What is maya

 I can write and talk about maya, with Maya Shakti

It is not available for experiencing as its already mixed in with experience and experiencer statuses being its effects

So I am not the effects, I am the cause

Who is neither experiencer nor experienced

With maya shakti I appear as experiencer and experienced

So I am the effect of maya in this scenario

But I identify with the cause not the effect

And cause also I am only wrt maya

On my own I am not even cause

As maya has no existence

I stake claim over its existence

So its existence becomes mithya

What does not have existence of its own is not existent

I can still talk about maya

Even though it is non existent

__PRESENT__PRESENT

Nobody can grant moksa

 Nobody can grant the individual moksa

Moksa is a purusharta

One has to by oneself seek and use the guru as pramana and choose to see ones own glory in the pramana mirror, and resolve this ajnana that is causing havoc within oneself

By oneself I need to uplift oneself, by seeing the truth of myself in the mirror of the pramana

Having seen that how can I continue to behave otherwise

__PRESENT__PRESENT__PRESENT

Pure brahman

 All that is here is brahman

The karanatvam and all resolves in this pure brahman which is nirguna advaitam satyam

Only brahman

 This maya that appears to exist in me, I withdraw its isness into me brahman, then brahman alone exists, maya no more exists

It only exists so long as I lend existence to it

I lend existence to it via ajnana

Once ajnana is gone, then I no more lend any existence to maya

I only have existence as my nature only

So even to mithya isvara I dont lend existence anymore

I take that existence also

So then when I transact,  there is no maya, there is no jagat, there is only brahman

everything resolves in brahman, no maya, no nothing else

OM

Ekameva advitiyam

 Brahman is shakti and shiva

They are the mother and father and we are all children and products

We are the reality in this form

Reality is

Isness is limitless brahman atman, isvara isvari

The chaitanyam conscioousness I is in the form of this duality and this isvara form, its all pervasive and limitless

It is isvara

mula avidya

 So mula avidya is removed, means the avarana shakti is removed

So atma avarana is not their, I am self evident limitless nameless formless brahman.

Nameless, Formlesss means limitless, objectless, jagatless, unlimited brahman.

The that hasnt become a second. 

The projection due to the vikshepa shakti continues as I continue to appear as an experience, but I can still argue that the cause avidya has been removed forever given that I know that this is a projection. 

So even if projection of past present future and causal nature appears to continue , the very fact that I am stating that it is appearing to continue means that there is no avidya anymore. There is no cause anymore, and effect appearing to continue does not oppose to the the fact that the cause is not there , as we can very well say that only the causeless non cause atma alone is. Having stated that, there is no cause or effect. Om tat sat. 

PSE

 I am pure brahman, not a vachyartha of any word, only lakshyartha of satchitananda, as I am not revealed by the words, but I end up as the self revealing one, who happens to be the definition of the words. 

I with avidya, manifest as hiranyagharba and I manifest this world from myself, and I the happen to be the experiencer with respect to this hiranyagarbha manifested world, and I project the individual also, and I happen to appear as bandha considering world to be a vastu vs a projection of I, and I beleving thus appear to gain knowledge and appear to now be as I have always been in fact, and hence all that is here is isvara, and isvaras rulership over this projection including body mind, and I am both. 

Hence I am projector, sustainer and experiencer of all that is here. I alone happen to be bhagavan and sishya, Om