separated from this body, he associated with the incorporeal beings, and found eternal life. The Hindus hold that, whenever a man has perfected himself in this act, Brahma, Vichnu, and Mahadéva have no command over him, but he rules over them. According to a great number of the Hindus, it is this perfection which is personified in the three deities, namely, Brahma, Vichnu, and Mahadéva; and it is the belief of many, that whoever becomes master of this process of devotion, coalesces with God himself. Much has been said and written upon this subject by the Hindus and by the Persians. The Sipásíans have a book entitled _Sányal_, which contains a great deal on this subject, and there exists no better book about it. Other writings are those of Zardúsht, as well as the _Sarud i-mastan_, and the like, in great numbers, which I have seen. Among the Hindus similar works abound, such as that composed by _Atmá Ráma_, a Yogí, who is known under the name of _Bahet Barváng_, and the book of Gorakh Singh, which has been composed by Gorakhnath, and that of _Ambaret Kant_. The author of the Dabistán says: “I saw Ambaret Kant, who has also translated his work into Persian, under the title _Huz ul Hayat_. Therein are the sayings of Gorakhnath, supposed to proceed from the prophet Khizar, and Machinder Yónas; but these speeches, pursuant to Ambarat Kant, are not original; they are in fact those of Gorakhnath; as, according to the Yogís, Brahma came and went some hundred thousand times, but Gorakhnath remained.” Relatively to the Yoga, this book gives no further explanation. Balik Nátha, they say, a penitent, was of royal extraction, and attained great perfection in the Yoga; he restrained his breath during one week, and after having passed one hundred and twenty years of his life, he had not lost his strength. I have heard from the Mobéd Hushíar, the author of several books, that in the year 1028 of the Hejira (1618 A. D.), he brought me to him, and requested him to bless me; Balik nath pronounced then upon me: “This boy shall acquire the knowledge of God.” Serud nath, descending from Humayún, was of a noble origin. Having in his youth attained to the mastership of that sect, he could restrain his breath for two days. In the year 1048 of the Hejira (1638 A. D.), the author of this work saw him in Lahore. Sanjá náth, of the sect of Ayí, was a man accomplished in restraining the breath; the people numbered him among the saints, and said, that seven hundred years of his life had elapsed without his hair having yet become white: he was, in the last mentioned year, seen in Lahore. Súraj nath made great proficiency in mastering the breath; for several years, he has chosen his retirement in Pesháver, and is occupied with his own concern. The people think his age scarce less than that just before stated. The writer of this work visited him in the year 1055 of the Hejira (1645 A. D.), and saw several of the Yogies, an account of whom cannot find place in this book.