Inseperable Reality and Separable Reality

When talking about jiva and ishvara + jagat, we have two realities. One is inseparable reality, other is seperable.

When we say

Jiva IS

Jiva is 'seer'

The ISness and the 'Seerness', sakshitvam, are the svarupa of the jiva. The svarupa is hence satchit svarupa.

However, with respect to the nama rupa aspect, the satchita svarupa jiva is limited by body mind as the upadhi or limiting adjunct.

When we say 

Ishvara IS, anything that IS, gains its isness from ishvara, hence the IS refers to the astitvam

Ishvara is sarvajagat sakshi, srtshti sthithi laya sakshi, knower of all the lokas and its names and forms

So here ishvara is also satchit svarupa.

But ishvara is limitless, all names and forms belong to ishvara. 

When the shastra says 

tat tvam asi, the ishvara and jiva are equated as one.

To understand this statement, it is essential to not take this as meaning the reality wherein ishvara and jiva are also having name and form. Since if they also have a name and form, and that nameful, formful reality is 'real' then the jiva can never be ishvara, as the limiting adjunct is real, and jiva is always limited, inspite of being, satchit, as ishvara is.

Thereby we go with the understanding of lakshyartha. Here the oneness is with the understanding that what is being referred to is the reality of jiva and ishvara, which is nameless and formless reality. The names and forms are kalpitam, projected on brahman, the reality, which is what the jiva is. This kalpita reality is the reason for the projection of ishvaratvam. And the same avidya is the cause for jivatvam, wherein brahman itself is taken to be an individual with the limiting adjunct of body mind.

As the body mind and total names and forms part are kalpita or imagined, reality by itself is undivided, homogenous, whole, has no names and forms, is non limited by names and forms.

With this understanding, adding back and taking back names and forms, the understanding of ones experience involves.

a. Individual experiencer who is brahman, limited by the waking dreaming sleep state and mind that are kalpita

b. The experienced body mind, which is brahman, which is limited in terms of time and space, which is a "part" of the totality of all matter and the jagat, and part of the ishvara totality

c. Nimitta karana ishvara, who is the knower behind the totality and who is the controller of maya shakti, who is brahman with maya shakti as the controller and knower

d. UpAdana karana ishvara, who is the existence aspect of all names and forms , which is brahman with maya shakti as the material

Problems occur when we try to understand brahman as an object. Instead when the self is understood as brahman, That is also the reality of ishvara, then the point of view changes. 

The understanding has to start with the self , indvidual experiencer, sakshi chaitanyam as brahman. 

Only when that is there, then the understanding is clear.

Pure existence aspect, brahman, is seen as all pervading, as non dual, even when we think of names and forms.

Transactional aspect, there is limitations and duality is there.