What is maya

 I can write and talk about maya, with Maya Shakti

It is not available for experiencing as its already mixed in with experience and experiencer statuses being its effects

So I am not the effects, I am the cause

Who is neither experiencer nor experienced

With maya shakti I appear as experiencer and experienced

So I am the effect of maya in this scenario

But I identify with the cause not the effect

And cause also I am only wrt maya

On my own I am not even cause

As maya has no existence

I stake claim over its existence

So its existence becomes mithya

What does not have existence of its own is not existent

I can still talk about maya

Even though it is non existent

__PRESENT__PRESENT

Nobody can grant moksa

 Nobody can grant the individual moksa

Moksa is a purusharta

One has to by oneself seek and use the guru as pramana and choose to see ones own glory in the pramana mirror, and resolve this ajnana that is causing havoc within oneself

By oneself I need to uplift oneself, by seeing the truth of myself in the mirror of the pramana

Having seen that how can I continue to behave otherwise

__PRESENT__PRESENT__PRESENT

Pure brahman

 All that is here is brahman

The karanatvam and all resolves in this pure brahman which is nirguna advaitam satyam

Only brahman

 This maya that appears to exist in me, I withdraw its isness into me brahman, then brahman alone exists, maya no more exists

It only exists so long as I lend existence to it

I lend existence to it via ajnana

Once ajnana is gone, then I no more lend any existence to maya

I only have existence as my nature only

So even to mithya isvara I dont lend existence anymore

I take that existence also

So then when I transact,  there is no maya, there is no jagat, there is only brahman

everything resolves in brahman, no maya, no nothing else

OM

Ekameva advitiyam

 Brahman is shakti and shiva

They are the mother and father and we are all children and products

We are the reality in this form

Reality is

Isness is limitless brahman atman, isvara isvari

The chaitanyam conscioousness I is in the form of this duality and this isvara form, its all pervasive and limitless

It is isvara

mula avidya

 So mula avidya is removed, means the avarana shakti is removed

So atma avarana is not their, I am self evident limitless nameless formless brahman.

Nameless, Formlesss means limitless, objectless, jagatless, unlimited brahman.

The that hasnt become a second. 

The projection due to the vikshepa shakti continues as I continue to appear as an experience, but I can still argue that the cause avidya has been removed forever given that I know that this is a projection. 

So even if projection of past present future and causal nature appears to continue , the very fact that I am stating that it is appearing to continue means that there is no avidya anymore. There is no cause anymore, and effect appearing to continue does not oppose to the the fact that the cause is not there , as we can very well say that only the causeless non cause atma alone is. Having stated that, there is no cause or effect. Om tat sat. 

PSE

 I am pure brahman, not a vachyartha of any word, only lakshyartha of satchitananda, as I am not revealed by the words, but I end up as the self revealing one, who happens to be the definition of the words. 

I with avidya, manifest as hiranyagharba and I manifest this world from myself, and I the happen to be the experiencer with respect to this hiranyagarbha manifested world, and I project the individual also, and I happen to appear as bandha considering world to be a vastu vs a projection of I, and I beleving thus appear to gain knowledge and appear to now be as I have always been in fact, and hence all that is here is isvara, and isvaras rulership over this projection including body mind, and I am both. 

Hence I am projector, sustainer and experiencer of all that is here. I alone happen to be bhagavan and sishya, Om 

Brahman does not matter what I do

Does not matter what I decide to do in terms of actions or attitude or assimilation or how I act

reality is that at right now and right here I am free , whole, non dual , truth of experience , whatever be the experience , experience is where is refers to me experiencer

nothing can change that

experience is anatma and I experiencer am atma

i give existence conciseness and happiness to anatma

so when I experience that anatma exists and is conscious and reflect joy all that is borrowed from me the experiencer

so let anatma experience be

my status with respect to anatma is I am Satyam and anatma is mithya

there is absolutely nothing to change now

change is ok when changeless is known

everything is understood now

om tat sat

Shakti is all pervading

 I brahman am shakti

Brahman alone is shakti

There is no separate maya shakti

Brahman with maya shakti alone is shakti

So all pervasive is shakti mayi bhagavati

No need to separate shakti and brahman as brahman itself is with shakti

With shakti I am seeing, I am hearing, touching etc. and I am available as all this with shakti

