God in truth is everywhere and in everything. Let these words be inscribed in your subconscious.+

You will find your own way when you realize the fact that the ‘Self’ is not you but the Soul, which is present in the form of consciousness. Consciousness is God in truth.

Bhagavad Gita: ~ 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.

Lord Krishna says Ch ~V: ~ “Those who know the Self in truth." The last two words (tattvataha) are usually ignored by pundits, but they make all the difference between the ordinary concept of God and the truth about God.

The dualistic worship of "God” is only for the ignorant populace. The God in truth is only Atman, the ‘Self’. In reality, there is no duality, no differentiation. Only Atman exists.

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

Thus, by sticking up to the Gods, which are not God in truth, you are sticking up to the illusion. Sticking up to illusion means sticking up to ignorance. sticking up to ignorance means you are not qualified to acquire Self-knowledge or Brahma Gnana or Atma Gnana.

Remember:~

Unless you find it on your own, you will not be able to realize the truth, which is hidden by the illusory form, time, and space. Without a perfect understanding of ‘what is what’, it will take you nowhere.

The religious God is not God in truth. You must know what God is supposed to be in truth, according to your own scriptures.

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 (8) Chapter I:~ That which cannot be 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.

Bible says: ~ “God is a Spirit, and they that worship God must worship God in Spirit and in Truth. (John 4:24)

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

Meher Baba said: ~ God is your innermost Self. Do not search for God outside of you. Let these words be inscribed in your heart. Nothing is real but God. Nothing Matters but love for God. God is everywhere and does everything. God is beyond us and is everything. God alone is, and all else is an illusion.

Chandogya Upanishad Chapter: ~“ekam evaditiyam”- God is only one without a second. (6- Section- 2- Verse- 1)

Swethaswethara Upanishad:~ “Na casya kasuj janita na cadhipah”, which means of him of Almighty God, there are no parents, they have got no lord. Almighty God has no true father, he has no true mother, he has no true superior. (Chapter-6- Verse-9 -9)

Swethaswethara Upanishad: ~ “Na Tasya Pratima Asti”- of that God there is no Pratima, there is no likeness, there is no image, there is no picture, there is no photograph, there is no sculpture, there is no statue. (Chapter -4- Verse- 19)

Swethaswethara Upanishad:~ “No one can see the Almighty God. (Chapter -4, Verse -20)

The dualistic worship of "God” is only for the ignorant populace. The God in truth is only Atman, the innermost ‘Self’. In reality, there is no duality, no differentiation. Only Atman exists.

God is not a part, but God is whole. God pervades everything and everywhere in the universe because the universe is nothing but an illusion of God. Seeing God as the part is ignorance.

Remember:~

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

Do not accept any other God other than the invisible Soul. The invisible Soul is God in truth. Nothing is real but the invisible 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 (Soul or Spirit) 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 Supreme or Supreme Spirit.

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

There is a clear-cut idea of God in the Vedas, Upanishads, and Bhagavad Gita. And also there is a clear-cut idea of what not to worship as God in place of God in truth.

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

Sage Sankara said:~ Talk as much philosophy as you like, worship as many gods as you please, observe ceremonies, and sing devotional hymns, but liberation will never come, even after a hundred aeons, without realizing the Oneness.

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.

Only through deeper self-search do beginners and intermediates gradually become aware ‘what is what’. Only after they have realized the fact that the ‘Self’ is not ‘I’ but the ‘Self’ is the Soul, which is present in the form of consciousness, they are ready for the inner journey towards reality, which is beyond the form, time, and space.

Upanishad:~ 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)

If you are seeking truth, you have to know the ‘Self’ is not you, but the ‘Self’ is the invisible Soul, which is present in the form of consciousness. : ~ Santthosh Kumaar

To realize the ultimate truth is the prime goal. The scriptures indicate that Atman is Brahman, and Brahman is the ultimate truth or God in truth. +

To realize the ultimate truth is the prime goal. The scriptures indicate that Atman is Brahman, and Brahman is the ultimate truth or God in truth.

The invisible Soul, the Self, which is in the form of consciousness, is the ultimate truth, or Brahman or God in truth. Thus, to realize the ultimate truth or Brahman or God in truth is the prime goal.

A well-directed inquiry, analysis, and reasoning will lead one to their nondual destination.

