The next four Sutras state thus: 'On the passing of the works, the individual self returns to the world with a remainder of the works, whose fruit he has not enjoyed.
The next ten Sutras state thus: Those who have done meritorious works, (Punya-karmans), reach the moon. But those who have done non-meritorious works (Papa-karmans) do not go to the moon.
The next Sutra states thus: The individual self on his return journey from the moon passes through the ether, the wind, the smoke and the cloud in an order. Then he comes into the earth in the form of rain.
The first six Sutras of the second part of the third chapter state thus: The objects seen in the dreams are real and not created by the individual selves: but they are the creations of the Highest Self.
The next two Sutras state thus: 'In the deep state of sleep, it is stated that the individual selves sleep in the Nadis and also in pericardium. 'When they awake they do not know that they have slept on the Brahman.' The next Sutra states thus: 'The same person, (who was in a deep state of sleep) rises from sleep; because there are the works for which the person of defective knowledge has to undergo retribution ; because also there is the remembrance.
The next fifteen Sutras state thus: 'No mistake arises in the Highest Brahman, even if He remains as an immanent Self in all the four states, such as the waking state etc. In the scriptures and in the Smrtis it is stated that Highest Brahman possesses twofold characteristics, namely, the absence of inauspicious qualities and the presence of all auspicious ones. Sins do cling to the individual selves. The individual selves and the Highest Self are encased in a body; yet their differential characteristics are stated in the scriptures.