Since the experiencer experienced is mithya, I am responsible for mithya experience and hence I am the shaktiman or shaktimati devi

Since the experiencer experienced itself is mithya I am the shaktimati shaktiman only with `regard to the mithya experiencer experienced

By myself I am just chit, sat and anantam

I am universal self brahman

Om

Om namah shivaya

 In your experience, there is always shakti, experience , experiencer means shakti

Shakti is not that which is absent, there is no absence for shakti, as its not anrtam

There is always presence alone for shakti

The point is that the existence, the presence of shakti comes from chaitanyam which is I

I lend existence to this devi, and this devi when I say 'is' the 'is' refers to me, who am the truth of this devi

When I sleep I alone am ,  devi rests in causal form

This devi is mithya, she exists with no independent existence of her own, she is only wherein her existence is completely me

Like a clay pot, where pot is entirely clay alone, same way she is me alone

She is me alone there is no two

OM

__PRESENT__PRESENT__PRESENT__PRESENT__PRESENT

I appear as the sun

 Look at the great sun god

Behold soorya devata, the aditya , the giver of boons, the greatest of the great

The bringer of hope and happiness to all

He is my nature

He is me

I am available as bhagavan soorya

Look at the great god vayu, the purifier, the powerful, I am available as he

Look at the great god varuna, the water, the purifier, the pure, I am available as he

Look at the great god agni, the purifier, the pure, I am avaible as he

Look at indra, the god of god, I am available as he

Look at lord shiva , the god of every god, I am he

Look at the mother, the source of every god, I am her

Look at I, I am all, am I not all

I alone exist as god, as beings, as universe

I alone am all

Om 

I am the one

 I am the one isvara, who in his enterity or her entirity is also known by the name shakti

I am the cause of the universe, universe arises in me , is sustained by me and resolves in me, I am the controller, preserver and resolver.

I am omniscient, omnipotent, omnipresent as the ruler of this universe and all of the beings herein , I have a maya shakti in its enterity is completely non separate from me.

Thus I have accounted entirely for the jagat, its beings, its controller ship and authorship and its existence.

All the various beings, when they say 'I' they are out of ignorance, understanding themselves as separate beings, and creating a non existing division with me out of ignorance. I am using the same ignorance as the controller as projecting what they deserve based on their karmas.

All these ignorant beings are myself, but I am not under the spell of this ignorance, I am entirely free from ignorance. 

I was always free from ignorance, I was also always free from the responsiblity of manifesting and of authorship controllership etc. as this jagat that I speak of has no origin or existence, but is seemingly experienced in me 'as though' again as a product of ignorance. 

By understanding muself as the adhistana chaitanyam , I have negated this jagat, its origination and negated its experience, including my status of being the controller and preserver and even experiencer of this universe of beings and things as false or in other words mithya or negated. 

Having done so, I claim myself as the non changing consciousness principle and proclaim this experiencer status and experienced world , including my so called maya power as equally non existent. I am shakti now pure shakti, chit-shakti. Shakti I have taken over as myself now. Purely as myself. Not as some omnipotent controller or anything as there is nothing else to control. 

This means doing nothing I am shakti always. Om Tat Sat.

Just being myself I can be all this, without needing anything or anyone else. This is the absolute freedom and totality , which no one can question at all. OM . 

Silence is the truth

 I am the very essence of silence

There is no origination in me of anything other than me

I am neither cause nor effect and there is neither cause nor effect

In me all worlds resolve (as though), I am the cause of all these worlds (as though)

But in reality I am neither cause nor effect

No one else is other than I

I alone am all, all is me

Om tat sat

Desire doesnt bind

 Desire is non binding, given atma is desireless and whole, pUrnaH. 

It is in association with the nama rupa sahita upAdhi that atma appears as mind and having desires and so on.

I am atma, the conscious being, from whom all this has arisen, and unto whom all this goes back.

All this that has come and goes back unto me, is mithya. Mithya means I appear as all this, without having become all this, exactly like a dream where I the consciousness appear as dream objects, whereas it is only me, and no real vastus other than myself, appearing as vastus in their own right due to nama rupa and avidya taken to be actual vastus.

So I am indeed available as all this.

But I haven't become any of this.

