Paramatman (Sanskrit: परमात्मन्, IAST: Paramātman) or Paramātmā is the absolute Atman, or supreme Self, in various philosophies such as the Vedanta and Yoga schools in Hindu theology, as well as other Indian religions such as Sikhism. Paramatman is the "Primordial Self" or the "Self Beyond" who is spiritually identical with the absolute and ultimate reality. Selflessness is the attribute of Paramatman, where all personality/individuality vanishes.

The word stem paramātman ([pɐɾɐmaːtmɐn], its nominative singular being paramātmā — परमात्मा, pronounced [pɐɾɐmaːtmaː]) is formed from two words, parama, meaning "supreme" or "highest", and ātman, which means individual self.

The word Ātman generally denotes the Individual Self, but by the word Paramatman which word also expresses Boundless Life, Boundless Consciousness, Boundless Substance in Boundless Space, is meant the Atman of all atmans or the Supreme Self or the Universal Self. The word Ātman (Atma, आत्मा, आत्मन्) is a Sanskrit word that refers to "essence, breath.", is often equated with Brahman, the subtlest indestructible Divine existence. The word Paramatman refers to the Creator of all.^{[citation needed]}

In Jain mysticism, each atman or individual self is a potential Paramatman or God; both are essentially the same. It remains an atman only because of its binding karmic limitations, until such time as those limitations are removed. As Paramatman, the atman represents the ultimate point of spiritual evolution.

Even though Jain mysticism centers on Atman and Paramatman because it affirms the existence of the soul, in Jainism, which does not accept the Vedic notion of Paramatman, all enlightened souls are referred to as Paramatman and regarded as gods, while it honours the soul of each person as its own strictly eternally distinct saviour. Because the Jain paramātman neither creates nor governs the cosmos, Jainism has no place for a creator deity, and is thus classified as a heterodox (nāstika) school in the Indian philosophical tradition.

Hindus believe in one God, who is known variously as Paramatman, Parameshwar, Parabrahman, Purushottam and so on. Even though God is one, He manifests in infinite forms, but this should not to be confused with the belief that there are multiple Gods.

Hindus conceptualize Parabrahman in diverse ways. In the Advaita Vedanta tradition, Nirguna Brahman (Brahman without attributes) is Parabrahman. In Dvaita and Vishistadvaita Vedanta traditions, Saguna Brahman (Brahman with qualities) is Parabrahman. In Vaishnavism, Shaivism and Shaktism, Vishnu, Shiva and Adi Shakti respectively are Parabrahman. Mahaganapati is considered as Parabrahman by the Ganapatya sect. Kartikeya is considered as Parabrahman by the Kartikeya sect.

The sage of the Brihadaranyaka Upanishad IV.4.2, although not using the word Paramatman, explains that at the time of release the portion (aspect) of the Paramatman and the portion (aspect) of the Jiva presiding in the right eye become unified with the Paramatman and the Jiva presiding in the heart, then the Jiva does not see, smell, taste, speak, hear, feel, touch and know; when Paramatman goes out, the Chief Prana goes out after him, followed by the Lower Prana. Paramatman goes out riding on the Jiva following consciousness and work, knowledge of former life or natural capacity. In the Prashna Upanishad IV.11 the word Atman cannot refer to Jiva because the Jiva cannot of its own accord throw off its body or understand avidya, therefore, it refers to Paramatman. The Jiva attains Moksha when he actually knows the Paramatman, the Asarira Prajnatman, to be thousand-headed, to be the governor of all and to be superior to all. Thus, Paramatman is one of the many aspects of Brahman and has all attributes of Brahman. Atman (Spirit) and Paramatman (God) are one, some say they are distinct as well as one, they are one with reference to Shakti but distinct with reference to that power.^{[clarification needed]}