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.

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.