O Devi, listen as I reveal to you the true nature of yoga and devotion. Yoga is the calming of the restless waves of the mind, achieved by the very path I have taught, with the mind established in Me alone. Know, O goddess, that the pacification of the mind surpasses even a thousand horse sacrifices in merit; it bestows liberation and is exceedingly difficult for those who are attached to the pleasures of the senses. Yoga is meant for those who have subdued their senses through restraint and discipline, and who are truly dispassionate; it is this yoga that destroys the sins accumulated in the past. From dispassion arises true knowledge, and from knowledge, yoga is attained. One who has realized yoga, or even one who has strayed from it, attains liberation—there is no doubt in this. Compassion, nonviolence, and the constant pursuit of knowledge must always be practiced. Truthfulness, non-stealing, faith, self-control, teaching and study, performing and officiating at sacrifices—these are to be observed as well. Meditation, a sense of the divine, and unwavering devotion to knowledge—whoever acts thus, as a brāhmaṇa, attains success in the yoga of knowledge. Very soon, O beloved, such a knower, having attained realization and yoga, burns away this body in an instant with the fire of knowledge. By My grace, the true knower of yoga is freed from the bondage of karma, for both good and evil actions can bind and hinder liberation. Therefore, O yogi, renounce both merit and demerit as I command. It is not the mere performance of action that binds, but the desire for its fruits; thus, one should renounce the fruits of action. First, worship Me outwardly by the sacrifice of action, O beloved, and then, being devoted to knowledge and yoga, practice yoga thereafter. Once My true nature is known, embodied beings do not worship Me through the sacrifice of action—such beings are equanimous toward clod, stone, and gold. The ever-engaged, supreme sage—My devoted and concentrated yogi, absorbed in knowledge and yoga—attains union with Me. But those among the twice-born who are not yet dispassionate, yet have taken refuge in Me, should engage in knowledge, right conduct, and action as is appropriate for them. Understand that My worship is of two kinds: external and internal. Likewise, My devotion is threefold—by speech, mind, and body. Austerity, ritual action, recitation, meditation, and knowledge—these five are described by the wise as forms of devotion to Me. That which is performed outwardly, such as rituals and offerings, is known through others; but what is experienced within oneself is called internal. A mind inclined toward Me is not mere mind; speech devoted to My name is truly speech; and the body, marked by My emblems such as tripuṇḍra and engaged in My service, is truly a body. External worship consists of rituals and offerings, but severe mortification of the body is not My teaching. Recitation is the repeated practice of the five-syllable mantra and praṇava, and the study of Rudra hymns—not just the mere recitation of the Vedas. Meditation is contemplation on My form and the like, not absorption in the self or other objects; knowledge is understanding the meaning of My scriptures, not the knowledge of other things. Whether externally or internally, wherever the mind finds delight, O Devi, one should steadfastly practice the truth, according to one's previous tendencies. Internal worship is superior to external, being free from the faults and mixtures that may arise in external acts. Know that true purity is internal; external purity alone is not real purity. One whose inner self is stainless is pure, even if outwardly impure. Both external and internal devotion must be accompanied by feeling, O Devi; without feeling, they only lead to disappointment. What can people do for Me, who am already accomplished and pure, whether externally or internally? I accept only the inner feeling. O Devi, action whose essence is feeling is My eternal law—performed by mind, deed, or speech, without expectation of reward. When done for the sake of results, My shelter is slight; for one who seeks results may abandon Me if the result is not obtained. Yet, O blameless one, even those who desire results, if their mind is fixed on Me, I grant them results according to their devotion. Those whose minds are inclined toward Me without desire for results—even if they later seek results—such devotees are also dear to Me. And those who, due to previous tendencies, think about results or their absence, and helplessly take refuge in Me—these are My dearest. For them, there is no greater gain than what they have attained, just as for Me also, O Supreme Lady, there is no gain higher than that. By My favor, their devotion is offered to Me; that devotion bestows the highest liberation, just as strength does. For the great souls wholly devoted to Me, with minds surrendered to Me, eight marks are declared as signs of those entitled to My dharma. These are: affection for My devotees, delight in worship, personally performing My worship, using the limbs for My sake, devotion in hearing My stories, transformations of voice, eyes, and body, constant remembrance of Me, and living dependent on Me. Wherever these eight signs are found, even in a mleccha, he is foremost among Brahmins—a sage, glorious, an ascetic, and learned. One who is devoted to Me, even if he is a dog-eater, is dearer to Me than a knower of the four Vedas; such a one should be honored with gifts and worshipped just as I am. Whoever offers Me a leaf, a flower, a fruit, or water with devotion—I never abandon him, nor does he abandon Me.