In the sacred teachings of the Atharvan revelation, it is declared that Brahman, the ultimate reality, is to be understood as having two forms. To realize the essential non-difference between these two forms is what the wise call yoga. Of these, the lower form is spoken of by those learned in wisdom, while the higher is known as the Supreme Self. This Supreme is described as unmanifest, utterly pure, and completely full—beyond all limitation. When one truly understands this, O best of sages, the bonds that tie the individual self are cut asunder. Yet, among people, because of differences in understanding, it seems as if there is division and separation. But as proclaimed in the Vedānta, O twice-born, there is nothing higher than this realization. For the Supreme Self, which is beyond all qualities, there is neither doership nor enjoyership. Since nothing else exists apart from it, whatever is to be known for the sake of liberation is that alone—the one, undivided reality. The knowledge that arises from such inquiry is the supreme means to liberation. For those of the highest understanding, O twice-born, this knowledge is itself of the nature of the Supreme Brahman. Yet, due to differences in perception, the imperishable one appears to take on many forms. Therefore, O best of the twice-born, the seeker of liberation should abandon māyā—the power of illusion—through the practice of yoga. Māyā, after all, is to be known as indescribable, the very source of the notion of difference. Thus, the destruction of ignorance must be accomplished by those who are free from delusion. For the wise, the Supreme Self shines ceaselessly in the heart, a constant, radiant presence. Yoga, the means to this realization, is accomplished by eight limbs, and I shall explain them to you in truth. These limbs are prāṇāyāma (control of the breath), pratyāhāra (withdrawal of the senses), dhāraṇā (concentration), and also dhyāna (meditation). Let me briefly describe their characteristics, O lord of sages. The yamas, or restraints, consist of non-anger and the absence of envy. Non-violence, praised by the virtuous, is said to bestow success in yoga. Truthfulness is also declared, and now hear of non-stealing: the wise say that taking what belongs to another is theft, and not stealing is its opposite virtue. Even a learned person becomes sinful by abandoning celibacy, and such a one is to be regarded as equal to an outcaste, excluded from all social classes. Simply conversing with such a person is considered as grave a sin as killing a Brahmin, and those who associate with that person’s associates also incur the fault of a great sin. The non-acceptance of gifts, called aparigraha, leads to perfection in yoga. The knowers of dharma declare anger to be a vice, and its opposite, the absence of anger, to be a virtue. Similarly, envy is described as a fault, and its abandonment as non-envy. Now, O Nārada, let me explain to you the observances, or niyamas. The foremost among these is worship at the junctions of the day—at dawn, noon, and dusk. Austerity is spoken of by the wise as the highest means of attaining yoga. Of the eight-syllabled mantra and the collection of great scriptural statements, it is said that one who foolishly abandons self-study does not attain success in yoga. The deities themselves are pleased with those who delight in self-study. Among the three types of japa, O best of Brahmins, each is considered superior to the previous. Recitation uttered aloud is called vocal japa, and it bestows the fruit of all sacrifices. Japa performed in a low voice is said to be twice as effective as vocal recitation. But the japa that is performed mentally grants true success in yoga. Thus, through these teachings, the path to liberation and realization of the Supreme Self is revealed.