When the soul and body have thus been perfectly subdued, and freed from all that could wrongly affect them, the soul then reaches the state of _Suka_, that is to say, of perfect and permanent pleasure and inward delight. The effects or results thereof are called _Samati_, or peace or quiescence of the soul. As a matter of course, that state of inward peace has several degrees both as regards the time it lasts and the intensity of the affection. It lasts sometimes for a moment, or for a period of uncertain duration, as it happens when we reflect on some subject, or we listen to a sermon. At other times its duration is longer; when, for instance, we are about to enter into contemplation or ecstasy, and it lasts as long as we are in one of these states. From _Piti_ originates the _Samati-tseit_, the idea or consciousness of inward quiescence. It is the secondary cause of the real joy and delight, and is followed by an unshaken resolution to adhere to all the precepts of the law. It produces in the soul a certain freshness, expansion, and ravishment in the practice of virtue. Such a state is illustrated by the following comparison. A traveller has to go over a very difficult road; he is exposed to an intense heat, and tormented with a burning thirst. Let us imagine the intensity of his delight when he finds himself on the brink of a rivulet of clear and cool water; such is precisely the state of the soul under the influence of _Piti_. The state of _Suka_ follows it very soon. It is exemplified by the condition of the traveller who has been perfectly refreshed and relieved from thirst and fatigue, and enjoys the delightful and pleasurable effects resulting therefrom.