The duality is present only when the form, time, and space are present. The form, time, and space are present in the form of the universe.+

The duality is present only when the form, time, and space are present. The form, time, and space are present in the form of the universe.

The form, time, and space are one, in essence. The ego, body, and the world are one, in essence. That essence is consciousness. Thus, there is no division in consciousness in reality.

Sage Goudapada quotes from the Upanishads: ~ "There's no plurality here"; "The Soul through its powers appears to be many"; "those who are attached to the creation or production or origination go to utter darkness"; "the unborn is never reborn, for what can produce it?”

Sage Goudapada’s rational exposition of Advaita:~ Whatever is seen, whether external or internal, whether by the ordinary persons or yogis, is unreal.

Thus, whatever you have seen, known, believed, and experienced as a person within the waking experience is bound to be an illusion created out of consciousness.

Thus, the invisible Soul, which is present in the form of consciousness alone, is real and eternal.

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.

The invisible Soul, the Self, is the fullness of consciousness without the division of form, time, and space. The thinker, thought, and the world are one, in essence. When the Self is realized, then there is no division of form, time, and space.

A Gnani is fully aware of the fact that his body, his ego, and his experience of the world are merely an illusion created out of consciousness, whereas the ignorant think that the experience of birth, life, death, and the world is a reality. The ignorant view everything from a dualistic perspective, whereas a Gnani views everything from a non-dualistic perspective.

So long as one is in the realm of duality, one has to explain how or why one thing came from another, and contradictory views are expressed. But when a Gnani shows, there is no second, there is no production, and the contradictions do not arise at all when the ultimate thing is consciousness alone. Thus, consciousness is the ultimate truth or Brahman or God in truth.

The dualists’ arguments are based on the dualistic perspective (ego). They are at their wits' end to explain to show the weakness of the position of the dualistic viewpoint.

From the non-dualistic perspective, the duality itself is an illusion. There is no division in reality. All the dualistic viewpoints are a reality within the dualistic illusion.

From the dualistic standpoint, Existence cannot be a cause and effect at the same time, but from the non-dualistic perspective, the Existent is not two, and causality can’t arise at all.

The dualistic theory says that whatever was in the cause was also in the effect. They say that the gold brick, the gold medal, the gold ornaments -are in the seed ~ the gold.

From the non-dualistic perspective: If cause and effect are one, what is the difference between the two? The effect is merely an illusion. Thus, from a nondualistic perspective, there is neither the cause nor the effect.  : ~ Santthosh Kumaar 

Anubhav in the Advaitic context is not an experience but is the realization of the 'Self' hidden by the illusory universe or Maya.+

The look of an object will depend upon the medium through which the observer views it. In fact, our mental and intellectual conditions determine the world, observed and experienced.

The commoner viewing the world will see it differently from a Gnani viewing the same world. Each one interprets the world that they see in terms of their existing knowledge.

The commoner sees everything based on the ego; therefore, he experiences the birth, life, death, and the world as a reality, whereas a Gnani sees everything as consciousness, and he is fully aware of the fact that there is no second thing that exists other than the invisible Soul or consciousness.

Thus, all the egocentric knowledge has to be bifurcated to realize the ultimate truth, which is beyond form, time, and space.

Anubhav, in the Advaitic context, it is not an experience but is the realization of the 'Self' hidden by the universe, which is the dualistic illusion or Maya.

Remember:~

The Self, not an individual but the Self, the invisible Soul, which is a formless, timeless, and spaceless existence. The experience is possible only in the domain of form, time, and space. In reality, the form, time, and space are one in essence.

Sage Sankara himself has warned us not to use ambiguous words, and to practice semantic analysis (“Definition of one's own Self. Page 199, v.24 of "Sankara's Selected Works”

Sage Sankara strongly advocated the study of Upanishads, and at the same time, cautioned that the study of Upanishads alone would not lead to moksha. In matters such as spiritual attainment, one’s own realization was the sole authority, and it cannot be disputed

Sage Sankara also said the study of the Upanishad was neither indispensable nor a necessary prerequisite for attaining the human goal, the moksha.

Sage Sankara pointed out; even those who were outside the Upanishad fold were as eligible to moksha as those within the fold were. He declared that all beings are Brahman, and therefore the question of discrimination did not arise. All that one was required to do was to get rid of ignorance (Avidya or duality).

