soul in dreamless sleep, for here all phenomena have disappeared. This is the first and the last condition of Brahma, in which no world exists, all material existence being only the phantasms of the dreaming world-soul.
Of somewhat similar purport is a passage of the Chhāndogya (viii. 7-12), where Prajāpati is represented as teaching the nature of the Ātman in three stages. The soul in the body as reflected in a mirror or water is first identified with Brahma, then the dreaming soul, and, lastly, the soul in dreamless sleep.
How generally accepted the pantheistic theory must have become by the time the disputations at the court of King Janaka took place, is indicated by the form in which questions are put. Thus two different sages in the Bṛihadāraṇyaka (iii. 4, 5) successively ask Yājnavalkya in the same words: "Explain to us the Brahma which is manifest and not hidden, the Ātman that dwells in everything."
With the doctrine that true knowledge led to supreme bliss by the absorption of the individual soul in Brahma went hand in hand the theory of transmigration (saṃsāra). That theory is developed in the oldest Upanishads; it must have been firmly established by the time Buddhism arose, for Buddha accepted it without question. Its earliest form is found in the Çatapatha Brāhmaṇa, where the notion of being born again after death and dying repeatedly is coupled with that of retribution. Thus it is here said that those who have correct knowledge and perform a certain sacrifice are born again after death for immortality, while those who have not such knowledge and do not perform this sacrifice are reborn again and again, becoming the prey of Death. The notion here expressed does not go beyond repeated
