[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Purāṇas](https://indike.org/pramana/in.purana) › [Viṣṇupurāṇa](https://indike.org/pramana/in.purana.visnu) › [Vishnupurana (critical edition)](https://indike.org/pramana/in.purana.visnu*crit) › 3.9 # Vishnupurana 3.9 Viṣṇupurāṇa (critical edition) 3.9 - **Language:** Sanskrit ## Contents - [3.9.33](https://indike.org/pramana/in.purana.visnu*crit.3.9.33) — 1 part ### [3.9.1](https://indike.org/pramana/in.purana.visnu*crit.3.9.1) aurva uvāca: bālaḥ kṛtopanayano vedāharaṇatatparaḥ gurugehe vased bhūpa brahmacārī samāhitaḥ // > AURVA continued.--"When the youth has been invested with the thread of his caste, let him diligently prosecute the study of the Vedas, in the house of his preceptor, with an attentive spirit, and leading a life of continence. He is to wait upon his Guru, assiduously observant of purificatory practices, and the Veda is to be acquired by him, whilst he is regular in the performance of religious rites. In the morning Sandhya he is first to salute the sun; in the evening, fire; and then to address his preceptor with respect. He must stand when his master is standing; move when he is walking; and sit beneath him when he is seated: he must never sit, nor walk, nor stand when his teacher does the reverse. When desired by him, let him read the Veda attentively, placed before his preceptor; and let him eat the food he has collected as alms, when permitted by his teacher. Let him bathe in water which has first been used for his preceptor's ablutions; and every morning bring fuel and water, and whatsoever else may be required. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.2](https://indike.org/pramana/in.purana.visnu*crit.3.9.2) śaucācāravatā tatra kāryaṃ śuśrūṣaṇaṃ guroḥ vratāni caratā grāhyo vedaś ca kṛtabuddhinā // > AURVA continued.--"When the youth has been invested with the thread of his caste, let him diligently prosecute the study of the Vedas, in the house of his preceptor, with an attentive spirit, and leading a life of continence. He is to wait upon his Guru, assiduously observant of purificatory practices, and the Veda is to be acquired by him, whilst he is regular in the performance of religious rites. In the morning Sandhya he is first to salute the sun; in the evening, fire; and then to address his preceptor with respect. He must stand when his master is standing; move when he is walking; and sit beneath him when he is seated: he must never sit, nor walk, nor stand when his teacher does the reverse. When desired by him, let him read the Veda attentively, placed before his preceptor; and let him eat the food he has collected as alms, when permitted by his teacher. Let him bathe in water which has first been used for his preceptor's ablutions; and every morning bring fuel and water, and whatsoever else may be required. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.3](https://indike.org/pramana/in.purana.visnu*crit.3.9.3) ubhe saṃdhye raviṃ bhūpa tathaivāgniṃ samāhitaḥ upatiṣṭhet tathā kuryād guror apy abhivādanam // > AURVA continued.--"When the youth has been invested with the thread of his caste, let him diligently prosecute the study of the Vedas, in the house of his preceptor, with an attentive spirit, and leading a life of continence. He is to wait upon his Guru, assiduously observant of purificatory practices, and the Veda is to be acquired by him, whilst he is regular in the performance of religious rites. In the morning Sandhya he is first to salute the sun; in the evening, fire; and then to address his preceptor with respect. He must stand when his master is standing; move when he is walking; and sit beneath him when he is seated: he must never sit, nor walk, nor stand when his teacher does the reverse. When desired by him, let him read the Veda attentively, placed before his preceptor; and let him eat the food he has collected as alms, when permitted by his teacher. Let him bathe in water which has first been used for his preceptor's ablutions; and every morning bring fuel and water, and whatsoever else may be required. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.4](https://indike.org/pramana/in.purana.visnu*crit.3.9.4) sthite tiṣṭhed vrajed yāte nīcair āsīta cāsati śiṣyo gurau nṛpaśreṣṭha pratikūlaṃ na saṃcaret // > AURVA continued.--"When the youth has been invested with the thread of his caste, let him diligently prosecute the study of the Vedas, in the house of his preceptor, with an attentive spirit, and leading a life of continence. He is to wait upon his Guru, assiduously observant of purificatory practices, and the Veda is to be acquired by him, whilst he is regular in the performance of religious rites. In the morning Sandhya he is first to salute the sun; in the evening, fire; and then to address his preceptor with respect. He must stand when his master is standing; move when he is walking; and sit beneath him when he is seated: he must never sit, nor walk, nor stand when his teacher does the reverse. When desired by him, let him read the Veda attentively, placed before his preceptor; and let him eat the food he has collected as alms, when permitted by his teacher. Let him bathe in water which has first been used for his preceptor's ablutions; and every morning bring fuel and water, and whatsoever else may be required. