"(There is another fourfold classification.) The four kinds are: viḍvaṭ-sannyāsa, jñāna-sannyāsa, viviḍishā-sannyāsa and karma-sannyāsa. In karma-sannyāsa, there are two (sub-) divisions, nimiṭṭa (causal) and animiṭṭa (non-causal). Āṭura-sannyāsa (on account of the cause of approaching death, disease, etc.), is nimiṭṭa-sannyāsa. The krama (regular) sannyāsa is animiṭṭa. Āṭura-sannyāsa is on account of defective karmas. When sannyāsa is taken at the time of death, it is called nimiṭṭa. Animiṭṭa is that when one becomes duly a sannyāsin when the body is strong, (after being convinced) that all created things are subject to destruction, that body and others should be given up, that all Āṭmās (souls)—each one shining in the pure Akās, dwelling in all, moving in the anṭariksha (middle world) as of the form of vāyu, in the sacrificial pit as of the form of fire, in the moon, in all men, in the supreme angels, in the form of truth, in ākāś, in the form of the conch, pearl, fish, etc., in water, in the form of grain, etc., on earth, in the form of the

limbs of Veḍas, in the form of the rivers from the mountains, in the form of truth and the great one—are no other than Brahman and that others are but perishable.