A true seeker of truth is never gets entangled with the truth based on the belief or theoretical philosophies.+

A true seeker of truth never gets entangled with the truth based on blind belief or theoretical philosophies.

Philosophers have made philosophy very complicated with their excessive analysis.

The true seeker never allows himself to be overpowered by the words of Gurus and yogis, and worships rituals and ceremonies.

Any word one may utter is, after all, they are the words and words that have meaning only within the illusory universe or Maya.

The seeker of truth should not become attached to words as being in perfect conformity with meaning, because Truth is not in the letters.

The words and their discrimination bind one to the duality; meaning stands alone and is a guide to non-dual awareness. Meaning is attained by much learning, and much learning is attained by becoming conversant with meaning and not with words; therefore, seekers of truth have to avoid the sticklers for particular words.

You are being conditioned by the religious myth, which has made you a non-thinker. Come out of the religious myth by realizing God in truth.

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

Consciousness is the ultimate truth, therefore, consciousness is the ultimate truth or Brahman, and Brahman is God in truth

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 the Vedas, even though they speak of the Vedas.

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

The scientists and their inventions are based on the physical Self and its experience of the world as a reality, whereas the truth lies beyond physical existence.

Until Scientists discover the truth hidden by the illusory form, time, and space, the mystery of the universe will not be unfolded.

Mundaka Upanishad: - The study of the Vedas, linguistics, Rituals, astronomy, and all the arts can be called lower knowledge. The higher is that which leads to Self-realization.

The eye cannot see it; the mind cannot grasp it. The deathless Self has neither caste nor race, neither eyes nor ears nor hands nor feet. Sages say this Self is infinite in the great and in the small, everlasting and changeless, the source of life.

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

From the Spirit, the universe comes into existence. In the Spirit, the universe resides. And into the Spirit, the universe is dissolved. The Spirit is the parent of all that is there. : ~ Santthosh Kumaar

The Vedic religion or Sanatana Dharma is ancient and has no founder.+

First of all, the orthodox indulge in non-Vedic rituals and worship. Worship of the deities.

All Hindus indulge in non-Vedic practices barred by the Vedas, introduced by the different founders of the different sects of Hinduism at different times, whereas the Vedic religion, or Sanatana Dharma, is ancient and has no founder.

As we peek into the Indian religious history: ~

D. PAGAN VAGARIES OF ŚIVA-MYTHS GREW BY LEAPS & BOUNDS FOLLOWING THE ARYAN- MANIFESTATIONS OF NON-ARYAN ŚIVA

Indus Siva’s brief period is sandwiched between the vastnesses of two pagan worlds:-

(I) The older Gods of Indus,

Later

(II) Devas of Vedism, Jainism, and Buddhism.

Śiva belongs to the pre-Aryan period of ancient India, hence non-Aryan by origin. Pānini Sutra (V, 2.76) informed that Śiva was a popular deity outside the Vedic religion.

Śiva has a family background obscured in the pre-Vedic past but still, there are living claims of his ancestry; even today some ancient tribes like Chenchus and Malavans in South India consider him as an ancestor of their tribes.

There are yet living traces from Alvar Tamils like Nath-muni (Saivite), his successor Ramanuja, and his follower Venkatanatha (b.1268) - who informed us Santana Dharmic ‘Prapatti' (surrender to the will of God).

This Nath-muni must not be equated with the heterodox Nath tradition of Siddhas and their sub-sects founded by Matsyendranath, whose primary aim is to achieve liberation (jivanmukti) in the current lifespan and avoid reincarnation.

The first mention of the Śaiva sects known as Śiva-Bhagavatas has come in Patanjali's commentary on the Panini Sutra (V, 2.76); he describes a devotee of Śiva as clad in animal skins and carrying an iron lance as the symbol of his God, perhaps a precursor of Śiva's trident.

(Again, these early Śaivites must not be confused with the Samanic tradition of Jainism, founded by naked ascetics (Digambar monks) Rikhab).

