Jnana SAdhanam

Aham brahmasmi is the purport of vedas.

Brahman is defined as satchitananda svarupam.

Brahman cannot be defined directly via description etc. as it is not available as an object.

Therefore lakshyartha is used for brahman to be defined.

Also svata siddha atma is brahman therefore brahma anubhava is not needed.

But atma is not understood as brahman, therefore brahmatvam has to be defined.

Brahmatvam means satchitanandatvam. Satchitananda svarupam.

Ones own rupam or nature by oneself, has to be satchitananada.

That oneself is sat and chit is self evident, but it is not self evident that one is anantam or limitless.

For that shastra pramanam is needed.

Shastra pramanam gives that knowledge via the mahavakya.

So in the mahavakya, the ahankAravAn jiva is equated to mayavi ishvara.

That equation is through jalajahal lakshana.

The anatma or mithya upadhis are not equatable.

It is only the reality or satyam that is equated, or rather is said to be one and the very same one.

That satyam is para atma brahma, satchitananda svarupa , sakshi chaitanyam.

So sakshi chaitanyam is the reality of ishvara, and is mistaken to be the jiva in when mistook as combined with body mind, when the limited attributes of body mind are superimposed on sakshi chaitanyam.

The ishvaratvam of sakshi chaitanya is what knocks off the limitation of sakshi chaitanya, as it is not possible for chaitanyam to be limited to body mind, and to be said to be ishvara who is jagat kAranam. Hence anantam is established , so its a chitanantam jiva (antaratma).

The remoteness of ishvara is also knocked off, when self chit itself is said to be ishvara. There for atma is satanantam ishvara ( isvara sarvabhutanam).

Thereby there is jiva isvara aikya jnanam with aham brahmasmi mahavakya.