Paramatma is present everywhere and is all-knowing. He is present everywhere in His creation and by seeing Him everywhere, it will be possible for you to live in this world, getting correct knowledge of the nature around you, and by such Adhyatmika knowledge, you will be able to enjoy happiness in the spiritual side of the world. Paramatma is the embodiment of truth and wisdom, and is infinite. In that form, He is present in all the organs that make up your body. He is effulgent in the body in the form of Atma. (SSB 1974, p. 6)
Birth is the consequence of Kama (desire, lust): Death is the consequence of Kaala (Time, the lapse of Time). The God of Desire (Kama) was reduced to ashes by Shiva; the God of Time is Kaala or Yama. He was subdued by Shiva. So, one has to surrender to Shiva (God) if one has to escape the consequences of these two frightfully fatal forces. If between Kama and Kaala, you take refuge in Rama, then you can escape the rigour. For Rama is the Atma and Atma (self, infinite) has no Kama and is unaffected by Kaala.
Nature---both outer and inner---is ruled by the Sovereign Atma, the Universal Soul, the Paramatma. So, if you earn the Grace of the Paramatma, Nature becomes your docile instrument. The body is nature; the vital air is Paramatma. Living beings are pictures moving on the screen; the screen which is unaffected by the emotions, the raging fire or roaring floods that pass over it, is the Paramatma. The worldly will be fascinated by the pictures, which through delusion, appear as if they are all real living incidents; the wise will concentrate on the screen, which is pure, white and clear. When water is poured into milk, it too takes on the nature of milk. Nature too appears to be capable of giving us stability, joy and peace; but, these are really the qualities of the Ultimate, the Paramatma. Like the water mixed in milk, these qualities do not belong to Nature at all. (SSS Vol.7)
A zero will get its value only if it is placed after an integer, so also, a jiva will get some value only if it is placed in conjunction with Divinity.
Paramatma is one who is infinitesimally smaller than the smallest thing. Paramatma is one who is larger and bigger than the infinitely largest of things. Paramatma is the totality of all the small and all the big things in this world. It is not possible for anyone to describe or understand the fullness and the total aspect of the Lord.
Human beings are not able to understand grasp the infinite aspect of the Lord. Each one gets only a limited experience of the Lord and thinks that God is limited to his experience only. Sankara has described this totality of Divinity with the word Chinmatra, indescribable, incomprehensive and so on. He established that the self-effulgent Paramatma is no other than the basic truth. He has been propagating that the illusion which man often suffers from is not separate and distinct from, but is only a projection of,Brahman, the true substratum. He has been teaching that one should believe that whatever is present in all living beings is simply Brahman and nothing else. The aspect of Brahman is something which is eternal, unchanging, and without blemish.
There is also another inner meaning in Sankara’s description that Paramatma, or Brahman is something, which does not depend on anything else; it is perfectly and totally independent. It has no parallel, and you cannot point at something else and say that Brahman is greater than this or equal to this. There is nothing equal to or greater than Brahman. This is the aspect of Paramatma.
Our Srutis have taught us that only people who know Paramatma can reach Paramatma. Only those who can understand Brahman will become identical with Brahman. The meaning of this is that only such people who acquire familiarity and expertise in the ‘Brahma Vidya ‘ can attain’moksha’ or liberation. (SSB 1977, p. 195)
‘Among the Pandavas, I am Dhananjaya. Among the mountains, I am the Himalayas; among the rivers I am the Ganges. I am the lion among all the beasts, the cow,Kamadhenu, among the herbivorous animals, and the cobra among the snakes’. In the hierarchy of creation, Paramatma is the essence and the source of all attributes and excellences. Nevertheless; Paramatma is both transcendental and immanent. God manifests Himself wherever purity of thought and unwavering devotion co-exist in a human being. (SSB 1979, p. 14)
The Aryans of the ancient times realised that the Absolute Principle, the Paramatma, is One and only One; and they also knew that it manifests nevertheless, as varied and manifold, under different Names and Forms.
In many Rig Vedic Mantras this is clearly announced:
Ekam Sat Viprabahudha Vadanti
agnim yamam matariswanam ahuh.
‘There is only just One: those who have seen the Truth praise it in many ways: Agni Yama matariswanam’. This Brahman, the One without a second, is designated in the Rig Veda as Hiranyagarbha,Prajapati, Visvakarma,purusha. The Hiranyagarbha Sukta and the Purusha Sukta are classic examples of this vision. (DV, p. 69)
The highest Atma (Paramatma) has six chief characteristics: complete wisdom (Jnana), complete renunciation (Vairagya), divine beauty, the fullest splendour of power (Aishvarya), undiminished fame, and inexhaustible fortune (sri). His nature is full existence (Sat), full knowledge (Citta), and full bliss (Ananda). These are also related to people through the Atma in them. So all humanity has a right to realise and enjoy these characteristics and this nature.
That is its ordained duty. (DhyV, p. 36)
Since Paramatma is Sarva-atma-swarupa (embodiment of all Atmas), there is no possibility of
Cause-Effect or Wish-Fulfilment or Purpose-Product appearing in it. For him who has had the Vision of Atma, all is Atma. The maya-infected seed will sprout into a maya-infected tree. Both are false and fleeting. So too, the birth and death of the Jiva are both false. They are mere words, signifying nothing. (UV, p. 40)
The Paramatma who is limited as Jivatma, has three areas of recreation: the eye, the throat and the heart. The eyes shine with a splendour when the realisation of Brahman is achieved or even attempted. (UV, p. 63)
Paramatma alone is real. Paramatma is Truth. Paramatma is Love. Meditate on Him as Truth, as Love. (Prema Vahini, p. 13)
Paramatma cannot be known without faith and steadfastness. Only through Prema comes Shraddha; only through Shraddha comes Jnana; only through Jnana comes Parabhakti; only through Parabhakti is Paramatma attained. (Prema Vahini, p. 17)
Love, Lover and the Loved, all these are One, and the same. Without Love, there can be no lover. Even if there are both Love and the Lover, without the Loved, Love has no function. In all three, Love is the chief ingredient. That which is saturated chiefly and uniformly in Everything that is Paramatma. So there is no difference between these three. In all three, Prema is discernible as the Sarvantaryami; therefore, can it not be realised that everything is Paramatma Swarupa? Certainly, it can be realised without fail.
Everything is suffused with Prema. So, we can unhesitatingly declare that Paramatma is Prema swarupa. In the entire creation, in all living things Prema is manifesting itself in various forms. The nature of Prema cannot alter, though it is known under different names likeVatsalya.Anuraga,Bhakti, Ishtam etc., according to the direction in which it is canalised. But, whatever the form the essence cannot alter. On the basis of this knowledge and experience, the conclusion becomes clear that Paramatma is Sarva-bhuta-antaratma the inner Atma of all created things. (Prema Vahini, p. 41)
When God assumes the human form and is behind, before and beside you, speaking to you and moving with you, and allows you to cultivate attachment of various kinds with Him, you do not recognise Him. The Divine cannot be easily recognised, when It is embodied. The Divine proclaims, ‘I am not a mass of flesh and blood; I am not a bundle of desires, which the mind is: I am not the heap of delusion which the imagination is; I am the Paramatma (Supreme Soul), the Origin and the End.’ (SSS Vol.16, p. 88)