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Localized Paramatma (CC and Other Books)

Expressions researched:
"Localized" |"Paramatma (the localized" |"Paramatma conception is localized" |"Paramatma is localized" |"Paramatma is the localized" |"Paramatma or the localized" |"Paramatma the localized" |"Paramatma" |"Paramatma, localized" |"Paramatma, or localized" |"Paramatma, or the localized" |"Paramatma, the localized" |"Supersoul as the localized" |"Supersoul is His localized" |"Supersoul is but His localized" |"Supersoul—the localized aspect" |"localized Supersoul" |"localized aspect as Paramatma" |"localized aspect of Paramatma" |"localized aspect paramatma" |"localized aspect, Paramatma" |"localized paramatma" |"localized supreme soul" |"localized, all-pervading Supersoul" |"paramatma localized"

Notes from the compiler: VedaBase query: "paramatma localiz*"@10 or "supersoul localiz*"@10 or "localized supreme soul"

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 1.3, Translation:

What the Upaniṣads describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion. Lord Caitanya is the Supreme Personality of Godhead, Kṛṣṇa Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him.

CC Adi 2 Summary:

This chapter explains that Lord Caitanya is the Supreme Personality of Godhead Kṛṣṇa Himself. Therefore, the Brahman effulgence is the bodily luster of Lord Caitanya, and the localized Supersoul situated in the heart of every living entity is His partial representation. The puruṣa-avatāras are also explained in this connection. Mahā-Viṣṇu is the reservoir of all conditioned souls, but, as confirmed in the authoritative scriptures, Lord Kṛṣṇa is the ultimate fountainhead, the source of numerous plenary expansions, including Nārāyaṇa, who is generally accepted by Māyāvādī philosophers to be the Absolute Truth. The Lord's manifestation of prābhava and vaibhava expansions, as well as partial incarnations and incarnations with delegated powers, are also explained. Lord Kṛṣṇa's ages of boyhood and youth are discussed, and it is explained that His age at the beginning of youth is His eternal form.

CC Adi 2.5, Translation:

What the Upaniṣads describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion. Lord Caitanya is the Supreme Personality of Godhead, Kṛṣṇa Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him.

CC Adi 2.5, Purport:

The Personality of Godhead is the complete form of sac-cid-ānanda (full life, knowledge and bliss). By realization of the sat portion of the Complete Whole (unlimited existence), one realizes the impersonal Brahman aspect of the Lord. By realization of the cit portion of the Complete Whole (unlimited knowledge), one can realize the localized aspect of the Lord, the Paramātmā. But neither of these partial realizations of the Complete Whole can help one realize ānanda, or complete bliss. Without such realization of ānanda, knowledge of the Absolute Truth is incomplete.

CC Adi 2.6, Translation:

Impersonal Brahman, the localized Paramātmā and the Personality of Godhead are three subjects, and the glowing effulgence, the partial manifestation and the original form are their three respective predicates.

CC Adi 2.10, Translation:

In terms of His various manifestations, He is known in three features, called the impersonal Brahman, the localized Paramātmā and the original Personality of Godhead.

CC Adi 2.21, Purport:

Just as the one sun is the object of vision of many different persons, so the one partial representation of Lord Kṛṣṇa who lives in the heart of every living entity as the Paramātmā is a variously perceived object. One who comes intimately in touch with Lord Kṛṣṇa by engaging in His eternal service sees the Supersoul as the localized partial representation of the Supreme Personality of Godhead. Bhīṣma knew the Supersoul to be a partial expansion of Lord Kṛṣṇa, whom he understood to be the supreme, unborn transcendental form.

CC Adi 2.25, Purport:

Every planet has its own atmosphere according to the influence of the arrangement of material nature. It is therefore necessary to have a particular type of bodily construction to reach a particular planet. The inhabitants of earth may be able to reach the moon, but the inhabitants of heaven can reach even the fiery sphere called the sun. What is impossible for man on earth is easy for the demigods in heaven because of their different bodies. Similarly, to see the Supreme Lord one must have the spiritual eyes of devotional service. The Personality of Godhead is unapproachable by those who are habituated to speculation about the Absolute Truth in terms of experimental scientific thought, without reference to the transcendental vibration. The ascending approach to the Absolute Truth ends in the realization of impersonal Brahman and the localized Paramātmā but not the Supreme Transcendental Personality.

