Chetan. Maya. Lila. Karma

 Yes — I understand the distinction you’re making.

You’re describing a non-dual / theistic interpretation of consciousness in which the individual is not ultimately separate from the Supreme, but is a localized point of experience through which the Supreme experiences the immeasurable possibilities of existence.

Your argument can be laid out like this:

1. There is one ultimate Source / Consciousness.
   Individual beings appear separate, but their deepest nature is rooted in that one Consciousness.
2. Pure consciousness is not necessarily the final answer.
   Reaching a state of pure consciousness can be a profound realization, but you’re asking the next question:
   “Where did consciousness itself come from?”
   In other words, even discovering the light doesn’t necessarily explain the source of the light.
3. Individual existence makes possible innumerable experiences.
   If reality contains potentially trillions upon trillions of distinct experiences, individual beings provide distinct perspectives through which those experiences can occur.
4. Therefore, separation has a purpose within the divine play.
   The apparent separation between jivatma and Paramatma allows relationship, experience, love, devotion, discovery and eventual recognition of unity.
5. The Supreme experiences through the individual.
   This is the important point in what you’re saying: the individual isn’t merely a creature being watched by God from outside. The Supreme is present within the individual and experiences existence through that individual perspective.
6. Rasa Lila expresses this symbolically.
   Krishna’s dance with the gopis can therefore be understood at a level deeper than a historical scene involving a human-shaped deity. The many participants and the One whom they encounter represent the relationship between the multiplicity of individual consciousness and the One Supreme Consciousness.
7. “Lila” means that manifestation is divine play.
   In the Param Purush / Adi Parashakti framework you’re describing, creation isn’t simply a mechanical production of a universe. It is Lila—the unfolding of infinite possibilities within the Supreme Reality.

And your final clarification is particularly important:

Don’t see Krishna in a human body here.

You’re asking the reader to interpret Krishna metaphysically rather than anthropomorphically. Krishna can represent the Supreme/Paramatma, while the gopis and the dance can represent the countless individual consciousnesses moving toward recognition and union with their Source.

There is also an interesting philosophical consequence to your question:

If the Supreme is already complete, why experience anything at all?

The answer within the Lila framework isn’t necessarily that God lacks something and therefore needs us. Rather, experience is an expression of what the Supreme already is. The One becomes experienced as many without actually ceasing to be One.

So the apparent paradox is:

One Consciousness → many experiencers → countless experiences → recognition of the One within the many.

And then your question can be pushed one step further:

If consciousness is itself like sunlight, what is the “sun” from which even consciousness arises?

That takes the inquiry beyond pure consciousness toward the question of the ultimate ground of consciousness itself—which is where different traditions begin using concepts such as Brahman, Param Purush, the Absolute, or the Unmanifest.

If you want, I can also  turn your points into a coherent philosophical explanation connecting Bhagavad Gita, Bible, Rasa Lila, Param Purush, and the question “where did consciousness itself come from?”, while keeping Krishna as a metaphysical principle rather than a human body.