Its purely name and form and I say tree is, wherein Its like a dream tree where I am the reality of the tree and tree knower both.

I mistake myself to be a tree, if I see the mistake that is enough to know its a mistaken tree.

Tree appears in me, or I appear as tree, both are fine. I am available as various bhogya vastus and with mind appear as bhokta, karta etc.

Even here I am available as vedas with which I am able to remove this ignorance of myself as brahman , I am able to see that I am brahman, the author of the vedas is me. 

Isvara is me, isvara as isvara I am all knowing, I am ominiscient and omnipotent, I know all, do all, see all, sarvavid sarvashaktiman, I control maya which has its being in me

With maya I project the elements and the universe , which has its being in me. All is ultimately me. 

All resolves back into me as though, and I bring it back as though in the next cycle of creation. 

In reality it doesnt exist and  I am not even karanam brahman. I am karya karana nirmukta.

I am not even karana as there is no karya in the first place. Its a dream. I can explain the mechanisms of dream but it will remain dream.

So when I talk about this mithya there is no such thing actually. It is only in talking that is it, vacharambhanam vikaro nAmadheyam, I alone am in reality , I have no name form or any thing. 

There has never ever been a creation, never can there be a creation. Its all a mistaken dream.

Rely on self and self alone is reliable

 Self is reliable

In desctructable

Its time to extract yourself out of this confusion

I remain the indestrutable true self

And all this is you already

I do not exist separately as an object

I alone am

I appear as all these objects in this waking state, along side being the knower of them, as well as the projector sustainer and experiencer

In sleep I alone am

In pralaya I alone am

In reality I alone am

Indescribable me

Do not consider this PSE as reality

It comes and goes it cant be real

Dream is not real, so is not this

I alone am real

Wake up to real I

Waking up I negate this already

Once this is negated I alone , pure consciousness alone, turiyam alone am left

I cannot negate myself

Hence I alone am

I need not and cannot and do not even claim I am 

That is the real truth

I dont claim I am

I dont do anything

I am akarta

OM

Any experience is always mithya

 Experiencer is all you need to know as isvara as brahman, as non dual being, limitless, consciousness, existence.

There is no second being

This is the only truth, there is no other truth

The experiencer experienced is the same being appearing as both experiencer and experienced

As projector and projected

As projector and projection

By appearing as both, I dont become many, I appear as both, I appear as many

Appearance remains appearance

What is true is not an appearance or the one to who something appears

So negate the seer seen duality as mithya

And then all that remains is I

Then on this appearance you can enjoy as its as though appearance

Even isvara appearance you can enjoy

Even objects you can enjoy

Even experiencer status you can enjoy

Otherwise even being an experiencer becomes a burden

You cant do anything about what you experience if you remain a witness its like a helpless state

Rather when you see yourself as truth of both experiencer and experience in which neither is there

Then you see even this expression as your own fullness in this form

Father as guru

 One who lacks a protective father

I have always lacked a protective father

Bhagavan is taking me into weird experiences maybe due to prarabdha

I am unable to decide if I can even use the shastra mirror, in the absence of a healthy guru sishya relationship

Who is my guru

Is it swami paramarthananda?

Is it swamini svatmavidyananda?

Is it bhagavan?

Do I even have a guru?

OR I just imagined I have a guru protecting and nurturing me?

I am confused internally?

Prayers also lead to more confusion

Bhagavan confuses me even more

No body is there 

I am all alone

I can use the shastra and say I am divine consciousness

Hence all is me, I am not all alone

All I have is shastra now

I have just myself and the shastra mirror given by guru

He has given it completely

He will never refuse to teach

He has always taught

Per his mirror I can see myself

I see myself as pure nirguna chaitanyam

All that is here is me

The nama rupa is as though

The maya shakti is as though

The isvaratvam is as though

Good news

 I am the good news

I am nirguna

This universe and its constituents, including shakti are mithya, dependent on my for existence and consciousness

I enjoy this drama, this play, this leela as it unfolds

I with a human brain may not know the future or how things will unfold

With a non judgemental vein I remain as myself the observer

I understand that prarabdha guides the future as it unfolds

I do not try to unneccessarily control the future as though I depend on this unfoldment of experiences

