Pratibodha Viditam

In kena upanisad there is a verse

pratibodha-viditam matam amrtatvam hi vindate

atmana vindate viryam vidyaya vindate amrtam

So here the method to understand brahman is given.Pratibodha viditam, brahman is known in every cognition.

In every cognition, non dual atma is the svarupa of the cognition, the svarupa of the knower, the svarupa of the object that IS. Atma being non dual and all pervasive with respect to the triputi.

So when it is said cognition IS, the IS belongs to atma it is said.

When it is said the IS belongs to atma, without withdrawing the entire cognition, letting the cognition be, the ISness , has to be reclaimed by the atma, as its own svarupa , belonging to itself and not to the cognition or the cognized object. In general the atma is believed to be located, limited. But here it is made clear, that no matter where the object is, the isness belongs to atma, hence the isness is ananta isness, limiteless and existence are both the svarupa of atma.

Therefore all you are doing is claiming your ananta svarupa.

So my ananta svarupa here refers to my being not away from anything, my being all pervasive.

So when I say that object IS, whatever space time it may be in, in that the isness, belongs to the all pervasive me.
In the cognition, the isness belongs to the "me" that is nirvisesha, that doesnt become the cognised, or the cogniser or the cognition, and is at the same time ananta, not away from the cogniser, cognized and cognition.

That is only reasonable, as in a room full of golden ornaments, the gold is all pervasive, and while every chain, bangle is gold, gold never becomes either chain or bangle, chain bangle are mithya in terms of reality. They have a transactional reality.

So in the cognition, the cognised, the cogniser, the IS belongs to the me, that is not the cognition, neither the cognised, nor the cogniser.

So here I am claiming by brahma svarupa, my ananta svarupa.

And the names and forms are simply a prabhava, a magical experience alone, whole experience as a whole involving experiencer, experienced, is a mithya maya prabhava, maya kalpita, or mayikam. It is gandharva pattanam. Which means on the sky we see clouds in various formations, looking like palaces horses etc. So thats how this jagat is, an experience of limited object of limited names and forms in space and time, inspite of the vastu being limitless non dual, inspite of there being no limited vastu at all, there is an experience of limited objects, the experience is hence mithya, so for there to be such an experience created, or woven together, there is maya sahita ishvara, who wieves together this experience based on the karma knowledge. So purely on the basis of knowledge of names and forms alone, this experience is woven together. The jagat is purely knowledge, isvaras knowledge it is. The knowledge we have to appreciate, as knowledge. Pure knowledge being brahman, and every name and form IS knowledge, is an as though limitation, and not really limiting jnanam brahman.