Intellectual knowledge is based on the dualistic perspective, whereas Self-knowledge or Brahma Gnana or Atma Gnana is based on the nondualistic perspective.+

Many intellectuals have tremendous intellectual wealth. Intellectual knowledge is not Self-knowledge or Brahma Gnana or Atma Gnana.

Intellectual knowledge is based on the dualistic perspective, whereas Self-knowledge or Brahma Gnana or Atma Gnana is based on the nondualistic perspective.

Because someone is a genius, it does not mean he possesses Self-knowledge or Brahma Gnana or Atma Gnana. He may be a genius possessing dualistic knowledge.

Dualistic knowledge is limited to dualistic illusion (waking), therefore, it is certainly not Self-knowledge or Brahma Gnana or Atma Gnana

All attribute-based knowledge, which is inferior, has to be bifurcated and excluded to know the ultimate truth.

The seeker of truth has to drop all the inferior knowledge based on the attributes and go beyond the Vedas to understand, assimilate and realize the ultimate truth or Brahman.

,

Gnana is usually translated as "knowledge", but that is because there is no equivalent word in English. It is more accurately "contentless consciousness" or Self-awareness.

Remember:~

A true seeker is not content with the knowledge gathered from Gurus and scriptures; he strives to gain direct knowledge.

Knowledge gathered from books or Gurus can never emancipate a man until its truth is rightly investigated and applied; only direct realization will do that. Realize yourself, turning your attention inward on the Soul, which is the cause of the universe.

Meher Baba Said: ~ A true aspirant is not content with the knowledge of spiritual realities based on hearsay... he insists on the direct knowledge.

Bhagavad Gita says: ~ “Among thousands of men, scarcely one strives for perfection; and of those who strive and succeed, scarcely one knows the Self in truth.

A Guru who speaks of knowing Brahman within his body is thinking only of his head or heart, i.e., of his body. He is hallucinating.

You will not be able to find the truth because you are blindfolded by dualistic illusion. If you have to traverse the path, you will have to seek the aid of the one who knows the truth beyond form, time, and space; else you will wind up meandering here and there without gaining anything.

The ‘Self’ is not within you because the ‘Self’ is not the body. If the Self is not you, then why do you think the Self is within you?

Deeper self-search reveals the fact that you and the world are within the Soul, the Self. Perfect understanding and assimilation lead to Advaitic Self-awareness.

Many people are struck with awe or reverence at the outer indications of renunciation, and thus blindly accept a religious Guru or God-men to be a Gnani. The two have no connection. Because he has no wife, no family, and no possessions, they think a man who has merely repressed these desires as though these things had anything to do with the wisdom he is a merely religious man.

People are quite incompetent to judge who is a Gnani between Godmen, intellectuals, and yogis. A Gnani is neither a Godman nor a yogi nor an intellectual.

The path of wisdom attracts only those who are in search of truth, and they appreciate it greatly.

The ignorant are not spiritually mature enough to receive Self-knowledge or Brahma Gnana, or Atma Gnana.

The ignorant indulge in argument and provocation and personal attack, which hinders their own realization of the ultimate truth or Brahman or God in truth. :~Santthosh Kumaar 

For the one who accepts birth, karma, and death as reality is unfit to acquire Self-knowledge or Brahma Gnana or Atma Gnana.+

Religious people believe that the Karma theory is a universal theory. The Karma theory is a religious and yogic fable.

The Karma theory is a universal theory for those who believe the illusory universe or Maya as a reality.

Karma is a reality only for those who believe the false Self (ego or you) as the real Self and the false experience (waking or universe) as a reality.

The Karma theory is a reality for those who believe in the experience, form, time, and space as realities. Karma theory is a reality for those who believe in a personal God.

The Karma theory is a reality for those who believe in the experience of birth, life, death, and rebirth, and the world as a reality.

The karma performed in the dream becomes unreal when the waking takes place. Similarly, the waking karma becomes unreal when wisdom dawns.

The karma theory is the universal theory when karma is limited to the waking experience alone.

