Therefore the complete social construction is the body of the Lord, and all the parts of the body, namely the brāhmaṇas, the kṣatriyas, the vaiśyas and the śūdras, are meant to serve the Lord's whole body conjointly; otherwise the parts become unfit to be coordinated with the supreme consciousness of oneness. Universal consciousness is factually achieved by coordinated service of all concerned to the Supreme Personality of Godhead, and that alone can insure total perfection. Therefore even the great scientists, the great philosophers, the great mental speculators, the great politicians, the great industrialists, the great social reformers, etc., cannot give any relief to the restless society of the material world because they do not know the secret of success as mentioned in this verse of the Bhāgavatam, namely that one must know the mystery of bhakti-yoga.
(Srimad Bhagavatam-----2:9:36-----purport).

Here one word, saṅgatātmā, is misinterpreted by the Māyāvādī philosophers, who say that the self of Dhruva Mahārāja became one with the Supreme Self, the Personality of Godhead. The Māyāvādī philosophers want to prove by this word that the Supersoul and the individual soul become united in this way and that after such unification the individual soul has no separate existence. But here it is clearly said by the Supreme Lord that Dhruva Mahārāja was so absorbed in meditation on the thought of the Supreme Personality of Godhead that He Himself, the universal consciousness, was attracted to Dhruva. In order to please the demigods, He wanted to go Himself to Dhruva Mahārāja to stop him from this severe austerity. The Māyāvādī philosophers' conclusion that the Supersoul and the individual soul become united is not supported by this statement. Rather, the Supersoul, the Personality of Godhead, wanted to stop Dhruva Mahārāja from this severe austerity.
(Srimad Bhagavatam-----4:8:82-----purport).

Therefore you are individual soul. I am individual soul. But there is another soul, Supersoul. That is Kṛṣṇa. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. That Supersoul is present both in you and in me. Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata [Bg. 13.3]. Sarva-kṣetreṣu bhārata. In every living entity. Sarva-kṣetreṣu. It is confirmed in the Vedic sūtras, Brahma-sūtra: aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. Eko 'py asau racayituṁ jagad-aṇḍa-koṭim [Bs. 5.35]. That Supersoul is present within this universe. Because that Supersoul is present within this universe, Kṛṣṇa says, viṣṭabhya aham: "I enter within this world." Ekāṁśena sthito jagat: [Bg. 10.42] "I do not enter, but My plenary portion, ekāṁśena, Paramātmā..." The Kṣīrodakaśāyī Viṣṇu, He enters. The Garbhodakaśāyī Viṣṇu, He enters within this universe. And the Kṣīrodakaśāyī Viṣṇu enters into everything, even in the atom. Therefore it is working. So that consciousness is there. Because the universal consciousness of Viṣṇu is there, therefore everything within the universe is working so nicely. Not that nature... Nature, you can compare with your body... The material nature is there, but without the soul's presence, the consciousness being there, it will not work.
(Lecture on Bhagavad-Gita-----2:17).

The presentation of the soul within this body is proved by consciousness. So from Bhagavad-gītā we can understand there are two different qualities of consciousness. One consciousness is that I know about the pain and pleasure of my body, you know about the pains and pleasures of your body, but I do not know the pains and pleasure of your body; neither you know the pains and pleasure of my body. Therefore each and every one of us is individual soul, and our consciousness is limited within the body. Similarly, there is another consciousness and another body. That body is universal body, and that consciousness is universal. That universal consciousness knows your pains and pleasure, my pains and pleasure, and millions and trillions of living entities and bodies. He knows the pains and pleasures of everyone. These are the statements in the Bhagavad-gītā. Kṣetrajñaṁ ca māṁ viddhi sarva-kṣetreṣu bhārata: "As individual soul is conscious, is, only of his body, similarly, I am also conscious of everyone's body." The Supreme Personality of Godhead says that "I am conscious of everyone's body," because He is all-pervading. He is all-pervading. That is all-pervading consciousness. So this all-pervading consciousness, or Kṛṣṇa consciousness, we are preaching, consciousness, all-pervading consciousness, universal consciousness. So our consciousness, when it is dovetailed with universal consciousness, them our consciousness also becomes universal consciousness.
(Lecture at a school, 11th, june, 1968).