CC Adi 2.26, Translation:

Those who walk the paths of knowledge and yoga worship only Him, for it is Him they perceive as the impersonal Brahman and localized Paramātmā.

CC Adi 2.63, Translation:

"Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, the localized Paramātmā and the Personality of Godhead."

CC Adi 7.138, Purport:

In Śrīmad-Bhāgavatam it is said that the Absolute Truth is understood in three phases of realization: the impersonal Brahman, the localized Paramātmā and ultimately the Supreme Personality of Godhead. The impersonal Brahman and localized Paramātmā are expansions of the potency of the Supreme Personality of Godhead, who is complete in six opulences, namely wealth, fame, strength, beauty, knowledge and renunciation. Since He possesses His six opulences, the Personality of Godhead is the ultimate truth in absolute knowledge.

CC Adi 7.140, Purport:

This verse, which is mentioned in the Īśopaniṣad, Bṛhad-āraṇyaka Upaniṣad and many other Upaniṣads, indicates that the Supreme Personality of Godhead is full in six opulences. His position is unique, for He possesses all riches, strength, influence, beauty, knowledge and renunciation. Brahman means the greatest, but the Supreme Personality of Godhead is greater than the greatest, just as the sun globe is greater than the sunshine, which is all-pervading in the universe. Although the sunshine that spreads all over the universes appears very great to the less knowledgeable, greater than the sunshine is the sun itself, and greater than the sun is the sun-god. Similarly, impersonal Brahman is not the greatest, although it appears to be so. Impersonal Brahman is only the bodily effulgence of the Supreme Personality of Godhead, but the transcendental form of the Lord is greater than both the impersonal Brahman and localized Paramātmā. Therefore whenever the word "Brahman" is used in the Vedic literature, it is understood to refer to the Supreme Personality of Godhead.

CC Adi 7.140, Purport:

Partial realization of the Absolute Truth as impersonal Brahman denies the complete opulences of the Lord. This is a hazardous understanding of the Absolute Truth. Unless one accepts all the features of the Absolute Truth—namely impersonal Brahman, localized Paramātmā and ultimately the Supreme Personality of Godhead—one's knowledge is imperfect. Śrīpāda Rāmānujācārya, in his Vedārtha-saṅgraha, says, jñānena dharmeṇa svarūpam api nirūpitam, na tu jñāna-mātraṁ brahmeti katham idam avagamyate. He thus indicates that the real identity of the Absolute Truth must be understood in terms of both His knowledge and His characteristics. Simply to understand the Absolute Truth to be full of knowledge is not sufficient. In the Vedic literature (Muṇḍaka Up. 1.1.9) we find the statement yaḥ sarva-jñaḥ sarva-vit, which means that the Absolute Truth knows everything perfectly, but we also learn from the Vedic description parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport) that not only does He know everything, but He also acts accordingly by utilizing His different energies. Thus to understand that Brahman, the Supreme, is conscious is not sufficient. One must know how He consciously acts through His different energies. Māyāvāda philosophy simply informs us of the consciousness of the Absolute Truth but does not give us information of how He acts with His consciousness. That is the defect of that philosophy.

CC Madhya-lila

CC Madhya 1.43, Purport:

The Bhāgavata-sandarbha is also known as the Ṣaṭ-sandarbha. In the first part, called Tattva-sandarbha, it is proved that Śrīmad-Bhāgavatam is the most authoritative evidence directly pointing to the Absolute Truth. The second Sandarbha, called Bhagavat-sandarbha, draws a distinction between impersonal Brahman and localized Paramātmā and describes the spiritual world and the domination of the mode of goodness devoid of contamination by the other two material modes. In other words, there is a vivid description of the transcendental position known as śuddha-sattva. Material goodness is apt to be contaminated by the other two material qualities—ignorance and passion—but when one is situated in the śuddha-sattva position, there is no chance for such contamination. It is a spiritual platform of pure goodness.

