All the rituals based on Gods based on the blind belief will not yield any fruits. Rituals are meant for the ignorant people.+

 

All the rituals based on Gods based on blind belief will not yield any fruits. Rituals are meant for ignorant people who are incapable of realizing God in truth.

Sage Sankara endeavored to establish Vedic religion, overthrowing Buddhism. But even he was not able to avoid the influence of Buddhism.

The influence of the revolutionary atmosphere of Buddhism has reappeared in the Advaita of Sage Sankara. His inability to revive the Vedic religion that flourished before the Buddhist revolution in its pure form is discernible.

All the Puranic non-Vedic adulteration by dualist Sages has to be bifurcated from the Vedas to get the pure essence of the Vedas.

Dualist sages introduced non-Vedic Gods, rituals and a code of conduct in the name of the Vedas. All non-Vedic worships of Gods are barred by the Vedas.

From a Vedic perspective, worshiping such non-Vedic Gods is superstition.

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

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)

The seeker of truth must know the difference between the ordinary concept of God and the truth about God.

The seeker is not concerned with the ordinary concept of God; he is only concerned with the truth of God.

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

Even Bhagavad Gita says: ~ ‘Brahmano hi pratisthaham’ - Brahman (God in truth) is considered the all-pervading consciousness, which is the basis of all the animate aninanimate entities and materials. (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 materials, then nothing has to be accepted as God other than consciousness.

Lord Krishna says in 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. God in truth is only Atman, the Self. In reality, there is no duality, no differentiation. Only Atman exists.

Even Rig Veda:- Atman is the cause; Atman is the support of all that exists in this universe. May ye never turn away from the Atman, the innermost self. May ye never accept another God in place of the Atman, nor worship other than the Atman?" (10:48, 5)

Sage Sankara’s supreme Brahman (God in truth) is Nirguna (without the Gunas), Nirakara (formless), Nirvisesha (without attributes), and Akarta (non-agent).

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

Thus, it refers to the formless and attributeless God, which is the Atman (Soul), the ‘Self’ within the false experience. Thus, it clearly indicates that all the Gods with form and attributes are mere imaginations based on the false self. Thus, Atman or Soul, the ‘Self’ is God in truth.

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

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

It indicates clearly that all the Gods with forms and attributes are mere imaginations based on the false self.

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

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

Swami Vivekananda: ~ “The masses in India cry to sixty million gods, and still die like dogs. Where are these gods.

Remember:~

Kabir:~ “There is nothing but water in the holy pools. I know, I have been swimming there. All the Gods sculpted of wood or ivory can’t say a word. I know, I have been crying out to them. The Sacred Books of the East are nothing but words. I looked through their covers one day sideways. What Kabir talks of is only what he has lived through. If you have not lived through something, it is not true.

The real purpose of the scriptures, Sage Sankara said, was to describe reality as it is. Sage Sankara rejected the Mimamsa view and argued that scripture was not mandatory in character, at least where it concerned the pursuit of wisdom. Upanishads, he remarked, dealt with Brahman and that Brahman could not be the subject of injunctions and prohibitions.

Sage Sankara strongly advocated the study of Upanishads and, at the same time, cautioned that the study of Upanishads alone would not lead to moksha. In matters such as spiritual attainment, one’s own experience is the sole authority, and it cannot be disputed.

Sage Sankara also said the study of the Upanishads was neither indispensable nor a necessary prerequisite for attaining the human goal of moksha.

Sage Sankara pointed out; even those who were outside the Upanishad fold were as eligible for moksha as those within the fold were.

Sage Sankara declared that all beings are Brahman, and therefore the question of discrimination did not arise. All that one was required to do was get rid of Avidya (duality).

Sage Sankara pointed out that those rituals could in no way bring about wisdom, much less moksha.

Sage Sankara asserted, while the rewards of the rituals were not a matter of direct realization, wisdom, which is the fruit of Vedanta, is based on immediate and personal realization; one need not have to wait for the reward nor be in doubt whether the reward would or would not come.

This was in sharp contrast to the position taken by Mimamsakas, who asserted that rituals alone would lead one to higher levels of attainment. Further, the deities would reward only those entitled to perform the rituals alone. The entitlement involved caste, creed, and other parameters.

Most of the ideas that Sage Sankara rejected came back to the Advaita fold, and the Mimamsa position with regard to the scriptural authority and value of rituals became a part of the Advaita posture.

The wisdom-oriented teachings of Sage Sankara became as much a face of Advaita as the rituals, worships, and other practices. There was, therefore, an obvious disparity between what Sage Sankara idealized, and what his followers, even the elite, practiced.

Sage Sankara says :~ The scriptures dealing with rituals, rewards are therefore addressed to an ignorant person. Thus, the rituals are meant for ignorant people.

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

- “This shows he was wearing a religious robe only for the sake of bread.” Thus, it means those who are wearing religious robes for the sake of bread.

All the rituals based on the Gods based on blind belief will not yield any fruits, and they are meant for the ignorant populace who are unable to grasp the God beyond the form, time, and space.

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

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

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

Sage Sankara:~ (11.1)- This ignorance (mistaking the body for Self) brings in its wake a desire for the well-being of the body, an aversion for its disease or discomfort, a fear of its destruction, and thus a host of miseries (anartha). This anartha is caused by projecting karthvya (“doer” sense) and bhokthavya (object) on the Atman. Sage Sankara calls this adhyasa. The scriptures dealing with rituals, rewards, etc. are, therefore, he says, addressed to an ignorant person. -Adhyasa Bhashya

Sage Sankara:~ (11.2)- In short, the person who engages in rituals with the notion “I am an agent, doer, and thinker”, according to Sage Sankara, is ignorant, as his behavior implies a distinct, separate doer/agent/knower; and an object that is to be done/achieved/known. That duality is Avidya, an error that can be removed by vidya. Adhyasa Bhashya 

Sage Sankara: ~ (12) Sage Sankara, affirming his belief in one eternal unchanging reality (Brahman) and the illusion of plurality, drives home the point that Upanishads deal not with rituals but with the knowledge of the Absolute (Brahma vidya) and the Upanishads give us an insight into the essential nature of the Self which is identical with the Absolute, the Brahman. -Adhyasa Bhashya

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

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

No conceptual God can exist, apart from consciousness. People are not aware of the fact that no individual God can exist, apart from Soul, which is in the form of consciousness. Thus, the Soul is the Self. If there is no consciousness, then there is no physical body, no ego, no universe, no religion, and no personal Gods. : ~  : ~ Santthosh Kumaar