Sage Sankara: ~ 'Like a servant who carries a lamp in front of you to find your way, and you have found it, so becomes the Veda to that person. What is the Veda? ~ utterances of those who have known the Truth. Here is one who has known the Truth; why should he or she depend upon the Veda further? Actual realization takes you beyond books. At a certain stage, books become a botheration. The Upanishad itself says that the 'words are only so much of a distraction for such minds'

Upanishads:~They alone in this world is 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 himself says: ~ VC 59. The study of the Scriptures is useless so long as the highest Truth is unknown, and it is equally useless when the highest Truth has already been known.

60. The Scriptures, consisting of many words, are a dense forest that merely causes the mind to ramble. Hence, men of wisdom should earnestly set about knowing the true nature of the Self.

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?

It is not that one should pore over the ancient scriptures. There is no need to study first and then realize. One has to realize first, then only he will know ‘what is the truth’ and ‘what is untruth’. One has to make their discoveries through the process of rational thinking.

That is why Sage Sankara says:~ V C:~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.

It is not that one should pore over the ancient scriptures. There is no need to study first and then realize. One has to realize first, then only he will know ‘what is truth’ and ‘what is untruth’. One has to make their discoveries through the process of rational thinking.

Sage Sankara says: ~ What is accepted without a proper inquiry will not lead to the final Goal. (Commentary on Vedanta Sutra).

The Self cannot be experienced because the experience is possible only in the realm of duality. There is neither experience nor experiencer in reality. In Self-awareness, the body, ego, and the world are not considered different from consciousness.

The experience and experiencer exist within the domain of form, time, and space. The form, time, and space are within the domain of the dualistic illusion.

To experiencer must have a form; without the form, the experience is impossible? The experience is impossible without form, time, and space. The experiencer and the experience are one, in essence. The essence is the Soul, which is present in the form of consciousness.

The invisible Soul, the Self, is the fullness of consciousness without the division of form, time, and space. All the division in consciousness is merely an illusion.

Thus, other than consciousness, all else is merely an illusion. The illusion is also consciousness because it is created out of consciousness.

The Atmic path has nothing to do with religion and the yogic path. Atmic path is the path of wisdom. All your accumulated knowledge has nothing to do with the Atmic path.

Atmic path is not a path of discussion or exchange of views and opinions, but the direct realization of the 'Self' hidden by the universe, which is the dualistic illusion or Maya.

The seeker must have the patience to open the blogs and post, and read. It will not only help you to clear all your cobwebs of doubts and confusion, but without reading the blogs, trying to argue on your own yardstick is not of any use.

Whatever you have read, whatever you have heard, and accumulated becomes a hindrance in realizing the truth, which is beyond form, time, and space.

All your egocentric accumulated cocktail knowledge is not Self-knowledge or Brahma Gnana or Atma Gnana. Self-knowledge or Brahma Gnana or Atma Gnana, soul-centric knowledge, is not available in the spiritual supermarket.

All accumulated knowledge is mental Garbage is of no use in the quest for truth. The seeker has to discard all the accumulated knowledge and start afresh.

Reading and reflecting on my blogs and postings gradually, the seekers will start assimilating and realizing ‘what is the truth’ and what the untruth is.

Repeated reading of my blogs and postings makes the seeker Soulcentric, and the inner dialogue will start and clear all the doubts and confusion.

Perfect understanding of ‘what is what’ through deeper thinking and reasoning helps to acquire Self-knowledge or Brahma Gnana or Atma Gnana.

In the Atmic path, discussion of the unimportant subject matter is a great hindrance. The path of truth is the path of verification.

When there are no doubts and confusion, then they have realized the truth that form, time, and space are one in essence. And that essence is consciousness.

There is no use in wasting time in questioning and arguing same time and effort has to be used to make the seeker more independent, and without external spoon-feeding, he can reach the inner core, which is the invisible Soul, which is present in the form of consciousness.: :~Santthosh Kumaar

No one has seen God creating the world. No one can claim that he was the first knower of the first created things.+

Adyatma has nothing to do with religious sects or creeds and religious beliefs, or any philosophy or thinkers' teaching. Adyatma is pure spirituality. 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.

You are chained by religious and cultural conditioning, which made you a non-thinker.

You can, with the effort of perfect understanding of 'what is what', and realize the Self, which is hidden by ignorance. Self-realization is the object of spiritual life.

Remember:~

No one has seen God creating the world. No one can claim that he was the first knower of the first created things. How was that first ‘known’ substance generated?

