Maya

The non object consciousness, self is bhagavan , from the standpoint of the maya shakti which is non separate from this consciousness.

This maya shakti is not subject or object, neither is it cognized as anything separate, it is simply the cause that is given to the visible effect in the form of subject object duality.

So in the non dual consciousness, it is the maya shakti that is said to be a cause, that need not be cognized, but can be simply intellectually understood as the cause, as the effect is indeed cognized.

Its reality is mithya or anirvachaniya, same order of reality as its effect, which is jagat , that is again not ultimately real but has only a dependent reality, depending on consciousness for its existence.

This maya shakti sahita atman is ishvara.

So we do not cognize ishvara, we know ishvara through only shastra, as maya sahita ishvara, and self is this ishvara, with maya shakti.

Maya shakti again need not be cognized, but is taken from the shastra as power of brahman, and its effects are indeed cognized, wherein the cognizer cognized duality by itself is the effect.

So in terms of its effect, the maya shakti is making its presence felt, that is enough to point to its presence as the cause. Its presence need not be cognized as neither object nor subject, as both are effects, it can simply be understood to be non separate causal unmanifest state of brahman. Which is like deep sleep, the causal state.

SO what is pure brahman then, pure brahman is the reality of cognizer, pure consciousness.

So from cognizer, I go to pure consciousness, and I attach attach the maya cause in the unmanifest state to this pure consciousness, and I understand the manifest state of subject object consciousness as its effect, thereby I resolve myself as being brahman.