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.