If a person happens to drink unfiltered water, purity can be regained by reciting the sacred Aghora mantra one hundred and five times. Alternatively, one may attain purification by worshipping Śambhu with devotion, offering an elaborate ritual such as a bath of ghee, and circumambulating the deity three times—there is no doubt that these acts restore purity. For the yogin who understands the path of yoga, there are certain rules to be observed. Such a knower should not participate in hospitality, ancestral rites, or sacrifices, for by abstaining from these, the yogin remains steadfast in nonviolence, as has been taught. When seeking alms, the wise should approach those who have already eaten, much as one might approach a smokeless fire or glowing embers—quietly and unobtrusively—but even then, not always from the same people. If others look down upon or insult the yogin, he should seek alms in a way that is appropriate, never abandoning the dharma of the virtuous. The best places to seek alms are among forest dwellers and wandering households; the first is considered superior, but if unavailable, the second is acceptable. If neither is possible, then disciplined, faithful, self-controlled, learned, and noble householders may be approached. Beyond this, alms may be sought from those who are not fallen or corrupt, though among all the classes, this is said to be the lowest livelihood for a seeker. The alms received may consist of barley gruel, buttermilk, milk, barley, fruits, roots, cooked food, or even coarse flour cakes. Such foods, when obtained properly, support the yogin’s success; of all these, perfected alms are remembered as the best. There are some who, month after month, take only a drop of water with the tip of a blade of grass, and who seek alms as described. Such a one, through discipline, surpasses all others. For those who fear rebirth, old age, death, or the torments of hell, this manner of alms-gathering is considered liberating. Those who eat curds, milk, or other foods that diminish life do not earn even a sixteenth part of the merit gained by one who subsists solely on alms. The seeker should always sleep on ashes, practice alms-seeking, and maintain self-control; whoever aspires to the highest state should observe the Pāśupata vow. Among all practices for yogins, the Cāndrāyaṇa vow is supreme. According to one’s ability, one should perform one, two, three, or even four cycles of this vow. The mendicant’s path is marked by five vows: non-stealing, celibacy, non-greed, renunciation, and above all, nonviolence, which is held to be supreme. Further, the seeker should cultivate absence of anger, service to the teacher, purity, moderation in food, and constant study—these are the observances that support the practice. The qualities that arise from birth, lineage, and the binding of objects are all shaped by actions, just as the elephant’s life in the forest is determined by its own nature. All sacrificial acts performed by the gods are said to be equal to the knowledge gained from sacred recitation. From recitation comes knowledge; from knowledge, meditation free from attachment and aversion; and upon attaining that state, one realizes the eternal. Auspicious qualities, as declared by those whose intellect is purified by knowledge, include self-control, tranquility, truthfulness, freedom from impurity, silence, straightforwardness toward all beings, and knowledge that transcends the senses. Great souls and pure, blameless sages thus attain union with the highest. One who is restrained and purified follows this path and reaches the desired realms, their seed burned and stains removed. Those who delight in good conduct, are peaceful, and uphold their own duty, having conquered all worlds, attain the realm of Brahma. Now, the eternal dharma, directly taught by the Grandfather for the benefit of all worlds, is to be heard. One should perform all acts of rising and salutation for elders who follow the order and are endowed with the teacher’s instruction. The teacher of Brahman should be worshipped by the virtuous with eightfold prostration, placing the body in three ways, and by circumambulating three times. All elders are to be saluted by the wise; if one desires the highest attainment, one should not disregard their commands. One should carefully avoid living by means of mantras in places devoid of elements, empty hollows, or small fields, as well as all forms of poison, spirits, and deception. Deceit, fraud regarding wealth, slander, excessive laughter, arrogance, and acting according to one’s own whims for amusement must always be avoided. In the presence of teachers, one should avoid, with all effort, any words or actions contrary to their instructions, and anything improper regarding the teacher’s words. Never, with all effort, should one speak or even think anything inauspicious; the seat, garment, staff, and sandals of ascetics should be regarded with respect. One should carefully avoid touching with the foot garlands, sleeping places, vessels, shade, and sacrificial implements. Never should one, with all effort, commit an offense against the gods or the teacher; if such an act is committed by mistake, one should recite the sacred syllable ten thousand times for purification. By offense against the gods or the teacher, one is purified a crore times over; likewise, for the purification from great sins, according to proper rule. A sinner may be purified by performing half of that, if he is of good conduct; all minor offenders who are observant are purified by just half as much. If a Brahmin neglects the twilight worship, he is purified by reciting the sacred syllable three times; if he omits the daily rites, a hundred recitations are prescribed. For violating vows, eating forbidden food, or speaking what should not be spoken, a thousand recitations are required for purification. For killing birds such as crows, owls, or pigeons, reciting one hundred and eight times brings release—there is no doubt of this. But one who knows the truth, a knower of Brahman, a foremost Brahmin, attains purity by remembrance alone—there is no need for deliberation here. For those who know the Self, there is no injunction for expiations; truly, they are always pure, being knowers of Brahman.