For the span of time allotted, one should hold the resolve, “I will worship the great god.” With such intent, a soul takes birth in the human realm, shaped according to its form and age. The process of incarnation unfolds: wind arises from space, water is born from wind, and from water, life emerges. As life takes root, the vital seed increases. Within the body, blood divides into thirty-three parts and semen into fourteen; when half of these are joined, the embryo is formed. United with this embryo and enveloped by the five winds, each limb of the body grows, drawing from the father’s essence. Then, nourished by the mother’s food, the vital airs enter through the navel, sustaining the embodied being. After nine months, the soul, afflicted and cramped with head and neck bent, remains unable to move freely within the womb. Facing downward at the opening, after nine months, due to its own evil deeds, it attains hell. There, it experiences the forest of sword-leaves, the cutting of the Śālmalī tree, beatings, and the consumption of pus and blood. Just as waters separated eventually reunite, those who are cut and broken also reach the place of torment. Thus, souls tormented by their own self-made sins, according to the remaining effects of their deeds, endure suffering—or, if their actions differ, experience something else. Each must go alone, leaving behind all companions; each enjoys alone, so one should perform good deeds. For none accompany the departing soul on its journey—only the karma performed follows. Those engaged in the realms of Yama cry out ceaselessly, afflicted by unwelcome company and surrounded by pain. Their bodies wither under severe and endless torment. Whatever a person repeatedly practices—through action, thought, or speech—becomes their habit and carries them away; therefore, one should always choose virtue. The chain of existence for the embodied soul is without beginning, arising from prior actions, and enters the dreadful, dark cycle of transmigration in six forms. From human birth, one may become an animal; from animal, a beast; from beast, a bird; and from bird, a reptile. From reptile, one certainly attains the state of a plant—there is no doubt. Remaining as a plant, the soul waits until new birth arises. Like the potter’s wheel, this cycle—from human to plant—turns endlessly. This cycle, called tamasic, revolves in this way; there is also the sattvic cycle, beginning with Brahma. Among embodied beings in heavenly realms, the cycle ending with spirits is to be known; in the Brahmic state, only sattva prevails, and in the plant state, only tamas. Among the fourteen states, rajas acts as the support; when the vital points are struck, the embodied being suffers pain. Then, O sage, how will one remember the supreme Brahman? The cycle of existence is propelled by the impressions of previous actions. Human birth is always attained; therefore, one should practice meditation, having understood this fourteenfold circle of transmigration. Afflicted by the fear of transmigration, one should always pursue righteousness; gradually, through transformation, one crosses over the cycle of existence. Thus, one should always be devoted, intent on meditation, and practice yoga so as to perceive the self. This is the supreme water, the highest light, the unsurpassed bridge; by its unfolding and union, it is the eternal essence of all beings. One should worship as the bridge, the self, the fire with faces in all directions—Maheshvara, who dwells in the heart of all beings. Contemplate the god within, adorned with his own power, manifest in eightfold forms and eight ways. For the purpose of creation, the fire is established, then withdrawn and placed in the heart; meditate properly on Lord Rudra, ruler of the worlds. Having offered the five oblations as prescribed, with the mind absorbed in contemplation, meditate in order on the Vaiśvānara fire established in the heart. After sipping purified water, sit in silence; the first oblation is for the life-breath. The second is for apāna, the third for vyāna, the fourth for udāna, and the fifth for samāna. Each is offered with the svāhā formula separately. One may partake of the remainder as desired; again, sip water, rinse the mouth, and touch the heart. The knot of the life-breaths is the very self; Rudra is the self, the dissolver of all. Rudra is truly the life-breath of the self, nourishing himself. Rudra is established in the life-breath, and so he is composed of life-breath; to both, the finest nectar is offered. “O Lord, enter me auspiciously—svāhā—to the Self of Brahman.” Thus, may the eternal Lord be pleased with these five oblations. You are the Person who remains within the city, of the measure of a thumb; you are established in the thumb, O Lord, the supreme cause. May the eternal Lord of all worlds be pleased; you are the eldest among the gods, Rudra, and the foremost bull. May you be gentle, and may this food be for us; may this offering be yours. Thus, everything has been declared, especially regarding the attainment of qualities. This discipline of yoga was taught by Brahmā himself in ancient times; thus, the knowledge of Paśupati should be diligently understood.