O Lady of the gods, listen as I explain, in brief, the duties that guide the lives of the worthy—the devoted, the learned, and the foremost among the twice-born. Their daily conduct is marked by bathing three times, tending the sacred fire, regular worship of the liṅga, generosity, humility before the Lord, and compassion at all times and places. They uphold truthfulness, contentment, faith, nonviolence toward all beings, modesty, devotion, study, yoga, and the constant sharing of knowledge. They explain sacred teachings, practice celibacy, listen deeply, perform austerities, forgive readily, maintain purity, wear the tuft and sacred thread, turban, and upper garment as prescribed. They avoid forbidden acts, adorn themselves with sacred ash and rudrākṣa beads, and celebrate festival days—especially the fourteenth day—with worship, O Goddess. Each month, they drink the water of the Brahma-kūrcha as prescribed, perform special worship, and bathe me, their beloved Lord. They never abandon their duties, avoid food given without faith, and shun stale food and yāvaka grains. They abstain from liquor, from food touched by liquor, and from offerings of such; this rule is universal, but especially binding for Brahmins. Forgiveness, peace, contentment, truthfulness, non-stealing, celibacy, knowledge of me, detachment, and the use of sacred ash—along with complete withdrawal from all attachments—are the ten marks of yogins, who also beg for food only during daylight. Those in the forest-dweller stage follow the same rule: none among the celibates should eat at night. Teaching and officiating at sacrifices are permitted for Kshatriyas, but accepting gifts is not; for Vaishyas, these duties are not prescribed. Kshatriyas are called to protect all classes, slay enemies in battle, and destroy wicked birds, beasts, and evil men. They practice constant vigilance, trust only in yogis, avoid women at improper times, and guard their armies well. Kings gather information through spies, stay informed of their people's affairs, bear weapons always, and wear garments covered in ash. This, O kings, is the summary of dharma for those in my āśramas. For Vaishyas, protection of cows, trade, and agriculture are their duties. For Shudras, service to the other classes, tending gardens, and residing in my fields are prescribed. 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, none other; and, O auspicious one, worship of me 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. For a woman bereft of her husband, I declare her eternal dharma: vow, charity, austerity, purity, sleeping on the ground, and abstaining from food at night. She should practice celibacy, bathe daily with ashes or water, maintain tranquility and silence, forgive constantly, and share according to rule. On the eighth, fourteenth, and especially the full-moon days, as well as the eleventh, fasting and worship of Soma are enjoined. Thus, in brief, I have declared the dharma for those devoted to the āśramas—Brahmins, Kshatriyas, Vaishyas, ascetics, and celibates. Likewise, O beautiful one, for forest-dwellers, householders, Shudras, and women, these are the eternal duties. O goddess of the gods, you should always meditate on me, recite the six-syllabled mantra, and practice all dharma as taught in the Vedas; this is the summary of dharma and artha. Now, those people in the world who, by their own will, take up discipline, endowed with intense feeling and previous impressions—whether detached or attached, even regarding women and other objects—if they are pure and discerning, knowledge of my true Self arises by my grace. Yet, even purified, they suffer the burdens of worldly duties. For such ones, 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 me. In the same way, for one who is complete here, there is nothing left to accomplish for me; likewise, for those who have fulfilled their purpose, there is no doubt. For the welfare of my devotees, Rudras who have fallen from the world of Rudra take on human form—there is no doubt about this. Just as my command initiates action for Brahma and the others, so too does my directive set in motion the actions of humans and others. Holding my command as supreme, with exceptional sincerity, even a mere glimpse of that destroys all sins. Signs of auspicious results arise in those devoted to me, even before the desired goal is seen. Trembling, sweating, tears flowing, changes in the voice, and sudden repeated experiences of joy—these occur unexpectedly. By these unmistakable signs, whether singly or together, and by their mild, moderate, or intense forms, the best among men are recognized. Just as iron, by contact with fire, is no longer merely iron, so too, by my presence, they are not merely human. Though they resemble mortals in hands and feet, one should not consider them ordinary; the wise do not look down on them, knowing they are Rudras in human form. If people with deluded minds show contempt for them, such scorn leads to loss of life, wealth, lineage, and virtue, and brings about hell.