With steadfast diligence, one should continuously practice yoga, for it is through such unwavering effort that the seeker comes to perceive the self—radiant and resplendent like the sun—as the very Lord. When this vision arises, a serene knowledge dawns within, directly bestowing the supreme peace of nirvāṇa. To the one devoted to the knowledge that yoga brings, the great Lord himself becomes gracious and bestows his favor. Indeed, those who walk this path of yoga, as taught by the Lord, are themselves to be regarded as great lords among beings. Yet, beyond even this, there exists another—an even higher yoga, known as the great yoga, the highest of all. This is called the yoga of non-being, by which the seeker truly perceives the self. This great yoga, spoken of as ultimate union with the Lord, is the realization of the Supreme Lord himself. All other yogas, however noble, do not compare; none can reach even a sixteenth part of the yoga of Brahman. Of all yogas, this is recognized as the highest and most supreme. Even those who strive diligently in yoga may not behold the Lord alone. O best of sages, understand that the means to this realization include samādhi, restraint, observance, and posture—all described in the eightfold path of yoga. The restraints have been summarized, for they purify the mind of people. Foremost among these, the sages declare, is non-injury: that which does not bring affliction to any being. Yet, when injury occurs as prescribed by sacred rule, even that is considered non-injury. Truth, according to the twice-born, is conduct and speech that align with reality. Non-stealing is the pursuit of dharma through refraining from theft. Brahmacharya is everywhere defined as the renunciation of sexual intercourse. Non-possession is also highly praised; one should observe it with great care. The observances, too, are summarized, and they grant accomplishment in yoga. Ascetics speak of bodily austerity as the highest form of tapas, while study is said to bring purity of mind. Those learned in the Vedas know of subtle distinctions in practice. Study may be vocal, or it may take the form of murmured recitation. Of these, murmured recitation is said to be a thousand times superior to vocal recitation. Even higher, mental repetition is known as the contemplation of all words. Contentment, whose nature is happiness, is described by the sages as steadfastness of mind. External purity is maintained through earth and water, while internal purity is the clarity of the mind. Unwavering devotion to Shiva is the highest form of worship of the Lord. The life-breath, born within one’s own body, is to be regulated—this is called restraint. This practice is twofold: with retention and without retention. The highest form of restraint is the intermediate, measured as thirty-six counts. Among the slow, intermediate, and chief types, the supreme of the supreme arises from bliss itself. Such is the characteristic of breath-control for yogis. When one recites a mantra three times while holding the breath, this is known as true breath-control. This practice is proclaimed in all the scriptures by diligent yogis. The state of perfect balance established by this is celebrated as kumbhaka. Restraint is thus described by the wise, and the best among them call it withdrawal of the senses. In such places and moments, concentration is the binding of the mind, drawing it inward and steadying it upon the path to realization.