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.5](https://indike.org/pramana/in.purana.visnu*crit.3.9.5) tenaivoktaḥ paṭhed vedaṃ nānyacittaḥ puraḥ sthitaḥ anujñātaś ca bhikṣānnam aśnīyād guruṇā tataḥ // > AURVA continued.--"When the youth has been invested with the thread of his caste, let him diligently prosecute the study of the Vedas, in the house of his preceptor, with an attentive spirit, and leading a life of continence. He is to wait upon his Guru, assiduously observant of purificatory practices, and the Veda is to be acquired by him, whilst he is regular in the performance of religious rites. In the morning Sandhya he is first to salute the sun; in the evening, fire; and then to address his preceptor with respect. He must stand when his master is standing; move when he is walking; and sit beneath him when he is seated: he must never sit, nor walk, nor stand when his teacher does the reverse. When desired by him, let him read the Veda attentively, placed before his preceptor; and let him eat the food he has collected as alms, when permitted by his teacher. Let him bathe in water which has first been used for his preceptor's ablutions; and every morning bring fuel and water, and whatsoever else may be required. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.6](https://indike.org/pramana/in.purana.visnu*crit.3.9.6) avagāhed apaḥ pūrvam ācāryeṇāvagāhitāḥ samijjalādikaṃ cāsya kālyaṃ kālyam upānayet // > AURVA continued.--"When the youth has been invested with the thread of his caste, let him diligently prosecute the study of the Vedas, in the house of his preceptor, with an attentive spirit, and leading a life of continence. He is to wait upon his Guru, assiduously observant of purificatory practices, and the Veda is to be acquired by him, whilst he is regular in the performance of religious rites. In the morning Sandhya he is first to salute the sun; in the evening, fire; and then to address his preceptor with respect. He must stand when his master is standing; move when he is walking; and sit beneath him when he is seated: he must never sit, nor walk, nor stand when his teacher does the reverse. When desired by him, let him read the Veda attentively, placed before his preceptor; and let him eat the food he has collected as alms, when permitted by his teacher. Let him bathe in water which has first been used for his preceptor's ablutions; and every morning bring fuel and water, and whatsoever else may be required. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.7](https://indike.org/pramana/in.purana.visnu*crit.3.9.7) gṛhītagrāhyavedaś ca tato 'nujñām avāpya vai gārhasthyam āvaset prājño niṣpannaguruniṣkṛtiḥ // > "When the scriptural studies appropriate to the student have been completed, and he has received dismissal from his Guru, let the regenerate man enter into the order of the householder; and taking unto himself, with lawful ceremonies, house, wife, and wealth, discharge to the best of his ability the duties of his station; satisfying the manes with funeral cakes; the gods with oblations; guests with hospitality; the sages with holy study; the progenitors of mankind with progeny; the spirits with the residue of oblations; and all the world with words of truth. A householder secures heaven by the faithful discharge of these obligations. There are those who subsist upon alms, and lead an erratic life of self-denial, at the end of the term during which they have kept house. They wander over the world to see the earth, and perform their ablutions, with rites enjoined by the Vedas, at sacred shrines: houseless, and without food, and resting for the night at the dwelling at which they arrive in the evening. The householder is to them a constant refuge and parent: it is his duty to give them a welcome, and to address them with kindness; and to provide them, whenever they come to his house, with a bed, a seat, and food. A guest disappointed by a householder, who turns away from his door, transfers to the latter all his own misdeeds, and bears away his religious merit. In the house of a good man, contumely, arrogance, hypocrisy, repining, contradiction, and violence are annihilated: and the householder who fully performs this his chief duty of hospitality is released from every kind of bondage, and obtains the highest of stations after death. