Self-realization is to realize that the Self is not you, but the Self is the invisible and unborn Soul, which is birthless and deathless.+

Self-realization is to realize that the Self is not you, but the Self is the invisible and unborn Soul, which is birthless and deathless.

Deeper self-search reveals that the present life itself is an illusion; therefore, the past life is bound to be an illusion.

The invisible Soul, the Self, is unborn, eternal because it is ever ever-formless, timeless, and spaceless existence. The invisible Soul, the Self, is birthless; therefore, it is deathless. The one which is born lives and dies within the world (waking) is not the Soul, the Self.

The idea of reincarnation is based on the birth entity (waking entity or ego) which lives and dies within the illusory world (waking). The Self is the one that witnesses the coming and going of the dual (waking or dream) nondual (deep sleep) experiences.

When the experience of birth, life, and death takes place in the illusion, then reincarnation also is part of the same illusion.

A deeper self-search reveals the fact that the waking experiences (universe) itself is an illusion. It means the present experience of birth, life, death, and the world is an illusion.

Thus, the reincarnation theory based on the false self (birth entity) within the false experience(waking) is bound to be a falsehood. When the waking entity (you) is not the Self then whatever theories are based on the waking entity (you) imagined theory.

This imagined theory based on the waking entity or ego is for those lower mindsets who are incapable of grasping the ultimate truth or Brahman.

People who are caught up with the idea of reincarnation and rebirth theories are not qualified for Self-Knowledge or Brahma Gnana or Atma Gnana because they accepted the duality as reality.

From the ultimate standpoint, birth implies duality and duality is a falsehood. ~Santthosh Kumaar

The worshiping God based on blind faith or blind belief in place of real God is superstition.+

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 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 innermost 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 is.

Worshipping God based on blind faith or blind belief in place of the real God is superstition.

Swami Vivekananda: ~ “If superstition enters, the brain is gone. Superstition is our great enemy, but bigotry is worse.

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

Upanishads say in effect that: ~ If you believe that the ‘the Soul, the Self is one and God (Brahman) is another, you cannot understand Truth.

The religion preaches that God is one and the ways to God are many. It simply tries to lead them to darkness with its dogma and idea of many Gods, which is apart from the Self.

The universe is made of a single clay. That single clay is the invisible Soul, which is present in the form of consciousness. The invisible Soul is the cause of the universe, and it is uncaused. The invisible Soul is the ultimate truth, or Brahman or God in truth.

The invisible Soul, the Go,d is hidden by the universe, which is present in the form of the ‘I’. The ‘I’ is the dualistic illusion.

Thus, it is necessary to know what God is supposed to be in actuality. God is not a belief, but God is truth.

Bhagavad Gita says: ~ 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.

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

If you are seeking truth, then you have to discard all the  Gods based on blind belief to realize the Self. The Self is the invisible Soul, which is present in the form of consciousness. Self-realization is Truth realization. Truth -realization is God-realization. God-realization is real worship.

The world in which you exist is a dualistic illusion created out of the Self, which is not ‘I’ but the invisible Soul, which is present in the form of consciousness.

Whatever you have seen, known, believed, and experienced is within the dualistic illusion. Thus, your existence is bound to an illusion created out of consciousness, which is real and eternal.

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.

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 

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)

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

That is why Swami Vivekananda: ~ “The masses in India cry to sixty million Gods and still die like dogs. Where are these Gods? (In San Francisco, on May 28, 1900, of swami Vivekananda/volume 1)

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.

Ishopanishad:~ "They are steeped in ignorance and sunk into the greatest depth of misery who worship the matter, instead of the All-Pervading God, and those who worship things born of matter, like trees, animals, man, etc., are sunk deeper in misery."

When the Upanishads themselves say they are steeped in ignorance and sunk into the greatest depth of misery who worship matter, instead of the all-pervading God (Atman), and those who worship things born of matter (illusion) are sunk deeper in misery, then why worship God in place of the real God, which is Atman?

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

God is hidden by the ‘I’. The ‘I’ is the dualistic illusion. You are part and parcel of the dualistic illusion. The invisible Soul is the cause of the dualistic illusion, but itself is uncaused.

The dualistic illusion is present in the form of form, time, and space. The form, time, and space are present in the form of the universe.

The universe appears as waking or dream (duality) and disappears as deep sleep (nonduality).

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

Your existence is limited to the illusory form, time, and space. The form, time, and space are made of the same clay. That clay is the Soul, which is present in the form of consciousness.

Knowledge of the single clay is Self–knowledge or Brahma Gnana or Atma Gnana. Self–knowledge or Brahma Gnana or Atma Gnana helps the seeker to unfold the truth (God in truth) hidden by the ‘I’, which is the dualistic illusion.

