Atma jnanam is always there, since I know 'I am'. For that no vedanta and all is required. But we say 'I am body', this is where vedanta walks in.
Body has attributes, and we also say body 'is'.
Vedanta walks in and says body is 'mithya', which means atma that IS, is the adhistanam, devoid of attributes.
So this I am 'is', is consciousness, is existence, but is attributeless, and happens to be the subject also.
And body gains existence from same 'I am', which is what we call mithya srshti. Body means attributes. Attributes are mithya , and "I am" is satyam the adhistanam. This "I am" is the adhistAnam for entire jagad and ishvara also . This I am is brahman , the non dual reality, which alone is the existence in all that "is", such as when we say 'cloud is', 'hill is' , the cloud , hill etc. are names and forms, and the 'is' refers to the atman "I Am' only....
Body has attributes, and we also say body 'is'.
Vedanta walks in and says body is 'mithya', which means atma that IS, is the adhistanam, devoid of attributes.
So this I am 'is', is consciousness, is existence, but is attributeless, and happens to be the subject also.
And body gains existence from same 'I am', which is what we call mithya srshti. Body means attributes. Attributes are mithya , and "I am" is satyam the adhistanam. This "I am" is the adhistAnam for entire jagad and ishvara also . This I am is brahman , the non dual reality, which alone is the existence in all that "is", such as when we say 'cloud is', 'hill is' , the cloud , hill etc. are names and forms, and the 'is' refers to the atman "I Am' only....
Even the thought "I am" is a reflection on the mind. Without that thought also atman 'is'. or I am. Being the very agent of that thought, being self shining one. If mind is mithya, then the reflection 'I am' thought, that thought is also mithya.
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