Many seekers strive for spiritual salvation. Even amongst such seekers, it is only the rare person who gets to know God in truth correctly.+

Many seekers strive for spiritual salvation. Even amongst such seekers, it is only the rare person who gets to know  God in truth correctly.   

God in truth exists prior to the form, time, and space. The form, time, and space cease to exist as a reality when wisdom dawns.   

Gods and Gurus have no place in the domain of the Advaitic reality. Advaita is the nondual nature of the Soul, which is present in the form of consciousness. Thus, Self-realization is the only way to God-realization. 

By worshipping the religious Gods and Gurus, one will not get Self-realization or God-realization.

The Soul, the inner Guru, reveals ‘what is real’ and ‘what is unreal” when the seeker is receptive and ready.

The Upanishad says: ~ 'The human goal is to acquire Self-Knowledge or Brahma Gnana or Atma Gnana, and they indicate the personal gods, scriptures, worship, and rituals are not the means to Self–knowledge or Brahma Gnana or Atma Gnana, then why anyone should indulge in it. The religion, concept of an individualized god, and scriptures are the greatest obstacle to realizing non-dual truth or Self-realization because they are based on the false self. The seeker of truth has to search for the ultimate truth without losing himself in the labyrinths of philosophy, through deeper inquiry, analysis, and reasoning, and assimilate and realize it.

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). 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 besides 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 no distinction between substance and attribute. Sat-Chit-Ananda constituted the very essence or Svarupa of God in truth and not just God's attributes. The Nirguna Brahman of Sage  Sankara is impersonal.

God in truth is neither male nor female because God in truth is non-dual. God in truth is in the form of the Athma, and it is indeed Athma itself.  Athma is a formless, timeless, and spaceless existence.  

All Gods with forms and names are a reality within the dualistic illusion or Maya.  God in truth is hidden by the dualistic illusion or Maya. The dualistic illusion is present in the form of the universe (I). 

There is neither Shiva nor Shakti, only consciousness. Consciousness is God in truth.  All Gods based on blind belief are not God in truth.

Bhagavad Gita: ~ Brahmano hi pratisthaham ~ Brahman (God) is considered the all-pervading consciousness, which is the basis of all the animate and inanimate entities and material. (14.27).

When 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.

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.

Brihadaranyaka Upanishad IV-13:~ ‘As a mass of salt has neither inside nor outside, but is entirely a mass of taste, thus indeed, has that Self neither inside nor outside but is altogether a mass of Knowledge. Just as a lump of salt has inside as well as outside one and the same saltish taste, not any other taste, so also that Brahman (consciousness) has inside as well as outside one and the same intelligence. Inside and outside are mental creations only. When the mind melts in silence, ideas of inside and outside vanish. The sages cognize one illimitable, homogeneous mass of consciousness only.

Causality taught in the Upanishads is only to enable us to understand the supreme truth of no-origination. The world is not different from consciousness, consciousness is not different from the Soul, the Self, and the Soul is not different from the ultimate truth or Brahman. Consciousness appears as the diverse world is only an illusion. If it really became diverse, then the immortal would become mortal.

The dualists who seek to prove the origination of the unborn, by that very enterprise try to make the immortal, mortal. Ultimate nature can never change - the immortal can never become mortal and vice versa.

Sage Goudapada quotes from the Upanishads: ~ "There's no plurality here"; "The Soul through its powers appear 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?”. : ~ Santthosh Kumaar