The Supreme Lord spoke with gentle affection, revealing the nature of those who are most dear to him. He explained that even those whose minds are turned toward him without seeking any reward—if they later begin to desire results—remain beloved to him. And those who, shaped by their past experiences, think about outcomes or the lack thereof, and helplessly seek refuge in him, are considered his dearest of all. For such devotees, there is no greater gain than what they have already attained; indeed, the Lord himself confided to the Supreme Lady that there is no higher achievement for him either. Their devotion, offered by his grace, becomes the source of supreme liberation, just as strength bestows power. He described the great souls whose minds are wholly surrendered to him: eight signs mark those entitled to his dharma. These include affection for his devotees, approval and participation in worship, personally performing acts of worship, and engaging their bodies in actions for his sake. They delight in hearing his stories, experience transformations in voice, eyes, and body, remember him constantly, and live depending solely on him. Where these eight signs are found, even in one who is considered an outsider—a mleccha—such a person is foremost among Brahmins, a sage, glorious, an ascetic, and learned. The Lord declared that a devotee, even if of humble birth or a dog-eater, is dearer to him than one who knows all four Vedas. Such a devotee should be honored with gifts and worshipped as one would worship the Lord himself. Whoever offers him a leaf, a flower, a fruit, or water with devotion is never abandoned by the Lord, nor does the devotee abandon him. Turning to the duties of different castes and stages of life, the Lord summarized for the Supreme Lady the prescribed practices for qualified devotees, learned ones, and the foremost twice-born. He instructed them to bathe thrice daily, tend the sacred fire, regularly worship the liṅga, practice giving, show humility before the Lord, and extend compassion always and everywhere. He emphasized truthfulness, contentment, faith, nonviolence toward all beings, modesty, devotion, study, yoga, and constant teaching. Explanation, celibacy, listening, austerity, forgiveness, purity, wearing the tuft and sacred thread, turban, and upper garment were also prescribed. Forbidden acts are to be avoided, and devotees should wear ash and rudrākṣa beads, worship especially on festival days—most notably on the fourteenth day. Monthly, they should drink the water of the Brahma-kūrcha as prescribed, perform special worship, and bathe the Lord. All duties must be upheld; food given without faith, stale food, and yāvaka grains should be avoided. Abstaining from liquor, from food smelling of liquor, and from offerings of such is common to all castes, especially Brahmins. Forgiveness, peace, contentment, truthfulness, non-stealing, celibacy, knowledge of the Lord, detachment, and the use of sacred ash, along with complete withdrawal from attachments, are the ten marks of yogins, who also beg for food during the day. For those in the forest-dweller stage, the same rule applies: none of the celibates should eat at night. Kshatriyas are permitted to teach and officiate at sacrifices, but not to accept gifts; for Vaishyas, these are not prescribed. Kshatriyas are to protect all classes, slay enemies in battle, and destroy wicked birds, beasts, and evil men. They must maintain distrust everywhere, trust only in yogis, avoid women at improper times, and guard the army. Constant gathering of information through spies, knowing the affairs of the people, bearing weapons at all times, and wearing an ash-covered garment are also prescribed. For kings, this is the summary of dharma for those in the Lord’s āśramas. Vaishyas are to protect cows, engage in trade, and practice agriculture. Shudras are to serve the other classes, make gardens, and reside in the Lord’s fields. For householders, 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, and worship of the Lord is enjoined if the husband commands. A woman who neglects service to her husband and instead pursues vows goes to hell—there is no doubt about this. For a woman bereft of her husband, the eternal dharma includes vows, charity, austerity, purity, sleeping on the ground, and abstaining from food at night. Celibacy, daily bathing with ashes or water, tranquility, silence, constant forgiveness, and sharing according to rule are prescribed. Fasting and worship of Soma are enjoined on the eighth, fourteenth, full-moon days, and properly on the eleventh day. Thus, in brief, the Lord declared the dharma for those devoted to the āśramas—Brahmins, Kshatriyas, Vaishyas, ascetics, and celibates. Similarly, for forest-dwellers, householders, Shudras, and women, this is the eternal dharma. The Supreme Lady was told: she should always meditate on the Lord, recite the six-syllabled mantra, and practice all dharma as taught in the Vedas; this is the summary of dharma and artha. The Lord then spoke of those who, by their own will, take up discipline, endowed with intense feeling and previous impressions—whether detached or attached, even with regard to women and other objects. For those pure and discerning souls, knowledge of the Lord’s true Self arises by his grace; though purified, they suffer due to the burdens of worldly duties. For them, there is neither duty nor non-duty, nor absorption nor supreme goal; there is no injunction or prohibition for them, just as it is for the Lord himself.