“There are no chariots, nor horses to be yoked to them, nor roads there, but he creates the chariots, horses and the roads. There are no pleasures, joys or delights, but he creates the pleasures, joys and delights. There are no tanks, no lakes or rivers there, but he creates the tanks, lakes and rivers, for he is the agent.” (Ibid. IV.iii.10.)

“The God-like Purusha who moves alone puts the body aside in the dream state and himself awake and taking the shining functions of the organs with him, watches those that are asleep. Again he comes to the waking state.” (Ibid. IV.iii.11.)

“The radiant Purusha who is immortal and moves alone, preserves the unclean rest of the body by the power of the vital force and roams out of the rest. Himself immortal, he proceeds where his desire leads him.” (Ibid. IV.iii.12.)

“In the dream world, the shining one attains higher and lower states and assumes manifold forms. He seems to be enjoying himself in the company of women or laughing or beholding fearful sights.” (Ibid. IV.iii.13.)

“Everybody sees his sport but nobody sees him.” They say, “Do not wake him up suddenly”. If the Purusha does not return to the waking state through the same doors of the senses through which he entered into the state of dream, if he re-enters in any other manner, then diseases are produced such as blindness, deafness etc. which are difficult to be cured. Some day indeed that the dream state of a man is the same as his waking state as he sees in dreams only those things that he sees in the waking state. This is not so because in the dream state the Purusha becomes a self-shining light.” (Ibid. IV.iii.14.)

“After enjoying himself and roaming and merely seeing the results of the good and evil in dreams, he rests in a state of deep sleep. He comes back in a reverse order to his former condition, the dream state. He is not touched by whatever he beholds in that state, because the Purusha is unattached.” (Ibid. IV.iii.15.)

“After enjoying himself and wandering in the waking state and after seeing what is holy and sinful, the results of good and evil, he proceeds again in the reverse order to his former condition, the dream state or the deep sleep.” (Ibid. IV.iii.17.)

“Just as a large fish swims alternately to both the banks of the river, the right and the left one or the Eastern and Western, so the Purusha glides between both boundaries—the boundary of dream and the boundary of the waking state.” (Ibid. IV.iii.18.)

“In him are those Nadis called Hita, which are as fine as a hair split into a thousand parts, and filled with white, blue, yellow, green and red juice.

“Therefore all the objects of terror, which a man sees when awake, are ignorance fancied by him in dream, when anybody seems to kill him, sees to overpower him, an elephant seems to put him to fight when he falls into a pit. Again when he seems to be conscious, “I am God. I am King. I am even all this,” he has attained the highest peace.

“When the individual soul is in the state of dream, he becomes an Emperor as it were or a noble Brahmana as it were, or attains states high or low, as it were. Just as an Emperor, taking his followers, moves about as he pleases, so does the soul, taking the organs move about as he pleases in his own body. (Ibid. II.i.18.)

“Because in dream the dreamer does not actually do what is holy or evil; he is not chained by either; for good or evil actions and their consequences are not imputed to the mere spectator for them.

“Having in that dream enjoyed pleasure, wandered about and seen what is holy and sinful, he proceeds again in the reverse order to the place of birth, to the waking state. He is not chained by what he sees there, for, Purusha is untouched.” (Ibid. IV.3.16.)

Excerpted from Philosophy of Dreams by Sri Swami Sivananda, A Divine Life Society publication; First Edition: 1958.