There had to be at the very beginning of the creation someone or other who was the very first knower of the creation. There cannot be something ‘known’ in the absence of a ‘knower.’

If, at all, we said that there was a ‘Seen’ or ‘known’ substance produced at the beginning of creation, you may legitimately question us about its origin. But that has never been our argument.

We are consistent in our assertion that there has been no legitimate cause behind anything ‘seen’ at the beginning of creation or even later on at any time. Hence, there is no-thing ‘seen.’ Because there has been no-thing seen, consciousness is forever without bondage. Consciousness cannot be captured in words.

How did the “I” originate?

How did the world originate?

How does one know that he exists in this world?

There was no cause for the universe even at the very start. So nothing ever is really born. The entire universe is only an illusion.

The universe in which you exist is merely an illusion created out of consciousness.

What exists is the Soul, which is present in the form of consciousness only.

Consciousness cannot be expressed in words because it is existence itself. It is eternal, self-effulgent, and unblemished.

The illusion has no value. The universe is the illusory nature of the Soul, which is present in the form of consciousness.

Mentally reduce the universe into consciousness by realizing the universe is nothing but an illusion created out of consciousness.

There is no reason behind the illusion! From the ultimate standpoint, there is no illusion at all! Everything is nothing but consciousness.

You are still going by an attempt to establish a sequence of cause-and-effect relationships.

There has to be a touchstone that can establish the correctness or otherwise of the sequence of causes and effects.

If we examine based on that yardstick, the causes will evaporate.

For example, doubt is a cause for a question. The cause for the doubt is ignorance. If we can get rid of ignorance, there is no scope for doubt and the later questions.

So go on finding answers to your doubts on your own. When all the questions are resolved, you will automatically land in and be at ease as consciousness. : ~ Santthosh Kumaar

Sage Sankara says: ~ Atman is Brahman (God in truth). Thus, the Soul the ‘Self’ is God in truth. Therefore, all the Gods with form and attributes are merely imagination based on the false Self (ego).+

There is no need to go round and round by various torturous paths. There is a clear-cut truth declared by Sage Sankara.

Sage Sankara says: ~ Atman is Brahman. Thus, the invisible Soul, the Self, is God in truth. All the Gods with form and attributes are merely imagination based on the false Self (ego).

Thus, there is adulteration and add-ons in the past, which have to be bifurcated if one wants pure Vedic essence.

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 beside 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 not 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.

Advaita is the nature of the Soul, the Self. Advaita is the Soul itself. Advaita is the Soul, the God. Advaita is another word for God, which is second to none.

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.

When the Vedas and Upanishads declare that the invisible Soul, which is present in the form of consciousness, is actually nothing but Brahman, then why go round and round, by various torturous paths, like the blind led by the blind? One has to realize that the mind is in the form of the universe.

Trace the source of the mind and realize that the source is consciousness. The mind arises from consciousness as the waking or the dream, and subsides as the deep sleep.

Even 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)

Yajurveda – Chapter- 32:~ God Supreme or Supreme Spirit.

The Vedas and Upanishads confirm that the Soul, the Self, is present in the form of the Spirit or consciousness.

The invisible Soul is the root element of the universe. The invisible Soul is present in the form of the Spirit. The Spirit is present in the form of consciousness.

From the invisible Soul, the universe comes into existence. In the invisible Soul, the universe resides. And into the invisible Soul, the universe is dissolved. The invisible Soul is the parent of all that is there is.

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

When the Upanishad says: the human goal is to acquire Self-Knowledge or Brahma Gnana or Atma Gnana, and they indicate the personal Gods, scriptures, worship, and rituals are not the means to Self–Knowledge or Brahma Gnana or Atma Gnana, then why should anyone indulge in it?

Realize right now, right here, the invisible Soul, the Spirit is God in truth. There is nothing to realize other than realizing the Self is not you, but the Self is the Spirit, which is present in the form of consciousness.

Knowledge of God in truth is Advaita because God in truth is Advaita, the one without the second.: :~ Santthosh Kumaar

There is a need to know what is ‘I’ suppose to be before indulging in the pursuit of truth.+

The invisible Soul is the Self. The invisible Soul is not 'I'. Holding the Self as 'I' is holding the dualistic illusion or Maya as a reality.

There is a need to know what is ‘I’ is supposed to be before indulging in the pursuit of truth.

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. And the universe appears as waking or a dream.

