Both God and souls have always existed

Krishna declares from the beginning that both God and souls have always existed, and that they will always exist, as individual beings (2-12). And they call the individual soul person (purusa) regularly. In many Verses Krishna is also talked about as a personal purusa. In this sense souls and God are one. But they’re also different.
Krishna is the Fundamental Person ( uttama purusa) (8-1,10.15.11.3), the Supreme Person (for purusa) (8.22.13.23); the Supreme Divine Person (paraman or para purusa divyam) (8.8.10); the Divine Eternal Person (purusam ‘sa’svatam divyam)(10.12); the Eternal person (snatanah purusah) (11.18); the Ancient Person (Puranah purusah)(11.38), and the Person The Original (The Half Man) (15.4). Souls are people precisely because we are parts of the Supreme Person (15-7).
Similarly, we are atoms, beings or souls, as it declares everywhere in the Gita, because we are parts of Krishna, the Serum or the Supreme Soul (paramatma (6.7.13.23.15.17). Again God and souls are one and different.
Still, some believe Krishna is a formless impersonal being who takes on a visible form when he deserts how to avatar this material world. From this point of view, the person to Krishna is a mere representation in our world of an impersonal truth, which ultimately has no name or form.
Yet Krishna explicitly denies this: “Without knowing my supreme nature, those who are not wise think that a formless being takes on an individual visible form” (7.24).
And, unless presuming that Krishna teaches primitive anthropomorphism, He declares that his personal form is acinthia (8.9), incomprehensible for human reason alone. This is recognizable only through, pure devotion (11-54).
Even heavenly beings, with mental powers, cannot understand the form of the Lord (10.14).
Indeed, it is like Supreme Person that Krishna spreads throughout the Universe and is present in all beings (8.22.13.23). This Eternal Divine Person, is the Supreme Brahman A somjtl (10.12), L Supreme Person, who is the aus that things exist (10.15).
Again, it is precisely as a Supreme person that Krishna so impregnates (6.29.9.4.11.38.13.29) as it contains (6.29.6.6) all that exists, because He p is nidhana, the receptacle (9-18)_ in fact, it is for. nidhanam, the Supreme Recipes (11.18.11.38).
Even so, even His containment of all that exists is not impersonal, for He is the level, the abode or the home of all (11.25.11.37. )Arjuna calls Krishna jagan- nivasa, the residence of the Universe (11.37.11.45). The clear idea: Even if we deny or ignore Krishna, our true home is always with Him and within Him.
Krishna is the “great Lord of all the worlds” (5-29).
Arjuna directly asks Krishna which of the two groups understands yoga best:
those who are consecrated to Krishna as a person, or those who sanctify an imperceptible truth (12.1), which is beyond all description and is incomprehensible (12.3).
The Lord answers that those who worship Him instead of the imperceptible are more advanced in the work(12-2_4). In fact, the Impersonalists make it to the end at K3, but through a much more problematic trail (12-5).
Advanced spiritual practice does not eliminate being personal, but rather, on the contrary, restores you into your true divine state. In the Gita there is no project, plan or idea to annihilate personal being _ to melt into divine body radiation. Liberation means to exalt the personal being, not to destroy it
Krishna does not reveal his being to everyone (7-25). He reciprocates and justly with all (4-11) and only those who love Him purely, can see him (11-54). Therefore, those who have no spiritual discernment cannot comprehend it as the Unborn Emperor (7-25). Without knowing his supreme nature, they believe that God is impersonal and invisible, and that He takes (or enters) into a Vyakti, a personal visible form (7-24).
Arjuna declares: “Oh, Lord, neither the gods nor the atheists can understand Your manifest Personality” 10-13).
Krishna clarifies that God, the Divine Personality, exists in a form: a body that is unimaginable, of the color of the sun and smaller than an atom (8.9), but still, infinite (11.16,11.38,11.47), cosmic (11.16), majestic (11.3 11.9), amazing (11-2 0), made of splendor, original, revealed through the own mystical power of 5 (11-47), and that a human being appears (11-_51). Only those who have pure devotion can know him, get closer to him, and actually, see him, as Arjuna did (11-53-54).
One might suspect that there is a truth still high, for above a personal God, but cast away this doubt: “Who know Me as the Supreme Person, know everything, and se e tregan Me with all their being” (15-19).
This understanding is the most advanced scripture, and to understand this is to truly understand (15-20). Then, we are eternal people because we emanate from (10-8), and we are part of (15-7 an eternal infinite pee3..
As mentioned in the sacrificial section, eternal souls are Brahman (spirit) and we can recover our Brahman existence; but Krishna is the foundation of Brahman (14-27), the Supreme Brahman (10.12). The point is clear.
Sacred terms such as Brahman, purusa, and atman are used for both God and soul, with God being superior in every category. However, there are many terms reserved exclusively for the souls.
Please note that the numbers appearing between brackets in the Guide indicate a Chapter and Verse of the Gita, so (2.26) refers to Chapter 2, Verse 26.

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