You have to draw your attention back every time it turns to worldliness (I) and fix it in the Soul, the Brahman or God in truth.

Truth realization is Self-realization, and Self-realization is God-realization, and God-realization is real worship. : ~ Santthosh Kumaar

No conceptual God with form and attributes can exist, apart from consciousness.+

No conceptual God with form and attributes can exist, apart from consciousness.

People are not aware of the fact that there is no individual God that can exist, apart from consciousness, which is in the form of consciousness. Thus, consciousness is consciousness.

Consciousness is the true self. If there is no consciousness, then there is no body, no ego, no universe, no religion, and no conceptual god.

People think that there must be a creator of this universe. If one thinks physical entity or ego as the self, then there is a creator, but if one thinks of consciousness or consciousness as the Self, then there is nothing that exists other than the consciousness, which is the true Self.

If one objectifies and sees a universe, then he is bound to see many things besides himself and postulate a God, the creator. Body, God, and world rise and set together from, and into, the Self/consciousness. If God is apart from the Self/consciousness, then He would be Self-less, that is, outside existence, that is, non-existent.

Mahaayaanists who say: Buddha, due to his excellent skill, pNo reached the truth in different ways depending on the aptitude of his disciples.

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.m So they clearly indicate rituals and theories are not meant for those who are searching for higher knowledge or wisdom.

Ish Upanishads:- Vidya and Avidya both are hindrances to Self-knowledge, but Vidya is even worse than Avidya. The word Vidya is used here in a special sense; here it means worshiping gods and goddesses. By worshiping 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.

Avidya is Karma and therefore a hindrance. You perform Avidya - i.e., you perform Agnihotra and other sacrifices. This is a roundabout way of purifying the mind, and it is also groping in the dark. But it may not have as heavy a toll on your time and energy as the other.

Ishopanishad "They are steeped in ignorance and sunk into the greatest depth of misery who worship the matter, instead of the All-Pervading God, and those who worship things born of matter, like trees, animals, man, etc., are sunk deeper in misery.

Katha Upanishad says:~ Fools dwelling in darkness, but thinking themselves wise and erudite, go round and round, by various tortuous paths, like the blind led by the blind. [Ch II-5 P-14]

It indicates that the ignorant one [darkness] of the true self [Atman] searches for truth by accumulating knowledge of every path and practice, and is uncertain about the truth, and thinks every path leads towards reality. The ignorance of the true self leads one towards unreality or hallucination.

Bhad Upanishad: - This Self is dearer than a son, dearer than wealth, dearer than everything else because It is innermost. If one holding the Self dear were 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]

It is the first instance of monism in organized religion. Vedic religion remains the only religion with this concept. To call this concept 'God' would be imprecise.

The closest interpretation of the term can be found in the Taittariya 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).

Since it is eternal and infinite, it comprises the only truth. The goal of Vedic religion, through the various yogas, is to realize that the consciousness (Atman) is actually nothing but Brahman.

The Vedic pantheon of gods is said, in the Vedas and Upanishads, to be only higher manifestations of Brahman. For this reason, "ekam sat" (all is one), and all is Brahman.

Several mahā-vākyas, or great sayings, indicate what the principle of Brahman is:~

(1)prajnānam brahma

"Brahman is knowledge"

(2) ayam ātmā brahma

"The Self (Atma) is Brahman "

(3) aham brahmāsmi

"Self is Brahman"

(4)tat tvam asi

"The Self that

(5) sarvam khalv idam brahma

"All this that we see in the world is Brahman",

(6)(7)sachchidānanda brahma.

"Brahman is existence, consciousness, and bliss".

Why go round and round, by various tortuous paths, when the Vedas and Upanishad declare that Consciousness or Atman 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 a universe.

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

In Manduka Upanishad Brahman and Atman are defined as same:

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

Mandukya 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; He, 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? In a similar fashion, 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.

Brahman is considered the all-pervading consciousness, which is the basis of all the animate and inanimate entities and material. (brahmano hi pratisthaham, Bhagavad Gita 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, is 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. Advaitins believe in the existence of both Saguna Brahman and Nirguna Brahman; however, they consider Nirguna Brahman to be 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, mantram and meditation--all come from the Self.

So, it clearly says the one who meditates upon the self [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, mantram and meditation--all come from the Self. Therefore, there is a need to know the fact that, the true self is not physical but the 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, mantram and meditation--all come from the Self, which is in the form of consciousness.

Atman is Brahman. Brahman /Christ/the Absolute is alone real; this waking is unreal; and the three states are non-different from Brahman or God in truth.

Whatever is, is Brahman. Brahman itself is absolutely homogeneous. All differences and plurality are illusory."

Brahman/Christ is not a person, as the Absolute is not this. But if one wants to call it God/Paramataman, then fine. But it is not a person. Personifying it can make it easier to understand.

