avaḍhūṭa or for the turyāṭīṭa and avaḍhūṭa, there is none. For the kutīchaka, shaving takes place once in two months; for the bahūḍaka, once in four months; for the hamsa and paramahamsa, none, or if wanted, once in a year; for the turyāṭīṭa and avaḍhūṭa, none at all. The kutīchaka should take the food in one (place only); the bahūḍaka should take alms (in many places); for the hamsa and paramahamsa, the hand is the vessel; the turyāṭīṭa, should take food with the mouth as the cow; for the avaḍhūṭa, it is like the action of the boa constrictor (opening the mouth and taking whatever comes into it). For the kutīchaka, there are two cloths; for the bahūḍaka, there is one cloth; for the hamsa there is a piece of cloth; and the paramahamsa should be naked or have only a loin-cloth; in the case of the turyāṭīṭa and avaḍhūṭa, they should be as nature made them. For the hamsa and paramahamsa, there is (prescribed) a deerskin, and for no others. For the kutīchaka and bahūḍaka, there is the worship of the divine (image); for the hamsa and paramahamsa, there is mental worship; for the turyāṭīṭa and avaḍhūṭa, there is the idea that they alone are Brahman. The kutīchaka and bahūḍaka are entitled to manṭras and japas; the hamsa and paramahamsa, to ḍhyāna (meditation); the turyāṭīṭa and avaḍhūṭa are entitled to none; but they are entitled to the initiation of the sacred sentences of the Veḍas; so also the paramahamsa. The kutīchaka and bahūḍaka are not entitled to initiate others; for them, there is (the uttering of) the mental praṇava; for the hamsa and paramahamsa, there is the internal praṇava (in the heart); for the turyāṭīṭa and avaḍhūṭa, there is the Brahma-praṇava (always). For the kutīchaka and bahūḍaka, there is śravaṇa (hearing and study); for the hamsa and paramahamsa, there is manana (thinking and remembering); for the turyāṭīṭa and avaḍhūṭa there is niḍiḍhyāsana (profound meditation ever). For all these, there is necessarily the meditation upon Āṭmā. Thus the aspirant after salvation should ever be uttering the Praṇava which enables one to cross samsāra, and be living as a Jivanmukṭa. Thus the ascetic, according to each one's capacity, should ever be seeking the means to attain Kaivalya. Such is the Upanishaḍ."

Upaḍeśa VIII

Then Nāraḍa, asked Parameshthī (Brahmā) to enlighten him, who had surrendered himself to Him, about samsāra-ṭāraka (or that ṭāraka or Praṇava which lifts one out of samsāra).