A practitioner on the path of yoga must first learn to conquer the vital energies within, rise above the pull of dualities, and cultivate freedom from envy. Through dedicated practice, these vital energies are subdued in silence, away from the distractions of people. This process is known as prāṇāyāma, and it is said to be of two kinds: when performed without meditative absorption, it is called 'agarbha'; when performed with absorption, it is 'sagarbha'. The wise further declare prāṇāyāma to be of four types, each associated with a particular presiding deity—such as the solar deity and the ancestral origin. Among these, the moon is recognized as the presiding deity, O best of sages. Yet, the most subtle and secret form is understood to be under the Brahma-deity. In practice, one fills the breath through the right nostril; this act of filling is called pūraka. Then, one remains as if holding a full pot, which is known as kumbhaka. This is śūnyaka prāṇāyāma in its established form. If practiced otherwise, great and terrifying diseases may arise. But the one who follows this discipline, freed from all sins, attains the abode of Brahman. Gathering the senses and restraining them is called pratyāhāra. Through this, the senses move toward the supreme Brahman, that realm from which return is difficult. But if the mind is deluded, meditation does not succeed. Withdrawing the senses and holding them steady is called dhāraṇā, or concentration. At this stage, one should meditate on the supreme Self, the unfailing sustainer of all elements—whose eyes resemble blossoming lotus petals, adorned with beautiful earrings, clad in yellow garments, wearing a golden sacred thread, and whose chest bears the mark of Śrīvatsa, honored by gods and demons alike. One should also contemplate 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 that meditation, Hari indeed grants liberation. When meditation, the object of meditation, and the meditator’s sense of self completely dissolve, uninterrupted meditation brings the realization of non-difference. When established like a lamp sheltered from wind, that 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. When ignorance is destroyed, the Self appears as it always was, established. When that ignorance is destroyed, pure Brahman reveals itself to the wise, present within all beings as the inner ruler. Those who are foremost in knowledge see that which is supreme beyond the supreme, the most pure. The ancient, primeval Person is sung as Sound-Brahman. He is blissful, pure, peaceful, and is called the Supreme Brahman. He is changeless, unborn, pure, and is called the Supreme Brahman. For those scorched by the heat of worldly existence, this realization is like a shower of nectar. It is of the nature of sound, incomparable, and established above the half-syllable. The syllable 'ma' is of the form of Rudra; the half-syllable is of the nature of the Supreme.