The theory of fate (Prarabdha) is for the ignorant. +

The theory of fate (Prarabdha) is for the ignorant one because those who accept the waking entity (you) as self and the waking world as a reality will remain in believing in the theory of birth, death, and rebirth.

The waking entity (ego) and the waking world are a reality within the waking experience. The waking experience itself is an illusion from the ultimate standpoint.

The body being in this universe does not also exist because the world is merely an illusion from the ultimate standpoint., and due to this, Prarabdha also does not exist, Though the Vedas speak of Prarabdha, For the understanding of the ignorant.

The Mundaka Upanishad:~ Ksheeyanthethasyakarmanithasmindrushte cha paravare, Bahuthwam than nishedarthasruthyageetham cha yathsphutam. 98

The body being in this world does not also exist, and due to this, Prarabdha also does not exist, though the Vedas speak of Prarabdha, for the understanding of the ignorant.

All actions of man including Prarabdha perishes when one can see, Brahman which is in the higher and also lower, Thus, tell the Vedas with clarity,*Cause and effect. If fate does not get destroyed, ignorance gets never destroyed and spiritual realization never comes.

Sage Sankara says:~ Karma is not competent to remove ignorance, for it is not opposed to it. It does not matter in what way we characterize ignorance, whether as the absence of knowledge or as doubt or as erroneous knowledge. It is always removable by knowledge, but not by action in any of its forms, for there is no contradiction between ignorance and karma. (Commentary on Brah 3-3-1 )

Sage Sankara says in Aparoksh Anubhuti on Prarabdha Karma: ~

88. When the whole universe, movable and immovable, is known to be Atman, and thus the existence of everything else is negated, where is then any room to say that the body is Atman?

89. O enlightened one, pass your time always contemplating on Atman while you are experiencing all the results of Prarabdha; for it ill becomes you to feel distressed.

90. The theory one hears of from the scripture, that Prarabdha does not lose its hold upon one even after the origination of the knowledge of Atman, is now being refuted.

91. After the origination of the knowledge of Reality, Prarabdha verily ceases to exist, since the body and the like become non-existent; just as a dream does not exist on waking.

92. That Karma which is done in a previous life is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego).

93. Just as the body in a dream is superimposed (and therefore illusory), so is this body. How could there be any birth of the superimposed (body), and in the absence of birth (of the body), where is the room for that (i.e., Prarabdha) at all?

94. The Vedanta texts declare ignorance to be verily the material (cause) of the phenomenal world, just as the earth is of a jar. That (ignorance) being destroyed, where can the universe subsist?

95. Just as a person, out of confusion, perceives only the snake, leaving aside the rope, so does an ignorant person see only the phenomenal world without knowing the reality?

96. The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely.

97. The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exist? It is, therefore, for the understanding of the ignorant alone that the Shruti speaks of Prarabdha.

98. “And all the actions of a man perish when he realizes that (Atman) which is both the higher and the lower”. Here, the clear use of the plural by the Shruti is to negate Prarabdha as well.

99. If the ignorant still arbitrarily maintain this, they will not only involve themselves in two absurdities but will also run the risk of forgoing the Vedantic conclusion. So one should accept those Shrutis alone from which proceeds true knowledge.

The above proves that the karma theory is a reality only on the base of false self (ego or you), where one thinks body and the universe as a reality. When one becomes aware that, the ‘Self ‘is the formless Soul, then the karma theory becomes part and parcel of illusion.

If one accepts the karma theory as a reality, they will never be able to come out of ignorance. And ignorance makes him believe the cycle of birth, life, and death, or pain and pleasure, as a reality. Thus, the freedom that one is seeking will remain a distant dream.

For the one who accepts the experience of birth life, death, and the world as a reality, Self-knowledge is impossible.

Thus, the seeker of truth must know the fact that the body which is born, lives, and dies is not the Self. Since he is taking the body to be the Self, he is experiencing the duality as reality within the waking experience.

Taittiriya Vartika, verse 24:~ There is also another reason for rejecting this view. Karma involves duality in the form of means and ends, the doer and deed. The perception of duality is ignorance. Further, it is only a person who has the desire to perform karma. Since he is ignorant of the non-dual Self, he thinks that there are objects other than the Self which he should strive for and that there are persons for whom he should suffer in his body. "He struggles to desire something for himself, something else for his son, the third thing for his wife, and so on and gets involved in the cycle of births and deaths." (Brh. Up. Sage Sankara's Commentary, 4-4-12)

In short, karma presupposes desire, involves duality, and is, therefore, a product of Avidya. If so, how can it destroy Avidya, the root cause of bondage, and thereby cause liberation?