CC Madhya 10.177, Purport:

In his early life, Bilvamaṅgala Ṭhākura was an impersonalistic monist, and he used to meditate upon the impersonal Brahman effulgence. Later he became a devotee of Lord Kṛṣṇa, and his explanation for this change is given in a verse (text 178) that is quoted in the Bhakti-rasāmṛta-sindhu. Sometimes a devotee gradually comes to the stage of Bhagavān realization, realization of the Supreme Person, after having attained the lower stages of realization—impersonal Brahman realization and localized Paramātmā realization. The condition of such a devotee is described in the Caitanya-candrāmṛta (5), by Prabodhānanda Sarasvatī:

kaivalyaṁ narakāyate tridaśa-pūr ākāśa-puṣpāyate
durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate
viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate
yat-kāruṇya-kaṭākṣa-vaibhava-vatāṁ taṁ gauram eva stumaḥ

Kaivalya, oneness in the effulgence of Brahman, appears hellish to the devotee. The heavenly planets, the abodes of the demigods, appear to a devotee like phantasmagorias. The yogīs meditate for sense control, but for the devotee the senses appear like serpents with broken teeth.

CC Madhya 19.148, Purport:

In Śrīmad-Bhāgavatam (10.2.32) it is said that due to their poor fund of knowledge, the jñānīs are not actually liberated. They simply think that they are liberated. The perfection of knowledge culminates when one comes to the platform of knowing the Supreme Personality of Godhead. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth (satya-vastu) is described as Brahman, Paramātmā and Bhagavān. Knowledge of impersonal Brahman and the Supersoul is imperfect until one comes to the platform of knowing the Supreme Personality of Godhead. It is therefore clearly said in this verse, koṭi-mukta-madhye "durlabha" eka kṛṣṇa-bhakta. Those who search after the knowledge of impersonal Brahman or localized Paramātmā are certainly accepted as liberated, but due to their imperfect knowledge they are described in Śrīmad-Bhāgavatam as vimukta-māninaḥ. Since their knowledge is imperfect, their conception of liberation is imperfect. Perfect knowledge is possible when one knows the Supreme Personality of Godhead. This is supported by Lord Kṛṣṇa in the Bhagavad-gītā (5.29):

bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati

"A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries."

CC Madhya 19.218, Translation and Purport:

It is the nature of śānta-rasa that not even the smallest intimacy exists. Rather, knowledge of impersonal Brahman and localized Paramātmā is prominent.

Because of an impersonal impression of the Supreme Personality of Godhead, a devotee in the śānta-rasa relationship worships the impersonal Brahman or localized aspect of the Absolute Truth (Paramātmā). He does not develop a personal relationship with the Supreme Personality of Godhead, Śrī Kṛṣṇa.

CC Madhya 19.228, Purport:

Although in śānta-rasa there is attachment for Kṛṣṇa in awe and veneration—since the two valuable transcendental qualities of this rasa are attachment for Kṛṣṇa and detachment from material desires—nonetheless the sense of intimacy is lacking. The reason for this is that in śānta-rasa attachment for impersonal Brahman and localized Paramātmā is prominent. In other words, the sense of intimacy by which one thinks of Kṛṣṇa as one's only shelter and friend is absent in śānta-rasa because one accepts Kṛṣṇa as the impersonal Parambrahma or localized Paramātmā. This understanding is based on the speculative knowledge of the jñānī. However, when this knowledge is further developed, one is convinced that the Paramātmā, the Supreme Lord, is the master and that the living entity is His eternal servant. One then attains the platform of dāsya-rasa. In dāsya-rasa the Lord is accepted with awe and veneration. Thus the active service that is absent in śānta-rasa becomes prominent in dāsya-rasa. In other words, in dāsya-rasa the qualities of śānta-rasa are present, and service also becomes predominantly visible. Similarly, when this same rasa is developed into fraternity (sakhya-rasa), a friendly intimacy is added. There is no awe or veneration in sakhya-rasa.

