The rituals enjoined in the Vedas are applicable to the realm of dharma, but the one who seeks liberation does not merely desire a place in heaven; he is in search of ultimate Reality itself.+

Traditionally, religious people are so entangled in orthodox religiosity; that it is very difficult for them to free themselves from narrow-minded prejudices dogmas, and superstitions.

These educated orthodox people are more ignorant than illiterate. They strongly stuck to their inherited orthodox baggage meant for the ignorant populace. Even though their own sage has said that orthodoxy is meant for the ignorant populace they ignore and they are like the blind led by another blind follow the inherited blind belief.

Sage Sankara clearly indicates in Viveka Chudamani (2) that the Knower of the Atman (A Gnani) "bears no outward mark of a holy man" (Stanza 539).

But remember:~

Most Orthodox scriptural scholars are ignorant in the guise of Gnanis.

One of Sage Sankara’s missions was to wean people away from the ritualistic approach advocated by Mimamsakas and to project wisdom (jnana) as the means of liberation in the light of Upanishad teachings. Sage Sri, Sankara criticized severely the ritualistic attitude and those who advocated such practices. However, the texts that combined rituals with wisdom (jnana_karma_samucchaya) more in favor of the Mimamsaka position came into vogue, projecting Sankara as the rallying force of the doctrine.

Sage Sankara:~ Loud speech, the profusion of words, and possessing skillfulness in expounding scriptures are merely for the enjoyment of the learned. They do not lead to Liberation."

Mundaka Upanishads:~ So-called spiritual pundits and learned are called children because a child takes whatever it thinks as truth. The question never occurs to children “Is what I have seen or thought real truth?" (P.334 line 9)

The Scriptures mastery, the force of religious merit--none of these lead to the realization of that Ultimate Truth or Brahman. The ultimate truth is revealed in the clear understanding and realization of ‘what is truth and ‘what is the untruth. When one realizes the untruth (universe) is created out of a single stuff, Self-awareness rises in the midst of duality exposing the unreal nature of the form, time, and space.

An adherent of the orthodox philosopher may say his philosophy teaches so and so", another man may object and say “No, his religious philosophy teaches such and such." Thus, they may go on uttering contradictions in the name of philosophy. True philosophy deals only with the appeal to facts, not theories Where scriptures and authorities do not agree with the reason, the seeker of truth must reject them.

Uttara Mimamsa, also called Vedanta, does not consider the Upanishads and Brahmanas as arthavada subservient to vidhis. Instead, they are seen to be sources of Brahman knowledge, addressed solely to those who seek moksha or freedom.

The rituals enjoined in the Vedas are applicable to the realm of dharma, but the one who seeks liberation does not merely desire a place in heaven; he is in search of ultimate Reality itself.

The Upanishads are viewed as those portions of the Sruti that address philosophical questions about Reality, here called Brahman. This tradition of exegesis follows the brahma sutras of Badarayana. Within Vedanta, there is a considerable difference of opinion on whether the Upanishads enjoin anything at all.

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.

An essential identity between Atman and Brahman is upheld in Advaita Vedanta. The personality of Sage Sankara, and the force of Advaita teaching is so strong that most post-Sankarian schools of Vedanta consciously define their doctrines against Advaita thought.

When Advaita declares Atman and Brahman then the direct realization of truth is possible without the scriptures. Know the soul to be the true self. And true self is in the form of consciousness and realizes consciousness as the ultimate truth or Brahman. :~ Santthosh Kumaar