14. He was next lost in his _Susupta_-hypnotism, as in the insensibility of his profound sleep; and thereby attained his ultimate felicity of _turíya_, in the retention of his absolute felicity only. 15. He was joyous in his joylessness, and was alive without his liveliness; he remained as something in his nothingness, and was blazing amidst obscurity. (His soul shone forth amidst the gloom of his mind). 16. He was intelligent in his spirit, without the intelligence of the senses; and was as the Sruti says, neither this nor that nor the one or the other. He therefore became that which no words can express. 17. He became that transparent substance, which is transcendentally pure and purifying; and was that all pervasive something, which is corporate with nothing. 18. He was the vacuum of Vacuists, and the Brahma of the Brahmists; he was the Knowledge of gnostics, and omniscience of scientists. 19. He became like the Purusha or spirit of the Sánkhya materialists, and the Íswara of Yoga philosophers; he was alike the Siva of the Sivites, bearing the mark of the crescent moon on their foreheads, and as the Time of Timeists. 20. He was the same with the soul of souls of the Psychologists, and as no soul of Physicists; he was similar to the Midst or Midmost of the Mádhyamikas (_i.e._ having no beginning nor end), and the All of the even-minded Pantheists. 21. He was identified with the main Truth of every religion, and the essence of all creeds; and was self-same with the All essential and Universal Reality. 22. He was identic with the pre-eminent and unimpaired light, which is seen in all lightsome bodies; and was one with the inward light, which he perceived to be glowing within himself. 23. He became the very thing which is one and many, and which is all yet nothing. Which is simple and combined with all, and which is that which is _Tat Sat—Al Ast_. (Or I am that which I am). 24. In short he remained as the one undecaying and without its beginning, which is one and many, and simple without its parts. Which is purer than the pure ether, and which is the Lord God of all. CHAPTER LXXXVIII. A DISCOURSE ON YOGA MEDITATION. Argument. The Liberated Sage’s suspension of breathing in his breast, the emaciation of his body and absorption of his senses. Vasishtha Continued:—After Vítahavya had passed beyond the bounds of nature, and crossed over this ocean of misery; he pacified also the fluctuations of his mind (after he had restrained the actions of his bodily actions). 2. Being thus becalmed, and brought to the state of perfect inertness; he was absorbed in his ultimate supineness, as a drop of rain water and the particles of waves, mix in the main ocean. 3. Sitting continually in his torpid state; his body became thin and lean, without its food and functions, and it decayed fastly like the fading lotus in winter, without the supply of its proper moisture of water.