The wisdom dawns when you (doer of karma) realize you are not the Self, but the Self is the formless Soul.

Thus, all theories based on you (form) are falsehood because the Soul, the Self, is an ever formless, timeless, and spaceless existence.

If the Self is not the waking entity but the formless Soul, then how can anyone accept the theory of karma, which is based on the false self within the false experience?

Thus, whatever theories are based on the false self (waking entity or ego) and false experience (the waking) is bound to be a falsehood.

Karma is a reality only for those who are stuck with the reality of the practical life within the practical world because they have accepted the world as a reality.

The Self is not you. If the Self is not you, then the question of your body, your ego, your memories, your experience of the world, and your karma is nothing to do with the Soul, the Self.

Sage Sankara says in Aparoksh Anubhuti: ~ “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, inasmuch as 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 also 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 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 karma is a reality only from the dualistic perspective. From the non-dualistic perspective, the Karma theory has no value.

The Advaitic orthodoxy is based on the birth entity, so it accepts the karma theory as a reality. The karma theory is the theory of ignorance.

If you accept the karma theory as a reality, you will never be able to come out of ignorance. And ignorance makes you believe the cycle of birth, life, and death as a reality.

Thus, the freedom that you are seeking will remain a distant dream. For the one who accepts birth, karma, and death as reality is unfit to acquire Self-knowledge or Brahma Gnana or Atma Gnana. : ~Santthosh Kumaar

Sage Sankara says in Aparoksh Anubhuti on Prarabdha Karma.+

 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 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 based on the false Self (ego or 'you'), where one thinks the body and the universe are a reality. When one becomes aware of the fact 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, one 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. Thursday, 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 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. : ~ Santthosh Kumaar 

Religions are more concerned with their beliefs dogmas and superstitions.+

There is nothing more rational, more intelligible, and more undogmatic insights of Sage Sankara is to drop all theistic non-duality or Advaita, which is meant for those who are incapable and not receptive to realizing the ultimate truth or Brahman.

People’s approach was more practical, and they are stuck with the belief in their inherited belief system.

Religions are based on blind belief and are not the truth. Religions are more concerned with their beliefs, dogmas, and superstitions.

Religious Gods are based on blind faith or blind beliefs.

The beliefs are not the truth. The belief is part of the dualistic illusion. The Atman is Brahman or God in truth. Other than the Atman, which is God in truth, all else is an illusion. Whatever is based on blind belief is a myth.

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

Those people who have neglected the attainment of Self-knowledge and have thus committed suicide, as it were, are doomed to enter those worlds after death. This is a condemnation of people who do not try to attain Self-knowledge. They are, in a real sense, committing suicide, for what can be worse than being a slave to sense enjoyment, completely oblivious of the real purpose of life, which is to be one’s own master?

Ish Upanishads: ~ Avidya is Karma and therefore a hindrance. (Mantra 10)

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 Sri, Goudpada says:~ the merciful Veda teaches karma and Upasana to people of lower and middling intellect, while jnana is taught to those of higher intellect.

So they clearly indicate rituals and theories are not meant for the ignorant populace, not for those who are searching for higher knowledge or wisdom. The path of wisdom is the only means to realize the truth, which is beyond form, time, and space.

All the orthodox Advaitins indulge and immerse themselves in a ritualistic-oriented lifestyle and follow the path of karma and Upasana, which is meant for lower and middling intellect and not for realizing the Advaitic truth.

Many chose these orthodox scholars as their gurus. But these gurus are good to learn the conceptual Advaita meant for those Orthodox who believe their conduct-oriented lifestyle leads to Moksha [liberation].

Religion-based Advaita is not the means to acquire Self-knowledge or nondual wisdom. Those who are seeking truth have to do their own homework to acquire Self-knowledge, or Brahma Gnana, or Atma Gnana.

