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.

Sarvam Brahmamayam

 Everything has been brahmanified

There is no other than I

I alone am the ruler of this universe, that is me alone

I alone am the three lords, the three states of being, the universal lord, the paramarthika I am

Maya

 Maya she can really not fool I 

I am not dependent on mAya

mAyA is dependent on I

I am independent entirely of this body mind

I am independent of all, all is depedent on I

Ishvara and jagat is a mithya reality of which I am the satyam the truth

I am the whole, I am brahman , Pure cosnsciousness I am

Purnam I am, there is not other being

All this is resolved in I, taken back into I, swallowed into I, and is none other than I alone

All this is here is just I

Action is mithya

 Any action is mithya, as action is performed with the help of maya which is mithya.

Maya has existence that is dependent on me the atma the satyam, just like pot is dependent on clay.

With total maya , I am parameshvara.

With product of maya I am jivesvara

In reality I am just isvara, the non describable atma reality, svarupa being chit, sat and anantam or limitless, untainted by limitations of mayas products or by maya itself

Mithya Devi

 Mithya devi is neither non existent, nor independently existing, she is dependently existing.

Her existence is the existence of atma. atma s svarupa being existence.

She the upAsya amba is myself .

Knower upasakA is myself.

Body the upAsaka upadhi is born of the upAsya amba and goes back unto her

With the body I am isvara, body being a medium of expression

With maya upadhi also I am same isvara, maya being a medium of expression

I the isvara appear as cause and effect both

As controller and controlled both

As bhakta and bhagavan both

As guru and sishya both

As jiva jagat isvara all 3

I am alone manifest as all of them

I am non separate from everything

All that is here is in me

I am independent

All this is existing as mithya dependant on I

I do not, and need not and cannot have it disappear as its mithya, its not NON existent

Mithya need not go away , its going away is only unmanifestation, not going away. Mithya neither is created nor is destroyed

Its simply manifest and unmanifest

But is is negated as mithya, no having its own being, like pot and clay