46. As the light of the day is seen, after withdrawal of the dark veil of night; so you come to see the light of the soul, after removal of the curtain of your egoism. 47. That felicitous state of the soul, which remains after dispersion of the darkness of egoism; the same is the state of divine fullness, and is to be adored with all diligence. 48. This state of the vast oceanlike and perfect fulness of soul, which no words can express nor any eye can behold, is beyond all comparison, and every colour of human attribution. 49. It is but a particle of the pure intellectual light, which gains its stability in the devout spirit, and is then comparable with naught beside the light of the Divinity, which shines before the internal sight of the holy. 50. Though it is beyond all comparison, yet it is beheld by us to be in the state of our sound sleep—_susupta_ (hypnotism), it is the state of immensity, and is as extended as the vast extent of the firmament. 51. After extinction of egoism and the mental powers, and subsidence of all the feelings in oneself; there arises a transcendent ecstasy in the soul, which is styled the form of the divine or perfect joy and blissness (paripúrnamánandam). 52. This blissful is attainable only by yoga meditation, and in the hypnotism of sound sleep. It is not utterable by speech, O Ráma, but to be perceived only in the heart. 53. The totality of the Divinity is perceived only by the percipience of the mind, and by no categorial distinction of the divine essence; without this intuitive percipience, we can have no conception of the soul. 54. The knowledge of the soul, comprehends in itself the whole totality and infinity together; and resides in the invariable steadiness of the mind. It is by the shutting out the internal and external from the senses and the mind, that the lord of lords, the divine soul appears to our intelligence. 55. Hence follows the extinction of our desire of sensible objects, and hence we derive the light of our supreme felicity; that we have an even minded composure in all circumstances; which leads the souls of the magnanimous, to revert to that inscrutable identity (which has no convertibility in it). CHAPTER LXV. STORY OF BHÁSA AND VILÁSA. Argument. Account the Lives and Actions of Bhása and Vilása or the Sahya pupils. Vasishtha continued:—As long as one does not come to perceive his soul, by breaking down his mind of his own accord; and so long, lotuseyed Ráma, one does not get rid of his egoism and meism (_i.e._, selfishness). 2. There is no end of his worldly misery, as there is no setting of the painted sun; and his adversity becomes as extended, as the vast ocean itself. 3. His misfortunes are as interminable, as the succession of the waves in the sea; and the appearance of the world is as gloomy to him, as the face of the sky, covered by the dark clouds of the rainy season.