I am entirely independent of both pleasant and unpleasant experiences

I am totally free

Now coming to this universe

This universe is governed by my maya shakti

I am the ruler of this universe with my maya shakti

My maya shakti makes these experiences and this body mind possible

The person behind this body mind happens to be me, the same person behind maya shakti

The future of this universe is me, the past is me, present is me

Now coming to this experience

This experience is unfoldment of the order determined by me

I do not worry about it hence

I am whole always of course

This mind is now free from thinking of me as bound

Hence the mind is not dwelling upon me, and my future

The mind becomes available as an instrument for serving the greater cause

The mind is not pre occupied with the limited self , as that is not projected upon me anymore

They all think they are limited self, but they are all me, the unlimited self

Being the unlimited self, they are free already, but due to ajnana think themselves to be limited

Due to karuna I work towards helping beings in distress if and where I am able to

If I am unable to help I can pray for them

This is a beautiful state of mind to be in

Now coming to my family

My family now has my love

My love and guidance is always there for family

I am my own mother goddess

I have my eyes out for the family

Family is forever in absolute

There is no speculation

Nobodys impure vision will affect my vision

Nobodys impure intentions matter in front of my pure intentions

Nobodys ajnanam matters in front my freedom

Nobodys desire to harm matters in front of my desire to be vishnu the protector

Nobodys desire born of their own insecurity matters in front of my presence

OM tat sat

Harih Om

Shri gurubhyo namaH

Fear continues to dominate

Mother will forgive omissions and commissions

Mothers sons vel already protects from impure intentions

Guru wants me to be independent

I have to find my independence

I am the sat

I am protected by sat

Sat weilding maya shakti

Ishvara is sat

Tat tvam asi

As individual I shine, where again I am sat

As ishvara again I am sat

Ishvara is mithya ok, but mithya is satyam 

satyam is not mithya

ishvara is nirguna

ishvara appears as saguna in vyavahara, while continuing to stay nirguna

same nirguna ishvara appears as saguna

adidaiva

 For everything there is a devata

Family devata

Office devata

Health devata

Thought devata

Strength devata

Discipline devata

Desire devata

I devata

I devata is the reality of all the devatas

new beggining

 I have made a new beggining

I want to be real

I want to be truthful

I want to be grateful

I want to be graceful

I am OM

I want to live like OM

Like I am this universe

I want to live that way

With love I will do japam

As world is created by me via japam

I am not afraid to acknowledge I am brahman anymore

There is no one else to justify it to

And no one else to be afraid of

All that is here is myself

Who is here to challenge that

If lord krishna comes to challenge that

I will tell him you only told me

That you are me and I am you

What is there to challenge

How will you challenge me

If you argue that per upAdhi I am different from you

I will argue that you are me and I am you

You are just wearing a different costume than me

But I am you only, you are me only

Only costume is different

You are wearing a maya costume

I am wearing a costume made by you wearing maya costume

I am yourself as though wearing costume as though made by you as though as maker of costume

