Vastu gnanam

Any object has limitations in terms of its attributes . Such as a bird has a body, an ability to fly and lives in a time and place.

Space itself is that which accommodated and is limited to such a function alone, to accommodate is its function.

So the object has a limitation in terms of its attributes . But is their any limitation in terms of its reality?

Same way the knower within a body is a knower and not the known , its a functional limitation .
He is limited by the mind as to know only one thing at a time, based on a vrtti or thought form.

When we say limitless vastu is the reality there really isn't a limitless vastu that can either be only a known object, or a knower with a mind or a knowledg/ thought form alone.
All these entail attributes and hence limitations , so cannot be the reality which is an all pervading limitless vastu.

So how is it that Shastra can say there is such a thing as Brahman,and that Brahman is Anantha or limitless, And is self existent vastu.

The vastu has to be in that case all pervasive satyam, like gold is all pervasive for all gold ornaments. Such an all pervasive Brahman cannot be simply am object of knowledge neither can be an knower alone limited by known, neither can be a mere thought .

If it is the reality of all 3, then such a reality is already evident, as the knower known knowledge alone,but the reality of these is one , that much isn't known by the knower with a body mind.

This however, shastra says, can be known , and available as a possibility for such a knowledge presents itself with the human potential to recognize that "I am". This 'I am' awareness creates a possiblity of knowing the ultimate reality.

The proposition of an all pervasive one reality , as the truth of knower known and knowledge , implies the knower commonly referred to with the statement I am , can indeed me recognized himself as that one all pervasive reality . And such a recognition is made possible with fact being that the self is self evident , not requiring to be known, no need to apply or operate a means of knowledge in order to know "I am".

The very fact that I am, enables experience to happen , enables the operation of any means of knowledge. I am is ever present as experiencer in every experience and even in deep sleep as one says I slept well.

I can find with enquiry that I am the experiencer and there isn't a possibility to know anything specific 'about' the experiencer as such,reason being that the knower isn't going to have any attributes like a known object , but is simply going to be a 'knower status performer'.

Now one thing the knower status performer tells about atma is that atma the changless satyam is also consciousness. It has chit ad its svarupa, in all 3 states of waking dreaming and sleeping , the known or self evident nature, the knowingness doesn't leave it , hence confirming that chit to be svarupa of the reality 'I'.

This reality alone then is said to be the truth of the known and knowledge , when presenting itself as having attributes , the shastra says so, that this indeed , self indeed is the all pervasive reality.

This is where we give role of Maya to this atma , the fact that atma is having non separate from itself the power to manifest in various forms. Maya is  seen as a relative order of reality, while the nirguna svarupa devoid of any mayatvam is seen to be the absolute reality.

Hence the manifestation of names and forms such as space time, and also the individual body are nothing but the chaitanyam, chit svarupa, consciousness reality manifesting with names and forms.

One such name and form is the individual body, and there happens to be a confusion or ignorance in the individual body mind, with regard to the self, a certain self ignorance, wherein one does not know I am all pervading reality.

This ignorance makes one take the body to be a "second" entity, whereas the body mind is simply a name and form with which the self itself is manifest.

The notion of duality is only due to ignorance.

Even for ishvara there is no duality, there is only a manifestation of various names and forms wherein the reality is only one all pervasive satyam, quashing all notions of duality.

There is however a certain transactional and relative nature which we recognize as the formful state of being, of ishvara, wherein ishvara has a maya sakti non separate from oneself.

This maya sakti, does not mean duality, rather is a different order of reality. Which is not altogether true in the ultimate sense.