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

In Advaita Vedanta: ~ “Brahman is without attributes and strictly impersonal. It can be best described as infinite Being, infinite Consciousness, and infinite Bliss. It is pure knowledge itself, similar to a source of infinite radiance. Since the Advaitins regard Brahman to be the Ultimate Truth, in comparison to Brahman, every other thing, including the material world, its distinctness, the individuality of the living creatures, and even Ishvara (the Supreme Lord) itself, are all untrue. Brahman is the effulgent cause of everything that exists and can possibly exist. Since it is beyond human comprehension, it is without any attributes, for assigning attributes to it would be distorting the true nature of Brahman. Those Advaitins who believe in the existence of Saguna Brahman(God with form and attributes) belong to the religion, not spirituality. In Spirituality, Nirguna Brahman (attributeless God). Athma is Nirguna Brahman, which is the absolute supreme truth.

Chandogya Upanishad:~ One who meditates upon and realizes the Self discovers that everything in the cosmos-- energy and space, fire and water, name and form, birth and death, mind and will, word and deed, mantras and meditation--all come from the Self.

So, it clearly says the one who meditates upon the invisible Soul, the Self, which is present in the form of consciousness. discovers that everything in the cosmos-- energy and space, fire and water, name and form, birth and death, mind and will, word and deed, mantras and meditation--all come from the Self. Therefore, there is a need to know that, the true self is not physical, but the invisible Soul to realize the fact that: the cosmos-- energy and space, fire and water, name and form, birth and death, mind and will, word and deed, mantras and meditation--all come from the Self, which is in the form of consciousness.

Atman is Brahman. Brahman is alone real; this waking is unreal, and the three states are non-different from consciousness, which is Brahman or God in truth.

Whatever is, is Brahman. Brahman itself is absolutely homogeneous. All differences and plurality are illusory. Brahman is not a person, as the Absolute is not this. But if one wants to call it God or Param Atman, then fine. But it is not a person.

Personifying God makes it difficult to realize God in truth, hidden by the illusory universe or Maya. : ~ Santthosh Kumaar

Advaita is the nature of God because Rig Veda says the Soul itself is God.

Search for God. God is not within you, but God is hidden by the world in which you exist. The invisible Soul is the Self. The invisible Soul, which is present in the form of consciousness, is God in truth.

God in truth is not in any mosque, temple, or church. The religious Gods based on blind faith are not God in truth.

The dualistic worship of "God” only for the ignorant populace and Advaitic wisdom unfolds the mystery of the real God.

Lord Krishna himself says Ch~ V:~ “Those who know the Self in truth.". The last two words (tattvataha) are usually ignored by pundits, but they make all the difference between the ordinary concept of God and the truth about God.

Bhagavad Gita: ~ “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)

It proves that the all-pervading Atman, which is present in the form of consciousness, is God in truth. Thus, worshiping the form-based Gods is meant for the ignorant populace who are incapable of realizing the truth, which is hidden by the illusory universe or Maya.

Rig-Veda 1-164-46 and Y.V 32-1 clearly mention that God is “One”.

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 present in the form of the Athma, and it is indeed Athma itself.

People who are saying ‘I AM GOD’ are hallucinating that they have become God. First, you must know what God is supposed to be in actuality.

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.

If one thinks Advaitic truth is the ultimate truth, then he has to drop all theories based on the ‘I’. All the theories based on the ‘I’ are based on the dualistic perspective. How can one realize the nondualistic truth in the dualistic theories?

The ‘I’ hides the Advaita, which is the ultimate truth, Brahman or God in truth. Thus, why glorify the ‘I’, which is the cause of ignorance? The seeker has to make sure and accept only the uncontradictable truth.

That is why Bhagavad Gita: ~ “The permanent 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;'.

People think the ‘I’ without the body is the Self. The seeker has to understand that ‘I’ is not the Self, but the witness of the ‘I’ is the true Self, which is eternal.

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’. There is no need to convince such a mindset. The seeker of truth accepts only the truth, nothing but the truth.

Advaita is not a theory.

Advaita is the nature of the truth.

Advaita is the nature of the invisible and unborn Soul, the Self.

Advaita is the invisible Soul itself.

Advaita is the nondual nature of God in truth because the Rig Veda says the Soul itself is God.

Advaita is nothing but God in truth.

Thus, it is time to realize the world in which we exist is created out of the invisible Soul, which is the Self. The invisible Soul, the Self, is present in the form of consciousness, is the cause of the world in which we exist, and it, itself, is uncaused.

