Going beyond Veda, religion and conceptual god means going beyond illusion. That is end of Vedas [Veda –antha]

One has to go beyond Vedas means go beyond religion. Go beyond religion means, go beyond concept of god.  Thus, going beyond Veda, religion and conceptual god means going beyond illusion.   That is end of Vedas [Veda –antha] 

When one goes into the annals of the history it looks like the true Advaita expounded by Sri Sankara and his param guru, Goudpada was lost or mutilated by the orthodox cult, because their preaching is based on non-duality and practices are based on duality. 

Sri, Sankara says in Brahma Sutras: that Brahman is the cause of the world, whereas in Mandukya he denies it. This is because he says that at the lower stage of understanding, the former teaching must be given, for people will get frightened as they cannot understand how the world can be without a cause, but to those in a higher stage, the truth of non-causality can be revealed. 

Sri, Sankara himself has warned us not to use ambiguous words, and to practice semantic analysis in his book "Definition of one's own Self. [" Page 199, v.24 of "Sankara's Selected Works]

Buddha found religion in such a worthless state, with so many vile animal sacrifices, that he attacked religion. Sri, Sankara did not seek to destroy religion like Buddha but he advocated reforming it for better. He did this because he saw that the masses had to have some form of religion as they were not ripe intellectually for truth. 

 

As one goes down to the annals of History one finds that: - when Buddhism started, there were Jainism and Brahminism, but no Hinduism. Hinduism was styled out of the earlier Brahmanism at a later date. The Buddha was a Shramana rather than a Brahmana:

No temples or images remain to illustrate the first growth of Hinduism out of the earlier Brahmanism……..we have evidence that in the fifth or sixth century before Christ the Vedic or Brahmanic religion was not the only form of worship and philosophy in India.

There were popular deities and rites to which the Brahmans were not opposed and which they countenanced when it suited them. What takes place in India today took place then. When some aboriginal deity becomes important owing to the prosperity of the tribe or locality with which he is connected, he is recognized by the Brahmans and admitted to their pantheon, perhaps as the son or incarnation of some personage more generally accepted as divine. The prestige of the Brahmans is sufficient to make such recognition an honour, but it is also their interest and millennial habit to secure control of every important religious movement and to incorporate rather than suppress. 

The practices of the path and the destination or goals of both religions can be different. Theravada Buddhism is relatively conservative, and generally closest to early Buddhism. Later on Mahayana and Vajrayana also developed. It appears that later schools of Buddhism have developed a variety of other ritual and devotional practices that were inspired or influenced by the existing religious cultures of India, China, Japan, Southeast Asia, and Tibet. Little differences can be found between later schools of Buddhism and Hinduism. There is a huge difference when comparing Hinduism to the teachings of the Buddha as recorded in the Pali Canon of the Theraveda school of Buddhism.