Observer is satyam

Atma the observer is Satyam. Means does not undergo any change, and is available all 3 periods of time , is consciousness.

Time, space etc. are always objects of consciousness. And consciousness is always the subject.

The objects of consciousness are mithya. Mithya is there reality.

Means, has no independent existence.

When we say any object exists, its existence actually is the existence belonging to its cause, which is consciousness. So consciousness is actually the cause as well. And also happens to be the object.

Mahavakya vichara

Self is understood as poornam brahman, by understanding the mahavakya.

mahavakya has 3 parts. tat pada, tvam pada and asi pada.

By understanding the pada artha vakyartha can usually be understood. In certain vakyas lakshyartha has to be taken for understanding. It is commonly used, such as when saying this is that lakshman you see, meaning there are not 2 lakshman, but same person.

Also we say brown has won. etc. to refer to brown horse.

So here tat pada refers to entire prapancha, subject and object and maya shaktivaan consciousness.

Tvam pada refers to individual body mind subject consciousness.

both are one and the same , only if we understand the formful meanings as mithya understanding and formless truth as satyam.

The truth of atma is formless consciousness, can be understood first via drk drshya viveka, and then totally understood via mahavakya as the formless reality which is non dual, which is both purna ishvara and purna as jiva in the scheme of things that is purna. 

Doubts about brahma jnanam

Q: How can matter be consciousness?
consciousness is never an object
consciousness how can it be material given opposite nature

A: We do not say that consciousness is matter. Rather we say that matter is consciousness.
It becomes difficult to understand only when we don't assimilate that matter is not satyam rather is mithya. If matter is mithya , means there is no such thing as matter.

Air, water etc the elements, the elementals, the various objects that we encounter and see as moving and non moving, they do not exist non separate from their cause.

We just need to understand that part.

That matter has it cause as consciousness. Then we can accept matter, as non separate from consciousness.  As not other than consciousness. As not a second entity. Any material entity is not other than the non dual consciousness entity,

The materiality includes name form and various attributes, but the consciousness aspect of the cause is inhibited. We cannot ask where in the effect is the cause, we cannot ask if the cause if embedded or inside the effect, the effect IS the cause. But the attributes differ totally.

Presence of chaitanyam

The existence aspect of chaitanyam, and is self evident. Chaitanyam thereby is self evident that I am.

But that this I am, is not limited to a mind, or a body is not evident by itself.

That requires a pramana.

Guru shastra gives upadesha that the chaitanyam is not a local chaitanyam, but is the all pervading chaitanyam.

When we say anything 'is' and experience anything, in that experience when we say the tree experience 'is', the isness belongs to the very same experiencer whom we say 'I is'.

We say I w.r.t the body mind, and chaitanyam reflecting itself in body mind, and same chaitanyam in object experience thoughts as this thought is, or this being or this thing is.

Like this, I round up or envelop all of creation, just like consciousness pervades dream, consciousness also pervades waking state world. 

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. 

Brahman

Brahman appears as jagat , drshta vastus

Brahman is sakshi chaitanyam

Brahman is maya sahita chaitanyam

Brahman is mayin

Brahman is jagat kAranam

Brahman is pratyagatma

Brahman is ahankara upahita chaitanyam

Brahman is shuddha chaitanyam devoid of all above upadhis

List of upadhis is
jagat, sakshitvam, maya, mayin status, karanatvam, ahankara sakshi, antahakarana

Upadhi means mithya existence.

This means it exists with entire existence in satyam

Only shuddha chaitanyam is satyam.

How to become shuddha chaitanyam

Atma is shuddha chaitanyam. Original consciousness is sakshi chaitanyam.
Pure consciousness it is.

It reflects in mind, and makes mind conscious and via mind this world is known through vrittis that are lighted up.

So we can say sakshi chaitanyam is still the knower, but what it knows is based on limitation of the mind as an instrument.

At one time, its not individual things exist.

Sakshi chaitanyam exists, chidabhasa chaitanyam exists, Antahakaranam exists, body and shariras exists, jagat exists, jagat kArana brahman exists, jagat sakshi ishvara exists, srshti sthithi laya karana ishvara chaitanyam exists, maya kAranam exists and mayavi chaitanya svarupa ishvara exists.

All this exists.

Among these we do not see any separate shuddha chaitanyam.

All of these resolve into shuddha chaitanyam.

All of these have to together be resolved into shuddha chaitanayam , in order for shuddha chaitanyam to be understood as anantam chit.

If we resolve only one of these into chit, then the other becomes as though a limiting factor.

Therefore when it is said, I is chit, by knocking off the sakshitvam status, it is not just said I is chit, but also said tat tvam asi, wherein this chit is itself said to be the satyam of tat pada vachyartha also, which includes all that described above.

The chaitanyatvam is considered as satya brahma svarupa. As it is non variable, and presupposes knowledge. Knowledge presupposes consciousness.

In Sakshi chaitanyam, brahman is shuddha chaitanyam , sakshi is a status. This brahman is not limited by this status. The status is given due to jagat, which is a kArayam and the shuddha chaitanyam inheres the effect, pervades the effect, and effect is but the cause appearing as the effect, so with respect to this appearance of jagat, brahman is sakshi, and this being an appearance of brahman or shuddha chaitanyam, cannot be considered as satyam, is in fact mithya, sakshitvam is hence also mithya. same can be said for ishvara who is jagat karanam, srshti sthithi laya karanam, ishvara is chaitanya svarupa, and has not undergone any change but again appears as jagat, as the manifestor of jagat, as the ruler of jagat, as the reality of jagat, who is none other than the shuddha chaitanyam , reality of the sakshi chaitanyam. So I accept all the names and status of being ishvara as an upadhi or appearance which I acknowledge as mithya reality.

I have to acknowledge ishvara, or bhagavan, the reality of this universe, controller, preserver, resolver, from whom we come and go back unto. By whose will all this is sustained, has born and resolves back forth into.

We have to acknowledge this bhagavan, is all pervading order and ruler, and author and controller of all that is here. And who has also given this body mind and intellect to be able to understand for oneself.

This bhagavan is not a remote entity, as the very sakshi chaitanyam atma, this chaitanyam atma with the status of bhagavan (due to maya upadhi), controls the universe.

So the universe is seen as mithya, chaitanyam being present all the way.

In this mithya universe alone we have to see satyam. We cant see a separate satyam. In this mithya alone we have to see satyam.

In sakshi chaitanyam I see myself as pure chaitanyam, sakshi not being an attribute but being a mithya reality. Same goes for all objects all objects have a mithya reality, resolve unto chaitanyam, brahman, I am brahman not just some chaitanyam.

SO all objects resolve into me. Nimitta ishvara resolves into me, maya resolves into me, material resolve into me, shakti and wisdom resolve into me, mind and experiences resolve into me, I alone remain ever shining self existent and evident, and as the source of consciousness and existence for all that is here.

sakshi chaitanyam

Kshetrajna sakshi chaitanyam is satyam

Kshetra anatama is mithya.

This means, when we say kshetra vastu is, the vastu is refers to kshetrajna only and not to kshetra vastu. Kshetra vastu is just the name and form the viseshanam. This is how the truth is seen, that when we say ghataH asti, it is actual mrtikka asti.

Same way when we say anything in jagat asti, or jagat asti, it is actually said atma asti, atma being the reality of the jagat.

So we dont have any opposition towards saying jagat asti, as we are merely stating a fact of oneself as existence. Saying jagat asti, is svarupa nitshta. aham asmi is svarupa nithta, and aham bhati is svarupa nishta.