There are references to early Siva ascetics in the Mahabharata as well; only in later ages have two different sects, Saivism and Vaishnavism have emerged. The origins of Saivism and Vaishnavism lay outside the systems of Vedic religion; here, devotional Tamil poems of Alvars and Nayanmars, and Thevaram hymns (perhaps composed by Sambandar, Appar, and Sundarar), etc, are regarded by Tamils as an authority equivalent to what the Vedas are to Brahmins.

The early Tamil saints' compositions were devotional and not philosophical abstractions (e.g. ancient Tamil Sitthar padalgal), They were non-Brahmins, used ordinary Tamil words without technical meaning, but Sanskrit ideas eventually crept in because Tamil received a double dose of Sanskrit words from the north and south. Now, as we reflect on the names Vishnu and Śiva, they give rise to a collection of theistic trends and sects. Śaivism, like Vaishnavism, the term also implies a unity that cannot be clearly found either in religious practice or in philosophical and esoteric doctrine. Furthermore, practice and doctrine must be kept separate (Michaels. p, 215) (24).

From northern India, Śaivism makes its route to Tamil Nadu of South India at some earlier time. In early Vedic writing, we could find only dim outlines of Śiva, but after a millennium, Śiva became the brightest headline in Brahminical Hinduism. Pāṇini's grammar marks the end of the period of Vedic Sanskrit and defines the linguistic expression of later thought. As Brāhmī changed into the Devanagari group of Indic languages, the Brahminical proficiency in Sanskrit could dictate the terms of Hinduism by writing everything according to their own fancies. At a comparatively early date, pre- and post-Vedic religious imports were brought under the Vedic fold through a process of cultural syncretism.

Virtually Aryan manifestations of Śiva begin to appear by the Brahminical proficiency of classical Sanskrit, even by rewriting the older Tamil accounts in Brahminical terms. As we look into non-Aryan Śiva's Aryan manifestations, it proceeds from a subordinate deity in the Vedic Age when both Vishnu and Śiva (as identified with Rudra) played relatively minor roles. By the time of the Brahmanas (800-500 BC), both were gaining ascendance (Zimmer, 1946) (25).

The Śvetāśvatara Upanishad (400 - 200 BC) is the earliest textual exposition of a systematic philosophy of Śaivism (Chakravarti, 1994) (26).

As explained by Gavin Flood (op. cit), the text proposes: ‘... a theology which elevates Rudra to the status of ‘supreme being', the Lord (Sanskrit: Īśa) who is transcendent yet also has cosmological functions, as does Śiva in later traditions. Eventually, Saivism turned into a pan-Hindu tradition, practiced widely across all of India, Sri Lanka, and Nepal.

The formation of Śaiva traditions as we understand them begins to occur during the period from 200 BC to 100 AD (Flood, 2003) (27). It is with the Puranas that Śaivism spread rapidly, eventually throughout the subcontinent, through the singers and composers of the Puranic narratives (Flood, 1996, p.154). During the Puranic period, both Siva and Visnu had major sects that competed with one another for devotees (Flood.1996, pp.110-111).

The two great epics of India, the Mahabharata and the Ramayana, deal extensively with stories of both Śiva and Vişņu. Many stories developed, showing different types of relationships between these two important deities. The Vishnu Purana (400 AD) shows Vishnu awakening and becoming both Brahma to create the world and Siva to destroy it (Flood, 1996, p. 111).

Śiva is also viewed as a manifestation of Vishnu in the Bhagavata Purana (4.30.23, 5.17.22-23, 10.14.19).

In Saivite myths, on the other hand, Śiva comes to the fore and acts independently and alone to create, preserve, destroy, hide, and bless his five works (Zimmer, p. 128). In one Saivite myth of the origin of the lingam, both Vishnu and Brahma are explained as emanations from Siva’s manifestation as a towering pillar of flame (Zimmer, p. 128). The bulk of the material contained in the Puranas was established during the reign of the Guptas (dated 300-500 AD), with incremental additions taking place to the texts up to later medieval times (Flood, 1996, p. 110), stretching to the 8th to 11th centuries AD. They must not be seen as random collections of old tales, but as highly selective and crafted expositions and presentations of worldviews and soteriologies, compiled by particular groups of Brahmins to propagate a particular vision, whether it be focused on Vishnu, Śiva, or Devi, or, indeed, any number of deities (Flood. 1996, p.111).

