Atma jnanam

Actually atma jnanam, is not really a jnanam in the traditional sense. There is no new object that is known or understood, as " ok, this is the atman", in the sense of pointing out some object or understanding .

Atman is already self evident as I, but totally mixed up due to beginingless ignorance that has its existence in atman.

This ignorance or avidya, with avidya there are two powers, power to conceal and power to project.

Atma along with the power to project component of avidya, is called as parameshvara, and he projects a universe based on karmas of jivas.

Atma with the ignorance component mixes up himself with a limited body mind self complex, and takes himself to be a doer and an enjoyer, and undergoes birth and rebirth based on his actions as a doer, and this is also beginingless given begininglessness of avidya.

With the projecting power also known as maya shakti,, ishvara also has the power to grant jnanam, which destroys this avidya, by correcting the mistaken identity.  So while the mix up leads to problems, the ability to correct the mix up is available and totally removing avidya is available (ignorance component is removed or destroyed).

In case of isvara the ignorance component is not operative, the projecting power is available, and even if we say vealing is available its available to facilitate the act of srshti, and has no power over ishvara.

Jiva being tamo guna pradAana is under the spell of this veiling power.

By hearing the mahavakya explained by a sampradayavit guru coming from sadshiva parampara, who elucidates the means of knowledge 'the shruti', which is the direct cause of removal of this veiling power on the jiva, jiva is liberated (it is said so).

The mix up of the atma with the body mind is corrected by removing the adhyasa, or the mix up with a projection.

This is via hearing, reflecting on the mahavakya.

Jiva and isvara as equated, as tat tvam asi.

Tat refers to maya upadhi sahita atma (atama with power to project a srshti), pure existence consciousness with the power of maya has all names and forms and manifests as this universe and its ruler (manifestor, preserver , resolver).

His presence is throughout the srshti, as he is the existence consciousness principle that serves as the material , he himself is the material the existence conscouisness, and srshti has no existence that is other than him.

Now jiva on the other hand is the conscious sakshi witness, who is the seer, hearer, doer etc. inhering in his body, and making it consciousness, and giving existence to his body.

Now the two cannot be equated in terms of the upadhi of body mind or maya power, but are equated as one and the same existence consciousness principle. So atma is understood as the pure consciousness existence principle, who with incidental maya shakti is manifest as universe.

The conclusion is that I alone exist as all that is here , I am the pure consciousness existence who has manifested as all that is here with the upadhi of maya shakti, and by wielding this maya, I with the unversal ego component of maya,  I can claim this power to be mine and act as well as am able to act as bhagavan, while at the same time being free from maya,

 and as the sakshi chaitanyam , the illuminor of body mind, with the individual ego I can claim this body mind to be mine and act as doer, while being free from doership or enjoyership .

Satyam is the pure consciousness existence I, and the roles and costumes are mithya, having their existence lent from I. From my standpoint I am asangaH, untainted and unassociated with any costume, but the costume is not independent of me.

Abheda Gnanam

Bhedam is very well known, we need not teach, there is nothing to understand.
We know there is differences.

There is knower, known, knowledge the triad. Knower is not the known, and not knowledge.

This is when there is absence of atma jananam,

We say atma IS. What is this atma, it it knower, if so who is doing things. Its body, then am I the known. Am I the knower or the known. Am I both, in that case am I made of parts? Then I am a conglomeration of cells, then what about the knower? The knower cannot be known, is knower outside, it cant be. So our intellect hits a conundrum, so ignorance can be proven logically, because we cannot reconcile our experience of self as a conscious principle , based on what we know via pramanas such as pratyaksha , anumana etc.

So veda pramana has to walk in. It talks about atma, it gives atma jnanam via maha vakya bodhanam.

Maha vakya has 3 parts, tat pada, tvam pada and asi .

Tvam is the individual, in terms of vAchyartha, and its lakshyArtha here is consciousness.

Tat is ishvara, the srshti sthithi laya kArana, entire jagat is resolved in ishvara, even knower known knowledge all are resolved in ishvara this is the vAchyartha. Lakshyartha is satchitananda brahman, the anubhuti svarupa , the knowers svarupa, when looking at svarupa, it jnana svarupa brahman.

Knower is jnana svarupa brahman. Known is anubhava svarupa brahman, or jnatr jneyam, so basically ananata jnana svarupa brahman. Ananta asti svarupa brahman. So minusing the jnatrtvam, jnanatvam, jneyatvam, is jna brhaman, the pure consciousness. This pure consciousness is equated to tvam consciousness I, and said as asi, IS .

So I, the atma IS this ananta ekatman, which is advaitam.

Advaitam is satyam, and jagat ishvara is mithya, jiva is in fact not there at all it is a avidya kalpita jiva, and so on.