God in truth is not He/she because God in truth is the Spirit. God in truth has no material shape. God in truth cannot be seen directly by anyone. God in truth pervades all beings and all directions.
God in truth is Athma the Spirit, which is ever formless, timeless, and spaceless existence. Vedas say May ye never accept another God in place of the Atman nor worship other than the Atman
By worshipping Gods and Goddesses, you will remain in the domain of the dualistic illusion. Worshipping Gods and Goddesses will not help you to realize the real God. The real God is the Soul, the Self.
God in truth is self-evident. God in truth is not established by extraneous proof. It is not possible to deny God in truth because God in truth is the very essence of the one who denies it. God in truth is the basis of all kinds of knowledge, presuppositions, and proofs. God in truth is hidden by the universe in which you exist, God in truth is without the universe in which you exist.
God in truth 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 in a variety of ways through diverse words.
Bhagavad Gita: ~ ‘All those whose intelligence has been stolen by material desires, they worship many Gods. (7- Verse -20)
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)
The time you spend worshipping Gods and Goddesses is wasted because you could have spent that time acquiring Self-knowledge or Brahma Gnana or Atma Gnana. Self-knowledge or Brahma Gnana or Atma Gnana is your goal. By worshiping Gods and Goddesses, you cannot you will remain in ignorance of the ultimate truth or Brahman or real God.
Upanishads clearly indicate that the human goal is to acquire Self-Knowledge or Brahma Gnana or Atma Gnana.
Mundaka Upanishad condemns rituals:~ The Para or Higher knowledge is the knowledge of the Supreme Being while the Apara or Lower Knowledge is that of following sacrificial rites and ceremonies. (1/2/ 1 – 6)
First, you must know what God is supposed to be. There is a clear-cut idea in the scriptures, about what is supposed to be God. And what not to worship in place of God then why worship the belief of God, which is not God.
That is why 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.
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)
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)
Yajurveda – chapter- 32:~ God is 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.
Brihadaranyaka Upanishad: ~ Brahman (God in truth) is in the form of the Athma, and it is indeed Athma itself.
People, who worship the belief of God, are hallucinating that they become one with such God.
Vedas itself says:~ 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 itself is real worship.
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 is 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 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.)
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 prakrti, such as the earth, trees, and 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 one has to 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.
The Soul, the God is impersonal. The only way to approach God is by Acquiring the Advaitic wisdom of Sage Sankara.
Sage Sankara’s Supreme Brahman (God in truth) 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 besides 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 not a distinction between substance and attribute. Sat-Chit-Ananda constituted the very essence or Svarupa of Brahman, and not just Its attributes. The Nirguna Brahman of Sage Sankara is impersonal.
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
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