Thus, the history of Saivism reveals an episode that Śiva's concept has continued to metamorphose from Vedic Rudra (the power of destruction) to different promiscuous lore and legends in the epics and Puranas; he also became part of the Puranic ‘trinity' along with Brahma/Vishnu, and then Śiva eventually superseded most of the God-hoods. Brahminical genius formulated Siva’s God-hood as Mahadeva ("Great God"; Maha = Great + deva = Vedic God), Maheshwar ("Great Lord"; Maha = Great + Ishvara = Lord), and Parameśhvara ("Supreme Lord"). There are at least eight different versions of the Siva Sahasranama, listing thousands of Siva’s names (28).

In the Smarta tradition, Siva is regarded as one of the five primary forms of God. And the Śākta tradition focuses on his female counterpart, as Goddess Śakti. In present Saiva tradition, Siva comprises both creation and destruction within him and is the reason for the existence of everything.

Integration of heterodoxies between Saivism, Vaishnavism, Śakti cults with Brahminical Hinduism culminated during the Gupta period and gave rise to neo-Hinduism or Puranic Hinduism. But the paganization of Siva’s concept originated from Tamil Nadu itself, and it became rampant, especially after the Sanskritization of the early Tamil accounts.

The theological interpretation of Svayam Bhagavān (‘The Lord' or Lord Himself) began to differ with each rival sect solicitous of its own ascendancy. The fusion of different pagan concepts grew by leaps and bounds in classical Sangam poetry since 100 AD. An era of confusion started following the arrival of Sage Sankara in the 8th century AD. Falsehoods of Śiva-myths finally culminated in abstract paganism that began to rise from monistic philosophy preached by Sage Sankara.

People all over the world think that Hinduism is a Religion. As one goes into the annals of religious history, one finds: - Hinduism has drifted miles away from the Vedic faith so that the two seem to be two distinct faiths. When we carefully examine the two faiths, it is not difficult to discover that there is no noticeable continuity of Hinduism from the Vedic religion or Sanatana Dharma. Hinduism of today cannot be traced in the Vedic literature.

Although the Vedas are revered as sacred texts, many people in India do not know what ‘belief in the Vedas’ means. In most cases, the acquaintance of the Hindus with the Vedas is limited to the few hymns that are recited in temples and household liturgies.

The Vedas, as a body of scripture, contain many contradictions, and they are fragmentary in nature. For Hindus of today, scriptures like the Bhagavad-Gita, Ramayana, Mahabharata, and Puranas are more attractive and appealing than the Vedas.

The Gods and Goddesses they worship differ considerably from the Vedic ones. The collection of hymns called Vedas, which are written in praise of certain deities by poets over several centuries, does not seem to have much significance for the Hindus of today.

All Hindus indulge in non-Vedic practices barred by the Veda,s introduced by the different founders of the different sects of Hinduism at different times, whereas the Vedic religion or Santana Dharma is ancient and has no founder.

All Hindu Gods are Puranic Gods. Puranas deal with symbols. Puranas are not history; it is concerned with objective reality. Puranas are not concerned with subjective reality. These Puranic Gods do not exist outside physical existence, but they have a psychological existence and that psychological existence is a great hindrance to realizing the reality beyond form, time, and space.

So the first thing to be understood is that Puranic Gods are not real persons in the world but are merely based on blind beliefs. The belief creates a barricade and hides the truth, which is beyond form, time, and space.

It all started from the question: What is the actual meaning of Advaita?

What is "One without a second" (Ekam Evadvaitham)?

One of Sage Sankara’s missions was to wean people away from a ritualistic approach advocated by Mimamsakas and to project wisdom (Gnana) as the means of liberation in the light of Upanishad teachings.

