Means to Moksa - 2

Now this person seeking liberation, or happiness, is capable of engaging in pursuits called as purushartas.

Any purusharta is for the sake of fulfilment, but due to ignorance, this become a preyas based purusharta.

The goal of yoga is to convert that into a shreyas based purusharta.

Shreyas is a freedom from bondage, preyas is a bondage.

Means to Moksa - 1

The starting point of vedantic teaching is there is a jiva who has a problem called samsara.
Once there is established that samsara problem is there, there is also the understanding that jiva is already searching for freedom from samsara, or freedom.

The search for freedom, and the presence of bondage together make a case for a means of liberation.

Only in a human body, a human being, experiences that he is bound, and is capable of and does seek in one way or other, a means to liberate himself from bondage. This is due to the presence of a self judgement as well as free will.

Without the above conditions there is no case for a vedantic teaching.

So therefore, a vedantic teaching is for a mumuksu, one who is seeking liberation from the problem of bondage.

Drk eva na drshyate chit is jagat kAranam

The self atma is drk chaitanyam, and never is drshyam.

So while body senses, etc. can be drk wr.t drshya, but they also become drshya , and only pure chit alone is drk and never drshya. This viveka helps understand atma as drk, as chaitanya svaroopam.

Shastra gives a sentence, a mahavakya . Here jagat kAranam ishvara is said to be tvam.

So it is a to be understood.

Here the meaning is not we cancel out the body mind part from jiva side of equation, and the jagat part or maya part of ishvara side of equation, and the truth of both we say is one and same atma the drk chaitanya svarupa atma. So important to understand here is I am that.

It is not so difficult to understand when the atma is understood clearly and the roles and upadhi are understood clearly, that the truth of the upadhis is one truth alone. Which alone due to upadhi appears as many. This upadhi is maya upadhi, body mind etc belong to maya upadhi. 

Nirguna Brahma and Saguna Brahman

The saguna brahman is to be understood.

Nirgunam brahman is atma alone, neither subject, nor object, non dual, unchanging , of the nature of
'satchitanantha'.

The word sat alone cannot be used to reveal one vastu, as sat can mean just plainly 'is'. Any object also 'is', subject also 'is', thereby we need to say 'anantam sat', neither subject nor object, and 'is'.

Also chit alone cannot be used for one vastu, since I 'is', and other people also say ' I is'. (I am). So here also we need to say anantam chit, the chit not limited to or associated to a particular body mind self complex.

Again, just anantam sat doesnt reveal that there is one vastu alone, as chit I is there. Also that chit I is there doesnt reveal that one vastu, as there is a sat vastu.

Satchitananta together however reveals I, chitatman, as sadatman, which is anantam satchit.

So at once, it reveals that I am the vivarta kAranam, being the non dual satchitananta atman.
It covers my understanding of ishvara and self. Both subject and object get swallowed in understanding of satchitananta. The name and form dont have to disappear. In understanding of clay, the pot doesnt disappear. The pot is a name and form, and pot knowledge when we say, knowledge is brahman. So pot knowledge when we say brahman is knowledge, pot being name and form. There is a sat which is jnanam, and pot is a name and form.

Same way there is a knower, knower is sakshi chaitanyam, pure chit, happens to be a knower. Is brahman, brahman is knower, knowledge and known all the three. Rest is name and form.

With regard to objects, it is knowledge and known.

With regard to entry, it is knower.

The one brahman appears to be siimultaneously knower, known and knowledge , as though three due to associating with name and form.

This name and form is in unmanifest state, wherein brahman is not differentiated as knower, known and knowledge. Brahman is undifferentiated as in sleep for example.

This brahman alone manifests this universe, as akasha, vayu, tejah, apah, pruthvi etc. wherein these are all brahman with name and form. This is saguna brahman. Here brahman is  manifesting with its maya shakti, which is iccha shakti, kriya shakti and jnana shakti.This shakti or maya is non separate from brahman, which enables brahman to manifest and appear as though as 3.

This manifestation is mithya in terms of reality, being name and form having its being in nirguna brahman.