Acharya Prashant addresses a question about the concepts of the individual soul (Jivatma), the Self (Atma), and the Supreme Self (Paramatma). The questioner expresses his understanding that the Jivatma is a part (ansh) of the Paramatma. Acharya Prashant refutes this by explaining that for something to have a part, it must be a material and finite thing. Only finite things can be divided. Two things that cannot be divided are zero and infinity. Therefore, if something has a part, it must be finite, and finite things belong to the realm of Prakriti (nature/matter). To say that Paramatma has a part is to reduce it to a finite, material entity, which is an immature understanding. Vedanta, he states, offers a more mature perspective. He clarifies that Paramatma has no parts; it is indivisible (avibhajya) and whole (akhand). He dismisses the common analogy of Paramatma being the ocean and Jivatma being a drop as a childish and immature idea. Quoting the Upanishads, he recites the peace chant, "Purnamadah Purnamidam..." which means that from the whole, only the whole arises. If you take a part from the whole (infinity), that part is also whole. The creation of the incomplete from the complete is impossible. If one perceives incompleteness, it is an illusion (Maya), not the complete reality. The Upanishads present this as a peace chant to emphasize its profound importance. Acharya Prashant further explains that Atma and Paramatma are two names for the same reality. The need to call Atma 'Paramatma' (Supreme Self) arises from a conspiracy of the ego ('aham'). The ego, which is false, has a deep, dark desire to be considered true, to be called 'Atma'. So, to accommodate this desire, the real Atma is elevated to 'Paramatma', leaving the term 'Atma' vacant for the ego to claim. This is why people mistakenly say things like "my soul is hurt," when it is actually their ego that is hurt. The Atma is infinite, non-dual, and cannot be stained or hurt. The real journey or union is not of the Atma with Paramatma, but of the ego ('aham') with the Atma, which means the dissolution of the ego. The word 'Paramatma' is not necessary; 'Atma' is sufficient.