"To the wise, there is nothing to do, no sign (of identification). The muni who is without 'mine' and fear, with quiescence, without duality and eating leaf (alone), should ever be in meditation with either loin-cloth or no cloth. A yogin who is thus in meditation becomes fit to be Brahman. Though he may have some signs (of identification to pass under this order of life or that), such signs are useless for gaining moksha. The cause of salvation is jñāna alone. He is a (true) brāhmaṇa who cannot be identified as saṭ (good person) or asaṭ, knower of religious books or not, follower of good conduct or bad conduct. Therefore that learned man who is without signs, a knower of ḍharma, engaged in the actions of Brahman and a knower of the secret mysteries, should roam about, incognito. He should go about on this earth without any caste or order of life and without being (even) doubted (regarding his identity) by any beings, like the blind, the idiot, or the mute. Then (even) the angels become fond of him who has a quiescent mind. It is the dictate of the Veḍas that the sign (of non-identification) itself is Kaivalya."

Then Nāraḍa asked the Grandfather about the rules of sannyāsa. To which Brahma- assented and said: "Before either the āṭura or regular sannyāsa is taken, kṛchchhra penance should be done and then the eight śrāḍḍhas. In each of the (eight) śrāḍḍhas, two brāhmaṇas should be fed, in lieu of Viśveḍevas called Saṭyavasu and the (Ṭrimūrṭis called) Brahmā, Vishṇu, and Maheśvara, in Ḍevaśrāḍḍha first; then in Ṛshiśrāḍḍha in lieu of Ḍevaṛshi, Rājaṛshi, and Manushyaṛshi; then