O revered sage, listen as the teachings unfolded. For those who have attained the highest knowledge, this reality is understood as the very essence of the supreme Brahman itself. Yet, O twice-born, due to differences in understanding, that imperishable One appears as though it assumes many forms. Therefore, O best of the twice-born, a true seeker of liberation must strive to cast aside māyā—the power of illusion—through the discipline of yoga. Afterward, one should recognize māyā as indescribable, the very source of all notions of difference and separation. Thus, those who are free from illusion must endeavor to destroy ignorance, for only then can the supreme self shine forth continuously within the heart of the wise. Yoga, the path to this realization, is accomplished through eight limbs. Let me explain these to you truthfully, O lord of sages. The limbs are prāṇāyāma (breath control), pratyāhāra (withdrawal of the senses), dhāraṇā (concentration), and dhyāna (meditation). I shall briefly describe the characteristics of each, so listen attentively, O Nārada. First are the yamas, the restraints. Non-anger and absence of envy are foremost among them. Non-violence, greatly praised by the virtuous, is said to bestow success in yoga. Truthfulness is always upheld, and now, hear of non-stealing: the wise declare that to take what belongs to another is theft, and the opposite—abstaining from such action—is non-stealing. Celibacy, too, is vital. Even a learned man, if he abandons celibacy, becomes sinful and is to be regarded as an outcaste, excluded from all social classes. Merely conversing with such a person is considered as grave a sin as killing a Brahmin. Those who associate with the associates of such a person also incur the fault of a great sin. Non-acceptance of gifts, known as aparigraha, leads to perfection in yoga. Anger is declared a vice by the knowers of dharma; the opposite, absence of anger, is a virtue. Envy, too, is a fault, and its abandonment is non-envy. Now, O Nārada, listen as I explain the observances, the niyamas. Chief among them is worship at the sacred junctions of the day—dawn, noon, and dusk. Austerity is spoken of by the wise as the highest means of attaining yoga. The eight-syllabled mantra and the collection of great statements are to be recited and studied. One who foolishly abandons self-study does not attain success in yoga, but the deities are pleased with those who delight in self-study. Among the three types of recitation—vocal, whispered, and mental—each is 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, and mental japa grants success in yoga. Therefore, one who perseveres in self-study attains all desires. Contentment is essential. A man who lacks contentment finds happiness nowhere, for desire only grows with the thought, “When will I obtain more than this?” But one who is content with whatever comes by chance becomes devoted to righteousness. External purity is achieved through cleansing with water and earth, while inner purity is attained by the mind. O best of sages, offerings placed on ashes bear no fruit. Therefore, by abandoning all attachment and the like, one becomes truly happy. Even if one has performed all outer purifications, a wicked soul is considered as fallen as an outcaste. Such a person takes his own impurity as his deity and attains hell. Though adorned outwardly, like a vessel for liquor, he does not attain peace.