The last state or the crowning point to be arrived at by the means of meditation is that of _Upekka_, or perfect fixity, whence originates an entire indifference to love or hatred, pleasure or pain. Passions can no more affect the soul in that happy condition. But in this, as well in the preceding states, there are several degrees, according to the various objects it refers to. In the _Upekka_, relating to the five senses, man is no more affected by beautiful or unseemly objects, by harsh or melodious sounds, &c. As to what refers to creatures, man has neither love nor dislike for them. Man obtains the state of _Upekka_, relating to science or knowledge, by examining and considering all things through the medium of the three great principles, _aneitsa_, _duka_, _anatta_, that is to say, change, pain, and illusion. There is also the _uirya upekka_; as when a man, after great struggles and efforts to obtain a certain object, sees that he cannot reach it, he becomes indifferent to it, and without trouble or the least disquiet gives up the undertaking. There are many other effects of the Upekka mentioned by our author, the enumeration of which would prove tedious. What has been just stated is sufficient to afford a correct idea of the nature of the highest state of meditation that the human mind can ever reach. The last and most transcendent result of the condition of Upekka is this: when an individual, by successful exertions, has ascended to the top of the spiritual ladder, there is a certain virtue that attracts everything to him. He becomes a centre to which all appear to converge. He is like the central point of our planet, that ever remains distinct from the bodies it incessantly draws to itself. Seated in the centre of the most complete quietism, the sage contemplates, without the least effort, the unclouded truth that indefinitely unfolds itself before him. Hence, as our author observes, the sage that has reached the state of Upekka has no more to pass successively through the four preceding stages to be enabled to meditate; that is to say, he no more requires the help of thought, reflection, satisfaction, and pleasure. He is in the middle of the cloudless atmosphere of truth which he enjoys, and therein remains as unmoved as truth itself. As stated in the previous article, the observance of the precepts, or the performance of exterior good actions, draws abundant rewards upon those who faithfully comply with them. These rewards are bestowed either in the seat of man or in the six abodes of Nats, which we will agree to call the six inferior heavens, where concupiscence as yet holds its empire.