Listen, O noble one, as the teachings unfold like a sacred river. There are some whose hearts remain impure, and for them, even the holiest of places offer no purification—just as a river cannot cleanse a vessel that holds liquor. Such a person, O best of sages, is to be regarded as worse than even the greatest sinners. The actions of these individuals bear imperishable fruits that bring only suffering. Yet, among all, he whose devotion to Hari is steadfast is truly said to worship Hari. For those whose minds are purified by such devotion and discipline, liberation is considered to be within reach. To progress on this path, one must properly practice the postures—the supreme means of yoga. The sages have described many: the tortoise, thunderbolt, boar, and deer-skin postures; also the bull, serpent, fish, flying-bird, and half-moon postures; and further, makara, traipatha, wooden, sthāṇu, and vaikarṇika postures. In total, thirty seats have been described by the great sages. The practitioner should strive to conquer the vital energies, transcend all dualities, and be free from envy. Through diligent practice, these energies are subdued in silence and away from the bustle of people. This discipline is called prāṇāyāma, and it is said to be of two kinds: without meditative absorption it is called 'agarbha,' and with absorption it is 'sagarbha.' The wise declare prāṇāyāma to be of four types, known as solar deity, ancestral origin, and so forth. Among these, the moon is the presiding deity, O best of sages, while the most subtle and secret form is understood to be under the Brahma-deity. In practice, one fills the breath through the right nostril, a process called pūraka. Then, one remains as if holding a full pot, which is known as kumbhaka. This is śūnyaka prāṇāyāma, performed according to its established form. Otherwise, if not practiced properly, great and terrifying diseases may arise. He who is freed from all sins through such discipline attains the abode of Brahman. Gathering the senses and restraining them is called pratyāhāra, and those who master it reach the supreme Brahman, from which it is difficult to return. But know that one whose mind is deluded cannot succeed in meditation. Withdrawing the senses and holding them steady is known as dhāraṇā, or concentration. In this state, one should meditate on the supreme Self—the unfailing sustainer of all elements, whose eyes are like blossoming lotus petals and who is adorned with beautiful earrings. Clad in yellow garments, the divine one wears a golden sacred thread, and his chest bears the mark of Śrīvatsa, honored by gods and demons alike. One should meditate on the Self as unmanifest, supreme beyond the supreme, and all-pervading. By practicing meditation, even for a moment, a person attains the highest liberation. Through meditation, Hari becomes pleased; through concentration, all purposes are fulfilled. When the soul is satisfied by this meditation, Hari himself grants liberation. When meditation, its object, and the meditator's sense of self completely dissolve, then, through uninterrupted meditation, the realization of non-difference arises. When established like a lamp sheltered from the wind, this state is called samādhi. In this state, the yogi does not smell, touch, or speak anything, O noble one. Freed from all limiting conditions, the yogi shines, unwavering, radiant in the light of realization.