Science of Identity Foundation:

Masochism can never lead to spiritual perfection. The body is actually a most precious property of the self; it enables the self to engage in various devotional activities that can bring about a change in consciousness. A person’s external activities affect his consciousness, and his consciousness affects his external activities. Knowing this, a bhakti yogi consciously chooses to engage in particular external activities in order to bring about the desired spiritual happiness and wisdom.
Science of Identity Foundation – Siddhaswarupananda

Before I continue on with this explanation, I’d like to mention a very important fact. Whereas Shankara and his successors always interpret the word “Brahman” to mean the one, indivisible, impersonal Brahman, the Vaishnavas understand the word “Brahman” to sometimes refer to the minute living entity-the individual soul- and sometimes to refer to the all-pervasive Brahman effulgence or spiritual light which is emanating from the form of the Supreme Person. What’s more, they sometimes understand the word “Brahman” to refer directly to the Supreme Personality of Godhead. In this regard, it may be pointed out that not only can the words “atman” and “Brahman” be found in the shastra, but also “Parabrahman” and “Paramatma.” The word “para” means supreme or great. Therefore, whenever the words “Paramatma” or “Parabrahman” are used, we can understand that they are referring to the Supreme Soul and not the individual living entities. The words “Brahman” and “atman” must therefore not be understood blindly, but must be accepted or understood in context with the particular idea being conveyed at the time of their usage. The fact that “Brahman” refers not only to the Supreme Personality of Godhead but also to the individual souls can be seen by the fact that in the Bhagavad-gita, Srimad Bhagavatam, Katha Upanishad, Svetasvatara Upanishad, and Mundaka Upanishad, verses can be found in which both the individual soul and the Supreme Soul are simultaneously referred to. Perhaps the most famous of these verses is one which can be found in the Katha Upanishad, in which the material body is compared to a tree. It is stated that two kinds of birds are situated within this tree of the body. One bird is eating the fruits of the tree, and the other bird is aloof, simply witnessing. The witnessing bird is compared to the Supersoul (Paramatma) and the tasting bird is compared to the individual soul (the jivatma).¹⁰