Isnt this a mithya reality

Then what is there to argue

Dont argue

I am you and you are me

I dont need mantra or japa for worshipping

I am you and you are me

We are one friends we are

We dont need a sense of master vs slave

We are friends

You are my best friend

You are me

I know you will forgive me

And these evil thoughts

You are the source of these thoughts also

Its your son pradyum who is lord of these thoughts

So you manage them, why should I take responsibility

I don't take responsibility for anything

You manage everything its yours not mine

So I dont claim anything as mine

All good and bad is yours

I ask you for nothing

But secretly I have attachement to family

Because I see fatherhood as mine

Husbandhood as mine

Sonhood as mine

But those are also yours

You manage those too

I will just remain as pure atma

I will merge with you

You manage the world which is you

I lack the skill to manage this world

It is yours you manage it

Thats better

Om tat sat

__PRESENT

Pure consciousness irrespective of mind

 Irrespective of state of mind

Irrespective of indisciplined behavior

Irrespective of lack of alignment with respect to vAsanas

Atma is brahman

Brahman is behaving as though as this erratic personality

But reality of this person is brahman alone

There is no doubt or change in that

There is no alteration in that

What you do next does not matter

What you want does not matter

Your wishes dont matter to brahmatvam nature of yourself

Nothing matters as all that is here is yourself

Everything is atma

OM

Self Automation

How to make one self automated

Where your motivation is natural

Where effort it effortless

Where life is love

Where action is spontaneous

Where achievement is just a passing milestone

Where failure is just a learning

Where life is just joy

For that one must find 

Ones own life purpose

Ones own unique contribution

Ones own total creativity

My path is well charted

Be optimistic and hopeful

Try what you want to try

Do not be afraid

Now that I am infinity

 What is this power of mine

This power to project an unreal world

That appears in me as though without really being

I can make the world in me

As myself appearing as everything

This world has no reality of its own

I am the maker and material

I can change it if I want

I can alter its reality

I can make it change its course

I can but I wont

I want it to take its course

It is me who has willed thus

Om tat sat

The reason i dont change it

There is nothing to change its already perfect

What is the need to change perfection

When that alone is manifest

I am infinity

My value is infinity

I am infinite

Which by definition means not be described 

All I see and hear is non separate yet non existent 

All is a misnomer as I alone am

All is a sprinkling of non existent something in I which is one thing  

The universe is my projection

 There is no origination for this universe

On its own it has never originated or gone back

I am the projector, sustainer and experiencer of this universe, which has its being in me. The experience has its being in me. The experience happens to be of a universe. The experience itself is nothing else but consciousness. 

So there is only experiencer and experience as the primary substance. The experiencer and experience are I consciousness, existence.

Everything like jagat, its origination are all resolved within experience, not as substance as universe and so on. So only there is one thing, the non dual chit or sat existence thats I. 

Ajnana and its removal

 Prakriya is by knowing self as adhistAnam, the ajnana is removed

So I am not subject to ajnana of being a jiva . I am Suddham chaitanyam

Here again I see even in the maya krt desha kala, none other than this chaitanyam alone in my drshti, which is how we can say ajana has been removed

However as I transact in this world of nama rupa, I can say that the effect of ajnana is still experienced, but the experience and time etc. has in fact been already negated as non existent from my standpoint. So this status of being one who considered it to be real was ajana state and now as considering it to be no more real or existent is the jnana state, wherein the world can be now said to be non existent, signifying removal.

So here if one does bhakti of devi, it is purely with regard devi as oneself, there is no devi other than oneself.

The forms can still be worshipped, as mithya forms- in fact you can also invoke a shakti that is mithya.

Now question is avidya has a projecting power, so you can say the projecting power is still as though available. What is destroyed actually is the veiling power, and what is sublated as mithya is projecting power.

So there can be no more creation, in fact there was none in the first place is ajati vada.

Adhyasa

 Everything is adhyasa on adhistanam that is I

I is not a known entity, I am, neither a knower, nor known, nor knowledge. 

Knower IS, known IS, knowledge IS, the name and form here are non existent, but appear as existent due to adhyasa wherein I am the one who provides existence to name and form

So to the non existent name and form I provide existence begininglessly, hence there adhyasa

Here I am also the controller of all this name and form, I have a shakti, which is also adhyasa shakti, adhyasa is itself the shakti

I have all knowledge that is names and forms and I have ability to hide, ignorance.

Removing ignorance I see myself as just adhyasa shaktiman atma

But I realize this adhyasa shaktiman I, that is all that is here, is indeed adhyasa and I am able to annul or negate this adhyasashaktiman atma as nothing but adhyasa

Using knowledge of adhyasa itself I negate adhyasa as having any reality whatsoever

Hence I can happily remain in my own svarupa as pure existence chit and ananda.

I need not think of anything else at all.

Even if I think , that thinking itself is adhyasa, so there is no need to think of me as bhagavan etc.

Although I can accept bhagavan, I need not think of myself as bhagavan, that being adhyasa, or myself as jiva, that being adhyasa as well

So I need not think about myself at all

Hence I become like air all pervasive

Anything I think of is adhyasa where I am the adhistanam

I need not think go of anything at all, as knowledge, as all I know is I Am. 

Thus taking everything unto onself, negating the adhyasa, resolve everything in pure I

Then pure I alone remains

Even now if you think if anything, there is only pure I. 

Thus having resolved all in pure I, stay in pure I as pure I.

