Among the fourteen states of existence, it is the quality of rajas that serves as their foundation. When the vital centers of the body are afflicted, the embodied soul is overcome with pain and suffering. In such a state, O sage, how can one possibly remember the supreme Brahman? The endless cycle of birth and death is propelled by the deep impressions left by one’s past actions. Yet, it is said that one repeatedly attains a human birth. Recognizing this, one should turn to meditation, striving to understand the fourteenfold cycle of transmigration in which all beings are caught. Tormented by the fear of this ceaseless wandering, one ought always to practice righteousness; over time, this transforms the soul, enabling it to cross beyond the ocean of worldly existence. Therefore, one must remain devoted, steadfast in meditation, and practice yoga in such a way that the true Self is perceived. This realization is described as the supreme water, the highest light, the unsurpassed bridge—by merging with and unfolding this, one attains the eternal essence that dwells within all beings. One should worship this bridge, the Self, the fire that faces all directions—Maheshvara, who resides in the hearts of all creatures. Contemplate the Lord who abides within, shining with his own power, manifesting in eightfold forms again and again, and in eight diverse ways. For the purpose of creation, this inner fire is established, then drawn back and enshrined in the heart. Thus, one should meditate properly on Lord Rudra, the sovereign of all worlds. Having offered the five sacred oblations in the prescribed manner, with the mind absorbed in contemplation, one should meditate in sequence upon 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 itself. The second is for apāna, the third for vyāna, the fourth for udāna, and the fifth for samāna. Each offering is made separately with the svāhā formula; then, as desired, one may partake of the remainder. Again, sipping water and rinsing the mouth, one should touch the heart. The knot of the life-breaths is the very Self, and Rudra is indeed the Self, the dissolver of all things. Rudra is truly the life-breath of the Self, and thus, in nourishing himself, he is nourished. Rudra dwells in the life-breath, and so he is composed of life-breath; to both the life-breath and to Rudra, the finest nectar is offered. With devotion, one prays, “O Lord, enter me auspiciously—svāhā—to the Self of Brahman.” May the eternal Lord be pleased with these five offerings. Addressing the Lord within, one recognizes: “You are the Person who dwells in the city of the body, of the size of a thumb; you are established in the thumb, O Lord, the supreme cause. May the eternal Lord of all the worlds be pleased; you are the eldest of the gods, Rudra, and the foremost bull. May you be gentle, and may this food be for us; may this offering be yours.” In this way, all has been revealed regarding the attainment of spiritual qualities. This discipline of yoga was taught in ancient times by Brahmā himself. Thus, the knowledge of Paśupati should be diligently studied and understood. One should always bathe with sacred ashes and remain smeared with them. Whoever recites, hears, or causes the best of the twice-born to hear these teachings—whether during divine or ancestral rites—attains the highest state. Now, listen as I describe the characteristics of pure conduct. By practicing these, a pure-hearted person attains the supreme goal after death. This teaching was formerly given by Brahmā for the welfare of all beings—a concise collection containing the essence of all the Vedas, meant for those who seek Brahman. For those striving for purity, this is the highest state; whoever is diligent in this path does not fall from the state of a sage. Honor and dishonor are called nectar and poison: in this context, dishonor is nectar, and honor is considered poison. A seeker should serve even his teacher for a year, ever attentive to discipline and steadfast in self-restraint. With permission, he may then practice the supreme yoga of knowledge, and, without violating righteousness, live on this earth. Let him walk the path with purified sight, drink water filtered through cloth, speak words purified by truth, and act with a pure mind. Know that the sin incurred by eating fish within six months equals that of drinking unfiltered water for a single day. If one drinks unfiltered water, he should recite the Aghora mantra one hundred and five times to regain purity. Alternatively, he may worship Śambhu with elaborate offerings, such as a ghee bath, circumambulate three times, and thus become pure—of this there is no doubt. A knower of yoga should not attend hospitality, ancestral rites, or sacrifices, thereby remaining nonviolent, as is proper for a yogin. The wise should seek alms from those who have eaten as if before a smokeless fire or glowing embers, but not always from them. If others insult or look down upon him, he should seek alms in a manner appropriate, never violating the dharma of the virtuous. Alms may be sought among forest dwellers and wandering households; the first is best, but if that is not possible, the second is also acceptable. Thereafter, one may seek alms from householders who are disciplined, faithful, self-controlled, learned, and noble. Beyond this, one may also seek alms from those who are not fallen or corrupt, though this is considered the lowest form of livelihood among the classes. Alms may consist of barley gruel, buttermilk, milk, barley, fruits, roots, cooked food, or even coarse flour cakes. Thus, the foods that increase success for yogins have been described; among these, perfected alms are remembered as the best. In this way, the path of purity, yoga, and devotion is taught, leading the soul from suffering and bondage toward the supreme goal.