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.

brahman, ishvara and jnani

 Atma is brahman, satyam jnanam anantham

Shakti exists with brahman as its satyam and reflected chaitanyam in shakti is ishvara abhasa, there appears to be an ishvara and a shaktiman, with shakti, which itself is mithya, dependent on brahman for existence, and brahman reflecting in this shakti appears to be ishvara.

Shakti at the level of individual operates as ajnana maya, as avarana, as kArana sharira, which is destroyed as a result of jnanam, tat tvam asi mahavakya. 

Tat tvam asi means, tat is brahman, and the reflected ishvaratvam is mithya.

Tvam is brahman, and the reflected chidabhasa is mithya, and the ahankara tAdatmayam is mithya.

Jnani is one in whom there is no avarana anymore, only the vikshepa operates as though.

So everything but the ajnanam is retained as though.

There are no special powers available for jnani as such. 

Jnani can choose to pray to ishvara, wherein ishvara is known to be brahman and maya together, and ahmakara sahita sharira and chidabhasa operating and praying etc. is seen as, as though operation of sharira.

This mithya experience is not opposed to one's own brahmatvam, its simply a mithya experience, the experiencer (who in reality is free from being experiencer) is in oneself brahman alone.

I am brahman.

I experiencer am brahman.

I experienced am brahman.

I shakti am brahman.

I manifestation am brahman.

I laws manifest as am brahman.

I various shariras am brahman.

I various beings am brahman.

I chidabhasa am brahman.

Gita meaning

 नमस्ते। 

मम नाम शिवः। अहं राधाकृष्णमहोदयस्य L1 वर्गे पठामि। अधुना अहं गीतातः श्लोकत्रयं तस्य अर्थं च वदामि।

श्रीभगवानुवाच |
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ |
ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् || 3.03||

Lord is answering arjuna's confusion about lord's advice about both knowledge as well as practice karma yoga. So he asks the one way to achieve supreme goodness.

The lord says: Oh faultless one, in this world of mine, a two fold 'ways of life' have been defined by me , right from the begnning 

These are 

a. jnanayoga (the way of life purely dedicated to knowledge in the form of physical sanyasa) for the sanyasis 

b. karmayoga (the way of life for those who are householders)

योगस्थ: कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय |
सिद्ध्यसिद्ध्यो: समो भूत्वा समत्वं योग उच्यते || 2.48||

48. Oh Arjuna! Abiding in Yōga, giving up attachment and remaining the same in success and failure, perform actions. Equanimity is called Yōga. 

lord advises Arjuna act to in the world, by having proper-attitude towards material gain by making it subservient to inner growth so that material gain and material loss will not create a big turmoil in the mind.

This mental balance because of the appropriate focus on inner growth is called Samatvam. 

Therefore, Kṛṣṇa says, samatvam yōgaḥ ucyatē. The one who values the inner-growth more than external-accomplishment and therefore the consequent mental balance. 

There is no question of riskless life and therefore you have to take risk but at the same time have the mental balance. So yōgasthaḥ karmāṇi kuru.

How? saṅgaṃ-tyaktvā, shifting the attachment from material-growth to spiritual- and inner-growth. Saṅga means attachment; here attachment is attachment to the material gain. 

And what about attachment to spiritual-growth? 

siddhyasiddhyōḥ samō bhūtvā. Be equanimous both in success and failure by enjoying the appropriate attitude towards them. So siddhi means success; asiddhi means failure; towards both maintain equanimity. Because first definition of karma-yōga is samatvam yōgaḥ ucyatē. It is not any particular action, but it is particular state of mind that is called karma-yōga. Therefore Arjuna you be a karma-yōgi. 

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते |
तस्माद्योगाय युज्यस्व योग: कर्मसु कौशलम् || 2.50||

buddhiyuktaḥ, means a karma-yōgi, who has got a proper buddhi; means proper attitude as we saw in the last sloka.

sukṛta-duṣkṛtē jahāti : lord says because Every karma-yōgi will come to jñāna-yōga one day or the other; and once he comes to jñāna-yōga and discovers his true nature, then he transcends all the karma-phalās; 

, tasmādyōgāya yujyasva. But to come to that jñānam, now you have to do action. You cannot say that I will leave everything now itself for sanyasa.

yōgaḥ karmasu kauśalam. skill in action; is karma-yōga

Here by the word skill, Kṛṣṇa does not mean expertise in the performance-of-action; anybody can be a skillful-expert if only he repeats the action again and again; like making coffeee

Śankarācārya gives a beautiful definition; NOT by changing-the-action, but by changing-the-attitude.

Therefore, skill is conversion of binding-actions into liberating-actions, by a change of attitude.

To summarize  karma yoga is 

yogah karmasu koushalam: performing dharmic actions (such as natural duties) as a form of dedication to lord

samatvam yogah uchyate: accepting results as a prasada from lord who alone controls the results for action

satyam jnanam anantam brahma

 I am anantam satyam, given I am the timeless sakshi that is the truth of the jagat.

I am anantam jnanam, given I am the timeless sakshi that is the reality of the jagat.

I am anantam satyam jnanam, given I am the timeless sakshi and the jagat is not other than me, though I am independent of the jagat, which in turn has no independent existence of its own.

Jagat being dependent on me, and having its reality in me, resolves in me.

The resolution is not an experiential resolution, rather is like deep sleep where it resolves unto me and arises from me.

That is because it has its being in me. 

That which has its being in me, is not a second entity. Rather is a mithya entity. 

I feel that mithya entity cannot be accepted as advaitam, as there are 2 , but are pot and clay two entities?

Is there a pot and a clay that is separate?

Jagat is non separate from atma the sakshi chaitanyam. That is the upanishadic pramana.

There is both atma anatma viveka, as well as atma anatama understanding of anatma being non separate from atma, anatma being mithya. Hence there is no anatma, atma itself is mithya anatma, wherein atma is the satyam, jnanam , anantam brahma.

Para Brahma

Maya has played its trick on me. I tried to imagine the maya prapancha resolving itself in brahman. Maya is situated in brahman from its own standpoint and its own reality is in brahman. This is known via shastra. It need not manifest as ones experience. Given experience is itself mithya. When we try to explain experience we use mithya vada. When we accept the mithyatvam of experience, given brahman or self alone is satyam, and from brahmans standpoint there is no explanation etc. there is nothing else in the first place. From mithya standpoint only we are talking about brahman and moksha and all that, all the time from the mithya standpoint while being satyam all the time.

So I am satyam, me saying this is mithya, me explaining it is mithya, me seeing the self as satyam is mithya, me explaining the world as mithya is mithya. By explaining the world as mithya, my smallness is mithya, I am the all pervading satyam. Ishvaras maya is mithya, ishvara is me the same all pervading satyam. That is the oneness of me and ishvara, we only differ in name and form and not in reality. Our reality is one and the same, non dual.