of God is hidden by the universe, which is the dualistic illusion or Maya. God is one, which is the cause of the universe. The whole universe is created out of the Spirit, which is God in truth. There is no duality in the nature of God in truth, which is the Spirit. 

Oneness is the nature of the Spirit, the God in truth.  The universe becomes an illusion when you realize God in truth.

When you realize God in truth then the illusory nature of the universe is exposed.

Like an ornament made from gold is Gold, that which is born out of Spirit is Spirt. Like gold is a permanent thing, in ornaments made of gold, similarly, the universe is born out of Spirit, which is Spirit in its essence.

The Spirit is the ultimate truth or Brahman or  God in truth. God in truth neither comes nor goes, but God in truth exists eternally. The universe, which appears as disappears is merely an illusion. 

Thus, all the form-based Gods are merely an illusion. God is the cause of the universe, and God is causeless.

Why worship God based on the illusory form, time, and space, Self-realization is God- realization, and God-realization itself is the real worship.

People in India believed in polytheism, believing all of their Gods to be separate individuals, which was introduced much later by the founders of Hinduism which contains diverse beliefs caste, and creed.

The Vedas bar polytheism thus, it proves that  Hinduism believes in polytheism is not ancient Vedic Religion or Santana Dharma.

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

Rig-Veda 1.164-46 and Y.V 32-1 clearly mention that God is “One”.

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

Rig Veda: 1.164.46: ~ Ekam Sat Vipra Bahudha Vadanti” -” The Reality (Truth or God) is One.

Rig Veda 1/164/46: ~ “They call him Indra, Mitra, Varuna, Agni, or the heavenly sunbird Garutmat. The seers call in many ways that which is One; they speak of Agni, Yama, Matarishvan.

Rig Veda 8/58/2: ~ Only One is the Fire, enkindled in numerous ways; only One is the Sun, pervading this whole universe; only One is the Dawn, illuminating all things. In very truth, the One has become the whole world.

The Upanishads say in effect that: ~If you believe that you are one and God is another you cannot understand Truth.

Religious Gods are based on blind belief.  Gods based on blind belief cannot be considered as the center because, the Soul, the  ‘Self’ is the center of all that exists. Without the Soul, the world in which you exist ceases to exist, which means the religious God is dependent on the Soul for his existence.

Brihad Upanishad: ~ “If you think there is another entity whether man or God there is no 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. 

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)

Rig Veda says God is ‘ONE’ and God is Atman, then why believe and worship in place of the real God.

Maitreyi Upanishad 2:26 says: ~ All those who desire to have salvation without taking several births, should worship God in spirit and truth.

ISH Upanishads: ~By Worshiping Gods and Goddesses you will go after death to the world of Gods and Goddesses. But will that help you? The time you spent 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.

It clearly indicates that: ~If the human goal is to acquire Self-Knowledge or Brahma Gnana or Athma Gnana then why indulge in rituals and glorify the conceptual Gods, Goddesses, and gurus to go into deeper darkness. Instead spend that time moving forward towards Self-knowledge, which is one’s prime goal.

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

Sage Sankara’s Supreme Brahman (God) is impersonal, Nirguna (without Gunas or attributes), Nirakara (formless), Nirvisesha (without special characteristics), immutable, eternal, and Akarta (non-agent). It is above all needs and desires. It is always the Witnessing Subject. It can never become an object as It is beyond the reach of the senses. Brahman is non-dual, one without a second. It has no other besides it. It is destitute of difference, either external or internal.

Brahman cannot be described because description implies a distinction. Brahman cannot be distinguished from any other than It. In Brahman, there is no distinction between substance and attribute. Sat-Chit-Ananda constitutes the very essence or Svarupa of Brahman and not just Its attributes. The Nirguna Brahman of Sage Sankara is impersonal.

Brihadaranyaka Upanishad declares:~ "He who worships the deities as entities entirely separate from him does not know the truth. For the Gods, he is like a pasu (beast)”. (1.4.10)

That is why Sage Sankara:~ VC~.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?

Sickness is not cured by saying the word “medicine.” You must take the medicine. Ignorance will not vanish does not come by merely saying the word “God nor by worshiping God of belief. First one must know what God is supposed to be. God must be realized. One must know God in truth.