To realize the ultimate truth is the prime goal.

All the scriptures indicate that Atman is Brahman, and Brahman is the ultimate truth. Therefore, the consciousness, which is in the form of consciousness, is the ultimate truth.

Thus, to realize the ultimate truth is the prime goal. A well-directed inquiry, analysis, and reasoning will lead one to their non-dual destination.

Studying scriptures is not necessary:~

The Upanishads clearly indicate:-

it

This Atman cannot be attained by the study of the Vedas, or by intelligence, or by much hearing of sacred books. It is attained by him alone whom It chooses. To such a one, Atman reveals its own form. [Katha Upanishad Ch-II -23-P-20]

This Atman cannot be attained through study of the Vedas, nor through intelligence, nor through much learning. He who chooses Atman—by him alone is Atman attained. It is Atman that reveals to the seeker its true nature. [3 –page-70 Mundaka Upanishad (Upanishads by Nikilanada)

Prastnatraya [Bagavat Gita.The Dasoponishad and the Brahma Sutra, all with commentaries, will not help for Self-realization.

All that is intellectual wealth, useful in explaining doubts and difficulties if others raise them, if you yourself encounter them in the course of thinking. But to attain realization, all that is not necessary. You want fresh water to drink, but you do not require all the water of the river Ganges to quench your thirst.

The Vedanta speaks of 15 pranas, the names and functions of it which the student is asked to commit to memory. Will it not be sufficient if he thought only one prana does the whole work of maintaining the body? Again, the antakaran is said to think, to desire, to will, to reason, etc. Why all these details? Has anyone seen antakarana, or all these pranas? Do they really exist? They are conceptual divisions invented by teachers of philosophy through their excessive analysis. Where do all these concepts end? Why should confusion be created and then explained away? Fortunate is the man who does not lose himself in the labyrinths of philosophy, but goes straight to the source from which they all arise.

The above passages further prove that: Self-Knowledge cannot be attained by study of the Vedas and intellectual understanding or by bookish knowledge. Therefore, there is no use in studying the Vedas and other scriptures to acquire the non-dual wisdom. That is why Buddha rejected the scriptures, and even Sage Sankara indicated that the ultimate truth lies beyond religion, the concept of god, and scriptures.

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]

Therefore, there is no use in taking strain to understand and assimilate the conceptual divisions invented by teachers of philosophy with their excessive analysis. There are more and more doubts and confusion if one tries to understand and assimilate the ultimate truth through scriptures.

Why follow the path of doubts and confusion by losing oneself in the labyrinths of philosophy, when one can realize the ultimate truth without them? By mentally tracing the source of the mind from where it rises and subsides, one becomes aware of the fallacy of the mind, which rises as waking or dream and subsides as deep sleep. The mind rises from consciousness and subsides as consciousness. Therefore, there is a need for perfect understanding and assimilation of nondual truth.

There is no need to renounce worldly life to get Self-Realization. Any householder can attain it if they have the inner urge.

Ashtavakara: - "The man of knowledge, though living like an ordinary man, is contrary to him, and only those like him understand his state.: .:~ Santthosh Kumaar

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 these two religious leaders.+

In Vedanta, it is the Lord who teaches us in the Gita, and in it, he lashes out against the karma kanda.

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 these two religious leaders. At one place in the Gita, he says to Arjuna: "The Vedas are associated with the three qualities of sattva, rajas, and tamas.

You must transcend these three qualities. Full of desire, they (the practitioners of Vedic rituals) long for paradise and keep thinking of pleasures and material prosperity. They are born again and again, and their minds are never fixed in Samadhi; these men cling to Vedic rituals.

In another passage, Krishna declares: "Not by the Vedas is ‘Self’ to be realized, nor by sacrifices nor by much study.

Lord Krishna himself says that Self-realization is not possible by neither by the study of the Vedas nor by sacrifices nor by much study. Then why are you still thinking that by studying the Vedas, you get Self-realization?

Bhagavad Gita 2:46:~ "A man of true knowledge who has attained enlightenment has the same use for all the scriptures as one has a small reservoir of water in a place flooded on all sides."

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.

Know the Self in truth means to know God in truth. That is God without form, time, and space. The invisible Soul, the Self, is God in truth. The invisible Soul is present in the form of consciousness.

The invisible Soul is the cause and support of all that exists in this universe. May ye never turn away from the invisible Soul, the Self. Never accept another God in place of the invisible Soul, nor worship other than the invisible Soul.

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.

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

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)

The Soul alone is God. Never accept another God in place of the Soul, which is present in the form of the Spirit.

Even the 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 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 

Existence is nondual. Nonduality cannot be described by means of words for all uses of language fail to express it. +

Existence is nondual. Nonduality cannot be described by means of words, for all uses of language fail to express it.

