Nārada, eager to understand the path of yoga and righteousness, listened as the wise sage began to expound the virtues praised by the noble. “Non-violence,” the sage said, “is celebrated by the virtuous and is known to bestow success in yoga. Truthfulness is also upheld as a great virtue. Now, listen as I explain the importance of not stealing: the wise declare that taking what belongs to another is theft, and refraining from such acts is its opposite, a mark of integrity.” He continued, “Even a learned man who abandons celibacy becomes sinful; such a person is to be regarded as equal to an outcaste, excluded from all social classes. Merely conversing with such a one is considered as grave a sin as killing a Brahmin, and those who associate with the associates of such a person also incur the fault of a great sin.” The sage then spoke of aparigraha, the non-acceptance of gifts, which leads to perfection in yoga. “Knowers of dharma declare anger to be a vice; its opposite, absence of anger, is a virtue. Envy, too, is described by the wise as a fault, and its abandonment is called non-envy.” Turning to the observances, the sage said, “Now I shall explain them to you, O Nārada. The observances, with worship at the junctions of the day as foremost, are declared. Austerity is spoken of by the wise as the highest means of attaining yoga. Of the eight-syllabled mantra and the collection of great statements—he who foolishly abandons self-study does not attain success in yoga. The deities are pleased with those who delight in self-study.” He described three types of japa, or recitation: “Among the three, each succeeding one is superior to the previous. Recitation uttered aloud is called vocal japa, which bestows the fruit of all sacrifices. Japa performed in a low voice is said to be twice as effective as the previous. That which is called mental japa grants success in yoga. Therefore, one endowed with self-study attains all desires.” He cautioned, “A man lacking contentment does not find happiness anywhere. Desire only increases with the thought, ‘When will I obtain more than this?’ But one who is content with what comes by chance becomes devoted to righteousness. External purity is achieved by cleansing with water and earth, while inner purity is attained by the mind.” The sage warned, “O best of sages, offerings placed on ashes do not bear fruit. Therefore, abandoning all attachment and the like, one becomes happy. Even if one has performed purification, a wicked soul is considered like an outcaste. He takes that very impurity as his deity and attains hell. Though adorned, like a liquor vessel, he does not attain peace. Holy places do not purify such a one, just as a river does not purify a liquor vessel. Know him to be worse than great sinners, for their actions yield fruit that is imperishable and brings suffering.” He then spoke of devotion: “He whose devotion to Hari is firm is said to worship Hari. Liberation is considered to be within reach for those whose minds are purified by these means.” Finally, the sage instructed, “One should properly practice posture, the supreme means of yoga. Namely, the tortoise, thunderbolt, boar, and deer-skin postures; also the bull, serpent, fish, flying-bird, and half-moon postures; Makara, traipatha, wooden, sthāṇu, and vaikarṇika postures as well. Thirty seats have been described by the great sages.” In this way, the sage revealed to Nārada the essential virtues, observances, and practices, guiding him on the path to yoga, purity, and liberation.