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.8](https://indike.org/pramana/in.purana.visnu*crit.3.9.8) vidhināvāptadāras tu dhanaṃ prāpya svakarmaṇā gṛhasthakāryam akhilaṃ kuryād bhūpāla śaktitaḥ // > "When the scriptural studies appropriate to the student have been completed, and he has received dismissal from his Guru, let the regenerate man enter into the order of the householder; and taking unto himself, with lawful ceremonies, house, wife, and wealth, discharge to the best of his ability the duties of his station; satisfying the manes with funeral cakes; the gods with oblations; guests with hospitality; the sages with holy study; the progenitors of mankind with progeny; the spirits with the residue of oblations; and all the world with words of truth. A householder secures heaven by the faithful discharge of these obligations. There are those who subsist upon alms, and lead an erratic life of self-denial, at the end of the term during which they have kept house. They wander over the world to see the earth, and perform their ablutions, with rites enjoined by the Vedas, at sacred shrines: houseless, and without food, and resting for the night at the dwelling at which they arrive in the evening. The householder is to them a constant refuge and parent: it is his duty to give them a welcome, and to address them with kindness; and to provide them, whenever they come to his house, with a bed, a seat, and food. A guest disappointed by a householder, who turns away from his door, transfers to the latter all his own misdeeds, and bears away his religious merit. In the house of a good man, contumely, arrogance, hypocrisy, repining, contradiction, and violence are annihilated: and the householder who fully performs this his chief duty of hospitality is released from every kind of bondage, and obtains the highest of stations after death. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.9](https://indike.org/pramana/in.purana.visnu*crit.3.9.9) nivāpena pitṝn arced yajñair devāṃs tathātithīn annair munīṃś ca svādhyāyair apatyena prajāpatim // > "When the scriptural studies appropriate to the student have been completed, and he has received dismissal from his Guru, let the regenerate man enter into the order of the householder; and taking unto himself, with lawful ceremonies, house, wife, and wealth, discharge to the best of his ability the duties of his station; satisfying the manes with funeral cakes; the gods with oblations; guests with hospitality; the sages with holy study; the progenitors of mankind with progeny; the spirits with the residue of oblations; and all the world with words of truth. A householder secures heaven by the faithful discharge of these obligations. There are those who subsist upon alms, and lead an erratic life of self-denial, at the end of the term during which they have kept house. They wander over the world to see the earth, and perform their ablutions, with rites enjoined by the Vedas, at sacred shrines: houseless, and without food, and resting for the night at the dwelling at which they arrive in the evening. The householder is to them a constant refuge and parent: it is his duty to give them a welcome, and to address them with kindness; and to provide them, whenever they come to his house, with a bed, a seat, and food. A guest disappointed by a householder, who turns away from his door, transfers to the latter all his own misdeeds, and bears away his religious merit. In the house of a good man, contumely, arrogance, hypocrisy, repining, contradiction, and violence are annihilated: and the householder who fully performs this his chief duty of hospitality is released from every kind of bondage, and obtains the highest of stations after death. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.10](https://indike.org/pramana/in.purana.visnu*crit.3.9.10) balikarmaṇā ca bhūtāni vātsalyenākhilaṃ jagat prāpnoti lokān puruṣo nijakarmasamārjitān // > "When the scriptural studies appropriate to the student have been completed, and he has received dismissal from his Guru, let the regenerate man enter into the order of the householder; and taking unto himself, with lawful ceremonies, house, wife, and wealth, discharge to the best of his ability the duties of his station; satisfying the manes with funeral cakes; the gods with oblations; guests with hospitality; the sages with holy study; the progenitors of mankind with progeny; the spirits with the residue of oblations; and all the world with words of truth. A householder secures heaven by the faithful discharge of these obligations. There are those who subsist upon alms, and lead an erratic life of self-denial, at the end of the term during which they have kept house. They wander over the world to see the earth, and perform their ablutions, with rites enjoined by the Vedas, at sacred shrines: houseless, and without food, and resting for the night at the dwelling at which they arrive in the evening. The householder is to them a constant refuge and parent: it is his duty to give them a welcome, and to address them with kindness; and to provide them, whenever they come to his house, with a bed, a seat, and food. A guest disappointed by a householder, who turns away from his door, transfers to the latter all his own misdeeds, and bears away his religious merit. In the house of a good man, contumely, arrogance, hypocrisy, repining, contradiction, and violence are annihilated: and the householder who fully performs this his chief duty of hospitality is released from every kind of bondage, and obtains the highest of stations after death. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.11](https://indike.org/pramana/in.purana.visnu*crit.3.9.11) bhikṣābhujaś ca ye kecit parivrāḍbrahmacāriṇaḥ te 'py atraiva pratiṣṭhante gārhasthyaṃ tena vai param // > "When the scriptural studies appropriate to the student have been completed, and he has received dismissal from his Guru, let the regenerate man enter into the order of the householder; and taking unto himself, with lawful ceremonies, house, wife, and wealth, discharge to the best of his ability the duties of his station; satisfying the manes with funeral cakes; the gods with oblations; guests with hospitality; the sages with holy study; the progenitors of mankind with progeny; the spirits with the residue of oblations; and all the world with words of truth. A householder secures heaven by the faithful discharge of these obligations. There are those who subsist upon alms, and lead an erratic life of self-denial, at the end of the term during which they have kept house. They wander over the world to see the earth, and perform their ablutions, with rites enjoined by the Vedas, at sacred shrines: houseless, and without food, and resting for the night at the dwelling at which they arrive in the evening. The householder is to them a constant refuge and parent: it is his duty to give them a welcome, and to address them with kindness; and to provide them, whenever they come to his house, with a bed, a seat, and food. A guest disappointed by a householder, who turns away from his door, transfers to the latter all his own misdeeds, and bears away his religious merit. In the house of a good man, contumely, arrogance, hypocrisy, repining, contradiction, and violence are annihilated: and the householder who fully performs this his chief duty of hospitality is released from every kind of bondage, and obtains the highest of stations after death. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.12](https://indike.org/pramana/in.purana.visnu*crit.3.9.12) vedāharaṇakāryeṇa tīrthasnānāya ca prabho aṭanti vasudhāṃ viprāḥ pṛthivīdarśanāya ca // > "When the scriptural studies appropriate to the student have been completed, and he has received dismissal from his Guru, let the regenerate man enter into the order of the householder; and taking unto himself, with lawful ceremonies, house, wife, and wealth, discharge to the best of his ability the duties of his station; satisfying the manes with funeral cakes; the gods with oblations; guests with hospitality; the sages with holy study; the progenitors of mankind with progeny; the spirits with the residue of oblations; and all the world with words of truth. A householder secures heaven by the faithful discharge of these obligations. There are those who subsist upon alms, and lead an erratic life of self-denial, at the end of the term during which they have kept house. They wander over the world to see the earth, and perform their ablutions, with rites enjoined by the Vedas, at sacred shrines: houseless, and without food, and resting for the night at the dwelling at which they arrive in the evening. The householder is to them a constant refuge and parent: it is his duty to give them a welcome, and to address them with kindness; and to provide them, whenever they come to his house, with a bed, a seat, and food. A guest disappointed by a householder, who turns away from his door, transfers to the latter all his own misdeeds, and bears away his religious merit. In the house of a good man, contumely, arrogance, hypocrisy, repining, contradiction, and violence are annihilated: and the householder who fully performs this his chief duty of hospitality is released from every kind of bondage, and obtains the highest of stations after death. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.13](https://indike.org/pramana/in.purana.visnu*crit.3.9.13) aniketā hy anāhārā yatrasāyaṃgṛhās tu ye teṣāṃ gṛhasthaḥ sarveṣāṃ pratiṣṭhā yonir eva ca // > "When the scriptural studies appropriate to the student have been completed, and he has received dismissal from his Guru, let the regenerate man enter into the order of the householder; and taking unto himself, with lawful ceremonies, house, wife, and wealth, discharge to the best of his ability the duties of his station; satisfying the manes with funeral cakes; the gods with oblations; guests with hospitality; the sages with holy study; the progenitors of mankind with progeny; the spirits with the residue of oblations; and all the world with words of truth. A householder secures heaven by the faithful discharge of these obligations. There are those who subsist upon