Each one of us is actually nothing but a centre of looking at the whole from one specific point of view. But since we are also one with the Supreme, we can look at the whole from all points of view. We have a specific point of view; we can also become the Universal; we can also look at the whole world from other points of view also. Therefore, this individual does not have the limitation that we as individuals have now. The original individual in us is capable of universalising automatically, and is capable of looking at the whole from a specific point of view, and also capable of viewing the whole universe, and the Divine, everything, from any other point of view, from all points of view. It has no limitation. Therefore it is a centre without circumference; it has no limitation; it can go anywhere; it can make anywhere its own centre.
Deepti can look at me from her point of view, but she can also look at herself from my point of view. That is why our ordinary limitation is not present in the true individuality. In our present condition, when I am ‘I’, I cannot identify with yourself and look at me from your point of view: that is because of ignorance. But in the original condition there is no ignorance.
This is poetically described and mystically described in the rāsa of Sri Krishna: every Gopi has Sri Krishna with Him, and the whole of Sri Krishna, not a part of Sri Krishna, the whole of Sri Krishna. Therefore no Gopi is jealous of the other, saying ‘you have more of Sri Krishna and I have less of Krishna’, and every Gopi when she moves, she gets a different experience of Sri Krishna. Whatever experience she wants, she can have; she can take any position with Sri Krishna and can have any experience as she has. She can have specific Love for Sri Krishna; she can have universal Love for Sri Krishna; she can have any specific multiplicity of Love forms of Sri Krishna, whatever she wants. Such is the condition in the original satyasya mukham, there is no golden lid at all.
Now, this Jiva is, you might say, its fundamental functioning, in its dynamic movement is that of ‘play’. Jiva is in essence identical with the Supreme. In its dynamism, it is a portion of the Divine, therefore mamaivāṁśaḥ, one centre of the Divine, a centre which is so peculiar that it can become universal; it can become specific; it can interchange with other specificities: such is the nature of this individual. And that being so, this individual is capable of a play: play with the Supreme as His portion; play with the Universal; play with other individuals; and play with so many multiple forms. This is the nature of the individual. What is the individual really doing, that each individual is nothing but a centre of movement, having its own specific stand point which is called svabhāva: svabhāva, is nothing but a ‘specific standpoint’ of that centre which is peculiar to it, but which is interchangeable with anybody. Therefore at the highest level, even svabhāva is not something that limits that individual; it is only a specific standpoint it takes for the sake of the play. If it wants another play it can take another; therefore even svabhāva is not a limited concept.