O Devi, the Lord spoke with compassion, revealing the true essence of devotion and practice. He explained that recitation is not simply chanting the Vedas or other scriptures, but rather the repeated practice of the sacred five-syllable mantra and the praṇava, along with the study of Rudra hymns and similar sacred texts. Meditation, he said, is the contemplation of his divine form and related aspects—not the absorption in the self or worldly objects. True knowledge is understanding the meaning of his scriptures, not the knowledge of other things. Wherever the mind finds delight, whether externally or internally, one should steadfastly practice truth, following previous tendencies. Internal worship, he declared, is superior to external worship, for it carries greater merit, being free from the faults and mixtures that plague external acts. Purity, he continued, is truly internal; external purity is not real purity. One whose inner self is free from impurity is pure, even if outwardly impure. Both external and internal devotion must be accompanied by genuine feeling, O Devi; without heartfelt emotion, devotion becomes only a cause for disappointment. The Lord affirmed that he, who is accomplished and pure in every way, accepts only the inner feeling. What can people do for him externally or internally? Only the sincerity of the heart matters. He declared to Devi that action whose essence is feeling is his eternal law—whether performed by mind, deed, or speech, and without expectation of reward. When actions are done for the sake of reward, his shelter is slight; for those who seek results may abandon him if the desired outcome does not manifest. Yet, even for those who desire results, if their minds are fixed on him, he grants them results according to their devotion. Those whose minds incline toward him without desire for results—even if they later seek results—are also dear to him. And those who, due to previous conditioning, think about results or their absence and helplessly take refuge in him, are considered his dearest. For such souls, there is no greater gain than what they have received, just as for the Lord himself, there is no gain higher than that. By his favor, their devotion is offered to him, and that devotion bestows supreme liberation, just as strength does. For the great souls wholly devoted to him, with minds surrendered, eight marks are declared as signs of those entitled to his dharma: affection for his devotees, approval in worship, personally performing worship, actions of the limbs for his sake; devotion in hearing his stories; transformations of voice, eyes, and body; constant remembrance of him; and living depending on him. Where these eightfold signs are found, even in a mleccha, that person is foremost among Brahmins—a sage, glorious, ascetic, and learned. One devoted to the Lord, even if a dog-eater, is dearer to him than a knower of the four Vedas; such a person should be given gifts, gifts received from him, and he should be worshipped as the Lord himself. Whoever offers the Lord a leaf, a flower, a fruit, or water with devotion—he does not abandon that devotee, nor does the devotee abandon him. Turning to practical duties, the Lord addressed Devi: he would now declare in summary the duties of caste for qualified devotees, the learned, and the foremost twice-born. Bathing thrice daily, tending the sacred fire, regular worship of the liṅga, giving, humility before the Lord, and compassion always and everywhere—these are prescribed. Truthfulness, contentment, faith, nonviolence toward all beings, modesty, devotion, study, yoga, and always teaching as well; explanation, celibacy, listening, austerity, forgiveness, purity, wearing the tuft and sacred thread, turban, and upper garment; avoiding forbidden acts, wearing ash and rudrākṣa beads, worship on festival days—especially on the fourteenth day. Drinking the water of the Brahma-kūrcha each month as prescribed, special worship, and bathing the Lord, not abandoning all duties, avoiding food given without faith, especially avoiding stale food and yāvaka grains; abstaining 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, knowledge of the Lord, detachment, and use of sacred ash, along with complete withdrawal from all attachments—these ten are especially marks of yogins, together with begging for food by day. For those in the forest-dweller stage, the rule is the same: none of the celibates should eat at night. Teaching and officiating at sacrifices are permitted for a Kshatriya, but accepting gifts is not; for a Vaishya, these are not prescribed. Protection of all classes, slaying enemies in battle, and destruction of wicked birds, beasts, and evil men are duties. Distrust everywhere, trust only in yogis, avoidance of women at improper times, and guarding the army—these are also prescribed. Constant gathering of information through spies, always knowing the affairs of the people, bearing weapons at all times, and wearing an ash-covered garment are prescribed. For kings, this is the summary of dharma for those in the Lord’s āśramas; for a Vaishya, protection of cows, trade, and agriculture are declared. For a Shudra, service to the other classes is prescribed as dharma, as well as making gardens and residing in the Lord’s fields. For a householder, union with the lawful wife is prescribed; for forest-dwellers, ascetics, and celibates, celibacy is enjoined. For women, service to the husband is the eternal dharma, none other; and worship of the Lord is enjoined if the husband commands. A woman who neglects service to her husband and is devoted to vows instead—such a woman goes to hell; there should be no doubt about this. Thus, the Lord revealed the path of devotion, inner purity, and the duties of all, guiding the devoted soul toward liberation and his eternal favor.