Perfect undemanding and assimilation of ‘what is what’ leads to truth realization, truth realization itself is Self-realization. Self-realization itself is God-realization. God- realization itself is real worship. : ~ Santthosh Kumaar 

Understanding the meaning of the scriptures is one of the most difficult and controversial issues among pundits and scholars. +

A donkey with a load of holy books is still a donkey. A person who mastered scriptural knowledge is still a scholar, not a Gnani.

All the interpretation of different scriptural scholars is an arena of conflicting interpretations.

All the scriptural interpretations by the Gurus based on the dualistic perspective and orthodox point of view.

All the gurus of the East and West interpret Advaita from a dualistic standpoint or orthodox point of view and they are still dealing with words, not truth.  It proves that they have not understood the Advaitic wisdom of Sage Sankara.

 Gnani inwardly atoned in perfect understanding of the ultimate truth or Brahman or God in truth.

Criticism can only arise, disagreement can only happen, and contradictory interpretations can only occur when men have failed to grasp Sage Sankara’s Advaitic wisdom.     

It all depends on seekers' capacity to grasp the Advaitic wisdom of Sage Sankara, which is above words and above "interpretation."

Remember that only a few of those who have understood Sage Sankara’s Advaitic wisdom for them contradictory interpretations will never arise.

There will be no two among them, only one. The only test of the correctness of any interpretation of Sage Sankara is whether it tends towards non-duality or not, whether its author has grasped non-duality or not.

Remember:~ 

Understanding the meaning of the scriptures is one of the most difficult and controversial issues among pundits and scholars.

Scriptural scholars have different approaches toward understanding it, comprising the textualistic approach, theological approach, philosophical approach, and Vedantic approach.

These different approaches lead to different and in some cases opposite understandings of the issue.

The orthodox understanding of Advaita is religious meant for the ignorant people who believe their birth, life, death, and the world as reality.

To know God what is supposed to be in truth Advaitic wisdom is very much necessary.

The Secret of God in truth is hidden by the universe, which is the dualistic illusion or Maya.

God in truth is one, which is the cause of the universe. The whole universe is created out of the Spirit, which is God in truth. There is no duality in the nature of God in truth, which is the Spirit.

Oneness is the nature of the Spirit, the God in truth. The universe is an illusion false when you realize God in truth.

When you realize God in truth then the illusory nature of the universe is exposed. Like an ornament made from gold is Gold, that which is born out of Spirit is Spirt. Like gold is a permanent thing, in ornaments made of gold, similarly, the universe is born out of Spirit, which is Spirit in its essence.

The Spirit is the ultimate truth or God in truth. God neither comes nor goes, but God exists always. The universe, which appears and disappears is merely an illusion. Thus, all the form-based Gods are merely an illusion. God is the cause of the universe, and God is causeless.

Why worship God based on the illusory form, time, and space, Self-realization is God-realization, and God-realization itself is the real worship. : ~ Santthosh Kumaar

The source of the thoughts is the ego.+

Thinker, thoughts, and the world in which the thinker exists have nothing to do with the Soul, the Self, which is hidden by ignorance.

Those who think by inquiring to whom the thoughts come, from will not be able to realize the ‘Self’ because they are thinking the ‘Self is within their body. 

The ‘Self’ is not within the body but it is hidden by the universe, which is the dualistic illusion or Maya.

Thoughts and thinker and the world in, which the thinker exists belong to the dualistic illusion. Without form, time, and space the thoughts will not form. 

Thoughts come to the thinker. The thinker is an individual whereas the ‘Self is not an individual.  

The source of the thoughts is the ego. Without the ego, the thoughts will not arise. Thoughts and thinker and the world in which the thinker exists have nothing to do with the Soul, the ‘Self, which is hidden by the dualistic illusion (I).

You are the thinker. The thoughts come to you. You are bound by form, time, and space whereas The Soul, the Self is a formless, timeless, and spaceless existence. 

The thoughts will not rise in the domain of the Soul, the ‘Self’ because it is the ever-formless, timeless, and spaceless existence.

The thoughts come to the thinker within the universe, which is the dualistic illusion or Maya. Without the dualistic illusion or Maya the thinker, thoughts, and the world in which the thinker exists cease to exist.

Just by finding out to whom the thoughts come? Who is the knower? it is impossible to realize the truth, which is beyond form, time, and space. 

A perfect understanding of ‘what is what' is what is very much necessary to cross the threshold of the dualistic illusion. : ~ Santthosh Kumaar