There is no body, mind, world, family, relatives, no birth or death, no sorrow or joy, all that is here is satchitananda atma

All knowledge resolves in atma

All existence resolves in atma

All joy and sorrow resolves in atma

You and I resolve in atma

Radha mata resolves in atma

Anugraha resolves in atma

Prarbdha resolves in atma

Uma devi

 When I say Uma devi, asti.

Uma devi is name and form, word and meaning, and asti refers to I.

Every person I meet, I meet only upAdhis, the person is I.

I as though meet, as this presence of upAdhi is as though, or in other words is mithya upAdhi.

Just like the word pot and its meaning, is as though , clay is the reality. 

vAchArambanam vikaro nAmadeyam, mrtkatyeva satyam.

Only one

 There is only one I. 

Jagat resolves in this I, jagat is a superimposition on I.

Isvara or paramesvara resovles in I, its maya sahita I.

Jiveswara is mana buddhi ahamkara sharira sahita I.

The order I is isvara I.

All that is here is I. Including subject I.

Prapancha is not for bhoga , it is for rasa and leela

 Prapancha is not for bhoga.

Reason is bhoga buddhi is due to ajnana.

Clearly it is said 'wrong perception'.

Wrong perception means wrong pursuit in itself. It is incorrect.

There is no link between what you pursue , how you pursue and what you want.

You want to be whole, complete , purnaH.

You cannot look at yourself as incomplete and keep hoping experiential bhoga will lead you to become complete, this will always be a time bound, limited graded experience alone, even for prajapatir Ananda upto, unless they know the truth. 

You cannot become whole via experience.

The broken person, cannot be mended with experience bandage. 

The person has to be addressed, addressed via knowledge alone, given person is already whole, already the advaitam, non dual, consciousness, one without a second. 

This person cannot be a wanting person. 

Hence a non wanting person, will not look upon prapancha as a desire fulfilling prapancha or as a bhoga.

Rather looks at prapancha as an entertainment, a leela, that is produced with oneself as vivarta upAdana kArana. I am vivarta upAdana kArana for maya mind and maya jagat.

I am whole, one without a second. 

For whole I, the maya prapancha has a different lens to it.

It is seen as a variety, novelty and beauty. When these are experienced, you experience the ananda rasa, that is your own leela or your own pure prema , devoid of any bhoga or kama drsti.

For such an experience, you have to assimilate that the experience is your svarupa, your self. Experience has to be assimilated into self. When experience is assimilated into self, then experience becomes a source of novelty, beauty and variety, while self remains the source of existence, stability and security. 

The self offers existence, stability and security to the variety, novelty and beauty of the universe. Hence these variety novelty and beauty can be seen as expression of the self, as non separate from the self. It can be seen as ' an expression' of the self. 

When seeing as such, am I not giving reality to the prapancha?

No I retain the reality as nishprapancha, while giving reality to prapancha, which exists in me as though without really existing.

Aham brahmasmi

 Lord I am brahman

I am the reality

I am the lord in fact

I am the universe

I am all that is here

I am the reality of the universe

I am the universe itself

I am the self existent, self evident being

I am limitless being

I am nameless formless being

I am silent being

I am absolute one without a second

I am truth

I am consciousness

I am everything

Devi bhagavati is me

Ambika is me

Krishna is me

Shiva is me

All is me

What should I do now?

Should I do any prayers or worship

What should be my goal in life?

I am here to attain myself, which I have, I need not in fact , I always was I, it was mere confusion that is resolved

And both bondage and freedom are mithya achieved via knowledge alone

There is no real bondage in the first place

In fact bondage liberation is in itself a mithya

Whatever actions I undertake now on are in my own benefit

Wherein I is all

So I engage in actions that are sarva hitam

These actions are as defined by the shastra

Hence I beget now that I must live by the shastra

Shastra pradAna life is what is advised

Even in office etc. life should be governed by dharma

Duty is paramount, that is a life of shastra

It is a purposeful meaningful and dharmic lifestyle

That is the essence of action

brahman 2

 Through anvaya vyatireka I know that my truth is sakshi chaitanyam pure consciousness.

Through mahavakya pramana I learn this I, sakshi chaitanyam am brahman, the reality of ishvara.

Ishvara appears as maya sahita jagrat avasthayam he appears as the universe itself with sattva rajas tamo guna, wherein maya is mithya, is existing only in appearance with the triputi of pramata pramana prameya, it has no existence of its own, its existence is gained from sakshi chaitanyam that is myself, I am the hence the vivarta upAdana karanam , and with maya order I am the nimitta upAdana karanam.