The invisible Soul alone is real and eternal. The invisible and eternal Soul itself is God in truth. There is no other God other than the invisible Soul, which is present in the form of consciousness.

Realize the Soul, the Self, is the ultimate truth or Brahman or God in truth. The invisible Soul, which is present in the form of consciousness itself, is God. Consciousness is the cause of the world in which you exist. And consciousness itself is uncaused.

Thus, the truth realization itself is God realization because the ultimate truth is Brahman or God in truth. Self-realization is God realization, and God realization is real worship.

Nothing has to be accepted as God other than the Soul, which is present in the form of consciousness. Atman is Brahman, which means the Soul alone is God. Atman is the ultimate truth or Brahman, or God in truth. : ~ Santthosh Kumaar

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

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

Sage Sankara says: ~ Atman is Brahman (God). Thus, the Soul, the Self, is God. Therefore, all the Gods with form and attributes are mere imagination based on the false Self. Thus, there is adulteration and add-ons in the past, which have to be bifurcated if one wants pure Vedic essence.

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 tortuous paths, like the blind led by the blind?

One has to realize the fact 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 state or the dream, and subsides as the invisible Soul in 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)

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

In Yajurveda – chapter 32:~ God is the Supreme Spirit.

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

The invisible and unborn Soul is the root element of the universe. The invisible Soul 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.

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 anyone should indulge in it?

Realize right now, right here, the invisible Soul, the Spirit, is God. There is nothing to realize other than realizing the Self is not you, but the invisible Self is the Spirit, which is present in the form of consciousness. Knowledge of Spirit, which is God in truth, is Advaita because God is Advaita, the one without the second.

In Manduka Upanishad, Brahman and Atman are defined as the same:~

सर्वं ह्येतद् ब्रह्मायमात्मा ब्रह्म सोयमात्मा चतुष्पात् / sarvam hyetad brahmaayamaatmaa brahm soyamaatmaa chatushpaat ~

Manduka Upanishad, verse-2

Translation:~

sarvam(सर्वम्)- Whole/All/Everything; hi(हि)- Really/Just/Surely/Indeed; etad(एतद्)- This here/This; brahm(ब्रह्म)- Brahm/Brahman; ayam(अयम्)- This/Here; aatmaa(आत्मा)- Atma/Atman; sah(सः)- He; ayam(अयम्)- This/Here; chatus(चतुस्)- Four/Quadruple; paat(पात्)- Step/Foot/Quarter

Fragmented Verse:~

सर्वम् हि एतद् ब्रह्म अयम् आत्मा ब्रह्म सः अयम् आत्मा चतुस पात् / sarvam hi etad brahm ayama aatmaa brahm sah ayam aatmaa chatus paat

Simple Meaning: ~

All indeed is this Brahman; This Atman is Brahman; God, this Atman has four steps/quarters.

While Brahman lies behind the sum total of the objective universe, some human minds boggle at any attempt to explain it with only the tools provided by reason. Brahman is beyond the senses, beyond the mind, beyond intelligence, beyond imagination. Indeed, the highest idea is that Brahman is beyond both existence and non-existence, transcending and including time, causation, and space, and thus can never be known in the same material sense as one traditionally 'understands' a given concept or object.

Imagine a person who is blind from birth and has not seen anything. Is it possible for us to explain to him the meaning of the colour red? Is any amount of thinking or reasoning on his part ever going to make him understand the sensation of the colour red? Similarly, the idea of Brahman cannot be explained or understood through material reasoning or any form of human communication. Brahman is like the colour red; those who can sense it cannot explain or argue with those who have never sensed it.

Bhad Upanishad: ~ “This Self is dearer than a son, dearer than wealth, dearer than everything else because It is innermost. If one holds the Self dear, were one to say to a person who speaks of anything other than the Self as dear, that he, the latter, will lose what he holds dear—and the former is certainly competent to do so—it will indeed come true. One should meditate upon the Self alone as dear. He who meditates upon the Self alone as dear—what he holds dear will not perish”. (Bhad Upanishad -8-p- -211)

Taittiriya Upanishad (II.1):~ where Brahman is described in the following manner: Satyam Jnanam Anantam Brahman - "Brahman is of the nature of truth, knowledge, and infinity". Thus, Brahman is the origin and end of all things, material or otherwise. Brahman is the root source and Divine Ground of everything that exists and does not exist. It is defined as unknowable and Satchidananda (Truth-Consciousness-Bliss).

