Acting with the same care for the well-being of all living beings as one does for oneself is known as non-harming. Such conduct, it is said, leads to the realization of the true Self. Speaking only what one has directly seen, heard, inferred, or experienced, and doing so truthfully and without causing harm, is regarded as truthfulness. The scriptures further instruct that one should not utter obscenities about Brahmins, nor should one, having discerned the faults of others, speak of them to anyone—this too is a rule to be observed. To refrain from taking what belongs to another, even in times of hardship, whether by thought, word, or deed, is the essence of non-stealing. Celibacy is defined as abstaining from sexual activity in mind, speech, and body, especially for ascetics and those devoted to a celibate life. This same standard applies not only to ascetics but also to Vaikhanasas, Vidaras, those who are married, and householders in particular. For householders, celibacy means engaging in intimacy only with one’s own wife, in accordance with prescribed rules, and always abstaining from others—whether in thought, action, or speech. After being with his pure wife, a householder who bathes and maintains self-control is indeed considered celibate, without doubt. Similarly, non-harming is observed in the worship of revered teachers and the sacred fire, according to scriptural rules; any harm that may occur in these contexts is not counted as true harm. Wise ones are advised to keep a respectful distance from women, just as they would from corpses, and to guard their minds accordingly. When it comes to natural bodily functions or marital intercourse, one should act discreetly and in accordance with one’s own judgment, never otherwise. The scriptures liken a woman to burning charcoal and a man to a pot of clarified butter; thus, to prevent harm, contact with women should be avoided from afar. Upon reflection, it becomes clear that indulging in sense objects never brings lasting satisfaction; therefore, dispassion should be cultivated in thought, word, and deed. Desire is never satisfied by fulfilling it—like a fire fed with clarified butter, it only grows stronger. For this reason, the yogin should always practice renunciation in pursuit of immortality, for one who remains attached is subject to mortality and the cycle of rebirths. True immortality, say the greatest knowers of the Vedas and Smṛtis, is attained only through renunciation—not through actions, offspring, or wealth. Thus, one should nurture dispassion in mind, speech, and body, and observe abstinence at the proper times—this is the true meaning of brahmacarya. Having briefly explained the restraints (yamās), the scripture now turns to the observances (niyamās): purity, sacrifice, austerity, charity, study of the Veda, and control of the senses. Other observances include vows, fasting, silence, bathing, non-covetousness, purity, contentment, and austerity—ten in all. Repetition (japa), devotion to Śiva, and the practice of postures such as the lotus are also taught, along with the importance of both external and internal purity, with internal purity being the higher of the two. A true devotee of Śiva should practice both kinds of purity, performing the purifications of fire, water, and Brahman. After cleansing the body with water as prescribed, one should always purify the mind as well, anointing the body with clay and bathing in sacred waters throughout life. Yet, even after bathing, one who lacks internal purity remains impure, for aquatic plants, fish, and other creatures living in water are not purified by water alone. If these creatures are not purified simply by bathing, then, O best of twice-born, true purity must always be practiced internally as taught. One who bathes in the waters of self-knowledge and is anointed with the clay of genuine feeling and pure dispassion is truly pure—this is the teaching on purity. Success is found among the pure, never the impure; one who is disciplined and content with what comes lawfully to him attains success. Such a person’s contentment is unwavering; he does not dwell on past gains and is skilled in austerities such as the Cāndrāyaṇa and other auspicious practices. Study of the Veda is itself a form of repetition (japa), and the repetition of the sacred praṇava is practiced in three ways: spoken aloud, which is the lowest; whispered, which is higher; and mental, which is the highest of all. Especially with the five-syllabled mantra, mental repetition is considered the most profound. In the same way, devotion to Śiva should be performed with mind, speech, and body. True knowledge of Śiva, unwavering and well-established devotion to the teacher, and swift restraint of the senses when they become attached are all essential. Withdrawal of the senses from their objects is called pratyāhāra, and fixing the mind on a single point is known as dhāraṇā. When this concentration is steady, meditation and absorption are achieved: meditation is the one-pointedness of mind, free from other impressions. When only the awareness of consciousness remains, as if the body were forgotten, this is called samādhi. The root of all these states is said to be prāṇāyāma, the regulation of the breath. Prāṇa, the vital wind in the body, is controlled through restraint, which is called yama. The wise describe three degrees of yama: mild, moderate, and superior. Controlling both prāṇa and apāna is called prāṇāyāma, which is measured in counts known as mātrās—twelve being the standard measure. The lowest type of prāṇāyāma is twelve mātrās, the highest is also twelve, and the moderate is twice that, or twenty-four mātrās. The principal type, which is three times the highest, is thirty-six mātrās, and with each stage, sweat, trembling, and a sense of rising are experienced. These practices, undertaken for the joy of yoga, may also bring sleep, dizziness, horripilation, sound, awareness, bodily shaking, and trembling. When dizziness and sweat-induced fainting occur, this is known as the highest and best prāṇāyāma. Prāṇāyāma may be with seed or without seed, with recitation or without, and it may be likened to an elephant, a deer, or a lion—sometimes difficult to subdue, sometimes gentle, sometimes powerful. Thus are the disciplines and practices that lead one along the path of yoga, as taught in the sacred scriptures.