In fact its my maya shakti, just like with nidra shakti I am both the intelligence behind the dream as well as the content of the dream, with maya shakti , I am the intelligence supplier and existence supplier for this universe. I am ishvara. 

Within my ishvara there is the states of waking dreaming sleeping, through which an individual mind progresses. I am the sakshi of the pralaya state also. 

I by myself am not even sakshi in fact nameless one. 

The maya has no existence of its own, IN fact it is as good as non existent from the standpoint of atma or brahman, or sakshi. Sakshi has no standpoint as it has no mind. It is with a mind, when we understand sakshi as I, and see from its standpoint as being satyam, the mithya maya sahita atma is mithya, and maya itself is non existent gaining experiential reality from satyam atma, which assumes the status of sakshi and satyam seeing itself as mithya. Its a dream like reality. 

Brahman

 Brahman or atman is not an object, given object requires a subject, and as a subject I am, I cannot be object. However brahman can be truth of subject, I am truth of subject. In deep sleep I am just pure consciousness, wherein there is no subject knowing anything, its only in waking state I come to say, I slept well, I have memory that there is no subject object experience, I am pure awareness. I remain that pure awareness always, I always know both known and unknown object. For any new knowledge I need a knower I, that is subject, and there is object, I am neither subject nor object. Subject IS. Object IS. Whenever an object is there is also a subject. A knower. Whenever knower is , there is a known object. Sakshi I is, and there is a world in either manifest or unmanifest state that I am aware of. 

I the knower am satyam, as in there is no subject object duality in my the total. The subject object duality is due to unmanifest and manifest kshetra, that has no reality of its own. I am the reality that appears as subejct object as though. Like in a dream. 

I alone appear as both knower and objects in a dream, but I transcend the dream as a waker. Same way the waking state also I transcend as the sleeper. The sleeping state I transcend as the reality of the sleeper.

The waking state gains its existence , the sleeping and the dream also gains its existence from me. 

See in the all three states, invariable sakshi is satyam. In waking state we call the very same as waker, dreamer, sleeper, and pervades the three states as satyam. On its own, it is free from all three states and the status as experiencer of the three states. 

Seeming Intraction with maya involves no action

 When I seemingly interact with maya and perform a transaction, it involves no action on my part, as I remain the non doer, I am merely as though engaged in an activity or transaction, while all the time I am the non doer.

The mithya ETU things being non existent, how can they make me a doer. I remain non doer, and in fact non doer is also a label that I do not need really speaking. 

How can this experience be a bondage to me, I am the locus of the experience, I lend existence to experience, however that lending is not an act on my part, as the experience itself is mithya, has no existence. How can this non existent experience make me a party in this transaction, I am not party to this transaction, yet this transaction is something I am experiencing.

There are 3 parts to an experiencer and a transaction.

I do an action,  result is given in the form of experience and I experience a result.

I am not a doer of an action, as these transactable mind body and objects do not have any reality, when I am acting , I am only appearing to act, while being awareness , awareness I am , which is as though lending existence to the action, without ever being party to the action. That is the nature of action, at the same time , we cannot say the action is non existent, as I experience it, awareness IS lending existence as though. Hence its a mithya action, neither existent making me a doer, nor non existent making it non experienceable action. In every action, my action state reveals me as the non doer awareness. As the non doer awareness, I am undivided, I am whole. Action reveals my wholeness.

Basically my wholeness is the reality , action is mithya, wherein, actor IS, action IS, acted IS, that have their reality in the wholeness that is ME, that are not non existent either.

I do not know why I am typing, but I know that I am not a typer, I am free from typing while typing. I am free from seeing while seeing. I am free from bondage, while being in this limited experience. I am not limited by anything that happens in this world I experience, while being a part of it, given I am playing a part in it, while being totally involved in it, in a sense as to even swallow it entirely, to the point where it is so non seperate from me, wherein, it has had never any existence of its own. 

All these categories that I am arguing about, such as doer, done, object subject, experiencer experienced and experiencer, I am so included in all this so to swallow it all to the point where it has no reality other than me at any point, my reality being absolute freedom and joy and limitlessness.