There is no place for a personal God (Ishvara) in Advaitic Reality. Mixing the religious concept of God becomes the greatest hindrance in the pursuit of truth.+

 Status of God: ~

There is no place for a personal God (Ishvara) in Advaitic Reality. Mixing the religious concept of God becomes the greatest hindrance in the pursuit of truth.

The universe is, in an ultimate sense, described as "false" because consciousness appears as a waking experience due to ignorance. The waking experience is a reality from the standpoint of the waking entity. And the waking experience is falsehood from the standpoint of the Soul the ’Self’.

Just as the waking experience is false, the man and his experiences, which are present within the waking experience are also a falsehood.

The experience of birth, life, death which happens within the world is also false. The form, time, and space within the waking experience are also false.

The Karma and Bhakti are nothing to do with ultimate truth or Brahman. The people, who talk about personal God, Karma are not fit for ‘Self’-knowledge or Brahma Gnana or Atma Gnana.

Brahman ~ the One without a Second: ~

The Atman is ‘Self’-evident (Svatah-Siddha). It is not established by extraneous proofs. It is not possible to deny the Atman because It is the very essence of the one who denies It. The Atman is the basis of all kinds of knowledge, presuppositions, and proofs. ‘Self’ is within, ’Self’ is without; ’Self’ is before, ’Self’ is behind; ‘Self’ is on the right, ‘Self’ is on the left; ’Self’ is above and ’Self’ is below. Brahman is not an object, as it is Adrisya, beyond the reach of the eyes. Hence the Upanishads declare: “Neti Neti—not this, not this....” This does not mean that Brahman is a negative concept, or a metaphysical abstraction, or a nonentity, or a void. It is not another. It is all-full, infinite, changeless, ‘Self’-existent, ‘Self’-delight, ‘Self’-knowledge, and ‘Self’-bliss. It is Svarupa, essence. It is the essence of the witness. It is the Seer (Drashta), Transcendent (Turiya), and Silent Witness (Sakshi).

SageSankara’s Supreme Brahman 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 beside it. It is destitute of difference, either external or internal. Brahman cannot be described because the description implies a distinction. Brahman cannot be distinguished from any other than it. In Brahman, there is not a 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. .: ~ Santthosh Kumaar