Listen, O revered seekers of Brahman, to the wisdom imparted in these sacred verses. It is taught that one should pursue knowledge alone for the sake of liberation, for the diligent practice of knowledge purifies the intellect. Thus, steadfastness and devotion to knowledge are advised at all times. The yogi who finds contentment in knowledge alone, having released all attachments, has nothing left to accomplish; for such a one, there remains no duty, neither in this world nor the next. Indeed, nothing remains to be done for the knower of truth. Such a person is liberated while living, truly the highest knower of Brahman. Ever engaged in the practice of knowledge, he comprehends its deepest meaning within himself. Abandoning the performance of duties, he attains knowledge alone. O best of twice-born, those attached to caste and stage of life, though they may relinquish anger, are still bound. The deluded delight elsewhere, lost in ignorance, which is the root cause of worldly existence, the endless gathering of bodies. In contrast, knowledge is the cause of liberation. The liberated one abides in his own self. Where ignorance persists, anger and similar passions arise without doubt. Anger, pleasure, greed, delusion, hypocrisy, righteousness, and unrighteousness—all these contribute to the cycle of bodily existence. As long as the body endures, suffering persists. Therefore, the wise must abandon ignorance. By casting off ignorance through knowledge, the yogi remains firmly established. With the destruction of anger and its kin, and the dissolution of righteousness and unrighteousness, the twice-born is freed from the cycle of embodiment. Such a one is liberated from worldly existence and the threefold suffering. Without knowledge, meditation is impossible for the meditator. Knowledge arises from association with the teacher, not merely from speech. Understanding the fourfold manifestation, the meditator should practice meditation. The fire of knowledge swiftly consumes all forms of sin—innate, incidental, or those arising from bones and speech—just as dry wood is consumed by fire. Nothing surpasses knowledge in destroying all sins; one should always practice knowledge, free from attachment. All sins of the knower are destroyed, beyond doubt; even in play, he is untouched by various kinds of sins. Meditation mirrors knowledge; thus, meditation should be practiced. Though meditation is ultimately objectless, it begins with objects. One should practice in six ways, then in four, again in six, ten, twelve, and finally sixteen ways, each in sequence. By practicing in two ways, the master of yoga attains liberation, without doubt. His form becomes pure, like molten gold, resembling smokeless charcoal—yellow, red, white, shining like countless flashes of lightning. Or, with effort, the mind is fixed at the Brahmarandhra. The knower of Brahman should not recall white, fragrant, or yellow forms. He becomes nonviolent, truthful, and abstains completely from stealing. Free from possessions, steadfast in celibacy, firm in vows, content, pure, and always devoted to self-study, he practices meditation tinged with red, arising from contact with the teacher. Without this, the meditator does not awaken when the mind is thus established. Absorbed in his own self, the yogi does not become proud, nor does he look around, smell, or hear; he does not perceive touch and is said to be in perfect sameness. On the earth plane, he is Brahma; in the water principle, Hari; in fire, Kalarudra; in air, Maheshvara; in ether, he is directly Shiva. Thus, one should contemplate in order. On earth, the god is remembered as Sharva; in water, as Bhava; in fire, as Rudra; in wind, as Ugra, each established accordingly. In etheric space, he is Bhima, present in the solar orb; in the lunar disc, he is Ishana, remembered as Mahadeva. Among men, the god Paśupati appears in eight forms. All that is hard in the body is earth; what is fluid is water; what is colored is fire; what moves is air; what is hollow is ether. This is called space and knowledge, arising from sound and born of the sky. Knowledge of touch arises from air; form belongs to fire; taste is watery; smell is earthly. One should meditate on the sun accordingly. In the right and left eyes is Soma; in the heart, the all-pervading deity. From the knees comes the earth element; from the navel, the water circle; up to the throat is fire; from the forehead onward is air; from the beginning of the forehead to the tip of the hair is ether. Above that is Brahma called Hamsa; above the sky, further still. Ether, situated in the middle of the sky, is remembered as primary. The individual soul is not nature, nor the quality of goodness, passion, or darkness; nor is it the great principle, ego, subtle elements, or the senses. In the highest truth, even the elements—space and the rest—are not the soul, for it pervades and remains in all, called the Immutable. By its command, the sun rises, the wind blows, the moon and fire shine, water flows. The earth supports, space provides room; all is extended by its command. Therefore, O twice-born, contemplate thus: all is governed by that alone. Knowing that Śarva is of all forms, remember the origin of all. For those scorched by the poison of worldly existence, the remedy is declared to be the nectar of knowledge and meditation—never otherwise, O best of twice-born.