CC Madhya 20.158, Purport:

Those who are interested in the impersonal Brahman effulgence, which is not different from the Supreme Personality of Godhead, can attain that goal by speculative knowledge. Those who are interested in practicing mystic yoga can attain the localized aspect of Paramātmā. As stated in the Bhagavad-gītā (18.61), īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ‘rjuna tiṣṭhati: the Supreme Personality of Godhead is situated within the heart as Paramātmā. He witnesses the activities of the living entities and gives them permission to act.

CC Madhya 21.104, Purport:

Kṛṣṇa has many pastimes, of which His pastimes in Goloka Vṛndāvana (the gokula-līlā) are supreme. He also has pastimes in the Vaikuṇṭhas, the spiritual world, as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. In His pastimes in the spiritual sky, He lies down in the Causal Ocean as Kāraṇārṇavaśāyī, the puruṣa-avatāra. His incarnations as a fish, tortoise and so on are called His causal incarnations, or incarnations for particular occasions. He incarnates in the modes of nature as Lord Brahmā, Lord Śiva and Lord Viṣṇu. He also incarnates as empowered living entities like Pṛthu and Vyāsa. The Supersoul is His localized incarnation, and His all-pervasive aspect is the impersonal Brahman.

CC Madhya 24.74, Translation:

"Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, localized Paramātmā and the Personality of Godhead."

CC Madhya 24.81, Translation:

"Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, localized Paramātmā and the Personality of Godhead."

CC Madhya 25.103, Purport:

Spiritual knowledge means fully understanding the Absolute Truth in three features—impersonal Brahman, localized Paramātmā and the all-powerful Supreme Personality of Godhead. Ultimately when one takes shelter at the lotus feet of the Supreme Personality of Godhead and engages in the Lord's service, the resultant knowledge is called vijñāna, special knowledge, or the practical application of spiritual knowledge. One should be engaged in the Lord's devotional service to achieve the aim of life, called prayojana. The practice of devotional service to attain that goal of life is called abhidheya.

CC Madhya 25.132, Translation:

"The Absolute Truth is known by the self-realized souls as a unified identity known by different names—impersonal Brahman, localized Paramātmā, and Bhagavān, the Supreme Personality of Godhead."

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 5:

Those who are knowers of the Absolute Truth describe the Absolute Truth in three features: the impersonal Brahman, the localized, all-pervading Supersoul, and the Supreme Personality of Godhead, Kṛṣṇa.” In other words, Brahman, the impersonal manifestation, Paramātmā, the localized manifestation, and Bhagavān, the Supreme Personality of Godhead, are one and the same. But according to the process adopted, He is realized as Brahman, Paramātmāor Bhagavān.

Teachings of Lord Caitanya, Chapter 5:

"Kṛṣṇa should be known as the soul of all souls, for He is the soul of all individual souls and the soul of the localized Paramātmā as well. At Vṛndāvana He acted just like a human being to attract people to Him and show that He is not formless." (Śrīmad-Bhāgavatam 10.14.55)The Supreme Lord is as much an individual as other living beings, but He is different in that He is the Supreme and all other living beings are subordinate to Him. All other living beings can enjoy spiritual bliss, eternal life and full knowledge in His association.

Teachings of Lord Caitanya, Chapter 15:

There are three different kinds of transcendental processes mentioned in the Vedic literature by which one can understand and achieve that supreme perfection of the Absolute Truth. They are the process of knowledge, the process of mystic yoga and the process of devotional service. The followers of these three processes realize the Absolute Truth in three different aspects. Those who follow the process of knowledge realize Him as impersonal Brahman, those who follow the process of yoga realize Him as the localized Supersoul, and those who follow the process of devotional service realize Him as the Supreme Personality of Godhead, Śrī Kṛṣṇa. In other words, although the word Brahman indicates Kṛṣṇa and nothing else, still, according to the process that is followed, the Lord is realized in three different aspects.