The ‘I’ or mind or universe or waking or dream disappears as deep sleep. Thus, that which appears as ‘I’ or the mind or the universe or the waking or dream is consciousness, and it disappears as deep sleep is also consciousness.

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

Thus, the universe is a reality based on individuality, and the universe is unreal based on consciousness, which is the Self.

The seeker will gradually grasp and realize the unreal nature of the universe or mind. Individuality is illusory because the self is not an individual; the Self is formless and pervades everything and everywhere in all three states.

Remember:~

People whose intelligence has been stolen by holding the ‘I’ as the Self will never be able to realize the reality, which is beyond form, time, and space. The Self is not ‘I’, and the ‘I’ is not the invisible Soul.

The invisible Soul is a formless, timeless, and spaceless existence. The ‘I’ exists only in the domain of form, time, and space.

Katha Upanishad says ~ 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)

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 as real because some Gurus have propagated that the Self is the ‘I’. There is no need to convince such a mindset. The seeker of truth accepts only the truth, nothing but the truth.

Those who indulge in a perverted argument on their own standpoint and opinion are not seeking the truth, which is beyond form, time, and space. They just want to exhibit their accumulated knowledge, accumulated from here and there. They think what they know is the ultimate truth.

They think whatever they propagate is the ultimate truth. The question never occurs to them, “Is what I know is really the truth.

The ultimate reality is not an experience but existence itself. The Soul itself is existence. The invisible Soul is the fullness of consciousness without the illusory division of form, time, and space.

There is nothing that exists prior to consciousness. The ‘I’ ceases to exist without consciousness.

The invisible Soul, which is present in the form of consciousness, is the ultimate truth or Brahman or God in truth.

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

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

The ‘I’ hides the invisible Soul, the Self, which is the cause of the 'I'.

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

When the 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 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. : ~ Santthosh Kumaar 

The Guru-disciple concept belongs to religion and yoga. Gurudom is nothing to do with Spirituality or Adyathma.+

The Guru-disciple concept belongs to religion and yoga. Gurudom has nothing to do with Spirituality or Adyathma.

The Guru is useless so long as the ultimate truth is unknown, and the Guru is equally useless when the ultimate truth or Brahman has already been known.

A Guru is needed in the religious and the yogic path. There is no need for a Guru to acquire Self-knowledge or Brahma Gnana or Atma Gnana.

Sage Sankara: ~ "Though I wear these robes of a Sanyasin, it is only for the sake of bread."

So he wore a Guru's robe only for the sake of the ignorant. So he was identified as Guru with parampara by religious people. For the truth seekers, Sage Sankara is a Brahma Gnani.

Sage Sankara himself said: ~ A Gnani "bears no outward mark of a holy man" (Stanza 539).

Thus, it proves that the religious gurus and yogis are not Gnanis because they identified themselves as holy people.

If you are seeking truth, nothing but the truth, then you must come out of the fold of Gurudom, which is meant for the ignorant populace. You must tread the path independently and reach the destination, which is beyond form, time, and space.

If you are emotionally and sentimentally stuck up in the physical Guru and their ‘I’-centric teachings, you will never be able to cross the threshold of ignorance. : ~ Santthosh Kumaar

Sage Sankara's system of Advaita does not need the support of any Scripture or Revelation like the Vedas.+

 Advaitic view~

Sage Sankara's system of Advaita does not require the support of any Scripture or revelation, such as the Vedas. The Srutis may all disappear, yet will his school stand. Since 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 color or creed or clime.

The tenet of Nirguna Brahman is true for Sage Sankara, not because it is taught by the Sruti, but because it is based on anubhava (intuitive experience), though it is also supported by the Sruti... The Advaitin knows that a legitimate doubt may arise here to arise. The Rishis may have truly spoken, but they may have been deluded themselves. How are we certain that what the Rishis cognized is the Reality or Truth? This can be proved according to the Advaita, only by the realization of truth beyond form, time, and space.

And also:~

Again, in the absence of this realization, Nirguna Brahman as an object of thought is mere sound without sense. To one who has not seen a penguin, for instance, the word has no meaning ... Of what use, then, is such Sruti to him? Similarly, common sense tells the Advaitin that the meaning of the Sruti, and especially where there are conflicting interpretations, is made out through reasoning based upon the authority of realization, which is final.

Thus, the reason comes into play between Sruti and realization, corroborating the data of intuition with those of the revealed texts.

