Ishvaras will

In the beginning there was sat. This sat , ishvara, he desired and manifested from unmanifest state.

He did not undergo any change. 

I the atma am that brahman, I am here. I am, is my svarupa, I am of the nature of consciousness. I alone am manifest, my manifest state is called as jagat, with various names and forms.

I think, that there is no order, due to lack of knowledge of the order in the mind. However that is due to ignorance belonging to the mind, and not a lack of knowledge otherwise. There is knowledge and it is hidden, and hence the need for a mind to know one by one. By hiding , there comes a purpose for mind, to know things one by one. Ishvara is manifest and unmanifest both states. Manifest state is all knowledge, that via mind can be a 'known' or knowable . Atma ishvara himself is that knowable , and himself is the knower, and himself is the knowledge. From the standpoint of samashti, ishvara is all knowing, there is no ignorance whatsoever, no ignorance. So there is a specific role here, now, an individual mind, characterized by ignorance, which means there can now be an ego, saying my mind, this becomes a possibility, by identifying with the mind and with the ignorance. In reality such an identification is not real, as there is no real knowledge, known, no real ignorance, no real knower or  knowing process. It is true only from a mithya standpoint, while satyam is brahman, the reality who is devoid of names and forms, and the truth of ishvara. 

The vastu, the atma, the brahman is ishvara. Ishvara remains as nirguna and does not really cause any jagat etc. That real vastu, 'I AM'.

Nature of creation

The creation is not a real creation, but it is a projection.

Pure consciousness, alongwith the avidya shakti, together avidya using consciousness as material and projecting cause, for knowledge and existence, and depending on brahman consciousness for both knowledge and existence, projects various beings names and forms, which appear to exist and have different names and forms, so consciousness with this avidya shakti is ishvara. Also with ahamkara of being ishvara, and in mahat form is pure intellect, and in avyakta form is pure ignorance or avidya.

The same consciousness appears to be a jiva as though , again avidya manifesting to hide the very truth of brahman, known as mula avidya. Ishvara is free from mula avidya also. Jiva however has mula avidya. 

There is no jiva whatsoever

I is purely ishvara only. There is no jiva whatsoever. From the stanpoint of body mind also, same ishvara is sakshi. Body mind is also part of overall ishvara prapancha form. Body mind is one of the forms. So where is this so called jiva, its merely another name for ishvara if at all anything.

I am knowledge

I is pure consciousness. From the standpoint of mind, and body I is the witness cosnciousness. I also lends consciousness to the body mind self complex. This is because the body mind and so on, are the power of consciousness, present as inseperable maya shakti, wherein consciousness is the creator the lord. Same consciousness is the witness also. Same consciousness manifests as this universe, without undergoing any change, so has ishvaratvam as well. With ishvaratvam this whole universe known +unknown is accounted for. With ishvaratvam also, consciousness is pure witness consciousness same sakshi chaitanyam. Sihvaratvam cannot undergo change, same way witneshood cannot change. The mind may undergo changes, which is none other than again ishvaratvam alone. Mind is ishvara, breath is ishvara, speech and so on is ishvara, seeing etc. hearing is ishvara. Eating sleeping is all ishvara. That is the message of shruti. 

Clarity of knowledge

Credit should go where credit is due. Without ishvara this jagat, this manifestation is not there. Ishvara is the cause for this jagat, he has within himself the shakti the power to manifest all these things moving and stationary. He also has total overlordship over the jagat. he is both material and intelligence , cause in terms of both material and intelligence, he is homogenous, of the nature of pure consciousness.

When mahavakya equates jiva and isvara, it is very puzzling, because witness consciousness I, is just pure consciousness, and things like overlorship, etc. are not evident in that way, when simply looking at from the standpoint of sakshitvam.

But it is very evident from the standpoint of functioning jagat and devatas and so so, that there has to be some cause, and shruti is a means of knowledge to say that it is a non dual cause. So it is indeed shruti that does the adhyaropa of causation upon pure consciousness or chit, naming it as jagat kAranam brahma. The effect jagat automatically also is purely mithya, an adhyaropa alone. ONLY in the condition that the jagat, jagat kAranatvam are both adhyaropa, does it become possible that jiva and isvara are one and the very same non dual consciousness, which is by itself free from the prapancha, or in other words nishprapancha. Nishprapancha does not mean that the experience of the prapancha has to come to an end. There are 2 types of avidya. One where even when the avidya is gone, the superimposition does not go away. On seeing that mirage water is mirage, the appearance continues, same way on knowing that the earth alone revolves around the sun. Same way the experience, experiencer, the status of controller of the experiences, and experienced, the entire prapancha marked by duality of roles and forms, is very much available, but has been negated via jnanam to be mithya, one that has no real existence, and no unreal existence either, rather has a mithya existence. Mithya existence means a superimposed existence. Such as existence of jewels, wherein gold is that which has real existence. So herein we see the all pervasiveness of absolute truth which is consciousness.

JIvanmukta Ananda

The joy of a jivanmukta is svabhava nityam. It is the nature of the self or atman. Atman is by nature free from defects, free from all limitations, is limtless, is bereft of any ignorance whatsoever, is ever pure and free, is subtler than the subtlest, is the truth of all that is here, and is the sustainer prserver and resolver, as well as that by which all that is , is sustained, preserved and resolves unto which.

This being nature of atman, or brahman, a jivanmukta is joyful in his own nature, joy being his nature itself.

Such a jivanmukta sees all being, and all living and non living entities as emanations of oneself, as forms and shapes whose reality is oneself.

The various lordly forms of vishnu, rudra and brahma are his own manifestations, while he himself is devoid of any name or form.

He is indeed that paramatman, who alone takes various forms to bless devotees.

He himself is the truth of the devotees, who consider themself as though as separate entities, while in fact being himself, so he himself is the bhakta and bhagavan both, while in his own nature he is neither bhakta nor bhagavan, but where he is there as a bhakta he is present as bhagavan as well to bless the bhakta.

For a jnani bhakta, bhagavan is himself. As bhagavan, he promises that his needs will be automatically taken care. 

Tat Tvam Asi

Atma is pure consciousness brahman, in atma jiva ishvara bheda is not there.

Only in mithya vyavahara, there is an ishvara vadivam, or ishvara form, wherein atman gets the name maheshwara, or mayin, with the form and function maya.

With a particular body mind, and ignorance, atma is jivesvara , again a name and form alone.

Through knowledge the reality of atman ,as devoid of attributes and as the non dual one, is understood, called thereby as a jiva ishvara aikyam, which is basic understanding that there is never two, I alone is. The duality is as though. The jiva is as though liberated, when this knowledge, removes and destroys ignorance, and the effects of ignorance.

The whole prapancha is dismissed and eliminated as not real , or a projection, upon the self which alone is real. In other words it is a mithya prapancha, where the same atma is with a name and form, that doesnt really belong to it, in reality.