Teachings of Lord Caitanya, Chapter 24:

Lord Caitanya then said that all the Vedic statements of the Upaniṣads aim at the ultimate truth, known as Brahman. The word Brahman means "the greatest," and "the greatest" should immediately be understood to refer to the Supreme Personality of Godhead, the source of all emanations. Unless the greatest possesses six opulences in full, he cannot be called the greatest. The greatest is therefore the Supreme Personality of Godhead. In other words, the Supreme Brahman is the Supreme Personality of Godhead. In the Bhagavad-gītā (10.12), the Supreme Personality of Godhead, Kṛṣṇa, is accepted by Arjuna as the Supreme Brahman. The conceptions of the impersonal Brahman and the localized Supersoul are contained within the understanding of the Supreme Personality of Godhead.

Easy Journey to Other Planets

Easy Journey to Other Planets 2:

According to the Bhāgavata Purāṇa, the Supreme Truth is realized in three stages. First there is impersonal Brahman, or the impersonal Absolute; then the Paramātmā, or localized aspect of Brahman. The neutron of the atom may be taken as the representation of Paramātmā, who also enters into the atom. This is described in the Brahma-saṁhitā. But ultimately the Supreme Divine Being is realized as the supreme all-attractive person (Kṛṣṇa) with full and inconceivable potencies of opulence, strength, fame, beauty, knowledge and renunciation. These six potencies are fully exhibited by Śrī Rāma and Śrī Kṛṣṇa when They descend before human beings. Only a section of human beings—the unalloyed devotees—can recognize Kṛṣṇa on the authority of revealed scriptures, but others are bewildered by the influence of material energy. The Absolute Truth is therefore the Absolute Person who has no equal or competitor. The impersonal Brahman rays are the rays of His transcendental body, just as the sun's rays are emanations from the sun.

Krsna, The Supreme Personality of Godhead

Krsna Book 2:

The Kaṭha Upaniṣad also cites this example of the tree of the material manifestation standing on the ground of material nature. This tree has two kinds of fruits, distress and happiness. Those who are living in the tree of the body are just like two birds. One bird is the localized aspect of Kṛṣṇa known as the Paramātmā, and the other bird is the living entity. The living entity is eating the fruits of this material manifestation. Sometimes he eats the fruit of happiness, and sometimes he eats the fruit of distress. But the other bird is not interested in eating the fruit of distress or happiness because he is self-satisfied. The Kaṭha Upaniṣad states that one bird on the tree of the body is eating the fruits, and the other bird is simply witnessing.

Krsna Book 2:

According to the different associations in the three modes of material nature, the living entities are tasting different kinds of religiosity, different kinds of economic development, different kinds of sense gratification and different kinds of liberation. Practically all material work is performed in ignorance, but because there are three qualities, sometimes the quality of ignorance is covered with goodness or passion. The taste of these material fruits is accepted through five senses. The five sense organs through which knowledge is acquired are subjected to six kinds of whips: lamentation, illusion, infirmity, death, hunger and thirst. This material body, or the material manifestation, is covered by seven layers: muscle, blood, marrow, bone, fat and semen. The branches of the tree are eight: earth, water, fire, air, ether, mind, intelligence and ego. There are nine gates in this body: the two eyes, two nostrils, two ears, one mouth, one genital, one rectum. And there are ten kinds of internal air passing within the body: prāṇa, apāna, udāna, vyāna, samāna, etc. The two birds seated in this tree, as explained above, are the living entity and the localized Supreme Personality of Godhead, Paramātmā.

Krsna Book 47:

The Supreme Personality of Godhead is described in the scriptures as adhokṣaja, which indicates that He is beyond the perception of all material senses. Although beyond the material senses, He is present in everyone's heart. At the same time, He is present everywhere by His all-pervasive feature of Brahman. One can realize all three transcendental features of the Absolute Truth (Bhagavān, the Personality of Godhead; Paramātmā, the localized Supersoul; and the all-pervasive Brahman) simply by studying the condition of the gopīs in their meeting with Uddhava, as described in Śrīmad-Bhāgavatam.

