Listen, O wise one, to the subtle secrets of the winds and the intellect, and the path of yoga that leads to the highest union. Within the body, there are ten vital winds whose clarity sustains life. Among these, the five principal winds are known as Nāga, Kūrma, Kṛkala, Devadatta, and Dhanaṃjaya. These are revered as the essence and clarity of the vital airs. Of these, the wind that moves and animates is called prāṇa, while apāna is that which expels food and waste from the body. Vyāna pervades all the limbs, stirring and agitating, and is even the cause behind the arising of diseases; it moves through the vital points, and this stirring is known as udāna. Samāna brings equilibrium to the limbs, harmonizing their functions. Each of the subsidiary winds has its own role: Nāga causes belching; Kūrma is responsible for opening the eyes; Kṛkala stirs up hunger; Devadatta brings about yawning; and Dhanaṃjaya is the great sound, pervading the body even after death. The clarity and harmony of these ten winds are achieved through breath-control, or prāṇāyāma. This discipline is also known by its fourth designation, referring to the fourfold breath. Now, hear of the names of the intellect, the great principles that shine within: Viśva, Mahān, Prajñā, Manas, Brahmā, Citi, Smṛti, Khyāti, Saṃvit, Īśvara, and Mati. These are the shining names of buddhi, the intellect, which is also purified and clarified through breath-control. Viśva is the state of universality, the eldest of all principles. Mahān is the greatest in measure, the vast expanse. That which is the measure and cave of knowledge, the source from which the mind arises, is called Brahmā by those who know Brahman, for it is vast and ever-expanding. Citi is the gatherer of all actions for the sake of enjoyment. Smṛti is memory, the power of remembrance. Saṃvit is that by which all things are known. Khyāti is the means by which knowledge is revealed in many ways. Īśvara is the Lord of all principles, the knower of everything. Mati is the faculty of thought and discrimination, and buddhi is that which brings understanding. The clarity of this intellect is also achieved through breath-control. Through this discipline, all faults are restrained—this is called yama, the first limb of yoga. Sin is destroyed by dhāraṇā, the power of concentration, and by pratyāhāra, the withdrawal of the senses. Considering sense-objects as poison, one should meditate on those qualities that are not lordly, thus overcoming attachment. Through samādhi, the best of ascetics increases wisdom, and, having attained the proper state, should practice the eight limbs of yoga in their proper order. Having prepared the proper seat for yoga, the knower of the self will not be distracted or disturbed by untimely visions. One should not practice yoga in unsuitable places: not on burning fire, nor in water, nor on heaps of dry leaves; not in places infested with creatures, cremation grounds, ruined cowsheds, or at crossroads; not where there is noise, fear, ant-hills, impurity, wicked people, or swarms of insects. One should avoid places that cause bodily pain or mental disturbance. Instead, one should seek a well-concealed, auspicious, and pleasant place—such as a mountain cave, a field, a delightful forest, or a most auspicious spot at home, always solitary and free from creatures. The place should be absolutely pure, well-plastered, beautifully adorned, shining like the inside of a mirror, and fragrant with black aloe wood. It should be decorated with various flowers, splendid canopies, abundant fruits and tender leaves, and furnished with sacred grass and blossoms. Having taken one’s seat properly, the aspirant should begin the practice of yoga’s limbs, first bowing to the teacher, then to Bhava, the Goddess, and Vinayaka. In the presence of the lords of yogis and their disciples, the yogi should assume the svastika, bound, lotus, or half-lotus posture, with both knees even or one knee as needed, steady and firm, feet drawn together. The mouth should be closed, eyes restrained, chest upright, the heels protecting the testicles and the generative organ. The head is slightly raised, teeth not touching, gaze fixed on the tip of the nose, with the eyes not wandering. The yogi should cover darkness with rajas (activity), rajas with sattva (purity), and, established in sattva, meditate upon Shiva. With concentration, one should meditate on the supreme, pure form expressed by Om, shining like a lamp’s flame, within the pericarp of the lotus. Alternatively, the wise may meditate below the navel on the supreme lotus, three fingers in size, with eight or five petals, or upon the triangular figure of the fire region, or the lunar and solar regions, each with their respective powers—solar, lunar, and fiery, in their due order. These should be contemplated in sequence, placing them below the fire region, together with the fourfold group of dharma and the rest. The three qualities—sattva, rajas, and tamas—should be contemplated above the mandala, and, established in sattva, one meditates on Rudra, encircled by his own power. Meditation may be practiced at the navel, the throat, between the eyebrows, at the center of the forehead, or at the crown of the head. One should contemplate Shiva in the lotuses of two, sixteen, twelve, ten, six, or four petals, in their proper order. The meditation may be on a golden palace, a pure white light, a radiance like twelve suns, or the disc of the moon. Or, in a place like a flash of lightning, one should meditate on the Supreme Lord, or upon a fiery hue, or a circle resembling lightning. In a place shining like the tip of a diamond, or like a ruby, or in a blue-red disc, the yogi should meditate. Thus, one should meditate on Maheshvara in the heart, on Sadashiva in the lotus of the navel, on the moon-crested one at the forehead, and on Shankara himself between the eyebrows. In this way, through discipline, devotion, and right understanding, the yogi advances on the path to union with the Supreme.