When the essential nature of Shiva—pure, without any attributes—is contemplated, the mind enters a movement that is truly Shaiva, and this is known as the great yoga. Only one whose mind is detached from both what is seen and what is heard is qualified for this yoga; no one else possesses this fitness. Such detachment arises through constant recognition of the faults in both sensory objects and their qualities, as well as in the limited conceptions of the Lord, and thus the mind withdraws its grasp. All yoga, in summary, is described as either eightfold or sixfold. The eight limbs are: yama (restraints), niyama (observances), posture (beginning with svastika and other seats), breath control, withdrawal of the senses, concentration, meditation, and absorption—these are the limbs of yoga as declared by the wise. The sixfold yoga includes: posture, breath restraint, withdrawal of the senses, concentration, meditation, and absorption. The distinct characteristics of these limbs have been taught in the Shiva scriptures, and also in other Shaiva texts, especially in the Kamika and similar Agamas. Likewise, in the yoga scriptures and in some Puranas, the five yamas are described: non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness—each in their respective forms. The five niyamas are purity, contentment, austerity, recitation, and devotion, each with their own divisions. As for postures, there are eight: svastika, lotus, half-moon, hero, accomplished yoga, paryanka, and as desired—these are the seats for practice. The regulation of the breath that arises in one’s own body is called restraint, and this is said to be of three kinds: shining (rocaka), filling (puraka), and retention (kumbhaka). By pressing one nostril with a finger and exhaling the air from the belly through the other, one performs recaka, or exhalation. Then, by filling the body firmly with the external breath through the other nostril, after inhalation, one accomplishes puraka. When the air is neither released nor drawn in, remaining within and without, full like a pot and unmoving, this is kumbhaka. This triad—recaka, puraka, and kumbhaka—should be practiced neither hastily nor with delay; thus, by gradual and steady practice, the yogin should train himself. Practice in these breath controls is preceded by purification of the body’s channels and continues according to one’s own capacity, as taught in the discipline of yoga. Furthermore, the restraint of breath is taught in four gradations, distinguished by measure and quality, beginning with the kanyaka sequence. Kanyaka is fourfold and consists of twelve measures; madhyama is twice restrained and consists of twenty-four measures. Uttama, the superior, is restrained three times and consists of twenty-six measures; and the highest is the prāṇāyāma which brings about sweating, trembling, and other effects. In the supreme yogin, joy arises, the hair stands on end, tears may flow, babbling, dizziness, and even fainting may occur. The measure of breath is marked by circling the knee, neither quickly nor slowly, and snapping the fingers—this is the way to count. These measures should be understood in sequence and practiced by the method of upward movement; after purification of the channels, one should properly practice prāṇāyāma. Prāṇāyāma is remembered as twofold: with seed and without seed. Without seed is performed without recitation or meditation; with seed is accompanied by them. Prāṇāyāma with seed is said to be more than a hundred times greater than without seed; therefore, yogins practice breath control with seed. Within the body, there are five vital airs: prāṇa, apāna, samāna, udāna, and vyāna. There are also nāga, kūrma, kṛkala, devadatta, and dhanaṃjaya—these are so named because they cause movement. When food and the like are consumed, apāna moves downward; vyāna spreads through all the limbs, nourishing them. Udāna is the wind that agitates the vital points, while samāna brings balance to the whole body. Nāga is manifest in belching, kūrma in opening the eyes, kṛkala in sneezing, and devadatta in yawning. Dhanaṃjaya pervades all and does not depart even from the dead. Practiced in sequence, this prāṇāyāma is immeasurable. It burns away all faults and protects the body of the practitioner. When the breath is truly mastered, one should observe its marks: there arises a reduction in feces, urine, and phlegm; the capacity to eat much; and the ability to exhale for a long time. Lightness, swiftness, enthusiasm, excellence of voice, destruction of all diseases, strength, brilliance, and beauty manifest. Steadfastness, intelligence, youthfulness, stability, clarity, and the destruction of sins through austerities, as well as the performance of sacrifices, gifts, and vows, are attained. Yet all these do not equal even a sixteenth part of that prāṇāyāma, just as the senses absorbed in their objects cannot compare. When one restrains the senses together from their objects, this is called pratyāhāra; the senses, by their previous actions, lead to heaven or hell. When restrained or released, they lead to heaven or hell; therefore, one who seeks happiness, endowed with wisdom and detachment, should control them. By quickly restraining the horses of the senses, one should uplift oneself by oneself. In brief, dhāraṇā is the fixing of the mind in a place. That place is only Shiva—nothing else—for the three faults arise from elsewhere. Fixing the mind in that place for a certain time, if the mind does not waver from the object, that is true dhāraṇā, and not otherwise. From dhāraṇā, stability of mind first arises.