Sage Sankara severely criticized the ritualistic attitude and those who advocated such practices. However, the orthodox texts that combined rituals with wisdom (jnana_karma_samucchaya), more in favor of the Mimamsaka position, came into vogue, projecting Sage Sankara as the rallying force of the doctrine.

That is why Sage Sankara:~ (11) As regards the rituals, Sage Sankara says, the person who performs rituals and aspires for rewards will view himself in terms of the caste into which he is born, his age, the stage of his life, his standing in society, etc. In addition, he is required to perform rituals throughout his life. However, the Self has none of those attributes or tags. Hence, the person who superimposes all those attributes on the changeless, eternal Self and identifies the Self with the body is a confusing one for the other; and is, therefore, an ignorant person. The scriptures dealing with rituals, rewards, etc., are therefore addressed to an ignorant person. -Adhyasa Bhashya

The rituals mentioned in the karmakanda of the Vedas are sought to be negated in the jnanakanda which is also part of the same scripture. While the karmakanda enjoins upon you the worship of various deities and lays down rules for the same, the jnanakanda, constituted by the Upanishads, ridicules the worshipper of deities as a dim-witted person no better than a beast.

This seems strange, the latter part of the Vedas contradicting the former part. The first part deals throughout with karma, while the second or concluding part is all about jnana. Owing to this difference, people have gone so far as to divide our scripture into two sections: the Vedas (that is the first part) to mean the karmakanda, and the Upanishads (Vedanta) to mean the jnanakanda.

Vedanta is what Lord Krishna teaches us in the Gita, and in it, he lashes out against the karmakanda. It is generally believed that the Buddha and Mahavira were the first to attack the Vedas. It is not so. Lord Krishna himself spoke against them long before Buddha and Mahavira.

As indicated in the ISH Upanishads: ~ By worshipping Gods and Goddesses, you will go after death to the world of Gods and Goddesses. But will that help you? The time you spend 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, then why indulge in rituals and glorifying 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.

All Hindus indulge in non-Vedic practices barred by the Vedas, introduced by the different founders of the different sects of Hinduism at different times, whereas the Vedic religion, or Santana Dharma, is ancient and has no founder.

Hinduism is not a Vedic religion or Sanatana Dharma. Hindus do idol worship, while the Vedas bar idol worship.

The Vedas do not talk about idol worship. In fact, till about 2000 years ago followers of Vedism never worshipped idols. Idol worship was started by the followers of Buddhism and Jainism.

There is logic to idol worship. Vedas speak of one God that is the supreme self, i.e., Atman or soul, but Hinduism indulges in worshiping 60 million Gods.

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

When the Vedic religion or Santana Dharma knows no idols, then why are so many Gods and goddesses with different forms and names being propagated as Vedic Gods? Why are these conceptual Gods introduced when the Vedic concept of God is free from form and attributes?

Hindus do idol worship, while the Vedas bar idol worship. According to the Vedas, God pervades everything and everywhere.

People who worship the belief of God are hallucinating that they become one with such God because they believe the false God as real God.

To be considered an orthodox Hindu, one needs only accept the authority of Shruti; however, there is no universal agreement among Hindus on what constitutes Shruti. Vedantins consider the Vedanta, i.e., the Upanishads as Shruti but also include the Bhagavad-Gita and Brahma Sutras as authoritative. For some Vaishnavas, the Bhagavata Purana is to be considered a Veda. Some consider the Tantras to be a part of the Veda. Thus, we find that there is ample scope for different ideologies, philosophies, and practices under the very broad umbrella of Hinduism.

Hindus indulge in non-Vedic beliefs such as idolatry, ancestor worship, pilgrimages, priestcraft, offerings made in temples, the caste system, untouchability, and child marriages. All these lack Vedic sanctions; therefore, Hinduism is not the Ancient Vedic Religion or Santana Dharma.

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 is the 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.

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

When Upanishads and Vedas declare that “God is the form of the Athma, and it is indeed Athma itself” then why accept another God in place of the Atman or worship other than the Atman?

