Life is consciousness associated with a causal (karaṇa), subtle (sūkṣma) and gross (sthula) body (śarīra). For example, we can define a jīva as consciousness identified with these three bodies.

The crux of this identification is an I-feeling, linked to the appearance of the body-mind-sensory complex, and the movement of the body through the world. Then I think I am a person who experiences kartṛtva (doership), bhoktṛtva (enjoyment) and knowership (jñātṛtva). This is of course the universal experience of human beings, but ignorance nonetheless.

A formal definition is: ajñāna upahita caitanyam: [A jīva is] the bearer of pure consciousness with [apparently given therein a sense of limitation by] vyaṣṭi ajñāna, individual ignorance.

Another definition is: A jīva is pure consciousness plus the apparent manifestation of and in consciousness of a reflector (a reflective medium, the subtle body, sūkṣma-śarīra), plus that which is experienced, the reflection (cidābhāsa).

In the end, that which manifests is no different from that from which it manifests, it is apparent (vivarta) change (pariṇāmi), not real change. Both the original and the reflector and the reflection are brahman-consciousness. In this way it can be seen and understood that what we experience are only projections and reflections (manifestations) of consciousness.

In both definitions, it is important to pay attention to the first part of the formula: Pure consciousness. This is the only truth to a living being, and also to non-living beings. The only difference between a living being and a non-living entity is the presence of an individual subtle body. Knowing that all appearances are self-contained hot air, lifeless, dependent, borrowed (mithyā), let me shine as I am.

The reflector and the reflection (perception) are nothing but reflections of brahman, which are dependent, which come and go and which are changeable (mithyā). Reflections are therefore also pure consciousness, but with an apparent upādhi (something that apparently gives a property to its bearer, the upahita). The essence and substrate of the jīva is ātmā, the boundless self, just as water is the essence and substrate of the ocean wave, and just as clay is the essence and substrate of the clay pot.

It is important to realize that the jiva, the part (vyaṣṭi), does not exist outside īśvara, the whole (samaṣṭi). But not in the sense that a person is only a small piece of god. No, the deeper, supporting reality of jīva is like the deeper supporting reality of īśvara. But in the appearance, in the story, īśvara includes all jīvas.

Brahma satyaṃ jaganmithyā jīvo brahmaiva nāparaḥ, Śaṅkara said. “Brahman is real, the world depends on real (on brahman), god and the person are not different (both being brahman”.

In the same way, the jīva, which is a fragmented piece of īśvara in terms of narrative, can experience the happiness of devotion, surrender to the greater and be absorbed in love games. But this is not true. The jñānī knows that the love relationship is jīva-īśvara mithyā, and sees everything as itself. Therefore, the jñānī does not lose himself in love games, but consciously plays love games.

Somewhere a jīva knows that and even the ignorant one who does evil will always have to suppress or hide the doubt. This is because it all takes place in that which is always neutrally ok. Values simulate the value of values, namely truth itself. To do or think wrong is to deviate from the truthfulness. Therefore, such a person has bad feelings. To do evil out of ignorance always means to do evil to oneself.

The jñānī simply allows the devotion to existence to take place (within itself). The jñānī knows that she or he already is. This is because the relationship between mithyā and satya is a relationship of substance. Not a relationship of size or quantity. Each separate object can be reduced to its substrate consciousness. And the substrate is always undivided (akhaṇḍa). Thus, both the true nature of jīva, the apparent part (vyaṣṭi), is the infinity of brahman, just as the true nature of the total (samaṣṭi) īśvara, is the infinity of brahman.

In the story of life, īśvara is all power, all knowledge, and jīva is nil force, nil knowledge. Seen in this way, jīva is a nil piece of īśvara. Certain spiritual teachers without right knowledge confuse these perspectives. They project īśvara onto their jīva, playing “The Special or Chosen One” with powerful qualities and a need for admiration and respect. This comes from neediness and a deep sense of smallness. Sects are the effect of this. Following dharma as a matter of course is the criterion for a sincere teacher.

In reality, there is only Brahman, apparently manifested through māyā as īśvara. And everything and everyone is the whole, even though it seems that I am limited as a jīva. To understand this is the fullness of freedom.