When everything is consciousness, where is the room to say the thinker, thought, words, body, and the universe are not consciousness? Consciousness alone is real and eternal, and the thinker, thoughts, words, body, and the universe are merely an illusion created out of consciousness. :~Santtosh Kumaar 

In the year 1794 A.D. Sir William Jones, the European chief justice of the then-Supreme Court of India at Calcutta, coined the new term Hinduism for the caste discriminating principle of Varnashrama Dharma

In the year 1794 A.D. Sir William Jones, the European chief justice of the then-Supreme Court of India at Calcutta, coined the new term Hinduism for the caste discriminating principle of Varnashrama Dharma originated on the basis of Manu Dharma Śāstra.

(Sir William Jones spent 11 years on the Supreme Court of Calcutta were highly productive ones, and he applied democratic principles to his judicial decisions. The six charges Jones made to the Calcutta Grand Jury during that period helped determine the course of Indian jurisprudence as well as preserve the rights of Indian citizens to a trial by jury, as Jones considered Indians to be equal under the law with Europeans.

His most famous accomplishment in India was establishing the Asiatic Society of Bengal in January 1784. The founding of the Society grew out of Jones's love for India, its people, and its culture, as well as his abhorrence of oppression, nationalism, and imperialism. His goal for the Society was to develop a means to foster collaborative international scientific and humanistic projects that would be unhindered by social, ethnic, religious, and political barriers. Through the Society, Jones hoped to make Oriental studies much more attractive to people from the West. As a result, Jones exerted a substantial influence on the academic and literary disciplines in Western Europe. He would remain the Society's president until he died.

In addition to establishing the Society, Jones felt compelled to learn Sanskrit so that he could better prepare himself to understand Hindu and Muslim laws. This led to an enormous personal project: the compilation of all such laws. The task was so huge that he was unable to complete it before he died. However, he did publish portions, including Institutes of Hindu Law, or the Ordinances of Menu, Mohammedan Law of Succession to Property of Intestates, and Mohammedan Law of Inheritance. He also published numerous works about India, covering a variety of topics including law, art, music, literature, botany, and geography.)

The term Hindu religion is a totally new name that cannot be found in any Indian literature prior to 1794 A.D. Out of the five Indian religions of Buddhism, Jainism, Saivism, Vaishnavism, and Sikhism, Saivism and Vaishnavism were brought under the Varnashrama principle.

After naming the discriminating principle of casteism of Manu Dharma as Hinduism, the religions of Saivism and Vaishnavism, which were enslaved to the caste discriminating principles, were given a new name as ‘Hindu Religion’! Thus, the Hindu religion is different from Sanatana Dharma or Vedic religion.

The term Hinduism came into existence in British rule. Hinduism is the caste discriminating principle of Varnashrama Dharma based on the Book of Manu.

After 1750 A.D., Europeans captured certain parts of India and started ruling those areas. The capital of British India was Calcutta, the present-day Kolkata.

The Britishers were duty-bound to administer justice to the people living within their dominion. Thus, they set up courts of justice. They needed laws to administer justice through the courts.

To administer justice to the Christian citizens of India living within their dominion, there was Christian Law, based on Biblical principles.

To administer justice to the Muslim citizens of India living within their dominion, there was Islamic Law, based on Quranic principles. But to administer justice to non-Christian and non-Islamic citizens living in British dominion, there was no law book. This created problems for the Britishers.

At this time, Sir William Jones was appointed as the chief justice of the Supreme Court at Calcutta. Local pundits made Sir William Jones believe that the book of Manu was the law book for the people of India.

Sir William Jones believed pundits and translated the book of Manu from Sanskrit to English. Thus, on the basis of the laws of Manu, a law was formed for administering justice to non-Christian and non-Muslim Indians of the British dominion, and this law was called the Hindu law.

The principles of the book of Manu, which was used for drafting the Hindu Law, were called Hinduism. The basic principle of the book of Manu is caste discrimination.

The name coined by Sir William Jones to denote caste discriminating principles is Hinduism. It is not a religion. It is a way of Life. It is the way of life of the Indus people.

In this, a historic false perception crept in. That is when they called the terms Christian Law, Muslim Law, and Hindu Law; both Christian Law and Muslim Law were associated with the Christian religion and the Islamic religion. But in respect of Hindu Law, a false perception of religion was wrongly attributed to it as if it was also associated with a ‘Hindu religion’ which was not there.

