Listen, O best of the twice-born, to the sacred path of liberation from worldly existence and the end of all suffering. True freedom is attained only by knowledge; without knowledge, meditation itself cannot arise, and the meditator remains bound. This knowledge is not gained merely by words, but by the grace and association of a true teacher. Understanding the fourfold manifestation, the seeker must then engage in meditation. The fire of knowledge swiftly consumes all sin—whether innate, incidental, or arising from body and speech—just as dry wood is reduced to ashes by a blazing fire. There is no means higher than knowledge for the destruction of all sins. One should therefore cultivate knowledge, remaining free from all attachments. Indeed, all the sins of the knower are destroyed without doubt. Even in moments of play or leisure, such a one remains untouched by the various forms of sin. As is one’s knowledge, so is one’s meditation; thus, meditation must be practiced. Though meditation is ultimately without objects, in the beginning, it involves objects. The seeker should practice meditation in six ways, then in four, six, and ten ways as well, and again in twelve and, sequentially, in sixteen ways. By practicing in two ways, the master of yoga is liberated—this is certain. The form of the liberated one is pure, shining like molten gold, and resembling charcoal without smoke. This state is described as yellow, red, white, and brilliant like countless flashes of lightning. With effort, the mind is fixed at the Brahmarandhra, the crown of the head. The knower of Brahman should not recall or dwell upon white, fragrant, or yellow forms. Such a one becomes nonviolent, truthful, and wholly abstains from stealing. He remains free from possessions, steadfast in celibacy, firm in his vows, content, pure, and ever devoted to self-study. Meditation tinged with red must be practiced, arising from direct contact with the teacher; otherwise, the meditator’s mind does not awaken, O best of twice-born. The yogi does not become proud, nor does he look around, smell, or hear anything—he is absorbed in his own self. He does not perceive touch and is said to have attained perfect sameness. On the earthly plane, he is Brahma; in the water principle, he is Hari himself. In the fire principle, he is known as Kalarudra; in the air, as Maheshvara; in the ether, he is directly Shiva. Thus, one should meditate 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. He is known as Bhima in the etheric space, present in the solar orb; in the lunar disc, he is Ishana, remembered as Mahadeva. Among men, the god Paśupati is established in eight forms. All that is hard in the body is celebrated as the earth element. What is fluid is water, what is colored is fire, what moves is air, and what is hollow is ether, O best of twice-born. This ether is called space and knowledge, born from sound and the sky. Likewise, knowledge called touch arises from air. Form belongs to fire; taste, O Brahmins, is watery; smell is earthly. One should meditate on the sun accordingly. In the right and left eyes resides Soma; in the heart, the all-pervading deity. From the knees springs the earth element; from the navel, the circle of water. Up to the throat is the domain of fire, O twice-born; from the forehead onward is the air element; from the beginning of the forehead to the tip of the hair is ether. Above that is Brahma, called Hamsa, and above the sky is the highest. The ether situated in the middle of the sky is to be remembered as the 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 senses. In the highest truth, even the elements such as space and the rest are not the soul. Because it pervades and remains in all, it is called the Immutable. By its command, the sun rises, the wind blows, the moon and fire shine, and water flows. The earth supports, space provides room, and all things are extended by its will. Therefore, O twice-born, contemplate thus. Since all is governed by that alone, know that Śarva is of all forms, and remember him as the origin of all. For those scorched by the poison of worldly existence, the remedy is the nectar of knowledge and meditation—there is no other way. Knowledge arises directly from dharma; from knowledge comes detachment; from detachment springs supreme knowledge, which reveals the highest reality. For one endowed with knowledge and detachment, O best of twice-born, yoga is accomplished; and by the accomplishment of yoga, liberation is attained by one established in goodness. The wondrous, imperishable state, hidden by darkness and ignorance, is attained by taking refuge in the power of goodness. One should worship Śiva with a steadfast heart. He who is established in goodness, devoted to me, intent on my worship, steadfast in dharma, always energetic and collected; who endures all dualities, delights in the welfare of all beings, is straightforward, composed, and gentle; who is humble, wise, peaceful, free from rivalry, ever desiring liberation, and marked by the qualities of the true self—such a one is fit for this path. Having discharged the three debts, enjoying the merit of previous births, becoming a twice-born joined with old age, and with faith, learning step by step from the teacher—or otherwise, having served sincerely, after attaining the world of heaven and enjoying its pleasures in due order—such a one, upon reaching the land of Bhārata, becomes a knower of Brahman. Through association, he gains knowledge and becomes a knower of yoga. Thus, O best of twice-born, this is the sequence by which one filled with impurity may attain knowledge. Therefore, by this path, abandoning attachment and with firm resolve, one should proceed.