A lecture by Vakil Sahib had stated we human beings are mortal, liable to destruction and decay. But we humans are not liable to death and destruction; only our body is.

There are three states: 1. Paramatma; 2. Shivatma; 3. Jivatma.

Paramatma has no Knowledge of his own existence; the desire to know himself created sanskaras. Thus the Paramatma became the Jivatma, but being Jivatma does not in any way affect his being a Paramatma.

To experience these sanskaras, the Jivatma takes a body. Then this body falls, he takes a new one, it falls again, he takes another, and so on and on, according to sanskaras. But the Paramatma remains the same. Just as the sanskaras change, the bodies change, and the experience of bodies changes too. But when, through the guru's grace, the sanskaras are all destroyed, then there is no body, no world, no experience, nothing, except the Paramatma as in the beginning, but now with consciousness, or Knowledge of Self. Now the same Paramatma had become Shivatma.

Say the eye is Paramatma. In the Paramatma state his eye is "closed"—he does not see anyone. In Jivatma state, he sees the world, in Shivatma state he sees Self (with open eyes, just as you see this state). In Sadguru state, he sees the world and Self both. The difference is only in the sanskaras and in the body.

Whence did this body of yours and its movements arise? Just as in a movie, every action, every gesture or particular action, requires so many "frames" or pictures, so every action of your body, even every thought, creates sanskaras. But the Paramatma has not the bother of any of these sanskaras, or movements. He is aloof and pure, though one with all.

In the Paramatma state the peace is complete and the Bliss is perfect. All the powers (of Ridhi-siddhi) and Perfect Knowledge are there but he is unconscious of all these. In the Shivatma state, there is perfect Knowledge of all these. Why was the medium of the body necessary? Because the Jivatma wanted to get knowledge of Self and the body was the means; once knowledge is attained, there is no more need for the "means"—i.e., the body.

Dnyan stands for the Shivatma state. It is not the mind or the intellect that gets this Dnyan or Knowledge. Dnyan is the same as Experience; you can only say it.

Q: "Does Shivatma become Paramatma again, or is it Paramatma always?"

A: There is no separateness. Shivatma is immortal, ever-existing. Then again he has the Dnyan, Knowledge of Self. Hence it is called eternal Bliss. Once he gets the Knowledge, it is complete; he is Perfect.

Our state—the ordinary human being—is awake state, dream state, sound sleep state. A Sadguru's state is awake state, awake-dream state, and awake-sound sleep state. When the Sadguru is awake he sees the world, to help it. When he is in the dream-state he sees the planes; to help the yogis etc.; when he is in the sound-sleep state he is God. He does not 'sleep'.

Who does sleep? The mind state and the Jiva state. How can Paramatma sleep? In sound sleep the mind is stopped, hence the sanskaras of thought, word, and action are stopped too; although those of breathing, etc., continue. No sooner do we get up, than our thoughts, words and actions, our sanskaras, continue, crying 'Spend me, spend me,' meaning 'we are on your neck.'