Advaitic wisdom is the scientific truth of the whole (universe) declared by Sage Sankara.+

Advaita is the rational truth and the uncontradictable truth or scientific truth. Advaitic wisdom is the scientific truth of the whole (universe) declared by Sage Sankara many centuries back and thought only to those of higher intellect who are receptive.

Sage Sankara was an independent thinker. His wisdom has not been taken seriously by many in India because most of the followers of Sage Sankara are religious orthodox.

It is that philosophy in India was for centuries more an exposition of the ancient classics than the independent thought of individual thinkers as in ancient Greece or modern Europe and America.

Sage Sankara and Sage Goudpada are independent thinkers other schools of Indian philosophy are mere theologies. Advaitic wisdom is the only tool to unfold the mystery of the ‘I’. The dualistic philosophy cannot escape the charge of dogmatism.

Intelligence and thought, do not apply to Advaitism, intelligence and thought are based on false ‘Self’ (waking entity) within the false experience (waking). The whole Advaitic philosophy is an attempt to transcend the limitations of intelligence and thought.

The two points of view A Gnani is not cut off from the experience of practical life within the practical world because the Advaitic truth is neither realism nor idealism; it is beyond both these.

Sage Sankara said:- Talk as much philosophy as you like, worship as many Gods as you please, observe ceremonies, and sing devotional hymns, but the liberation will never come, even after a hundred aeons, without realizing the Oneness.

The Advaitic wisdom does not begin with the ultimate truth. The ultimate truth has to be proved, not assumed. Hence, so-called philosophers who take Brahman for granted are not philosophers at all.

Lots of Advaitin scholars will teach that all is yourself but none of them can show that this is so, none has analyzed it scientifically, and none can prove it. a rational approach is required so that one arrives at knowing the ultimate truth or Brahman i.e. Gnana.

Theirs is merely a dogma, parrotism, repetition of what they read in scripture. Authoritarianism merely assumes as true what another says, but what has yet to be proved.

Sage Sankara endeavored towards establishing the 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 Vedic religion that flourished before the Buddhist revolution in its pure form is discernible.

Sage Sankara gave out what was of most use to the greatest number of people. Therefore, in the commentaries on the Upanishads, such as the famous Manduka Upanishad, he gave the highest non-dual message of the identity of Atman and Brahman, revitalizing the philosophy and practice of Advaita, while in the commentaries on the Brahmasūtra he gave lesser teaching, positing both higher and lower Maya and higher and lower Brahman (Ishvara) to explain creation for those of lesser intellects until they were ready for the highest truth.

Brahman (GOD), the One without the Second:~

The religions are based on personal God whereas Sage 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 attributes. The Nirguna Brahman of Sage Sankara is impersonal.

The Atman is Brahman or God. God Self-evident. It is not established by extraneous proofs. It is not possible to deny God, because, God is the very essence of the one who denies It. God is the basis of all kinds of knowledge, presuppositions, and proofs.

Brahman is not an object, as It is Adrisya, beyond the reach of the eyes. Hence, the Upanishads declare: “Neti Neti—not this, not this....” This does not mean that Brahman is a negative concept, or metaphysical abstraction, or a nonentity, or a void. It is not another.

It is all-full, infinite, changeless, Self-existent, Self-delight, Self-knowledge, and Self-bliss. It is Svarupa, essence. It is the essence of the witness. It is the Seer (Drashta), Transcendent (Turiya), and Silent Witness (Sakshi).

Remember:~

Only through ‘Self’-knowledge or Brahma Gnana or Atma Gnana negation of duality is possible. The Soul, which is present in the form of consciousness, is the ultimate truth or Brahman or God in truth.

Consciousness is the cause of the origin, maintenance, and withdrawal of the universe is Advaita (i.e. non-dual), which means that consciousness transcends all conceptions, positive and negative. Nothing positive can ever be imagined or said about it. Consciousness is existence absolute, awareness absolute. The existence absolute means that consciousness is not unreal or non-existent. And it is not unconsciousness. Nothing positive can be stated about consciousness.

The nature of the Soul, the ‘Self’ is the nondualistic silence. Non-dualistic silence is like a deep sleep state. The silence indicates that the nature of the Soul, the ‘Self’ is inexplicable, indescribable, and unimaginable.

The Soul, the  ‘Self’ is the one without a second because it is the ever formless, timeless, and spaceless existence. There is not the least shadow of multiplicity in the Soul, which is present in the form of   consciousness." : ~ Santthosh Kumaar