Therefore, it is said that one who earnestly engages in self-study, who contemplates and reflects upon sacred knowledge, attains the fulfillment of all desires. Yet, a person who lacks contentment, no matter where he goes or what he acquires, finds happiness nowhere. For desire, like a flame fed by wind, only grows stronger with the restless thought, "When will I obtain more than this?" But one who is content with whatever comes to him by chance, without greed or expectation, naturally becomes devoted to righteousness. True purity is twofold: outwardly, it is achieved by cleansing the body with water and earth; inwardly, it is attained by purifying the mind. O best of sages, know that offerings made upon ashes—symbolizing an impure or unprepared foundation—bear no fruit. Therefore, abandoning all attachments and similar bonds, one finds true happiness. Even if one performs the external acts of purification, if his soul remains wicked, he is regarded as an outcaste. Such a person, clinging to his inner impurity as if it were his deity, falls into hell. Though he may be adorned outwardly, like a vessel for liquor decorated with gold and gems, he does not attain peace. Holy places and sacred rivers cannot purify such a one, just as a river cannot cleanse a vessel that perpetually holds liquor. Know, O sage, that such a person is worse than even the greatest sinners, for their actions yield unending fruit that brings only suffering. But he whose devotion to Hari is firm and unwavering is truly said to worship Hari. For those whose minds are purified in these ways, liberation itself is within reach. To progress on this path, one should properly practice posture—the supreme means of yoga. The sages have described many seats and postures: the tortoise, thunderbolt, boar, and deer-skin postures; the bull, serpent, fish, flying-bird, and half-moon postures; as well as the makara, traipatha, wooden, sthāṇu, and vaikarṇika postures. In all, thirty seats have been described by the great sages. The practitioner of yoga should conquer the vital energies, transcend all dualities, and be free from envy. Through dedicated practice, one should subdue the vital energies in silence and away from the company of others. This practice is called prāṇāyāma, and it is said to be of two kinds: without meditative absorption, it is called 'agarbha'; with absorption, it is 'sagarbha.' Further, the wise declare prāṇāyāma to be of four types, associated with the solar deity, the ancestral origin, and others; among these, the moon is known as the presiding deity, and the most subtle and secret is to be understood as the Brahma-deity. To practice, one should fill the breath through the right nostril—this is known as pūraka. Holding the breath, as if holding a full pot, is called kumbhaka. This is the practice of śūnyaka prāṇāyāma, according to its established form. Otherwise, if practiced incorrectly, great and terrifying diseases may arise. But one who is freed from all sins by this discipline attains the abode of Brahman. Withdrawing the senses and restraining them—this is called pratyāhāra. Those who master this go to the supreme Brahman, from which it is difficult to return. Yet, know that one whose mind is deluded cannot succeed in meditation. Withdrawing the senses and holding them steady is known as dhāraṇā, or concentration. Upon this foundation, one should meditate on the supreme Self, the unfailing sustainer of all the elements, whose eyes are like blossoming lotus petals, adorned with beautiful earrings, clad in yellow garments, and wearing a golden sacred thread—the divine One who is the goal of all spiritual practice.