Perceiving the endless cycle of existence, there is a sovereignty known as the lunar sovereignty, radiant with the enjoyments of Indra. This sovereignty surpasses the dominion of the mind, for it encompasses the power to cut, strike, bind, release, and seize all beings caught in the web of birth and death. It is a force that grants favor to all, conquers even the appointed time of death, and is called the sovereignty of Prajapati, arising from the profound sense of self. Blessed with lunar enjoyments, this great power unfolds in fifty-six ways—enabling creation by mere will, the protection of all, and their dissolution, all at the sovereign’s command. Such sovereignty extends over all, guiding the minds of beings, manifesting uniqueness in everything, and bringing forth the world as a separate creation. Whether performing auspicious or inauspicious deeds, when united with the powers of Prajapati, this sovereignty expands into the sixty-fourfold Brahmic sovereignty. Beyond even this, there is a secondary, natural sovereignty, belonging to the intellect. This is known as Vaishnava sovereignty, whose domain is the very maintenance of the worlds. The supreme state of Brahman that arises from this is so exalted that it cannot be described by others. The Purusha and the secondary sovereignty of Ganesha, too, are states whose true nature is veiled—even from Vishnu himself. All attainments of knowledge, however, are accompanied by obstacles; these must be restrained with diligent and supreme detachment. For those whose minds remain attached to impure manifestations and qualities, the supreme, fearless, all-desiring sovereignty does not arise. Therefore, one should cast aside the qualities and enjoyments of gods, demons, and kings as if they were mere straw. Only then does the highest yogic attainment unveil itself. Yet, if a sage wishes to show grace to the world, he may move among people, enjoying qualities and pleasures as he wishes, and still ultimately attain liberation. Now, let the procedure of yoga be explained. Listen with full attention. At an auspicious time, in a sacred place—especially one dedicated to Shiva—or in a secluded spot free from living beings, in silence and without disturbance, should one begin. The ground should be well-anointed and pleasant, fragrant with incense and perfumes, strewn with fresh flowers, and adorned with canopies and decorations. There should be kusa grass, flowers, sacrificial twigs, water, fruits, and roots; whether near fire, near water, or even on a heap of dry leaves, the place must be suitable. One should avoid places swarming with biting insects or mosquitoes, infested by snakes or wild beasts, or where wicked animals or evil people gather. Also to be avoided are cremation grounds, abandoned mounds, dilapidated houses, crossroads, riverbanks, seashores, the middle of streets, old gardens, cowsheds, or any inauspicious or disreputable place. Do not practice after eating indigestible or sour food, nor where there is filth of excrement or urine. Yoga should not be undertaken while vomiting, with diarrhea, after overeating, or when exhausted, nor when overwhelmed by worry, hunger, or thirst. Nor should one practice yoga while engaged in one’s own or the guru’s duties. Balance in food and recreation is essential, as is moderation in all actions—balanced in sleep and wakefulness, avoiding all exertion. One should be seated on a soft, pleasant, spacious, level, and clean seat. Practice postures such as lotus or svastika, and, after respectfully greeting one’s teachers and elders in proper order, begin. The neck, head, and chest should be straight, the gaze not fixed, the head slightly raised, and the teeth not touching. The tongue remains motionless at the tip of the teeth, while the heels protect the testicles and generative organ. The arms are placed crosswise above the thighs, with the back of the right hand resting on the palm of the left. The back is raised gently, the chest held firm, and the gaze fixed at the tip of the nose, avoiding glancing elsewhere. The flow of breath is gathered and steady, the body motionless like a stone, while the mind contemplates Shiva within the inner sanctuary of the heart. In the center of the heart’s lotus-seat, one worships by the sacrifice of meditation—at the base, the tip of the nose, the navel, the throat, or the palate. At the midpoint between the eyebrows, at the gateway, on the forehead, or at the crown, one should remember, establishing in due order the supreme seat of Shiva and the Goddess. There, whether with a covering or without, in a lotus of two petals, sixteen petals, or twelve petals, as prescribed, or in a ten-petaled, six-petaled, or four-petaled form, one should remember Shiva. Between the eyebrows lies a lotus with two petals, shining like lightning. Within the lotus at the center between the eyebrows, on the right and left, are petals the color of lightning, each at the end of a letter. The sixteen petals are the sixteen vowels, arranged from the east in order; this lotus is at the root of the bulb. The letters from ‘ka’ to ‘tha’ are set on the petals in sequence. On the pure white lotus, the letters from ‘ḍa’ to ‘pha’ are placed in order. On the lotus of the color of smokeless fire, the letters from ‘ba’ onward, ending with ‘la’, are arranged; on the golden lotus at the root center, the letters from ‘va’ to ‘sa’ are established on the petals in order. Among these lotuses, wherever the mind is especially absorbed, there one should contemplate the God and the Goddess with steady understanding. One should visualize a pure form, the size of a thumb, shining all around, shaped like a clear lamp flame, adorned completely with its own power. It may appear as a crescent moon, or in the form of a star, or resembling a grain of rice, or like the fiber of a lotus stalk. Or it may be like a ball of kadamba flowers, or like a drop of frost. If one desires mastery over the elements, beginning with earth, one should meditate in this manner.