Listen, O best of the twice-born, to the sacred teaching of yoga as it was revealed. The highest seat of yoga lies within the body, in that space a span below the throat and above the navel; this is the supreme region for spiritual practice. Below the navel is considered a lower seat, while the center between the brows is known as the middle seat. Yoga, in its truest sense, is the accomplishment of all knowledge for the self. It is by the grace of the Lord that one attains unwavering, one-pointed concentration. Yet, the nature of this grace—experienced only within oneself—cannot be described even by Brahmā or the other gods; it arises gradually in each person, unfolding in its own time. The word ‘yoga’ refers to the supreme state of Maheśa, called nirvāṇa. This state is reached through the seer’s knowledge, and that knowledge itself is a gift of his grace. One must burn away all sins with the fire of knowledge, ever restraining the senses from their objects. When sense activities are restrained, perfection in yoga arises. Yoga is, indeed, the restraint of the mind’s restless activities. The means for attaining this state are described as eightfold. First comes yama, then niyama; the third is posture, and the fourth is breath control. Fifth is withdrawal of the senses, followed by concentration as the sixth. Meditation is the seventh step, and absorption—samādhi—is the eighth and final attainment. Yama, the first limb, is comprised of austerity and restraint. The foundation of yama is non-harming, which is the first and foremost cause. Truthfulness, non-stealing, celibacy, and non-possessiveness are the roots of niyama, which itself is firmly rooted in yama. To act for the welfare of all beings as if they were oneself is true non-harming, and it leads to the attainment of self-knowledge. Truthfulness is speaking what is seen, heard, inferred, or personally experienced just as it is, and never causing harm to others with one’s words. Scriptures declare that one should not speak obscenities about Brahmins, nor should one speak of another’s faults after understanding them; such restraint is a sacred rule. Non-stealing means not taking another’s property, even in adversity, whether by thought, word, or deed. Celibacy is abstaining from sexual activity in mind, speech, and body, as prescribed for ascetics and celibate practitioners. This same principle applies to Vaikhanasas, Vidaras, those with wives, and especially to householders. For the householder, celibacy is observed by engaging with one’s own wife according to prescribed rules, and always abstaining from others in thought, word, and deed. After union with his own pure wife, the householder should bathe; thus, the self-controlled householder is indeed a celibate, without doubt. Non-harming is also remembered in the worship of twice-born teachers and fire, when performed according to prescribed rules; any harm that occurs in these acts is not considered true harm. One should always avoid women and not associate with them; the wise should treat the mind’s approach to women as they would to corpses, with detachment and caution. During times of excretion or intercourse with one’s own wife, one should act as the mind dictates, but always outside and never otherwise. A woman is likened to burning charcoal, and a man to a pot of clarified butter—thus, one should avoid contact from afar. Upon reflection, it becomes clear that there is no true satisfaction in the enjoyment of sense objects; therefore, dispassion should be cultivated in mind, action, and speech. Desire is never quenched by enjoying what is desired; like fire fed with clarified butter, it only grows stronger. Thus, the yogin should always practice renunciation to attain immortality, for those who remain attached wander through countless births. The wise declare that immortality is attained only through renunciation—not by action, progeny, or wealth. Thus, dispassion should always be cultivated in thought, word, and deed. Abstinence at the proper times is known as brahmacarya. Having spoken of the restraints (yamās), now hear of the observances (niyamās): purity, sacrifice, austerity, charity, study of the Veda, and control of the senses. Vows, fasting, silence, and bathing are also among the ten observances, along with non-covetousness, purity, contentment, and austerity. Repetition (japa), devotion to Śiva, and postures such as the lotus are prescribed; both external and internal purity are taught, though internal purity is considered superior. Both forms of purity should be practiced. The worshipper of Śiva should perform the purifications of fire, water, and Brahman. After bathing properly according to rule, one should perform internal purification, always anointing the body with clay and bathing in sacred waters throughout life. Yet, even after immersion, if one lacks internal purity, impurity remains. Aquatic plants, fish, and those that feed on fish all dwell in water—if they are not purified by constant bathing, O best of the twice-born, then surely internal purity must always be sought. True purity comes from bathing in the water of self-knowledge, anointing oneself with the clay of true feeling and pure dispassion. Such a person is called pure. Success is found in the pure, never in the impure; the well-disciplined and contented, who accept what comes lawfully, attain success. Such a one is ever content, never dwelling on past gains, skilled in austerities such as the Cāndrāyaṇa and other auspicious practices. The study of the Veda is itself a form of repetition (japa), and the repetition of the praṇava is remembered as threefold: verbal, which is the lowest; whispered, which is higher; and mental, which is the highest of all. Mental repetition is the most extensive, especially with the five-syllabled mantra. Likewise, devotion to Śiva should be performed by mind, speech, and bodily action. Knowledge of Śiva, unwavering and well-established devotion to the teacher, and swift restraint of the senses when they become attached—these are the teachings imparted for the path of yoga.