1 Vasishta continued:—
Then repeating aloud the sacred syllable Om and reflecting on the Universe contained in it, having rid himself of thoughts and free from his desires, Sage Vitahavya obtained his internal peace. 2 He meditated on the several parts that compose the utterance of that mystic Om syllable. Then leaving aside all its attributes, he meditated only on the reality of the pure and imperishable one.
3 He withdrew his mind from his internal and external organs, and also from the grosser and finer feelings and sensibilities of his heart and body. He dismissed whatever there is in the three worlds and converted all his desires to detachment. 4 He remained unmoved in his body, and like the thoughtful touchstone, rapt in his abstraction. He was full in himself like the full moon and as still as Mount Mandara after its churning was over. 5 He was the motionless wheel of the potter’s mill, like the calm ocean undisturbed by waves and winds. 6 His mind was the clear sky without sunshine or darkness. His heart was bright without the light of the sun, moon or stars. His consciousness was unclouded by the fumes, dust and cloud of ignorance. His soul was clear as the autumn sky.
7 Then raising his voice from the heart center (anahata) to the topmost crown (brahmarandhra) of his head, his mind transcended the region of the sensations, like the wind blowing a fragrance over an area. 8 His mental darkness fled from his mind, like the gloom of night dispelled by the light of the dawning morning, and like the perception of wisdom puts down and extinguishes the sparks of anger in the heart. 9 Then he saw the reflection of a flood of light within himself, which he found to be ceaseless in its brightness and unlike the light of the luminaries which is repeatedly succeeded by darkness. 10 Having attained that state of indescribable light and inextinguishable brightness, he found his mental powers to be quickly burnt down by its glare, like straw consumed by fire.
11 In a short time he lost his consciousness of that light, just as in no time, a new born child loses its knowledge of whatever it perceives through any of its sense organs. 12 It was in a twinkling or half of that time that this calm sage stopped the course of his thought, just as the wind stops its motion in a moment. 13 Then he remained as fixed as a rock, his inattentive and mute gaze on what passed before him. He retained his vitality like a motionless dreamer in his sleep.
14 He was next lost in his deep sleep (susupta) trance, like in the unconsciousness of his profound sleep, and thereby he attained his ultimate joy of turiya, the retention of only absolute joy. 15 He was joyful in his joylessness. He was alive without his liveliness. He remained as something in his nothingness and was blazing amidst obscurity. 16 He was conscious in his spirit without consciousness of the senses. He was the Sruti scriptures say, 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. He was that all pervasive something which is corporate with nothing.
18 He was the vacuum of vacuists, and the Brahman of the brahmists. He was the Knowledge of gnostics, and omniscience of scientists. 19 He became like the Purusha spirit of the Sankhya materialists, and the Ishwara of yoga philosophers. He was the Shiva of the Saivites, bearing the mark of the crescent moon on their foreheads. He was the Time of Timeists. 20 He was the same with the soul of souls of the psychologists, and as the no soul of physicists. He was similar to the Middle Way of the Madhyamikas, 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. He was identical with the all essential and Universal Reality.
22 He was identical with the supreme and unimpaired light which is seen in all luminous bodies. He was one with the inner light which he perceived to be glowing within himself. 23 He became the very thing which is one and many, which is all and yet nothing, which is simple and combined with all, and which is that which is (tat sat).
24 In short he remained as the one without decay or beginning, which is one and many, simple without parts, purer than the pure ether, the Lord God of all.