The setting of Rasa, The self

In order to access the full scope of the Vaishnava experience, it is imperative that one understands the fundamental nature of the reality in which the experience of Rasa is possible. The substance of identity and personality cannot be understood properly through the medium of material experience. Although it is correct to say that each individual Jiva retains and eternally sustains a unique persona even after the point of ultimate liberation, this persona is not of the same experience as our own current unique personas.
To experience ourselves here in this world means to observe and feel our being, only it is colored entirely by external impositions. In other words, every aspect about ourselves which defines us as an individual is based on information collected through years and years of interaction with the world around us, and the interpretations of that in the mind. When we attempt to dissolve these impositions we are faced with an unusual feeling of not being anyone or anything and at the same time retaining a unique individual feeling of being alive, conscious, local, and capable of experience in a unique panorama that surrounds what we call “Me”. The Sastras have painstakingly defined this principle as being true, in that it exists, always will exist, and cannot be denied no matter how hard one attempts to do so. It is simply is true. Next it is defined as consciousness, that it is a witness, an enjoyer, and pervades what it reaches through awareness. It is finally defined as bliss, joy, happiness, or ecstasy; It is playful, imaginative, creative, and carefree. It functions without any reason, any motive, simply to experience, to play, and enjoy Rasa. 
Being a center point, it has the potential to interact with two different energies, that which is inside itself and based on its own reality and that energy which covers it to provide for the experiences of forgetting and remembering, death, birth, family, love, adventure, etc it must constantly choose which energy to associate with. A Jiva without full knowledge of maya will often repetitively choose to associate with the external potency thereby injecting its awareness into the realms of birth and death until it wakes up to itself again, at this point it can again make the decision. Until the Jiva has fully understood the falsity, pain, and agony, caused by associating with maya, he will fall prey to her sidelong glances again and again.
However if he finally decides to look within himself, he will discover progressively deeper and deeper aspects of spiritual existence that surpasses the potentials of the external potency by infinite measure. This internal world is the infinite hidden within the finite, the spiritual sky that is the true potential of experience for the Jiva, hidden within his heart.
When the Jiva hears and assimilates the knowledge, I am brahman(not god, but the self) He experiences santa rasa, the feeling of total and perfect equality, peace, and contentment, knowing all things to be the same flavor and quality. He abides in the all-pervading aspect of the full reality. A bright expanse of infinite consciousness which inundates him with ultimate peace, however this is simply the effulgence of his true heart, If he gets lost in this he may lose his way…
When by some causeless mercy of a pure servant of Paramatma Sri Narayana, Sri rama, Sri Narasimha, Or Sri Krsna, Reveals the highest truth to such a Jiva, He can understand that although it is true he his everything, everyone, and all times, places, and universes, Still there are infinite other such individuals who all share the same experience of being, and yet independent and superior to all such individuals is a being who is the fountainhead of all such individuals, from who infinite such individuals are constantly emanating, despite this ever expanding of his own self, this being never diminishes, or becomes dependent or subservient to anyone. All liberated and enlightened Jivas look upon him with complete reverence and devotion knowing him to be the full manifestation of the self, of the self, Brahman, paramatma, Bhagavan combined. 
When the Jiva finally gains vision of him he remembers his eternal relationship with him. It strikes him in an instant and full memory and experience of their past interactions; his lifetimes of forgetfulness become filled with the realization that he was in fact there the whole time.
The jivas highest self is Sri Krsna, The jiva has no life but for Krsna, The Jiva is a part of Krsna. How then can we every say where is Krsna. Look at yourself deeply, look into your heart, feel it beating, feel life coursing through you, Krsna is there. You are not him, and he is not you, yet you are one. You are Jivatma, he is paramatma, yet you are one not two. He is independent, you are dependent, he is the Saktiman, you his sakti, yet you are one not two, You are the servant, he is the master, yet you are one not two. Inconceivable and contradictory is the perspective of the Vaishnava. A reality in which All hearts are one yet all parts are true, Krsna is the heart, and we his parts. We are all one, yet…
Next time you pray, next time you cry, next time you are happy, the next time you die
Look to your heart, don’t look outside, don’t feel alone. Don’t heave a sigh
Shining within you, he is hiding, let his sidelong glances hit your eye
Next time you pray, Next time you cry, Rest in the heart, all else deny.