One has to destroy ignorance together with its effect, the mind (phenomenal universe). One has to discriminate between the ultimate Truth (consciousness) and from untruth (mind or universe). For the easy understanding of those who have an intense urge to know and realize the truth.

The objects of knowledge, viz., sound, touch, etc., which are perceived in the waking experience, are different from each other because of their peculiarities; but the consciousness of these, which is different from them, does not differ because of its homogeneity. Similar is the case in the dream. Here, the perceived objects are transient, and in the waking experience, they seem permanent. So there is a difference between them. But the (perceiving) consciousness in both states does not differ. It is homogeneous.

In waking experience, the waking entity awake from the deep sleep, consciously remembers its lack of perception during that experience. Remembrance consists of objects experienced earlier. It is therefore clear that even in deep sleep ‘want of knowledge is perceived.

This consciousness (in the deep sleep experience) is indeed distinct from the object (here, ignorance), but not from itself, as is consciousness in the dream experience. Thus in all three states, consciousness (being homogeneous) is the same. It is so on other days too.

Through the many months, years, ages, and world cycles, past and future, consciousness is the same; it neither rises nor sets; it is self-revealing. This consciousness, which is the true Self, is formless and eternal in its nature. It is established by reasoning that the self is not physical, but the self is consciousness, which pervades everything and everywhere in all three states.

If the non-dual peace, which is the nature of the true Self, is not known, there cannot be the highest love for it. It is ever-present. If it is known consciously, there cannot be an attraction for worldly objects because the whole universe with its contents becomes merely an illusion.

Advaita is known yet unknown. Non-duality is unconsciously known as deep sleep in ignorance, and it is consciously known through wisdom as consciousness. :~Santthosh Kumaar   

Snake and the rope.+

Snake and the rope.

This whole universe, which through ignorance appears as of diverse forms, is nothing but the invisible Soul, which is present in the form of consciousness. Consciousness is absolutely free from all the limitations of the illusory form, time, and space.

Consciousness alone is real since there is nothing else but consciousness. In Self-awareness, there remains no other independent entity.

A permanent view of the world as unreal can come only after soul-centric reasoning; such knowledge cannot change.

Where the seeker is sufficiently sharp enough, he could grasp the unreal nature of the world by Soul-centric reasoning alone. To know the whole truth, one must know the whole universe; otherwise, one gets only half-truth.

The world in which we exist (waking) is a mere superimposition, like seeing a snake superimposed on a rope on a dark night.

The snake has no independent existence, apart from the rope; it exists because of the rope, and it ceases to exist as soon as a light is brought. The snake then dissolves into the rope. In the same way, when the Soul remains in its own awareness, the mind (I) merges into it.

The mind and Soul are one in essence. To attain this knowledge is the goal of the truth seeker. The three states then cannot taint the Soul, the Self.

Why does the snake appear to be existing, one cannot say a snake does not exist unless you see it as only a rope.

Similarly, the universe in which one exists appears to be existing; one cannot say the universe in which one exists does not exist unless one realizes the cause of the universe is the invisible Soul, the Self, which is present in the form of consciousness

The ‘I’ is the snake, the invisible Soul is the rope. Until you become aware of the invisible Soul, the ‘I’ remains as a snake.

The universe is the snake, the invisible Soul is the rope. Until you become aware of the invisible Soul, the universe remains as a snake.

The waking is the snake, the invisible Soul is the rope. Until you become aware of the invisible Soul, the waking remains as a snake.

The form, time, and space are the snake; and the invisible Soul is the rope.

Until you become aware of the invisible Soul in the illusory form, time and space remain as a snake.

The duality is the snake; the invisible Soul is the rope. Until you become aware of the invisible Soul, the duality remains as a snake.

When you become aware of the rope, there is no more snake.

Similarly, the invisible Soul wakes up from its sleep of ignorance there is no ‘I’.

If there is no ‘I’, there is no ignorance.

If there is no ‘I,’ there is no mind.

If there is no ‘I,’ there is no universe

If there is no ‘I,’ there is no waking

If there is no ‘I,’ there is no form, time, and space

If there is no ‘I’, there is no duality.

If there is no duality, there is only the Advaitic reality.

The invisible Soul is the Self. The invisible Soul is present in the form of consciousness. 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.

