There is no freedom blindly following religion and blind belief in the religious idea of God.+*****

The essence of Mundaka Upanishads: ~  Do not be satisfied with rituals, yoga, etc. which are good in their own way, but an inquiry. Inquire into the nature of the mind. ? Brahman and Atman are things one can never see. So seeker should not inquire into them.  He has to inquire into the world around him, which he can see. Analysis tells him it is passing away every second. Everything is dying repeatedly. Where is it going? Thus he follows up his investigation into what he can lay hands on. How can he inquire into Atman which he cannot see? So first he must deal with the known and seen, this inquiry leads up to the unknown in the end.

There is no freedom by blindly following religion and blind belief in the religious idea of God. Every caste, cult, sect has its own idea of God and its own holy books and its own pattern of the code of conduct.

The fallacy of religionist’s appeal to the belief of diverse attributed  Gods rituals and scripture lies in the varying and conflicting interpretations of the same scripture which different men feel entitled to give or hold.

According to Advaita Vedanta, the Veda addresses itself to two kinds of audiences - the ordinary ones who desire the transitory heaven and other pleasures obtained as a result of ritual sacrifices, and the more advanced seeker who seeks to know Brahman. Thus, the purva mimam.sa, with its emphasis on the karma kanda of the Vedas, is meant for the first audience, to help lead its followers along the way. However, the Vedanta, with its emphasis on the jnana kanda, is meant for those who wish to go beyond such transient pleasures.

Sage Sri, 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.

Yantra, mantra, and tantra are for the ignorant mass.  In this modern age, people are capable of thinking deeply and assimilating and realizing the ultimate truth or Brahman.  Thus we have to focus our attention on acquiring self-knowledge. By dropping all this accumulated dross, which is a hindrance to realizing the ultimate truth or Brahman or God.

God is impersonal.

Self is not you. The Self is the Soul, which is present in the form of the consciousness. Identifying the Self as you is a great error. The Soul, the Self is God. God is impersonal.

Sage of truth Say the nature of Brahman is: ~

v Sakshi (Witness)

v Chetan (conscious)

v Nirguna (Without form and properties)

v Nitya (eternal)

v Shuddha (pure)

v Buddha (omniscient)

v Mukta (unattached).

The nature of the Atman (Soul) is: ~

v Witness

v conscious

v Without form and properties

v eternal

v pure

v omniscient

v unattached

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

Sage Sri, Sankara’s Supreme Brahman (God) is impersonal, Nirguna (without Gunas or attributes), Nirakara (formless), Nirvisesha (without special characteristics), immutable, eternal and Akarta (non-agent). God is above all needs and desires. God is always the Witnessing Subject. God can never become an object as God is beyond the reach of the senses. God is non-dual, one without a second. God has no other beside it. God is destitute of difference, either external or internal. God cannot be described because the description implies a distinction. God cannot be distinguished from any other than God. In God, there is not a distinction between substance and attribute. Sat-Chit-Ananda constituted the very essence or Svarupa of God, and not just God's attributes. The Nirguna Brahman of Sage Sri, Sankara is impersonal.

Constant remembrance of the nature of God leads to Self-awareness, which itself is God-awareness.:~Santthosh Kumaar