Nonduality is sought to be indicated mentally by negating duality (all attributes and characteristics).

Existence cannot be a cause and effect at the same time, from the point of view of the dualists, but deeper Self-search shows the Existent is no two and causality can’t rise at all.

The real existence is formless, timeless, and spaceless. The form, time, and space are merely an illusory existence.

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

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

Thus, whatever you have seen, known, believed, and experienced as a person within the waking experience is bound to be an illusion created out of consciousness. Thus, the invisible Soul, which is present in the form of consciousness alone, is real and eternal.

Consciousness is ever-present. Without consciousness, the world in which you exist ceases to exist. Consciousness is Self-evident. It is not established by extraneous proofs. It is not possible to deny consciousness, because it is the very essence of the one who denies it.

Consciousness is the basis of all kinds of knowledge, presuppositions, and proofs. Consciousness is everything. Thus, consciousness is the ultimate truth or Brahman.

Remember:~

The cause and effect are possible only in the domain of form, time, and space. Therefore, the cause and effect are part of the dualistic illusion or Maya.

In non-dualistic reality, there is duality.

The dualistic theory says that whatever was in the cause was also in the effect. They say that the gold brick, the gold medal, the gold ornaments-- are in the seed--the gold. Deeper self-search reveals the fact that, if cause and effect are one, what is the difference between the two?

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

The Advaitic truth transcends form, time, and space. Self-knowledge or Brahma Gnana or Atma Gnana dispels ‘Ignorance’. The Self is the invisible Soul.

The invisible 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. Consciousness is ‘the one without a second’, the one which alone exists as the ultimate reality.

Sage Sankara’s Supreme Brahman is impersonal, Nirguna (without Gunas or attributes), Nirakara (formless), Nirvisesha (without special characteristics), immutable, eternal, and Akarta (non-agent). It is above all needs and desires. It is always the Witnessing Subject. It can never become an object as it is beyond the reach of the senses. Brahman is non-dual, one without a second. It has no other beside it. It is destitute of difference, either external or internal. Brahman cannot be described because the 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, as described by Sage Sankara, is impersonal.

The invisible Soul remains in its own nondual awareness. The illusion (mind) does not merge with the invisible Soul because it is never really separated from it.

The invisible and unborn Soul remains the one without a second (Advaita). The Soul’s separation is an illusion, the result of ignorance, which, when dispelled, the hidden reality shines as a formless, timeless, and spaceless existence. :~Santthosh Kumaar 

ntil you hold the Self as the ‘I’, your knowledge remains skin deep.+

All the Gurus glorified the ‘I’. Thus, it becomes very difficult to discard the ‘I’. 

Those who have accepted the ‘I’ based teaching refuse to accept anything other than their accepted truth.

Until you hold the Self as the ‘I’, your knowledge remains skin deep.

What is it that appears as the ‘I’ and disappears as the ‘I-less? It is the Soul, which is present in the form of consciousness.

Do not make the mistake of holding the ‘I’ as the Self because it is not permanent. ‘I’ disappears and becomes the Soul.

‘I’ is an illusion, and the invisible Soul, the Self, is real and eternal. The Soul, which is present in the form of the consciousness, appears as ‘I’, and ‘I' disappears as consciousness

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

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

,

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

People think the ‘I’ without the body is the Self. The seeker has to realize that ‘I’ is not the Self, but the Self is the invisible Soul, which is the cause of the ‘I’.  The invisble and unborn Soul, the Self, which is nondual and eternal.

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.

Remember this: “The  Self is not the ‘I’ but the Self’ is the invisible Soul, the witness of the ‘I’, which comes and goes.

There is nothing to realize other than realizing the fact that you and the world in which you exist are created out of a single stuff and that single stuff is the invisible Soul, the Self.

The invisible  Soul is present in the form of consciousness. Thus, you and the world in which you exist are nothing but consciousness. 

Thus, by realizing this truth, the invisible Soul, the Self, becomes free from the cage of the illusory form, time, and space. : ~ Santthosh Kumaar 

We all, including the world, are made of the same clay.That clay is the invisible Soul, which is present in the form of consciousness.+

There is no difference between me, you, and the others, and the world in which we exist. We all, including the world, are made of the same clay. That clay is the invisible Soul, which is present in the form of consciousness.

The invisible  Soul, which is present in the form of consciousness alone, is real, and the world in which we exist is a dualistic illusion created out of consciousness.

People make a show of their faith and beliefs. The faith and beliefs are not the truth. The invisible Soul, the  Self, has no religion, because it is an ever-formless, timeless, and spaceless existence.

Clinging to religion and ritual, and ceremonies is clinging to ignorance. To get to the fundamental core of the truth underlying the form, time, and space, and reach the core of the formless, timeless, and spaceless existence. ~ Santthosh Kumaar