Krsna Book 48:

There is no cause and effect, gross or subtle, but You. You are the Supreme Brahman realized through the study of the Vedas. By Your inconceivable energy, You are actually visible before us. You create this cosmic manifestation by Your own potencies, and You enter into it Yourself. As the five material elements—earth, water, fire, air and sky—are distributed in everything manifested by different kinds of bodies, so You alone enter the various bodies created by Your own energy. You enter the body as the individual soul and, independently, as the Supersoul.” It is confirmed in the Bhagavad-gītā that the material body is created by Kṛṣṇa's inferior energy, that the living entities—the individual souls—are His parts and parcels, and that the Supersoul is His localized representation. Thus while the material body, the living entity and the Supersoul constitute an individual living being, originally they are all different energies of the one Supreme Lord.

Krsna Book 51:

"For many, many births I have been suffering from the threefold miseries of this material existence, and I am now tired of it. I have been impelled only by my senses, and I was never satisfied. I therefore take shelter of Your lotus feet, which are the source of all peaceful life and which can eradicate all lamentation caused by material contamination. My dear Lord, You are the Supersoul of everyone, and You can understand everything. Now I am free from all contamination of material desire. I do not wish to enjoy this material world, nor do I wish to take advantage of merging into Your spiritual effulgence, nor do I wish to meditate upon Your localized aspect of Paramātmā, for I know that simply by taking shelter of You, I shall become completely peaceful and undisturbed."

Krsna Book 70:

There is no difference between meditating on the eternal forms of Rādhā-Kṛṣṇa and chanting the mahā-mantra, Hare Kṛṣṇa. As for Kṛṣṇa's meditation, He had no alternative but to meditate on Himself. The object of meditation is Brahman, Paramātmā or the Supreme Personality of Godhead, but Kṛṣṇa Himself is all three: He is the Supreme Personality of Godhead, Bhagavān; the localized Paramātmā is His plenary partial expansion; and the all-pervading Brahman effulgence is the personal rays of His transcendental body. Therefore Kṛṣṇa is always one, and for Him there is no differentiation. That is the difference between an ordinary living being and Kṛṣṇa. For an ordinary living being there are many distinctions. An ordinary living being is different from his body, and he is different from other species of living entities. A human being is different from other human beings and different from the animals. Even in his own body, there are different bodily limbs. We have our hands and legs, but our hands are different from our legs. The hand cannot act like the leg, nor can the leg act like the hand. The ears can hear but the eyes cannot, and the eyes can see but the ears cannot. All these differences are technically called svajātīya-vijātīya.

Krsna Book 80:

King Parīkṣit continued: “The ability to talk can be perfected only by describing the transcendental qualities of the Lord. The ability to work with one's hands can be successful only when one engages himself in the service of the Lord with those hands. Similarly, one's mind can be peaceful only when one simply thinks of Kṛṣṇa in full Kṛṣṇa consciousness. This does not mean that one has to have very great thinking power: one has to understand simply that Kṛṣṇa, the Absolute Truth, is all-pervasive by His localized aspect of Paramātmā. If one can simply think that Kṛṣṇa, as Paramātmā, is everywhere, even within the atom, then one can perfect the thinking, feeling and willing functions of his mind. The perfect devotee does not see the material world as it appears to material eyes, for he sees everywhere the presence of his worshipable Lord in His Paramātmā feature.”

Krsna Book 87:

The purpose of King Parīkṣit's inquiry was to ascertain from Śukadeva Gosvāmī whether the Vedas ultimately describe the Absolute Truth as impersonal or as personal. Understanding of the Absolute Truth progresses in three features—impersonal Brahman, Paramātmā localized in everyone's heart, and, at last, the Supreme Personality of Godhead, Kṛṣṇa.