Yajur Veda indicates that: ~ They sink deeper in darkness those who worship sambhuti. (Sambhuti means created things, for example, table, chair, idol, etc. - (Yajurved 40:9)

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

According to Yajur Veda: ~ They sink deeper in darkness those who worship sambhuti. (Sambhuti means created things, idol, etc. - (Yajurved 40:9)

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

Then why does anyone have to indulge in idol worship, which is not God, when Rig Veda clearly says: “May ye never accept another God in place of the Atman nor worship other than the Atman?" (10:48, 5)

Worshipping non-Vedic Gods in place of the real God, they fall into an awful hell of pain and sorrow, and suffer terribly for a long time. (Yajur Veda 40:9.).

Thus, to acquire Self-knowledge or Brahma Gnana or Atma Gnana, the seeker has to realize his inherited religion is adulterated in the past and it becomes a great obstacle is realizing the ultimate truth or Brahman or God in truth.

Self-realization is God-realization. Self-realization is real worship. There is no other worship other than Self-realization.

Thus, to acquire Self-knowledge or Brahma Gnana or Atma Gnana, the seeker has to realize his inherited religion is adulterated in the past and it becomes a great obstacle is realizing the ultimate truth or Brahman or God in truth.:~ Santthosh Kumaar

Advaita is the universal truth and universal truth is God in truth.+

The Advaita is the universal truth. Advaita is the universal God. All dualistic Gods of belief belong to the dualistic illusion.

Realize God right now and right here ~ means right in this very life, not in the next birth or next world.

You may be a Hindu, you may be a Christian, you may be a Buddhist, you may be a Muslim, you may be a Jew.

Remember, the Self is not you but the invisible Soul, which is present in the form of the Spirit or consciousness.

The invisible Soul, the Self, is neither a Hindu, nor a Christian, nor a Buddhist, nor a Muslim, nor a Jew because it is a formless, timeless, and spaceless existence.

Remember the invisible Soul; the Spirit is God in truth. Religious Gods are based on blind faith or blind belief. blind faith or blind belief-based Gods are not God in truth.

Religious God cannot be considered as the center because the Soul, the Self, is the center of all that exists.

Without the invisible Soul, the world in which you exist ceases to exist, which means the religious God is dependent on the Soul for his existence.

God in truth is only the invisible Soul, which is present in the form of consciousness.

Even 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 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.

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

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 is known as Brahman and not that which people here worship.

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

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

Without the invisible Soul, the world in which you exist ceases to exist, which means the religious God is dependent on the invisible Soul for his existence.

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)

Brihadaranyaka Upanishad declares:~ "He who worships the deities as entities entirely separate from the Self does not know the truth. For the Gods, he is like a pasu (beast)". (1. 4. 10)

No mantras help to get rid of ignorance. All the mantras and rituals are meant for the ignorant populace, which strongly believes, the world in which it exists as a reality. For one who wants to acquire Self-knowledge or Brahma Gnana or Atma Gnana, the mantras will not help to realize the truth, which is beyond form, time, and space.

That is why Sage Sankara says:~ 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?

VC- v6~ Let erudite scholars quote all the scripture, let Gods be invoked through sacrifices, let elaborate rituals be performed, let personal Gods be propitiated---yet, without the realization of one‘s identity With the Self, there shall be no liberation for the individual, not even in the lifetimes of a hundred Brahmas put together.

Sage Sankara goes on to say: ~A sickness not cured by saying the word “medicine.” You must take the medicine. Liberation does not come by merely saying the word “Brahman (Godin truth).”

Brahman must be realized. Until you allow this apparent universe to dissolve from your consciousness until you have realized Brahman, how can you find liberation just by saying the word Brahman? The result is merely noise. Until a man has destroyed his enemies and taken possession of the splendor and wealth of the kingdom, he cannot become a king by simply saying, “I am a king.”

A buried treasure is not uncovered by merely uttering the words: “Come forth.” You must follow the right directions, dig, remove the stones and earth from above it, and then make it your own. In the same way, the pure truth of the Atman is buried under Maya and the effects of Maya.

