Listen, O noble one, to the wisdom of the scriptures concerning the path of the soul and the conduct that leads to liberation. When the time comes for a soul to depart this world, it must go alone, leaving behind all companions and loved ones. Just as one enjoys the fruits of one’s actions alone, so too should one devote oneself to performing good deeds, for nothing else will accompany the soul on its journey. No friend, no family member, no possession can follow—only the karma, the sum of one’s actions, travels alongside. Those who are ensnared in the realms of Yama, the lord of death, are tormented without respite. Their cries echo ceaselessly as they suffer through unwelcome associations and their bodies wither in pain, beset by endless and severe agonies. Such is the fate of those who are bound by their actions. Whatever a person repeatedly practices—whether in deed, thought, or word—becomes their very nature and carries them forward, shaping their destiny. Therefore, it is wise to pursue only what is virtuous. The chain of existence for the embodied soul is without beginning; it arises from actions performed in countless past lives and propels the soul into the dreadful and dark cycle of transmigration, which takes six main forms. From a human birth, one may be reborn as an animal; from there, as a beast; then as a bird; and from a bird, as a reptile. From the state of a reptile, one is certainly reborn as a plant—of this there is no doubt. In the plant state, the soul remains until the time for a new birth arises. This cycle, like a potter’s wheel, turns endlessly, moving from human to plant and back again, ceaselessly revolving. This is known as the tamasic cycle, characterized by darkness and inertia. There is also a sattvic cycle, beginning with Brahma, the Creator, which is of a different nature. Among all embodied beings, those who reach the state of spirits in the heavenly realms are said to be at the end of the sattvic cycle. In the Brahmic state, only sattva prevails; in the plant state, only tamas. Among the fourteen states of existence, rajas acts as the support, the force that sustains movement. When the vital points of the body are afflicted, the soul experiences pain and suffering. O wise sage, in such a state of turmoil, how can one remember the supreme Brahman? The cycle of existence is propelled ever onward by the impressions left by previous actions. Yet, it is always possible to attain a human birth. Therefore, understanding this fourteenfold circle of transmigration, one should practice meditation and strive for liberation. Afflicted by the fear of endless rebirth, one should always devote oneself to righteousness. Through gradual transformation, one can cross over the ocean of existence. Therefore, one should be ever devoted, intent on meditation, and practice yoga in such a way that the true Self is perceived. This realization is the supreme water, the highest light, the unsurpassed bridge across the world’s suffering. By unfolding and uniting with this essence, one attains the eternal core of all beings. One should worship this bridge, the Self, the fire with faces in all directions—Maheshvara, who dwells in the heart of all beings. Contemplate the Lord within, adorned with his own divine power, manifest in eightfold and again in eightfold forms, and likewise in eight ways. For the purpose of creation, the sacred fire is established, then drawn inward and placed in the heart. Meditate properly on Lord Rudra, the ruler of the worlds, who resides there. Having offered the five oblations in the prescribed manner, with the mind absorbed in contemplation, one should meditate, step by step, on the Vaiśvānara fire established in the heart. After sipping purified water, one sits in silence, for the first oblation is offered to the life-breath. The second oblation is for apāna, the third for vyāna, the fourth for udāna, and the fifth for samāna. Each is offered with the svāhā formula, and then, having rinsed the mouth, one may partake of the remainder as desired, again sipping water and touching the heart. The knot of the life-breaths is one’s very Self; Rudra is indeed the Self, the dissolver of all. Rudra is truly the life-breath of the Self, and thus, by nourishing the life-breath, he nourishes himself. Rudra is established in the life-breath and is himself composed of life-breath; to both the life-breath and to Rudra, the finest nectar is offered. “O Lord, enter me auspiciously—svāhā—to the Self of Brahman,” one prays, so that the eternal Lord may be pleased with these five offerings. The Lord is the Person who remains within the city of the body, of the size of a thumb, the supreme cause established in the heart. May the eternal Lord of all the 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, all has been declared, especially regarding the attainment of noble qualities. This discipline of yoga was taught by Brahmā himself in ancient times. Therefore, the knowledge of Paśupati should be diligently understood. One should always bathe with ashes, always be smeared with ashes. Whoever recites, hears, or causes the best of the twice-born to hear this teaching—whether in divine or ancestral rites—attains the highest state. Now, hear the characteristics of purity of conduct. By practicing these, a pure-souled person attains the supreme goal after death. This was taught by Brahmā for the welfare of all beings—a concise collection of the essence of all the Vedas, for those who speak of Brahman. For the attainment of purity, this is the highest state for sages; whoever is diligent in this discipline does not fall from the state of a sage. Honor and dishonor are called nectar and poison; in this context, dishonor is considered nectar, and true honor is called poison. Engaged in the welfare even of the teacher, one should dwell for a year, always attentive to discipline and steadfast in self-restraint. Having obtained permission, one should then practice the supreme yoga of knowledge and, without violating righteousness, live upon this earth. Let one walk the path with purified sight, drink water filtered through cloth, speak words purified by truth, and act with a mind that is pure. Know that the sin incurred by eating fish within six months is equal to that incurred in a single day by drinking unfiltered water. Thus, by following these teachings, one moves steadily toward the supreme goal, crossing over the ocean of birth and death, and attaining the highest state.