Krsna Book 87:

It is explained in the Vedic literature that the living entities entrapped in different species of life are part and parcel of the Supreme Lord. The Māyāvādī philosophers mistake the living entity for the Paramātmā, who is actually sitting with the living entity as a friend. Because the Paramātmā (the localized aspect of the Supreme Personality of Godhead) and the individual living entity are both within the body, a misunderstanding sometimes takes place that there is no difference between the two. But there is a definite difference between the individual soul and the Supersoul, and it is explained in the Varāha Purāṇa as follows. The Supreme Lord has two kinds of parts and parcels: the living entity is called vibhinnāṁśa, and the Paramātmā, or the plenary expansion of the Supreme Lord, is called svāṁśa.

Renunciation Through Wisdom

Renunciation Through Wisdom 3.1:

The Supreme Lord is infinite, while the jīva is infinitesimal. As consciousness, the jīva pervades his body and mind, which he has acquired due to his karma, or fruitive activities. Similarly, the Supreme Lord pervades the entire creation—His universal body—with His consciousness. Though the jīva permeates his body as impersonal consciousness, he is always a person. Similarly, although in His impersonal, all-pervasive feature the Supreme Lord saturates the cosmic manifestation with His consciousness, in His personal feature He remains eternally in Goloka Vṛndāvana performing pastimes. This point is substantiated by the Brahma-saṁhitā (5.37): goloka eva nivasaty akhilātma-bhūto. "Although residing always in His abode called Goloka, the Lord is the all-pervading Brahman and the localized Paramātmā as well." And in the Bhagavad-gītā the Lord Himself explains the functions of the field and the knower of the field, and He says that He is present throughout the creation as the knower.

Message of Godhead

Message of Godhead 2:

We have already discussed the necessity of performing work for sacrifice only, or to please the transcendental senses of Viṣṇu. And in the above statement of Bhagavad-gītā, it is clear that Śrī Kṛṣṇa is the Supreme Personality, who alone is capable of enjoying the result of all sacrificial performances. The sacrifices of the ordinary workers and the meditation and austerities of the empiric philosophers are all ordained and maintained by the Personality of Godhead, Śrī Kṛṣṇa. In turn, the Supersoul—the localized aspect of Viṣṇu, which is the object of meditation for the mystics—is a plenary portion of Śrī Kṛṣṇa, the Personality of Godhead.

Mukunda-mala-stotra (mantras 1 to 6 only)

Mukunda-mala-stotra mantra 4, Purport:

The Bhagavad-gītā and all other revealed scriptures say that the Lord accompanies every living being in His localized aspect of Paramātmā, the Supersoul. Therefore even a living being destined to reside in the Kumbhīpāka hell is accompanied by his eternal companion, the Lord. But by His inconceivable power the Lord remains aloof from these hellish circumstances, just as the sky remains separate from the air although seemingly mixed with it.

Mukunda-mala-stotra mantra 5, Purport:

The Absolute Truth is realized in three phases, namely, the impersonal Brahman, the localized Paramātmā, and the Supreme Personality of Godhead. A person who attains the highest stage of spiritual realization—realization of the Supreme Personality of Godhead—automatically prays as King Kulaśekhara does here.

Narada-bhakti-sutra (sutras 1 to 8 only)

Narada Bhakti Sutra 2, Purport:

According to the Bhāgavatam (1.2.11) there are three levels of transcendentalists: the self-realized knowers of the impersonal Brahman feature of the Absolute Truth; the knowers of the Paramātmā, the localized aspect of the Supreme, which is understood by the process of mystic yoga; and the bhaktas, who are in knowledge of the Supreme Personality of Godhead and engage in His devotional service. Those who understand simply that the living being is not matter but spirit soul and who desire to merge into the Supreme Spirit Soul are in the lowest transcendental position. Above them are the mystic yogīs, who by meditation see within their hearts the four-handed Viṣṇu form of the Paramātmā, or Supersoul. But persons who actually associate with the Supreme Lord, Kṛṣṇa, are the highest among all transcendentalists.

Page Title:Localized Paramatma (CC and Other Books)
Compiler:Visnu Murti, Mayapur
Created:06 of Mar, 2012
Totals by Section:BG=0, SB=0, CC=24, OB=19, Lec=0, Con=0, Let=0
No. of Quotes:43