Sage Sankara’s wisdom reveals: ~ Atman is the only one ultimate reality or Brahman. Brahman is God in truth.

Advaita means the invisible

Soul, the Self, which is second to none. The Soul, which is present in the form of the Spirit or consciousness, is the ultimate truth or Brahman or God in truth.

Advaita is the nature of God in truth, which is the Soul, the Self. Advaita is God. Advaita is the fullness of consciousness. : ~ Santthosh Kumaar

There is nothing to realize other than realizing the universe is nothing but an illusion created out of consciousness.

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

Consciousness is real and eternal. There is nothing to realize other than realizing the universe in which we exist is nothing but an illusion created out of the invisible Soul, which is present in the form of consciousness.

Sage Sankara: ~ “All this universe, which through ignorance appears as of diverse forms, is nothing else but the Brahman (consciousness) which is absolutely free from all the limitations of form, time, and space.

All my blogs and postings are verified truth. As one goes on reading, all his doubts and confusion will start clearing. It takes time to be receptive to Self-knowledge or Brahma Gnana or Atma Gnana because it is the Soulcentric knowledge whereas all accumulated knowledge is egocentric.

I am highlighting all the obstacles in the inner journey and how to overcome these obstacles. All accumulated knowledge is of no use in the path of wisdom.

It is for every seeker, who is on the path of wisdom, to realize himself “What is truth, “and “What is untruth?” to assimilate the

Self–knowledge or Brahma Gnana or Atma Gnana. My postings are only signposts. The seeker needs to reflect constantly on the subject until the cobwebs of his doubts and confusion get cleared.

There is nothing to realize other than realizing that consciousness is everything. Consciousness is second to none.

When everything is nothing but consciousness, then what remains is not consciousness.

Sage Sankara says Atman is Brahman and everything is Brahman is a scientific declaration, not religious or yogic.

Sage Sankara and Sage Goudpada are more scientific than anyone else in the world. Since the real Advaitic essence is hidden, it cannot be obtained without the inner (mental) journey.

Sage Sankara said: ~A.A-88- When the whole universe, movable and immovable, is known to be Atman (consciousness), and thus the existence of everything else is negated, where is then any room to say that the body is Atman?

Sage Sankara says: ~ Atman is Brahman. The Atman alone is real is not religious truth.

Sage Sankara declared this Advaitic truth, which is the ultimate truth to the whole world, many centuries ago, to be the rational truth, scientific truth, and the ultimate truth.

Sage Sankara ~ VC~ "All this universe, which through ignorance appears as of diverse forms, is nothing else but Brahma, in which is absolutely free from all the limitations of human thought

Sage Sankara’s wisdom is nothing but the scientific truth of consciousness, which is the cause of the universe, and it, itself, is uncaused.

Sage Sankara’s Advaitic wisdom is nothing but the science of consciousness.

Sage Sankara was the first scientist who declare that the universe is nothing but consciousness.

Sage Sankara: ~VC~ if the universe is true, let it then be perceived in the state of deep sleep also. As it is not at all perceived, it must be unreal and false, like dreams.

Sage Sankara’s wisdom is a Self-examiner, to test oneself to discover how near to Gnana he has approached and what progress has already been made on the path, and what still remains to be done. It sets up a criterion for self-judgment.

That is why Sage Sankara: ~ VC-63- Without causing the objective universe to vanish and without knowing the truth of the Self, how is one to achieve Liberation by the mere utterance of the word Brahman? — It would result merely in an effort of speech.

Sage Sankara: ~ VC- In the dream state, even though there is no contact with the outside world, the Soul alone projects the entire dream universe of enjoyer, enjoyment, etc. Similarly, the waking state is no different. All this world of pluralistic phenomena is an illusory projection.

Sage Sankara says: ~ “V.63- "Without knowing and examining the external world, one can’t know Truth, as the idea that the external world exists, won't go. It can only go by an inquiry into the nature of the external world.

