Brahman

Brahman appears as jagat , drshta vastus

Brahman is sakshi chaitanyam

Brahman is maya sahita chaitanyam

Brahman is mayin

Brahman is jagat kAranam

Brahman is pratyagatma

Brahman is ahankara upahita chaitanyam

Brahman is shuddha chaitanyam devoid of all above upadhis

List of upadhis is
jagat, sakshitvam, maya, mayin status, karanatvam, ahankara sakshi, antahakarana

Upadhi means mithya existence.

This means it exists with entire existence in satyam

Only shuddha chaitanyam is satyam.

How to become shuddha chaitanyam

Atma is shuddha chaitanyam. Original consciousness is sakshi chaitanyam.
Pure consciousness it is.

It reflects in mind, and makes mind conscious and via mind this world is known through vrittis that are lighted up.

So we can say sakshi chaitanyam is still the knower, but what it knows is based on limitation of the mind as an instrument.

At one time, its not individual things exist.

Sakshi chaitanyam exists, chidabhasa chaitanyam exists, Antahakaranam exists, body and shariras exists, jagat exists, jagat kArana brahman exists, jagat sakshi ishvara exists, srshti sthithi laya karana ishvara chaitanyam exists, maya kAranam exists and mayavi chaitanya svarupa ishvara exists.

All this exists.

Among these we do not see any separate shuddha chaitanyam.

All of these resolve into shuddha chaitanyam.

All of these have to together be resolved into shuddha chaitanayam , in order for shuddha chaitanyam to be understood as anantam chit.

If we resolve only one of these into chit, then the other becomes as though a limiting factor.

Therefore when it is said, I is chit, by knocking off the sakshitvam status, it is not just said I is chit, but also said tat tvam asi, wherein this chit is itself said to be the satyam of tat pada vachyartha also, which includes all that described above.

The chaitanyatvam is considered as satya brahma svarupa. As it is non variable, and presupposes knowledge. Knowledge presupposes consciousness.

In Sakshi chaitanyam, brahman is shuddha chaitanyam , sakshi is a status. This brahman is not limited by this status. The status is given due to jagat, which is a kArayam and the shuddha chaitanyam inheres the effect, pervades the effect, and effect is but the cause appearing as the effect, so with respect to this appearance of jagat, brahman is sakshi, and this being an appearance of brahman or shuddha chaitanyam, cannot be considered as satyam, is in fact mithya, sakshitvam is hence also mithya. same can be said for ishvara who is jagat karanam, srshti sthithi laya karanam, ishvara is chaitanya svarupa, and has not undergone any change but again appears as jagat, as the manifestor of jagat, as the ruler of jagat, as the reality of jagat, who is none other than the shuddha chaitanyam , reality of the sakshi chaitanyam. So I accept all the names and status of being ishvara as an upadhi or appearance which I acknowledge as mithya reality.

I have to acknowledge ishvara, or bhagavan, the reality of this universe, controller, preserver, resolver, from whom we come and go back unto. By whose will all this is sustained, has born and resolves back forth into.

We have to acknowledge this bhagavan, is all pervading order and ruler, and author and controller of all that is here. And who has also given this body mind and intellect to be able to understand for oneself.

This bhagavan is not a remote entity, as the very sakshi chaitanyam atma, this chaitanyam atma with the status of bhagavan (due to maya upadhi), controls the universe.

So the universe is seen as mithya, chaitanyam being present all the way.

In this mithya universe alone we have to see satyam. We cant see a separate satyam. In this mithya alone we have to see satyam.

In sakshi chaitanyam I see myself as pure chaitanyam, sakshi not being an attribute but being a mithya reality. Same goes for all objects all objects have a mithya reality, resolve unto chaitanyam, brahman, I am brahman not just some chaitanyam.

SO all objects resolve into me. Nimitta ishvara resolves into me, maya resolves into me, material resolve into me, shakti and wisdom resolve into me, mind and experiences resolve into me, I alone remain ever shining self existent and evident, and as the source of consciousness and existence for all that is here.