vAchArambhaNam vikArO nAmadhEyam mrittikEtyEva satyam

So the understanding of satyam mithya has to take place leading to knowledge.

We take any object in the universe, the object 'is' we say.

We look at the object, a pot, a pot is a name and a form, the reality of the pot is 'clay'.

We look at clay also, clay is a name and form, reality of clay is 'earth'.

Earth is a name and form, Reality of 'earth' is atoms.

Atom is a concept, Reality of atoms is 'particles'.

Particle is also a concept.

That doesnt mean we can conclude there is no reality, as we say pot 'is'.

So what 'is' , is satyam.

That satyam is consciousness.

Existence, or isness, is the lakshana, svarupa lakshana, of consciousness.

So when I say pot 'is', water 'is', I am really saying consciousness is, using the name and form pot, or water. The reality, the substantive, what 'is' is consciousness.

This consciousness, is neither subject, nor object, it is the reality of both subject and object.

Generally we tend to associate the 'is' ness with object, as an attribute of object.

But every object 'is', and every object resolves in something else, doesnt have its own reality.

So we need to understand , that atma the consciousness, is as a matter of fact, all pervading, non dual consciousness, which is the reality of jagat also.

Jagat is manifest with name and form, in fact consciousness with name and form, is bhagavan, and manifests. What is the reality of bhagavan, is  none other than the atman, the non dual consciousness.

This is the to be understood.

Generally when we say mithya, we tend to think, pot 'is' and underneath pot, clay 'is' covered.

Thats not true, clay is not covered. The reality of pot itself is clay. There isnt such a thing as a pot, clay alone is. Pot is just the name and form, clay alone is. While saying pot itself, the word pot , and form of pot IS and the 'is' , the vastu is clay, atman alone.

vAchArambhaNam vikArO nAmadhEyam mrittikEtyEva satyam