But reason also permits discrimination between the different possible experiences, for, in an a priori astonishing fashion:

Realization ... can reveal not two, but twenty thousand conflicting experiences. And the business of the wise is to sift the ultimate truth from out of all these ... The Advaitin rejects nothing. All human experiences are his data. He tests all by reason.

Only the Advaita can reply: it is the witness, the Seer. The Buddhists are in error in regards to the finite ego as illusory and as having nothing more behind it, but they would have been perfectly correct in such an outlook had they added the notion of the witness. How is it that Skandhas come together and compose the ego? Who sees them come and go? It is the witness, the Atman, and this lack Vedanta supplies in the seer and seen and reason Analysis. When they say that the mind comes and goes, they are forgetting that there must be another part of the mind as consciousness, that notices it and tells them of this disappearance and appearance. All their misunderstandings arise from the fact that Buddha refused to discuss the ultimate questions. When Buddhism degenerates into Nihilism, Advaitin refutes it (Manduka, P.281).

The truth of a single reality within or underlying the illusory ego is all-important, and without it Buddhism becomes fallacious.

Vedanta admits the transitoriness and evanescence of thoughts just like Buddhism, but not of the Mind which observes this transitoriness and knows it.

Manduka Upanishad:~ Buddhists borrowed from the Upanishads because they were Indians. The Vedantins did not need to borrow from Buddhism, therefore (see P.396 v.99)

Bhagavan Buddha taught the illusoriness of the ego but did not go further, probably because he thought the world could not understand the higher truth. Hence, followers go with him to that point of his and then deny the Vedantic doctrine of one supreme reality when the Bhagavan Buddha himself neither denied nor advocated it. Anyway, the refutation of his followers is to ask them, “What is it that is aware of the ego's illusoriness?" There must be something that tells you that. That something is the Drik, and if you say this Drik itself may be illusory, coming and going, still there must be something non-transient, i.e.permanent, to tell you this.

Bhagavan Buddha's teachings that all life is misery belong to the relative standpoint only. For you cannot form any idea of misery without contrasting it with its opposite, happiness. The two will always go together.

Bhagavan Buddha taught the goal of cessation of misery, i.e., peace, but took care not to discuss the ultimate standpoint for then he would have had to go above the heads of the people and tell them that misery itself was only an idea, that peace even was an idea (for it contrasted with peacelessness). That the doctrine he gave out was a limited one, is evident because he inculcated compassion. Why should a Buddhist sage practice pity? There is no reason for it.

Advaita is the next step higher than Buddhism because it gives the missing reason, viz., unity, non-difference from others, and because it explains that it used the concept of removing the sufferings of others, of lifting them up to happiness, only as we use one thorn to pick out another, afterward throw both away. Similarly, Advaita discards both concepts of misery and happiness in the ultimate standpoint of non-duality, which is indescribable.

Buddhists say that a thing exists only for a moment, and if that thing has still got some of the substance from which it was produced, how then can they deny that its cause is continuing in the effect; hence, its existence is more than a moment. Vedanta is concerned with whether it is one and the same thing that has come into being, or has it come out of nothing.

Even the Sunyavada ultimate of the "void" is really a breath, and therefore an imagination and not truth.

Bhagavan Buddha, as a constructive worker, committed an error in failing to give the masses a religion, something tangible they could grasp, something materialistic, if symbolic, that their limited intellect could take hold of, in addition to his ethics and philosophy. Here, Sage Sankara was wiser and gave the religion, such as rituals and karma, to the ignorant masses, as well as Advaitic wisdom to those who are capable of grasping the truth hidden by the 'I'.

Bhagavan Buddha emphasized the central feature of his doctrine as the great law of karma, reiterating its ethical significance. He did more good in this to uplift the people than the ritualists.

Tibetan and Chinese Buddhists who say that many Buddhas are living in spirit bodies and helping our earth from the spiritual world are still in the sphere of religious illusion, not the ultimate truth. Their statements are wrong.

Every sage realizes that the only way to help mankind is to come down amongst them, for which he must necessarily take on a flesh-body. When people are suffering, how can he relieve their suffering unless he appears amongst them? When people are suffering, how can he feed them from an unseen world, whether their struggle is for material bread or for spiritual truth? No! He must be here, actually, in the flesh. It is impossible to help them in any other way, and all talk of Shiva living on Mount Kailas in the spiritual body or Buddha in Nirmanakaya, invisible body, belongs to the realm of delusion or Self-deception:~Santthosh Kumaar