Listen, O seeker, as the teachings unfold on the path of purity and discipline for the worshipper of Śiva. One is instructed to practice both external and internal purity, for the devotee must perform purifications with fire, water, and Brahman itself. After bathing according to prescribed rules, internal purification follows, with the body anointed with clay and cleansed in sacred waters throughout one’s life. Yet, immersion in water alone does not suffice. If internal purity is lacking, impurity persists, for water is home not only to aquatic plants and fish, but also to creatures that feed upon them. If these beings cannot be purified merely by bathing, O best of the twice-born, it is clear that internal purity, practiced according to the rules, must always be maintained. True purity is attained by bathing in the water of self-knowledge, anointing oneself with the clay of sincere feeling and pure detachment. Only then is one truly pure, as the teaching declares. Success resides with the pure, never with the impure. The one who is disciplined and content with what is lawfully gained achieves success. His contentment is constant; he does not dwell on past achievements. Skilled in austerities such as the Cāndrāyaṇa and other auspicious practices, he advances on the path. The study of the Veda is regarded as repetition, or japa, and the repetition of the praṇava is remembered as threefold: verbal, which is lowest; whispered, which is higher; and mental, which is highest of all. Mental repetition is the most extensive, especially with the five-syllabled mantra. 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 essential. Withdrawal from the senses is called pratyāhāra, and binding the mind to a place is known as dhāraṇā. When dhāraṇā is steady, meditation and absorption follow; one-pointedness of mind is meditation, free from other impressions. When only the awareness of consciousness remains, as if the body were absent, that is samādhi. The cause of all these states is said to be prāṇāyāma. Prāṇa is the wind arising within the body, and its restraint is called yama. Yama is threefold: mild, moderate, and superior. The restraint of prāṇa and apāna is prāṇāyāma, measured as twelve mātrās. The lowest is twelve mātrās, the highest is also twelve, and the middle is twenty-four mātrās. The principal one, three times the highest, is thirty-six mātrās, producing sweat, trembling, and rising up, each in order. For the purpose of generating bliss in yoga, and likewise sleep and dizziness, there may be horripilation, sound, awareness, bodily shaking, and trembling. When dizziness and sweat-induced fainting occur, that is called the highest and best prāṇāyāma. It is said to be with seed or without seed, with recitation or without recitation, in sequence; whether like an elephant, a deer, difficult to subdue, or a lion. When restrained and controlled, prāṇa becomes as it should; but if the wind is unsteady, it is difficult for yogis to subdue. When practiced properly, prāṇa attains steadiness, just as a wild animal, elephant, or deer becomes calm with care. By the force of time and practice, it is restrained with great attention, and through familiarity, steadiness and evenness are achieved. One who practices yoga does not develop affliction; thus, the sage’s prāṇa is purified. Prāṇāyāma protects from faults arising from mind, speech, and body, and safeguards the practitioner’s body when performed properly. Therefore, faults are destroyed and exhalation is diminished; through prāṇāyāma, divine peace and other qualities are gradually accomplished. Peace, supreme tranquility, radiance, and clarity are attained in order; among these, peace is first. Peace is the removal of innate and incidental sins; supreme tranquility is complete restraint, as remembered in the tradition. Light is said to be radiance, always and everywhere; clarity is the intellect’s, and even of the winds. This clarity is called 'prasāda', and within the body, there are four: prāṇa, apāna, samāna, udāna, and vyāna. Nāga, Kūrma, Kṛkala, Devadatta, and Dhanaṃjaya are remembered as the clarity of the winds. The wind that causes movement is prāṇa; apāna expels food and the like. Vyāna pervades the limbs and agitates diseases; it stirs the vital points, and this is udāna. Samāna brings the limbs into balance; these five winds are so named. Nāga causes belching, Kūrma opens the eyes, Kṛkala causes hunger, Devadatta induces yawning, and Dhanaṃjaya is the great sound, pervading all, even after death. Thus, clarity of these ten winds is accomplished by breath-control. The fourth designation is for the four. Viśva, Mahān, Prajñā, Manas, Brahmā, Citi, Smṛti, Khyāti, Saṃvit, Īśvara, and Mati—these are the names of the intellect, of the great. The clarity of this intellect is accomplished by breath-control. Viśva is the state of universality, the eldest of all principles; Mahān is the greatest in measure. That which is the measure and cave of knowledge, from which the mind thinks, is called Brahmā by the best knowers of Brahman, for its vastness and capacity to expand. Thus, the teachings on purity, discipline, and the mastery of breath and mind are revealed, guiding the seeker ever closer to the divine.