The ultimate truth or Brahman is God. God in truth is not the religious God that people believe and worship. : ~ Santthosh Kumaar

Mundaka Upanishad:~ These performers of karma do not know the Truth, which is hidden by the illusion.+

Advaitic philosophy and theistic Advaita are not identical because the Advaitic philosophy declares the world in which we exist is an illusion, whereas the theistic Advaita holds the birth, life, death, and the world as a reality.

The seeker has to move on in his search for the truth hidden by form, time, and space.

The nature of the Soul is a silent, featureless one without attributes. The Soul, which is present in the form of consciousness, is not an object, but it is always the subject.

The truth is hidden within the form, time, and space, but the truth is beyond the form, time, and space. Self-knowledge or Brahma Gnana or Atma Gnana dispels ‘Ignorance’. The Self is the Soul. The Soul is present in the form of consciousness; there, the object has become one with the subject. There is only unity in diversity.

Consciousness is the ultimate truth or Brahman. The consciousness is ‘the one without a second’, the one which alone exists as the ultimate reality.

Mundaka Upanishad:~ These performers of karma do not know the Truth, which is hidden by the illusion.

Sage Gaudapada says that: ~ “The merciful Veda teaches karma and Upasana to people of lower and middling intellect, while Jnana is taught to those of higher intellect.

The Advaitic wisdom is not for ignorant people who follow the path of Karma.

First Mundaka - Chapter 2 (9):~ “Children, immersed in ignorance in various ways, flatter themselves, saying: We have accomplished life's purpose. Because these performers of karma do not know the Truth owing to their attachment, they fall from heaven, misery-stricken, when the fruit of their work is exhausted.

The theory of karma belongs to theistic Advaita and has nothing to do with the Advaitic wisdom. The karma theory is based on the individual experience of birth, life, death, and the world as a reality, whereas Sage Sankara says the world is an illusion.

Thus, whatever karma is performed within the illusory world is bound to be an illusion. The karma theory is meant for the ignorant who are the followers of the Advaitic orthodox path.

The Advaitic orthodox path is meant for the ignorant populace. Those who follow the Karma theory are not qualified for Self-knowledge or Brahma Gnana, or Atma Gnana.

Ish Upanishads: ~ “Avidya” is Karma and therefore a hindrance.

According to Advaita Vedanta, the Veda addresses itself to two kinds of audiences:

1. The ordinary ones who desire the transitory heaven and other pleasures obtained as a result of ritual sacrifices,

2. The more advanced seeker who seeks to know Brahman.

Thus, the Purva mimam.sa, with its emphasis on the karma kanda of the Vedas, is meant for the first audience, to help lead its followers along the way.

e Vedanta, with its emphasis on the jnana kanda, is meant for those who wish to go beyond such transient pleasures.

Ish Upanishad declares:~ Those people who have neglected the attainment of Self-knowledge and have thus committed suicide

Sage Sankara: ~ “Action (karma) cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Knowledge does verily destroy ignorance as light destroys deep darkness. -Atma Bodha

Sage Sankara said:~ Talk as much philosophy as you like, worship as many Gods as you please, observe ceremonies and sing devotional hymns, but liberation will never come, even after a hundred eons, without realizing the Oneness.

In the theistic analysis, human life and behavior are explained based on the theory of karma, which sets the cycle of rebirths into motion. All actions, good or bad, create their own karmic residues called vasanas, which exhibit their results over a while.

The karma which has already started taking fruit is called Prarabdha Karma. This is the karma that is responsible for the current birth. The accumulated karma, which is yet to take fruit, is called sanchit karma. As long as the cycle of rebirth continues, more karma will be done in the future, and this is called Agamin karma. Liberation (moksha) is the way out of this endless cycle.

The most valuable contribution of Sage Sankara is that he gained general consciousness on the issue that the authoritative explanation of Upanishads, Gita, and Brahma Sutra was the final say in the matter of religion. Anything that goes contrary to the trio is not authentic. He also made a clear distinction between the Vedas and the Upanishads in his commentary on the Gita. He stated that the Karma Kanda of the Vedas deals with the injunctions relating to the performance of duties and actions. These are for ordinary householders.