This false perception developed a false notion that non-Christian and non-Muslim Indians of the British dominion belonged to the Hindu religion.

Out of the five Indian religions, since Saivism and Vaishnavism were already enslaved to Varnashrama dharma, i.e., caste discrimination or Hindutva, the people of India began to use the newly originated common name of ‘Hindu religion’ to denote Saivism and Vaishnavism. The context and substance of the term Hinduism, coined by Sir William Jones, are different from the context and substance of the term ‘Hindu religion’, which was substituted erroneously and used by the people to denote Saivism and Vaishnavism.

The orthodox believe in Varnashrama Dharma or caste discrimination.

People of India wrongly believe that Hinduism is an ancient religion because they are unaware that Hinduism is not the Santana Dharma or Vedic religion.

People of India have to liberate themselves from the stranglehold of casteism to realize their original religion is not Hinduism, which is full of different castes and creeds, but the Great Vedic religion. The people should be educated about the historic truth of the religion of Vedas.:~Santthosh Kumaar

You will find your own way when you realize that the Self is not you but the invisible Soul, which is present in the form of consciousness.+

You will find your own way when you realize that the Self is not you but the invisible Soul, which is present in the form of consciousness.

Unless you find it on your own, you will not be able to realize the truth, which is beyond form, time, and space.

Without a perfect understanding of ‘what is what?’, it will take the seeker nowhere.

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)

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)

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

Even the Brihadaranyaka Upanishad: ~ Brahman (God in truth) is 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 the real God.

That is why 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.

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

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 Atma, the Self. May ye never accept another God in place of the Atman nor worship other than the Atman?" (10:48, 5)

The 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 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.

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

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.

Thus, by sticking up to the Gods, which are not God in truth, you are sticking up to the illusion.

Sticking to illusion means sticking to ignorance. Sticking to ignorance means you are not qualified to acquire Self-knowledge or Brahma Gnana, or Atma Gnana.

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.

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

Yajurveda – chapter- 32:~God cannot be seen directly by anyone. God pervades all beings and all directions.+

Bhagavad Gita: ~ ‘All those whose intelligence has been stolen by material desires worship many gods. (7- Verse -20)

Brihadaranyaka Upanishad:~ "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)

The Vedas confirm God is Atman (Spirit), the Self.

Yajurveda – chapter- 32:~ God Supreme or 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.

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)

How can you worship God? That implies two ~ the worshipper and the worshiped, whereas God is nondual. One can worship his idea of God only or realize his unity with it when he can’t worship it as apart.

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

God is the Supreme Being, the One eternal homogeneous essence, indivisible consciousness, and intelligence, which is beyond form, time, and space. To which the Sages describe it in a variety of ways through diverse words.

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

People who worship God based on blind belief are hallucinating that they become one with such God.

The Vedas themselves say: May ye never accept another God in place of the Atman nor worship other than the Atman? Thus, to know the real God, Self-realization is necessary. Self-realization is God realization. Self-realization is real worship.

In Yajurveda says if you worship what is not God: ~

Yajurveda: ~

Translation 1.

They enter darkness, those who worship natural things (for example, air, water, sun, moon, animals, fire, stone, etc).

They sink deeper in darkness those who worship sambhuti. (Sambhuti means created things, for example, table, chair, idol, etc.) (Yajurveda 40:9)

Translation 2.

"Deep into the shade of blinding gloom fall asambhuti's worshippers. They sink to darkness deeper yet who on sambhuti are intent." (Yajurveda Samhita by Ralph T. H. Giffith pg 538)

Translation 3.

"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 Prakriti -- the material cause of the world -- in place of the All-pervading God, But those who worship visible things born of the Prakriti, 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.)

So, 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 Prakriti, 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.)

If the religious Gods and goddesses are not real Gods, then why indulge in rituals and glorify 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.

That is why Sage Sankara: ~ VC ~ 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 (verses-6): ~ Santthosh Kumaar