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.