Sakshi is sat chit ananta

Greater than any worldly Sukha, Dukha alternates is the pure chit. The one who is afraid of the travails and ups and downs of the mithya sharira and experience so sukha and dukha is ajnani alone, as when there is atma jnanam, then the atma is the adhistana chaitanyam, which is all pervasive and the reality of everything.

The reality of everything atma alone shines as wordly sukha, and the hiding of it in the mind acts a wordly dukha. This way the wordly drama is experienced within atma, with atma as the material and maker of it. The name and form knowledge with which atma is the material and maker is non separate from atma, and this reality is mithya reality in which atma is the adhistana and names and forms are the adhyasa. There is no name and form separate from atma, so one need not look for name and form separate from atma. All that is here is atma itself and here the name and form is non separate from atma. But it is to be known that in reality atma does not have any name and form. 

The future may include atma experienced with any sukha or dukha in a world sense, which is a mithya reality. Its beginning and end are also mithya, in fact beginninglessness and endlessness are also mithya. 

So therefore atma alone is there, there is no second. The saguna atma is mithya, that is all to be known. Once saguna atma is known as mithya and nirguna atma as satyam, then we can say that in reality atma is nirguna. And this nirguna need not be known, as what is known falls under knowingness, knowerness, knownness which are mithya , all the three are atma which is neither knower, nor known, nor knowledge, and is self itself.  Nirguna atma is quite clearly nirguna as the knower of all 3 states sakshi chaitanyam, here sakshitvam is also mithya. And here the isvaratvam karanatvam is also mithya, which is abhinna nimitta upadana karanatvam that is also mithya. Since I dont have any of those names or forms I need not search for anything.