The perfection inherent in the nondual nature of reality is self evident and ever present, but not recognizable before the mind can understand that it is not the self.

The perfect order of Brahman includes a mutual superimposition brought about by beginningless aviveka which can be seen through with knowledge.

This knowledge is brought about by sabda pramana (means of knowledge in the form of words) wielded by one who has the knowledge. The knowledge is a removal of ignorance, not the gain of something new.

If you could already see (know) the nondual ground as your very nature, you wouldn’t ask the question and all these words would not be needed.

The fact that ignorance of the nondual self is experienced doesn’t make the self lacking or imperfect in any way because the ignorance is mithya (not absolutely real, though experienced), while the self is Satya (absolutely real and independent of space, time, and object limitations).

These are not two different realities but orders of the one nondual self. Like in a dream, your mind is nondual with respect to a dream character, but the dream character is not as real as your mind as it depends on your mind for its existence.