infinite Ocean of Truth that He actually is. Consequently, although He is the shoreless Ocean of Truth, He, as the Creator, does not know that He is that, and so has concern, not with A and D, but only with C, the Creation which He creates, preserves and destroys. As He is conscious of being the Creator, and not of being the Ocean, A, He is not beyond cause and effect, time and space. The creation is the effect of the cause of His consciousness; the time of the duration of His existence is one divine Cycle, and the space for His activities is the entire Creation.

C = An individual = Jivatman = Makhlook.

He is the same Almighty, and like the Creator, B, He is both conscious and unconscious. He is unconscious of His Real Self, Atman (Soul), and does not know that He is the shoreless Ocean of Truth, but He is conscious of the limited existence of, say, a drop in a bubble. Therefore, the Jivatman, too, like the Creator, B, in spite of being the infinite One, is not infinite but finite. He is not only not beyond the law of causation but is restricted by it, and is bound by space and time. His life is the effect of the cause of his consciousness. The duration of his life is as long as the divine Cycle, or till he becomes fully conscious of his Self, i.e., he realizes that he is the Almighty Himself (A).

The Jivatman, that is, life plus Soul, must lose the Jiva or life, if he wishes to become Paramatman. But losing the life does not mean ordinary dying or com­mitting suicide. The word life is used in the sense of worldly desires. One must be free from all worldly desires, both good and bad, and their renunciation amounts to losing Jiva, or life. Desires must be done away with consciously, because desires and thoughts are sanskaras (A’mal) or mental impressions of actions, desires, and tendencies bound with egoism, in the subtle form; actions are sanskaras in the gross form. The mind uses or works out the sanskaras through the instrumentality of the subtle and gross bodies. It is because of the sanskaras that the mind is solely bent upon using them, and so the Atman finds it impossible to use the consciousness to know itself. But if the sanskaras are wiped out consciously, the Atman then would begin perceiving the Truth, and the mind will not be engrossed in external things. In other words, life must be given up while living. Otherwise Jivatman, minus Jiva, always was, is and ever will be the unconscious Almighty. The renunciation of desires of body, mind and world, while retaining the consciousness of the unconsciousness, is the goal.

In ordinary sound sleep, every Jivatman loses life (desires), but not consciously; and so he has to get up again. For the same reason, ordinary death is no death at all. It is a longer sound sleep, and one has to get up again (in another body). The ordinary death thus does not liberate the Jivatman from the chain of worldly desires. The Jivatman must die and still be living, i.e., he must become fully conscious of the pure, infinite, sexless Self, and unconscious of body, mind and the universe.

D = The Godman = Shivatman or Sadguru = Kutub.

When a Jivatman succeeds, through the network of the existence of the Creator and the creation, in knowing himself as the Almighty, (A), he becomes the Shivatman. It is then that He becomes what He really was and will ever remain, the same One Infinite Ocean of Truth — (A). For Him now, the jumble of the Creator and the creation no longer exists. He is no longer finite, and He knows Himself as the Almighty, the One Infinite Ocean that has always been in existence continuously without any change or division and will remain so forever. The Shivatman now knows that although He was in stones, metals, vegetables, trees,