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BRIHADARANYAKA-UPANISHAD.
becomes united with all evils; when he departs and dies, he leaves all evils behind.
9. 'And there are two states for that person, the one here in this world, the other in the other world, and as a third an intermediate state, the state of sleep. When in that intermediate state, he sees both those states together, the one here in this world, and the other in the other world. Now whatever his admission to the other world may be, having gained that admission, he sees both the evils and the blessings 2.
“And when he falls asleep, then after having taken away with him the material from the whole world, destroyings and building it up again, he sleeps (dreams) by his own light. In that state the person is self-illuminated.
10. "There are no (real) chariots in that state, no horses, no roads, but he himself sends forth (creates) chariots, horses, and roads. There are no blessings there, no happiness, no joys, but he himself sends forth (creates) blessings, happiness, and joys. There
1 There are really two sthầnas or states only; the place where they meet, like the place where two villages meet, belongs to both, but it may be distinguished as a third. Dvivedaganga (p. 1141) uses a curious argument in support of the existence of another world. In early childhood, he says, our dreams consist of the impressions of a former world, later on they are filled with the impressions of our senses, and in old age they contain visions of a world to come.
2 By works, by knowledge, and by remembrance of former things; see Brih. Up. IV, 4, 2.
Dividing and separating the material, i. e. the impressions received from this world. The commentator explains mâtrâ as a portion of the impressions which are taken away into sleep. ' Destroying' he refers to the body, which in sleep becomes senseless, and building up to the imaginations of dreams.
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