Sage Sankara:~ Brahman alone is real, this world is unreal; the Jiva is identical to Brahman.+

Sage Sankara pointed out that those rituals could in no way bring about wisdom, much less Moksha.

Sage Sankara gave religious, ritual, or dogmatic instruction to the mass but Advaitic wisdom 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, indicated in Bhaja Govindam, says: ~ (Jnana Viheena Sarva Mathena Bajathi na Muktim janma Shatena) - one without knowledge does not obtain liberation even in a hundred births, no matter which religious faith he follows.

Sage Sankara 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.

Sage Sankara’s supreme Brahman is Nirguna (without the Gunas), Nirakara (formless), Nirvisesha (without attributes), and Akarta (non-agent). He is above all needs and desires. Sage Sri, Sankara says, "This Atman is Self-evident. This Atman or Self is not established by proofs of the existence of the Self. It is not possible to deny this Atman, for it is the very essence of he who denies it. The Atman is the basis of all kinds of knowledge. The Self is within, the Self is without, the Self is before, and the Self is behind. The Self is on the right hand, the Self is on the left, the Self is above, and the Self is below".

Satyam-Jnanam-Anantam-Anandam is not a separate attribute. They form the very essence of Brahman. Brahman cannot be described because description implies a distinction. Brahman cannot be distinguished from any other than He.

The objective world, the world of names and forms, has no independent existence. The Atman alone has real existence. The world is only phenomenal.

Sage Sankara was the exponent of the Advaita wisdom. His 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 to Brahman.

Sage Sankara said: ~ Just as the snake is superimposed on the rope, this world and this body are superimposed on Brahman or the Soul, the innermost Self. If one gets knowledge of the rope, the illusion of the snake will vanish. Even so, if he gets knowledge of Brahman, the illusion of the body and the world will vanish.

The snake is only an idea: it disappears on inquiry but deeper Self-search reveals the fact that the rope is also an idea, and its reality will be exposed when wisdom dawns. There is neither a snake nor the rope in reality because, from the ultimate standpoint, the duality is merely an illusion created out of consciousness.

Sage Sankara’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 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.: : ~ Santthosh Kumaar