Brahman is atman

 Brahman is atman

Atman is devoid of knowerness

Atman is not a knower, knowerness is mithya, maya sahita atma

Atman is existence

Atman is chit , in other words reality of knower

Atman is ananta, in other words sat this is not bound by time or space or limited by any object

In other words its the reality of all objects

Chit anantam means reality of knower, not limited to a knower OF

sat anantam means reality of known and knowledge, not limited to any particular known or knowledge

Sat anantam and chit anantam are same.

Which means chit anantam is itself sat anantam.

The basic reality of object is sat anantam

It is not matter. 

Basic reality of object is non material

It is non knower

It is chit anantam, reality of knower

It is tamas pradana atma

sattva pradana atma is ishvara

rajas pradana atma are jivas

becuase while atma is pure chit, it is not a knower

it is just pure self shining being

Self shining being becomes a knower in presence of mind or maya

I know, happens.

I know is essentially mind and vrtti jnanam.

here the chit pervades vrtti and chit is the knower as well

I know is primarily 

I = sakshi chaitanyam. This is pure chit.

Know = vrtti jnanam, reality of which is chit. Chit is as though enclosed by vrtti jnanam. Chit is cause for vrtti jnanam, Un affected cause.

Final Solve

 The final solve for this problem is removing ajnana completely and entirely

This means the idea of I, should entirely rest in Brahman

I is satyam, jnanam, anantam , brahman, sakshi chaitanyam

The mind, sharira and so on are mithya mayas products.

So the reflected consciousness is also mithya hence

This mithya prapancha does not exist other than satyam atma

Maya is non separate from brahman, yet brahman has no maya

Mithya maya is non separate from satyam brahman

Ishvara is hence mithya

Jiva is mithya

Brahman is satyam

Knowing thus one remains steadfast as brahman oneself

All that is known is covered with mithya understanding

So this problem should no more appear

Maya is brahman, brahman is free from maya

 Maya is brahman, but brahman is free from maya

Atman is brahman, satchitananta svarupam

AsangaH

Nirgunah

NirAkaraH

Bhagavan is nothing but atma, maya makes atma as bhagavan

maya is non separate from brahman

so there is only brahman

1. Maya is brahman, makes brahman into bhagavan, and bhagavan produces jagat using maya and brahman component

2. Enters jagat as sakshi chaitanyam

3. His nature is pure brahman, that is free from maya

4. Given maya is mithya, has no existence of its own, gains its existence from brahman

5. Due to ajnana that is anadi, and anadi karmas, I take birth as jiva, and take myself to be limited jiva

6. From mahavakya vichara, I come to know my reality is brahman, not jiva. Despite limitations of body mind upAdhi that are anadi, I have always been pure brahman chit, sat that is all pervsasive reality

7. This understanding is moksa

8. OM

Mahavakya understanding requires no new experience

 The understanding of mahavakya requires no new experience at all

Tat pada vachyartha: All that is here (known + unknown) is effect, it does not require any new experience as new experiences are included under 'unknown'. Maya shakti of brahman is cause, again maya here need not be experienced, rather is known as existent and as the cause from shastra pramana.

Tvam pada vachyartha: Ones own body mind ego require no introduction or new experience. One experiences the 3 bodies (shariras), requires no new experience. The experiencer I is also not required to be experienced. 

Tat and Tvam pada lakshyartha: The sakshi chaitanyam, which is the knower of all 3 states of waking dreaming and sleep, the reality of the sleeper, the self evident I, requires no new experience, being self evident. Same way the satchitananta consciousness, the reality of the owner of maya who is sat, chit, ananta or limitless is known to be brahman, by shastra pramana.

Asi: The asi refers to the equivalence. Here we apply the bhaga tyaga lakshana to equate the two.  The lakshyartha I, the pratyagatman, is the satchitananda brahman. This again requires no experience, as shastra in itself is the pramana, experience is not a pramana here to establish this bhaga tyaga lakshana, and the understanding of satyam mithya.

Hence without any new experience or any experience to validate , the mahavakya and veda pramana in itself is enough to remove ignorance of self as brahman.

Thus shastra is a pramana for knowing self as brahman satchitananda.