Until one thinks of his body as the body, the ego as the ego, the universe as the universe, he remains in ignorance because he is still in ignorance, and he is unaware that they too are consciousness.

The seeker has to grow from the inside out. None can teach him, none can make him spiritual. There is no other Guru but the invisible Soul, the Self.”

Consciousness is not an object, but it is the subject. Within the dualistic illusion, it is the subject and object together. It is not another. It is all-full, infinite, changeless, Self-existent, Self-delight, Self-knowledge, or Brahma Gnana or Atma Gnana.

It is the essence. It is the essence of the knower. It is the formless substance and the Witness of the dualistic illusion (universe). : ~Santthosh Kumaar 

Sage Goudpada: ~ To establish the truth of Non-duality by sheer reasoning alone.+

Mango seeds cannot produce an apple tree. Similarly, a false seed collected from different sources, different Gurus sowed in the subconscious as a true seed can only produce falsehood. 

Thus, verification is necessary before sowing the seed to get the right fruit.

Accepting knowledge from different sources and different Gurus without deeper verification, is allowing all sorts of weed-growth which obstructs the realization of the self, which is beyond form, time, and space.

Katha Upanishad (1.2.5) says: ~ "Caught in the grip of ignorance, self-proclaimed experts consider themselves learned authorities. They wander about this world befooled, like the blind leading the blind."

Only a perfect understanding of 'what is what’ leads to truth realization. The truth realization is Self-realization. Self-realization is God realization.

If you are seeking truth nothing but truth then you must not get stuck to any Guru or yogi. Those who are seeking truth need not follow any Guru or any teaching.

Yoga Vasistha says:~ Self-knowledge or knowledge of truth is not had by resorting to a Guru (preceptor) nor by the study of scripture, nor by good works: it is attained only through inquiry inspired by the company of wise (Gnani). One’s inner light alone is the means, naught else. When this inner light is kept alive, it is not affected by the darkness of inertia.

There is no need to condemn Gurus, but there is need highlight how they become an obstacle in realizing the ultimate truth or Brahman.

Swami Vivekananda said: ~ “You have to grow from the inside out. None can teach you, none can make you spiritual. There is no other teacher but your own Soul.”

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.

Sage Goudpada: ~ To establish the truth of Non-duality by sheer reasoning alone. He begins by defining "What is real?" "What is unreal?" etc, because that is the right way to discuss. People must first know what they are talking about. (Mandukya Karika) : ~ Santthosh Kumaar

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

Sage Sankara: ~Though I wear these robes of a Sanyasin, it is only for the sake of bread." (Select Works of Sage Sankara, also his commentary on the Brihad)

Thus, the above passage proves that all those who wear the sanyasin robes are wearing them for the sake of bread and belong to the religion; they have nothing to do with the Self-knowledge or Brahma Gnana, or Atma Gnana.

There is no need to criticize and condemn the Gurus, yogis, and swamis because they are needed for the welfare of the ignorant masses in the dualistic world.

Sage Sankara says the transparent truth of the Self, which is hidden by the illusion, is to be attained through the instructions of a knower of Brahman (Gnani)

~ Then why stick to a Guru who is not a Gnani?

That is why Swami Vivekananda said: ~ “You have to grow from the inside out. None can teach you, none can make you spiritual. There is no other teacher but your own Soul.”

Yogis and Gurus are not Gods.

This idea of worshiping the Guru as God is not a Vedic idea but was adopted from Jainism and Buddhism.

Vedas bars human worship: ~

Yajur Veda:~

"They are enveloped in darkness, in other words, are steeped in ignorance and sunk in the greatest depths of misery who worship the uncreated, eternal prakrti -- the material cause of the world -- in place of the All-pervading God, But 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.)

Why to worship and glorify the Gurus and Yogis (human form) in place of God when Veda bars such activities and it also warns people who indulge in such activities 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.

No one has ever seen God by practicing religion or yoga or indulging in glorifying the religious God and Goddesses because God exists prior to form, time, and space.

The form, time, and space cease to exist as a reality when wisdom dawns. Thus, the Gods and Gurus have no place in the domain of the Advaitic reality.

Advaita is the nondual nature of the invisible Soul, which is the real God. Thus, the Self-realization is the only way to God realization.

By worshipping the religious Gods and Gurus, one will not get Self-realization or God-realization.

