Self is timeless brahman

Atma is brahman, the truth of time.  Time space and the entire jagat has its reality in Atma this self. This sakshi chaitanyam is jagat kAranam brahman, is timeless.  We have the notion that self , sakshi is associated with the story of the individual in time, however atma is actually the timeless reality who is the truth of time. Time and situation is superimposed upon the self due to ignorance , same way as name and form are superimposed upon the self including time space , and the elements and the entire jagat known unknown, manifest and unmanifest.

Self is Ananda

Self or atman or brahman, is of the nature of ananda.

Using this ananda alone, all the various objects of like are created, as though they give ananda. The source for their ananda, is the purnAnanda atma.

Under the spell of maya ishvara, the ananda svarupa of atma is hidden, and the person looks for ananda in objects, where it is projected.

So there is simultaneous projection and hiding of ananda, resulting in a chase after ananda.

This is samsara, or preyas. A mumuksu is seeking shreyas in the form of knowledge.

It is the mind that habitually goes after these objects of like, but the mind can be trained via nidhidhyasanam, to assimilate the vedantic teachings, and stay satisfied in the self which is the original source of ananda. The mind can assimilate that the objects that appear to exhibit ananda, and give ananda, the source of that ananda, is oneself, thereby the objects only reinforce the knowledge that I am ananda svarupa, as that is the raw material.

I am the raw material ,and I am ananda svarupa, both these get reinforced in every experience.
This is the knowledgeable way of looking at jagat, it is hence not a fault of the jagat that some objects appear to be ananda givers, it is by design and via an enlightended outlook, we appreciate the design, and see oneself as the source. 

Crystal and red flower

Atma is one, non dual, of the nature of pure consciousness, the sakshi, the witness of 3 states of waking-dreaming-deep sleep, the seer, the indweller of the 5 koshas.

The names and forms of the body, doership and so on, are superimposed on this atma.

In fact this whole jagat, is superimposed on this atman alone.

This is authored by atma having the power of beginingless avidya. This beginingless atma with upadhi of avidya is all the names and forms unmanifest, and the power to manifest them.

Then with this power , the jagat full of names and forms woven is manifest.

Every name and form, is nothing but knowledge, which is pure knowledge, the non dual atman, satyam jnanam anantam, invariable in every knowledge (name and form), as the pure knowledge, nameless and formless or anantam jnanam.

The atman, which is pure knowledge is manifest as all the beings, as the rock , bird and sky etc. with name and form, which is ishvara.

The cause for the name and form to be superimposed on atman, is avidya sahita atma.

Once the atman is known to be nameless and formless self, sakshi chaitanyam, and known as the cause the vivarta karanam, the adhistana chaitanyam, then the experience of names and forms is a negated experience, and its reality is a negated mithya reality. Knowing thus, the fact of there being a simply a one non dual chaitanyam which is neither cause nor is there an effect is established as the truth of oneself.

Lord shiva is tad, jiva and lord shiva are one

Lord shiva is the tad, with shakti non separate from him, he is the cause for this universe.

His nature is pure consciousness. With purely just knowledge, and the power to manifest , with himself as the upAdana karanam, himself meaning consciousness, making use of just names and forms, he manifests , which we call as srshti or creation.

Here he remains as pure consciousness, so it is pure consciousness alone who is lord shiva.

Understanding shiva thus, one understands, that I, the witness consciousness, is indeed pure consciousness who is lord shiva. What a marvel is this shiva who is in the form of srshti, who is the maker and material of this srshti, in him all arises and he himself resolves all unto himself, in this way this reality of oneself to be none other than shiva is to be understood.

Knowing thus there is no defeat , as one is ever victorious as the victorious consciousness, one is ever present, immortal, limitless, pure knowledge, nameless and formless, truth of all names and forms, devoid of a second, whole, pure, unchanging, of the nature of auspiciousness, the truth of order.

If there is an order of psychology or psychological order, ishvara is the truth of this order, the presence of self, is the presence of , and recognition of this as an order, and not just as a state, that is unrelated, there is an order, and there is a orderer, this is understood as the truth of ones own present psychological state, the entire psychological state is validated, as the one who is present as the truth of the state, is totally whole, and the author of this order, there is no one to blame. Ishvara is not to blame, as oneself is ishvara.

upAdhi nama rupam

Ishvara comes with various limbs and various sharira.

Some that are talked about are akasha, vayu, tajaH, apaH, prthvi .

These are the bhutas, so the consciousness is born, or manifest as these bhutas. So here the power to manifest, and the manifest form, both are being discussed. A form, and a power.

The form has sthula, sukshma components both.

So this is consciousness with the power to manifest, with forms, and to resolve.

Here brahman is jagat kAranam.