When it is said brahman is not an subject to becoming the experienced, it is to be understood, that what we call as 'known' and 'knowledge vrtti', and as the 'knower' are not separate vastus, There is only one vastu, which is satyam, which is the reality.
Knower, known, knowledge are mithya, which gain there reality from satyam brahman.
Jagat is adhyastha on brahman. and brahman is the satya vastu.
The mithya jagat entails a mithya "nimmitta" karana lord, who has the 3 gunas sattva rajas tamas, and who has the shakti to create, maintain and resolve , yatha urnanabhi uthathe.
यथोर्णनाभिः सृजते गृह्णते च
यथा पृथिव्यामोषधयः सम्भवन्ति ।
So here the maya sahitha chaitanyam, using which pruthvi etc. come forth, as per the karma of jivas, and then jivas are as though born. The sukshma sharira is born, the karana sharira is the ajnana and the karmas are present in it. So this jiva is born, with various shariras, here the one who gets the name jiva is also brahman only, brahman not undergoing any change.
In case of the maya isvara also, the same brahman alone, is the creator, resolver etc.
The resolved state, is when all jivas, all forms and names, and maya shakti are in unmanifest condition, again non separate from brahman.
So that is the message that there is only one brahman, who alone is the creator preserver resolver with total maya upadhi, and who is alone the sakshi chaitanyam with antahakarana upadhi, there is no real duality, but there is a mithya duality.
The word mithya has to be understood, along with the word satyam.
Knower, known, knowledge are mithya, which gain there reality from satyam brahman.
Jagat is adhyastha on brahman. and brahman is the satya vastu.
The mithya jagat entails a mithya "nimmitta" karana lord, who has the 3 gunas sattva rajas tamas, and who has the shakti to create, maintain and resolve , yatha urnanabhi uthathe.
यथोर्णनाभिः सृजते गृह्णते च
यथा पृथिव्यामोषधयः सम्भवन्ति ।
So here the maya sahitha chaitanyam, using which pruthvi etc. come forth, as per the karma of jivas, and then jivas are as though born. The sukshma sharira is born, the karana sharira is the ajnana and the karmas are present in it. So this jiva is born, with various shariras, here the one who gets the name jiva is also brahman only, brahman not undergoing any change.
In case of the maya isvara also, the same brahman alone, is the creator, resolver etc.
The resolved state, is when all jivas, all forms and names, and maya shakti are in unmanifest condition, again non separate from brahman.
So that is the message that there is only one brahman, who alone is the creator preserver resolver with total maya upadhi, and who is alone the sakshi chaitanyam with antahakarana upadhi, there is no real duality, but there is a mithya duality.
The word mithya has to be understood, along with the word satyam.
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