The path of religion, the path of yoga, and the path of wisdom were intended for different classes of people. The path of wisdom is for the advanced seekers of truth. It deals with the nature of the ultimate Truth and Reality. It is meant for superior aspirants who have the inner urge to know the truth, and it is not for those who are immersed in earthly desires.

Sage Sankara’s whole teaching can be summed up in one sentence: ‘There is nothing else but Brahma. He says that the Absolute Existence, Absolute Knowledge, and Absolute Bliss are real. The universe is not real.

Sage Sankara says that Brahma and Atman are one. The ultimate and the Absolute Truth is the Self, which is one though appearing as many in different individuals. The individual has no reality. Only the Self is real; the rest, mental and physical, are but passing appearances.

In fact, Sage Sankara states a paradox- the world is and is not. It is neither real nor unreal. It leads us to recognize the existence of Maya.

Sage Sankara gave religion, ritual, and karma to the ignorant masses, as well as Advaitic wisdom to those who are seriously seeking the truth of their true existence.

Those who have taken the Path of Wisdom or Atmic path should discard the karma theory, which is meant for the orthodox, ignorant populace.

The person who bases on birth, life, and death is trying to find the meaning of life. There is no meaning or purpose of life because life is merely happening within the dualistic illusion. Thus, the Karma theory based on the physical entity is based on the birth, life, and death, which are part and parcel of the dualistic illusion. : ~Santthosh Kumaar

The Atman is the ultimate truth, or Brahman, or God in truth.+

Religious truth is not the ultimate truth because it always shows contradiction. A contradiction arises because different people's interpretations may disagree with others

Religion is the believers' truth. Spirituality is the universal truth. This means a believer takes his feeling of truth, whereas the seeker of truth takes his reasoned judgment, which will be the same under test everywhere in the universe.

Religion can never make you know God. Only an intense urge to know what God is supposed to be in truth can make you realize God. The Soul, the Self, is the Infinite God.

People who argue that truth is only in their religion are vain logicians based on mere ideas, imaginations. Religions that say "If one follows the religion, they will go to heaven while others go to hell," are stories invented on the base of false self within the false experience.

The man himself suggests that there must be a God. It is autosuggestion. To say that one knows God exists always implies, he must also exist always. It would be correct to say at this point, he does not know about the existence of God because God's existence depends on individualized belief.

What is God like?

God is a formless, timeless, and spaceless existence. According to the Vedas, God neither has any neither image nor God reside in any particular idol or statue. God cannot be seen directly by anyone. God pervades all beings and all directions.

Meher Baba said: ~ God is your innermost ‘Self’. Do not search for God outside of you. Let these words be inscribed in your heart. Nothing is real but God. Nothing Matters but love for God. God is everywhere and does everything. God is beyond us and is everything. God alone is, and all else is an illusion.

Religious Gods are not the real God. One must know God in truth.

Some scholars believe that Lord Krishna has been just a Mahan yogi and not God himself. Hinduism is not a Vedic religion or the Sanatana Dharma. Hindus do idol worship, while the Vedas bar idol worship. God pervades everything and everywhere in all three states.

Lord Krishna says Ch. V:~ “Those who know the Self in truth." The last two words (tattvataha) are usually ignored by pundits, but they make all the difference between the ordinary concept of God and the truth about God.

Lord Krishna says Ch. V:~ “Those who know the Self in truth." The last two words (tattvataha) are usually ignored by pundits, but they make all the difference between the ordinary concept of God and the truth about God.

In pursuit of truth, the seeker has to discard religion because religion is based on the false self within the false experience.

In Spirituality, the ultimate truth is God in truth. The Atman is the ultimate truth, or Brahman, or God in truth.

Yajurveda – chapter- 32:~ God is the Supreme Spirit.

One may believe in a position, but one is required to prove the truth of his belief. A belief is based on the false self within the false experience; the ultimate truth or Brahman is based on the Soul, the Self.

People magnify every minor coincidence or every petty fact where yogis or Good men were concerned, and they see the miraculous or esoteric significance therein.

Prayers and sacrifices belong to a premature stage of development. When no answers come to prayers to their blind belief-based God, then the doubt arises about the existence of such God.

If God is the formless, timeless, and spaceless Spirit, then how does man know God created the world? There is no proof. If man had seen God creating the world, he could admit it, but how could he have seen God before he came into existence? (i.e., were created). : ~ Santthosh Kumaar