The invisible Soul, the inner Guru, reveals ‘what is real’ and ‘what is unreal' when the seeker is receptive and ready. : ~ Santthosh Kumaar 

Consciousness is not temporary. Consciousness is permanent and eternal.+

Consciousness is not temporary. Consciousness is permanent and eternal.

Consciousness is formless, timeless and spaceless, and changeless existence.

The ‘I’ is an illusion upon consciousness, which appears and disappears. Thus, it is necessary to know what this ‘I’ is supposed to be in actuality.

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.

People say I AM THAT ~ I am God, I am Brahman. But when Brahman is, how can "I" remain? Only Brahman remains, not I.

It is erroneous to use the word ‘I’ for the Self, because ‘I’ represents the form, time, and space, whereas the invisible Soul, the Self, is a formless, timeless, and spaceless existence.

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

The ‘I’ disappears as deep sleep, so what is the use of being attached to it? It is impermanent and illusory because ‘I’ is physical awareness.

Physical awareness is not Self-awareness. ‘I-less awareness is Self-awareness.

It is erroneous to identify the invisible Soul, the Self, as 'I' or 'I AM' because the invisible Soul, the Self, is not 'I' or I AM’. The invisible Soul, the Self, is the cause of the 'I'.

To understand the false nature of the ‘I’, the Self-knowledge or Brahma Gnana, or Atma Gnana, is necessary.

The Self is not ‘I’, but the Self is the invisible Soul which is the cause of the ‘I’. Holding the ‘I as the Self leads to hallucination based on the imagination.: ~ Santthosh Kumaar 

Till you hold the Self as the ‘I’, you will never be able to get Self-realization.+

Till you hold the Self as the ‘I’, you will never be able to get Self-realization. ‘I’ hides the invisible  Soul, which is the  Self.

I’ is ignorance.

‘I’ is the duality.

‘I’ is the form, time, and space.

‘I’ is the universe.

‘I’ is the waking.

‘I’ is the dream.

‘I’ is the illusion.

‘I’ is the experience of birth, life, death, and the world.

But remember:~

Without the ‘I’, there is no ignorance.

Without the ‘I,’ there is no duality.

Without the ‘I,’ there is no form, time, or space.

Without the ‘I,’ there is no universe.

Without the ‘I,’ there is no waking.

Without the ‘I’, there is no dream.

Without the ‘I’, there is no illusion.

Without the ‘I’, there is no experience of birth, life, death, and the world.

The ‘I’ hides the truth of the whole. The ‘I’ hides the truth.

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.

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

It is time to discard the ‘I’. Never use the word ‘I’ or I AM for the Self. : ~ Santthosh Kumaar

A person who declares himself as Self-realized is not Self-realized.+

A person who declares himself as Self-realized is not Self-realized, because he is unaware of the fact that he is not the Self, but the Self is the invisible Soul.

A person who has realized the ultimate truth or Brahman will never declare he is self-realized. If a person says he is Self-realized, he is still ignorant.

If you think you are self-realized, but you still say 'I', and if you feel the ‘Self’ is the ‘I’, you are not a Gnani. You are simply ignorant with your accumulated dualistic intellectual knowledge, accumulated from here and there.

Upanishad says:~ "He who thinks he knows, does not know." This means that to know anything implies a second, an object of knowledge, hence duality, i.e., no Gnana.

Ashtavakra Samhita: ~ "The man of knowledge (Gnani), though living like an ordinary man, is contrary to him, and only those like him understand his state.

A person who realized the ultimate truth or Brahman will throw off his religious robe and all religious identity and live like a commoner. He never identifies himself as Gnani, nor does he identify himself as superior to others. He only shares his knowledge with his fellow seekers.

A Gnani never identifies himself as a Guru or a Yogi, or someone's disciple. The one who accepts himself as a Guru or someone’s disciple is not a Gnani.

There is no liberation for a person of mere bookish knowledge, however well-read in the philosophy of Vedanta, so long as one does not give up the false identification with the body, sense organs, etc., which are unreal.

Even friends and family members of a Gnani will not know him as the Gnani. Due to ignorance, people will not be able to recognize a Gnani. Outwardly, the Gnani behaves as an ordinary person behaves.

A Gnani talks and jokes like others, but he is not understood as he really is. People may regard him as an exceptional person, but only a few can recognize him as a Gnani.

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

Thus, it proves that the intellectual who declares himself to be self-realized, the religious Gurus and yogis, are not Gnanis because they identify themselves as holy people: ~ Santthosh Kumaar