17. But tell me thou sage that knowest the truth, what thing is impossible to the active agency of the selfsame Deity, to whom all things are alike possible at all times and places; and so also to the wise king Vipaschit, who was alike conscious of his self identity in all his quadruple forms. (The Lord that spreads unspent, and acts alike in all. Pope). 18. The enlightened Intellect of the yogi, that has not yet arrived at its transcendent state of unity with the Deity; and retains the sense of its individuality; can yet readily unite itself with the souls of others in all places. 19. There is nothing impossible to the supreme soul; but the half enlightened soul, that lingers between its knowledge and ignorance, and has not attained to transcendent wisdom, is confounded in its intellect regarding the true knowledge of things. 20. The soul that is some what advanced in its knowledge, is said to have partly progressed towards its perfection (siddhi); hence the four parts of Vipaschit situated on the four sides, made up a perfect whole. (The whole number in common calculation, is usually divided into and made up of four quarters). 21. These four parts were as so many states or degrees of perfection, which lighted on Vipaschit like the rays of heavenly light; and these states mutually helped and healed each other, as the members of the body assist and supply to the defects of one another. 22. Ráma said:--Tell me, O venerable Bráhman, why the quadruple king Vipaschit, ran on all sides like brutes, if he was so enlightened in every part, and why he did not sit collected in himself as he was. 23. Vasishtha replied:--What I have related to you regarding enlightenment, applies only to the case of yogis, who though they are combined of many parts in their minds, do yet remain sedate in themselves in the same state. 24. But the Vipaschitas were not so wholly enlightened as the holy yogis, but being partly enlightened, they remained in the midmost state between the two, as if hanging betwixt both state of enlightenment and ignorance at the same time. 25. They bore upon them the marks of both at once, namely of the one by their discretion and discernment, and of the other by the passions and affections of their minds, that led them to the two different ways of liberation as well as of bondage. 26. Those who are ever vigilant in the discharge of their pious acts, and are wavering between their temporal and eternal concerns, as the Vipaschitas continued in their course of action, such persons cannot be perfect and esoteric yogis in this life. 27. The devotees that are devoted to their devotion of a particular deity as the Vipaschitas were of the god of fire, are styled as the dháraná yogis; and not transcendent or _param_ yogis, unless they attain to transcendental knowledge (or jnána yoga, which removes the _avidyá_--ignorance).