O beloved Devi, listen as I reveal the sacred path of worship and devotion. First, one should honor me outwardly through the sacrifice of action—through rituals and offerings performed with sincerity. Only after this, by cultivating knowledge and yoga, should one turn inward and practice the discipline of yoga. When my true nature is understood, those who are embodied and equanimous—seeing clod, stone, and gold as equal—no longer worship me with outward action. The supreme sage, ever engaged, devoted, and focused in yoga and knowledge, attains union with me. Yet, among the twice-born who have not renounced desire but have taken refuge in me, their path is to engage in knowledge, conduct, and action suitable to their nature. Understand that my worship is of two kinds: external and internal. Likewise, devotion to me is expressed in three ways—through speech, mind, and body. Austerity, ritual action, recitation, meditation, and knowledge are the five forms of devotion recognized by the wise. External worship, such as offerings and rituals, is visible to others; internal worship is experienced within oneself. The mind that dwells on me is truly mind; speech that praises my name is true speech; the body adorned with the marks of my teachings, such as the tripuṇḍra, and engaged in my service, is truly a body. External worship consists of ritual offerings, but mortifying the body through severe penances is not my teaching. Recitation means repeating the five-syllable mantra and the praṇava, and studying the Rudra hymns—not merely reciting the Vedas. Meditation is contemplation on my form, not absorption in the self or other objects; knowledge is understanding the meaning of my scriptures, not knowledge of other things. Wherever the mind finds delight, whether in external or internal worship, one should steadfastly practice the truth according to one’s previous tendencies. Yet internal worship is superior, for it is free from the faults and impurities that may arise in external acts. True purity is internal; external purity is not real purity. One whose inner self is pure remains pure, even if outwardly impure. Both external and internal devotion must be accompanied by heartfelt feeling; without it, devotion brings only disappointment. What can people do for me, who am accomplished and pure, whether externally or internally? I accept only the inner feeling. Action rooted in feeling is my eternal law, performed by mind, deed, or speech, without expectation of reward. When action is done for the sake of reward, the shelter found in me is slight, for one who seeks results may abandon me if the results do not appear. Yet, even those who desire results—if their mind is fixed on me—I grant them results according to their devotion. Those who are inclined toward me without desire for results, even if they later seek them, are dear to me. And those who, due to past conditioning, think about results or their absence and helplessly take refuge in me—these are my dearest. There is no greater gain for such devotees than what they have obtained, and for me, O Supreme Lady, there is no gain higher than their devotion. By my favor, their devotion is offered to me, and that devotion bestows supreme liberation, just as strength does. Great souls wholly devoted to me, with surrendered minds, bear eight marks of those entitled to my dharma: affection for my devotees, approval in worship, personally performing worship, actions of the limbs for my sake, devotion in hearing my stories, transformations of voice, eyes, and body, constant remembrance of me, and living in dependence on me. Where these eight signs are found—even in a mleccha—he is foremost among Brahmins, a sage, glorious, an ascetic, and a learned one. One who is devoted to me, even if a dog-eater, is dearer to me than a knower of the four Vedas; to him gifts should be given and received, and he should be worshipped just as I am. Whoever offers me a leaf, a flower, a fruit, or water with devotion—I do not abandon him, nor does he abandon me. Now, O Lady of the gods, hear in brief the duties for qualified devotees, the learned, and the foremost twice-born. They should bathe thrice daily, tend the sacred fire, worship the liṅga regularly, give freely, show humility before the Lord, and practice compassion everywhere. Truthfulness, contentment, faith, nonviolence toward all beings, modesty, devotion, study, yoga, and always teaching—these are their virtues. Explanation, celibacy, listening, austerity, forgiveness, purity, wearing the tuft and sacred thread, turban, and upper garment are also their marks. They should avoid forbidden acts, wear sacred ash and rudrākṣa beads, worship on festival days—especially on the fourteenth day. Each month, they should drink the water of the Brahma-kūrcha as prescribed, perform special worship, and bathe me, O beloved. They must not abandon their duties, avoid food given without faith, and especially avoid stale food and yāvaka grains. They must abstain from liquor, from food smelling of liquor, and from offerings of such; this is common to all castes, especially for Brahmins. Forgiveness, peace, contentment, truthfulness, non-stealing, celibacy, my knowledge, detachment, and use of sacred ash—and complete withdrawal from attachments—are the ten marks of yogins, along with begging for food by day. Thus, O Devi, is the sacred path of worship, devotion, and conduct for my beloved devotees.