Maham brahma nirAkuryam Mama brahma nirakarod

Emotions that reject ishvara apparently, but are in fact within the order of ishvara

1. I am lonely

2. I am depressed

3. I am hurt

4. I am sorrowful

In this the mental order is ishvara, and the perceiver is also ishvara.  Ishvara here means the self also, since the perceiver is the self. 

The idea of the vaikunta isvara and the kailasha ishvara, and the formful ishvara in her loka, is ok.

But ishvara is not limited to that form alone.

ALL is ishvara.

That ishvara is now and here, as the very self, as the perciever, and all that is perceived as well.

All that is perceived is given, and ishvara is present as the given and the giver both.

Here the self ishvara is the experiencer.

And same self ishvara is also the manifest as the given, and is the giver as well.

The mind is given as an instrument of knowing. To a knower.

Now keeping the knower and the mind intact, we look at the truth of the knower.

The truth of the knower is consciousness, sAkshi chaitanyam.

Same sAkshi chaitanyam is ishvara. But in ishvaras case upAdhi is not just knower and knowing mind upAdhi, same sAkshi chaitanyam has to be looked at as being sarvajna sarvavid. To be sarvajna sarvavid, means not having a mind like me, but rather all that is here including the devatas and all the knowledge that everyone has, and knowledge that no one has, all knowledge put together, without requiring a mind, simultaneously both knowing and being that, and being transendent as the same time, that is ishvaratvam.

So from my mind I can understand ishvaratvam.

As far as being ishvara is concerned, I look at the fact that I am the sAkshi "chaitanyam", the shuddha chaitanyam, which is in fact ishvara. 

So being the knower of the limited mind, being the sleeper, being the dreamer, being the content of the dream, being the knower of body mind, w.r.t mind, understanding that the mind and body is given, and the knower status also is given, and is in fact ishvara as the given, so within the ishvaratvam is the jivatvam, as a subset, and that totality is the truth of I, is the truth of ishvara, truth of all that is, that way in terms of truth I am the whole, I can say that , while fully keeping my limited identity and ishvaras total identity as it is intact I can keep and safely say tat tvam asi, but understanding the implied meaning to be the reality which is devoid of that name form or status, as the very truth. 

To the individual knower the benefit of knowing the truth is the safety that I am of essence of non destructive reality which is independent and unassociated with all that is, ever free, ever pure and nameless formless and all pervasive. And also not subject to any limitations as such. So it is a kind of puzzle that the limited knower, is actually limitless chaitanyam, who is ishvara. SO that is what is to be understood, the truth of oneself, which is devoid of any name or form, and every name and form has its reality in whom, that indeed is me, and that indeed is ishvara, so its a shifting of focus to the reality of self, instead of limitations ascribed to the self. 

Limitations ascribed to the self, and both kAlyana gunas and alpa gunas are mithya, So like that if I understand myself as the vastu brahman, then the ishvara understanding is different.

Ishvara is first and foremost myself the vastu, and only then the gunas come into focus.

So here you cannot know this brahman, you are this brahman, it is being and not knowing, its a self evident chaitanyam, hence it is the being. 

Self is not against any limitations such as small knower, small mind etc, as self is independent, and transcendental. So from self point of view, smallness is superimposed on self, and also kAlyana gunas are superimposed on self and both superimpositions self does not oppose, and same time self is not affected by both. 

Sarvavid and Sarvajnah

Atma is sarvavid and sarvajnah.

All knowing and all knowledge.

This atma is none other than sAkshi chaitanyam.

In the upAdhi is individual, sAkshi chaitanyam is still 'all' knowing, all referring to "known + unknown".

Is also all knowledge , being the truth or reality of all names and forms that fall under "known + unknown".

The bheda is only in terms of upAdhi, where there is a jivesvara, wherein there is an individual mind, and the knowledge is known limited fashion via mind, 

And parameshvara, where there is total knowledge, all knowing in detail, infinitely all knowing, where thee is no ignorance of any name or form. So only the upAdhi differs, for one and the same reality who is seen from the standpoint of both individual and totality or maya shakti.

Now with my limited knowledge, I undertake actions.

Here the atma is non doer, and not involved and untouched by any action, whereas the body mind and individual ego, are involved in activity, and are the actor.

The actor is both illumined as well as finds its being in atma the non actor. 

Object reality

Any object 'is'.

Here the 'is' is the svarupa of atma, which is jnanam, or pure knowledge.

This pure knowledge manifests in the buddhi as 'I am', is self evident consciousness.

This pure knowledge is self existent, is satyam.

This has no name or form, and is not thinkable.

Any thought, any object has no existence of its own. It gains existence from this atma, which is satyam.

Atma is not behind the mind Behind is another thought.
Every thought 'is', and that is, is the svarupa of self evident consciousness manifest in the mind.

This self evident consciousness has no name or form, is not available for objectification, in every thought, it is not available as another object, rather is the reality of every object, the reality of every object is a non object atma, object gets resolved in atma.

Subject is also atma, subject loses its subject status, as and when object is resolved in atma.

Thereby atma alone remains, as neither subject , nor object, as pure satchitananda atma.