In the sacred narrative, a venerable assembly of sages and seekers is recalled—Sumantu, the wise Barbarī, Kabandha, Kuśikaṃdhara, Plakṣa, Dālbhyāyaṇi, Ketumān, and Gopana, each renowned in their own right. Alongside them stand Bhallāvī, Madhupiṅga, Śvetaketu, famed for his asceticism, Uśika, Bṛhadaśva, Devala, and the poet whose words inspire. The lineage continues with Śālihotra, Agniveśa, Yuvanāśva, Śaradvasu, Chagala, Kuṇḍakarṇa, Kumbha, and Pravāhaka. Others, too, are honored: Ulūka, Vidyuta, Maṇḍūka, Āśvalāyana, Akṣapāda, Kumāra, Ulūka once more, and Vatsa. Among these noble disciples—Kuśika, Garbha, Mitra, and Kauruṣya—are found the foremost yogins, upholding the traditions of all paths. Pure in conduct, firmly established in Brahman, and unwavering in their devotion to knowledge and yoga, these accomplished Pāśupatas are marked by their sacred ash. Their disciples and grand-disciples, numbering in the hundreds and thousands, having attained the Pāśupata yoga, are established in the supreme realm of Rudra. From the highest gods to the lowest piśācas, all beings are described as paśus—creatures—because Bhava is their lord; thus, he is called Paśupati, the Lord of Creatures. The yoga known as Pāśupata was established by Rudra, the lord of all beings, for the attainment of both the highest and the most modest powers. Now, the seats of yoga established by Śiva himself for the welfare of the worlds are to be briefly explained. That which lies a span below the throat and above the navel is called the highest seat of yoga; below the navel is the lower seat, and at the center of the brows is the middle seat. The accomplishment of all knowledge for the self is called yoga; by the grace of the Lord, one attains unwavering concentration. The true nature of this grace, experienced within, cannot be described even by Brahmā and the other gods—it arises gradually in those who pursue it. Yoga, here, is understood as the supreme state of Maheśa, known as nirvāṇa. Its cause is the seer’s knowledge, and that knowledge arises only by his grace. Sin is to be burned away through knowledge, and the senses must always be restrained from their objects. Through the restraint of sense activities, the perfection of yoga will arise. Yoga itself is the restraint of the mind’s activities, and its means are described as eightfold. First is yama, then niyama; the third is posture, and the fourth is breath control. Fifth comes withdrawal of the senses, followed by concentration; meditation is the seventh, and absorption is the eighth. Austerity and restraint are called yama, with non-harming as its first cause. Truthfulness, non-stealing, celibacy, and non-possessiveness are the roots of niyama, and yama is their firm foundation. Acting for the welfare of all beings as one would for oneself is called non-harming, leading to the attainment of self-knowledge. Speaking what is truly seen, heard, inferred, or personally experienced, and avoiding harm to others, is truthfulness. One must not utter obscenities about Brahmins, nor speak of others’ faults once they are understood—such is the scriptural rule. Not taking another’s property, even in adversity and whether by mind, action, or speech, is non-stealing. Abstaining from sexual activity in mind, speech, and body is celibacy, as declared for ascetics and celibate practitioners. The same principle is upheld for Vaikhanasas, Vidaras, those with wives, and especially householders. For the householder, intercourse with one’s own wife according to prescribed rules, and abstaining from others in mind, action, and speech, is remembered as celibacy. After such union, bathing is prescribed; thus, a self-controlled householder is indeed a celibate. Non-harming is also observed in the worship of twice-born teachers and fire according to prescribed rules; whatever harm occurs there is not considered true harm. Women should be avoided, and one should not associate with them; the wise should maintain the same mental distance as they would with corpses. During times of excretion or sexual activity with one’s own wife, one should act outside on the ground as the mind dictates, and never otherwise. A woman is likened to burning charcoal, and a man to a pot of clarified butter; therefore, contact with women should be avoided from afar. There is no lasting satisfaction in sense objects through enjoyment; thus, dispassion should be cultivated in mind, action, and speech. Desire is never quenched by enjoyment, just as fire fed with clarified butter only grows. Therefore, renunciation is always to be practiced by the yogin for immortality, for one who is not detached, being mortal, wanders through various births. Immortality is attained only through renunciation, not by action, progeny, or wealth, say the best knowers of the Vedas and Smṛtis. Thus, dispassion should be cultivated by mind, speech, and bodily action. Abstinence at the proper times is known as brahmacarya. Having briefly stated the restraints (yamās), the observances (niyamās) are now described: purity, sacrifice, austerity, charity, study of the Veda, and control of the senses. Vows, fasting, silence, and bathing are included among the ten observances, along with non-covetousness, purity, contentment, and austerity. Repetition of sacred words (japa), devotion to Śiva, postures such as the lotus, and so forth are taught. Both external and internal purity are emphasized, with internal purity being the highest of all. Thus, the path of yoga, as taught by the great Lord and practiced by noble sages, is revealed for the welfare and liberation of all beings.