26. This state of hypnotism, being acquired by constant practice of Yoga, gets its maturity and perfections in process of time; when it is called the _turíya_ or fourth stage of the adept, by the learned in divine knowledge. 27. He becomes the most exalted gnostic, whose mind is cleared of all its impurity; and whose inward soul is full of joy, with its mental powers all quiet and at rest. 28. In this state, the gnostic is in full rapture, and quite giddy with inward delight. He looks upon the whole creation as an exhibition of play and pageantry. 29. After the man who has attained his fourth stage, when he is freed from sorrow and fear, and has passed beyond the errors and troubles of this world; he has no fear of falling from this state. 30. The man of sedate understanding, who has attained this holy state, laughs to scorn and spurn at the whirling orb of the earth; as one sitting on a high hill, derides at the objects lying below it. 31. After one has obtained his everlasting position, in this firmly fixed fourth state of blissfulness; he becomes joyless for want of a higher state of felicity to desire. 32. The yogi having past his fourth stage, reaches to a state of ineffable joy, which has no part nor degree in it, and is absolute liberation in itself. 33. The man of great soul, is released from the snare of the metempsychoses of his soul, and of his repeated birth and death, and is freed from the darkness of his pride and egoism; he is transformed to an essence of supreme ecstasy and pure flavour, and becomes as a mass of sea salt, amidst the waters of the deep. CHAPTER LXXI. A DISCOURSE ON THE BODY, MIND AND SOUL. Argument. Consideration of the Soul in its Various lights, and its Irrelation with the body. Vasishtha continued:—The consideration of the fourth stage, is attended with the knowledge of monoity or oneness of all; and this is the province of the living liberated man according to the dicta of the veda. (Consideration or _parámarsha_ is defined as a logical antecedent or knowledge of a general principle, combined with the knowledge that the case in question is one to which it is applicable; as the smoke of the hill is attended by fire, is a logical antecedent. In plain words it means, that the _Turíya_ yoga, presupposes the knowledge of unity or onliness of the one self-existent _Kaivalya_ or monism). 2. Rising above this to the turyality or hyperquartan state, in which one sees nothing but an inane vacuity. This is the state of disembodied spirits, that are lost in infinity, and of whom the sástras can say nothing. (_i.e._ The embodied or living soul has knowledge of its personality, up to the fourth stage of its elevation; but the disembodied or departed soul, that is liberated after death, and becomes (Videha mukta), grows as impersonal as the undistinguishable vacuum).