ShAstra PramAna

There is no pramana for atma the knower to know the truth of oneself other than shastra which is an independent pramana. 

The meaning of the mahavakya is the pramana.

The mahavakya has to be understand in terms of what it is trying to convey, which is not any experience, given atma is self evident I. 

The meaning of mahAvAkya is that I, self evident I, am , the truth of ishvara. Ishvara is the one from whom universe emerged and resolves back unto, and ishvara entered this universe that arose from him, as the sakshi.

I am the truth of this isvara, I am neither a sAkshi, nor is there any universe that arose or is sustained or resolves back unto me. This I cannot experience as a fact, given my truth transcends the experiencer, experienced paradigm, rather it is a shastra revealed fact about myself, wherein experiencer experienced paradigm is mithya, and I am understood to be:

sat chit anantam - self existent and self evident truth of both experiencer and experienced, who am neither experiencer nor exprienced (neti neti), so I ascribe my experiencer status and my experienced status to mithyatvam, that is beginingless mithyatvam

Even if I experience mithyatvam that remains mithya experience and even if I am an experiencer I remain mithya experiencer wherein this mithya experiencer and experinced is sustained by is having me the non experiencer non experienced self evident self existent I as the satyam. I am satyam brahma. 

What is about satyam is mithya, since satyam has no attributes. Satyam is attributeless.

So any attribute of I or I is , is mithya attribute.

Cause of the universe

 All experiences resolve into I, I am the cause of the universe. I is sakshi, not the chidabhasa me.

This obviously means I am limitless and accomodate the infinite space and time , being infinite myself.

I is space, I is time, I is brahman.

I is free from any name and form , sakshi I of dream.

Sakshi I am self evident, and when I talk about sakshi I, all thougths about limitation are resolved in the wake of above knowledge.

kshetra kshetrajna

 Atma is kshetrajna, the sakshi chaitanya.

Ishvara is kshetrajna, he is composed of apara prakriti and para prakriti.

His apara prakriti is satyam, depending on which is para prakriti.

Ishvara is none other than apara prakriti, who is that, it is I, the atman, which is apara prakriti , non dual advaita satyam.

Benefits of jnanam:

Benefits of jnanam are incidental, there is no benefit for atma, atma I am independent , whole, non dual, ishvara, reality of all that is, self shining, self evident, pure, all pervading, reality of universe, cause of universe, nothing is away from me, of the nature of pure existence, consciousness and not limited by any name or form being independent and unassociated with names and forms.

I am is brahman.

The para prakriti exists with me as its reality.

I am ishvara in para prakriti.

I am existence ishvara. I am consciousness ishvara.

I am reality ishvara. 

I switch to binary format.

I see world as maya and atma.

Maya component is mithya , and atma is satyam.

The worshipped ishvara is my reflection in sattva guna saguna maya.

The worshipper I, is my reflection as though worshipping with individual body mind.

I am both worshipper and worshipped, as though, wherein worshipping and worship are mithya.