Sage Sankara is the first scientist humanity has to bow with gratitude to the great Sage scientist.

The universe is verily consciousness. Without realizing ‘what is the Mind? It is impossible to get Self- realization.

The universe is not different from the Mind because the universe is the mind itself. The mind is not different from the invisible Soul because the mind is a dualistic illusion created out of the Soul, which is present in the form of consciousness.

Thus, the universe is nothing but consciousness. The universe is unreal because it is not absolute and eternal like consciousness. : ~ Santthosh Kumaar

Without knowing what the ‘Self’ is in actuality what is the use of saying ‘I am that.+

Without knowing what the ‘Self’ is in actuality, what is the use of saying ‘I am that. It is impossible to be the Self without realizing the Self is not you but the Soul, which is present in the form of consciousness.

You, your world, in which you exist, belong to the dualistic illusion. The dualistic illusion is present in the form of the ‘I’. The ‘I’ hides the invisible Soul, the Self.

You are born, live, and die within the illusory world. You are the birth entity. You are born, live die in this world.

You are not the Self because the ‘Self’ is the Soul, which is birthless and deathless.

The Self is not an individual but the Self is the invisible Soul, therefore, the individual experience of birth, life, and death, and the world is nothing to do with the invisible Soul, the Self, which is birthless and deathless, because it is ever formless, timeless, and spaceless existence.

From the dualistic perspective, the individual experience of birth, life, death, and the world is reality, whereas, on the non-dualistic perspective, the individual experience of birth, life, death, and the world is an illusion.

When the world in which you exist is created out of the Self, which is not you but the invisible Soul, which is present in the form of consciousness, then whatever you have seen, known, believed, and experienced is bound to be consciousness.

Like an ornament made from gold is Gold, that which is born out of consciousness is consciousness. Like gold is a permanent thing, in ornaments made of gold, similarly, the mind, which is in the form of the universe, is born out of consciousness, is consciousness in its essence. :  : ~ Santthosh Kumaar

The Soul, the Self is not limited to an individual. The individuals are many but the Soul is one.+

The invisible Soul, the Self is not limited to an individual. The individuals are many, but the invisible Soul is one. The individual exists within the universe. The invisible Soul is the cause of the universe and it, itself is uncaused. 

The Soul is not within the human body. The universe is created out of single stuff. That single stuff is the Soul, which is present in the form of consciousness. 

Thus, whatever universe contains is bound to be the Soul, the Self which is present in the form of consciousness.  In the dream world, the dream people appeared together and disappeared together. Similarly, the waking world and waking people appeared together and disappeared together. 

Thus, the dream is created out of single stuff and that stuff is the Soul, which is present in the form of consciousness. In the same way, the waking experience also created out single stuff. And that single stuff is consciousness.      

The invisible Soul, which is present in the form of consciousness is the cause of the three states and it, itself is uncaused. The many soul theories are religious and yogic fables based on the false self (ego) and false experience (waking).   Knowledge of the single stuff is Self-knowledge or Brahma Gnana or Atma Gnana.  

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

Deeper self-search reveals that you are not the Self, the world in which you exist is the invisible Soul, which is present in the form of consciousness, but consciousness is specifically not an entity or identity or a thing within the world in which you exist. But it is the cause of the world in which you exist and it, itself is uncaused.  

The invisible Soul is hidden by the illusory world in which you exist. It is hidden by the world because the in which you exist is nothing but an illusion created out of consciousness. The nature of the Soul is a formless, timeless, and spaceless existence.  

Thus, it is necessary to realize the world in which you exist is created out of single stuff, which is consciousness. Consciousness is the ultimate truth or Brahman or God in truth. Thus, God alone is real; the world in which you exist is merely an illusion created out of consciousness.  

It takes time for the seeker to gain the perfect understanding of ‘what is the truth?’ and ‘’what is untruth? 

It takes time for the invisible Soul, the  Self to wake up from the sleep of ignorance, and it takes time for one realizes the truth, which is beyond form, time, and space.: ~ Santthosh Kumaar