After purifying himself with water, the devotee sits in silence, having made the first oblation, for this initial offering is dedicated to the life-breath itself. The ritual continues: the second oblation is for apāna, the vital force that governs elimination; the third, in the same manner, is for vyāna, the force that pervades the body; the fourth is offered to udāna, which governs upward movement; and the fifth, to samāna, the force of assimilation. Each offering is made separately, accompanied by the sacred svāhā formula. When the fivefold offering is complete, the devotee may partake of the remaining food as desired. Again, he sips water, rinses his mouth, and touches his heart in reverence. It is taught that the knot of the life-breaths is the very self, and that Rudra—who is the dissolver of all things—is indeed this self. Rudra is the life-breath within the self, nourishing and sustaining his own being. Because Rudra abides in the life-breath, he is composed of life-breath; thus, the finest nectar is offered to both the life-breath and to Rudra. With devotion, the worshipper prays: “O Lord, enter me auspiciously—svāhā—to the Self of Brahman.” In this way, the eternal Lord is honored with five sacred offerings. The Lord is recognized as the Person who dwells within the city of the body, subtle and radiant, of the measure of a thumb. O Lord, established within the heart, you are the supreme cause. May the eternal Lord of all worlds be pleased; you are Rudra, eldest among the gods, the foremost and the mighty bull. The devotee entreats: “May you be gentle, and may this food be ours; may this offering be yours.” Thus, the rite is declared, especially as it pertains to the attainment of spiritual qualities. This discipline of yoga, so ancient and profound, was taught by Brahmā himself. Therefore, one should diligently seek to understand the knowledge of Paśupati, Lord of all creatures. One should always bathe with sacred ashes, and remain smeared with them as a mark of devotion. Whoever recites, hears, or causes the best among the twice-born to hear these teachings—whether during divine or ancestral rites—attains the highest state. Now, let the characteristics of purity in conduct be proclaimed, for by practicing these, a person of pure soul reaches the supreme goal after death. This concise essence of all the Vedas was once taught by Brahmā for the welfare of all beings, especially for those who speak of Brahman. For sages, this path is the highest means to purity; those who are diligent never fall from the state of wisdom. Here, honor and dishonor are likened to nectar and poison: in this discipline, dishonor is considered nectar, while true honor is called poison. The seeker should serve even his teacher’s welfare, dwelling in discipline for a year and remaining steadfast in self-restraint. With permission obtained, he may then practice the supreme yoga of knowledge, living righteously upon the earth. He should walk with purified sight, drink water filtered through cloth, speak only words purified by truth, and act always with a pure mind. It is taught that eating fish within six months incurs as much sin as drinking unfiltered water in a single day. Therefore, 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 bath in ghee, circumambulate three times, and thus be purified—there is no doubt in this. A knower of yoga should not attend hospitality, ancestral rites, or sacrifices, for the yogin must remain nonviolent, as tradition holds. The wise one should seek alms from those who have eaten as if before a smokeless fire or glowing embers, but not always from them. If he is looked down upon or insulted, he should seek alms appropriately, without violating the dharma of the virtuous. Alms may be sought among forest dwellers and wandering households—the first is best; if that is not possible, the second is accepted. After that, alms may be sought among householders who are disciplined, faithful, self-controlled, learned, and noble. If none of these are available, one may seek alms from those who are neither fallen nor corrupt, though among all classes, this is considered the lowest form of livelihood. The foods suitable for alms include barley gruel, buttermilk, milk, barley, fruits, roots, cooked food, or even coarse flour cakes. These foods increase the yogin’s success, with perfected alms being the best among them. He who, month by month, consumes only a drop of water with the tip of a blade of grass, and seeks alms as described, surpasses others in discipline. For one who fears the cycles of birth, old age, death, and the sufferings of hell, such alms-gathering is a path to liberation. Those who eat curds, milk, or other foods that diminish life do not receive even a sixteenth part of the merit earned by one who subsists on alms. One should always sleep on ashes, practice alms-seeking, and remain self-controlled; whoever desires the highest state should observe the Pāśupata vow. Among all yogic practices, the Cāndrāyaṇa vow is best; one may perform one, two, three, or four cycles according to ability. The five vows for mendicants are non-stealing, celibacy, non-greed, renunciation, and above all, nonviolence, which is supreme. Other observances include absence of anger, service to the teacher, purity, moderation in food, and constant study. The qualities that arise from one’s origins and the binding to objects are determined by actions, just as for humans in the world, like an elephant in the forest. All sacrificial acts performed by the gods are said to be equal to knowledge gained from recitation; from recitation comes knowledge, from knowledge, meditation free from attachment and aversion; upon attaining this, one realizes the eternal. Finally, self-control, tranquility, truthfulness, freedom from impurity, silence, straightforwardness toward all beings, and knowledge beyond the senses—these are deemed auspicious by those whose intellect is purified by knowledge.