alms, and lead an erratic life of self-denial, at the end of the term during which they have kept house. They wander over the world to see the earth, and perform their ablutions, with rites enjoined by the Vedas, at sacred shrines: houseless, and without food, and resting for the night at the dwelling at which they arrive in the evening. The householder is to them a constant refuge and parent: it is his duty to give them a welcome, and to address them with kindness; and to provide them, whenever they come to his house, with a bed, a seat, and food. A guest disappointed by a householder, who turns away from his door, transfers to the latter all his own misdeeds, and bears away his religious merit. In the house of a good man, contumely, arrogance, hypocrisy, repining, contradiction, and violence are annihilated: and the householder who fully performs this his chief duty of hospitality is released from every kind of bondage, and obtains the highest of stations after death. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.14](https://indike.org/pramana/in.purana.visnu*crit.3.9.14) teṣāṃ svāgatadānādi vaktavyaṃ madhuraṃ nṛpa gṛhāgatānāṃ dadyāc ca śayanāsanabhojanam // > "When the scriptural studies appropriate to the student have been completed, and he has received dismissal from his Guru, let the regenerate man enter into the order of the householder; and taking unto himself, with lawful ceremonies, house, wife, and wealth, discharge to the best of his ability the duties of his station; satisfying the manes with funeral cakes; the gods with oblations; guests with hospitality; the sages with holy study; the progenitors of mankind with progeny; the spirits with the residue of oblations; and all the world with words of truth. A householder secures heaven by the faithful discharge of these obligations. There are those who subsist upon alms, and lead an erratic life of self-denial, at the end of the term during which they have kept house. They wander over the world to see the earth, and perform their ablutions, with rites enjoined by the Vedas, at sacred shrines: houseless, and without food, and resting for the night at the dwelling at which they arrive in the evening. The householder is to them a constant refuge and parent: it is his duty to give them a welcome, and to address them with kindness; and to provide them, whenever they come to his house, with a bed, a seat, and food. A guest disappointed by a householder, who turns away from his door, transfers to the latter all his own misdeeds, and bears away his religious merit. In the house of a good man, contumely, arrogance, hypocrisy, repining, contradiction, and violence are annihilated: and the householder who fully performs this his chief duty of hospitality is released from every kind of bondage, and obtains the highest of stations after death. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.15](https://indike.org/pramana/in.purana.visnu*crit.3.9.15) atithir yasya bhagnāśo gṛhāt pratinivartate sa dattvā duṣkṛtaṃ tasmai puṇyam ādāya gacchati // > "When the scriptural studies appropriate to the student have been completed, and he has received dismissal from his Guru, let the regenerate man enter into the order of the householder; and taking unto himself, with lawful ceremonies, house, wife, and wealth, discharge to the best of his ability the duties of his station; satisfying the manes with funeral cakes; the gods with oblations; guests with hospitality; the sages with holy study; the progenitors of mankind with progeny; the spirits with the residue of oblations; and all the world with words of truth. A householder secures heaven by the faithful discharge of these obligations. There are those who subsist upon alms, and lead an erratic life of self-denial, at the end of the term during which they have kept house. They wander over the world to see the earth, and perform their ablutions, with rites enjoined by the Vedas, at sacred shrines: houseless, and without food, and resting for the night at the dwelling at which they arrive in the evening. The householder is to them a constant refuge and parent: it is his duty to give them a welcome, and to address them with kindness; and to provide them, whenever they come to his house, with a bed, a seat, and food. A guest disappointed by a householder, who turns away from his door, transfers to the latter all his own misdeeds, and bears away his religious merit. In the house of a good man, contumely, arrogance, hypocrisy, repining, contradiction, and violence are annihilated: and the householder who fully performs this his chief duty of hospitality is released from every kind of bondage, and obtains the highest of stations after death. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.16](https://indike.org/pramana/in.purana.visnu*crit.3.9.16) avajñānam ahaṃkāro dambhaś caiva gṛhe sataḥ paritāpopaghātau ca pāruṣyaṃ ca na śasyate // > "When the scriptural studies appropriate to the student have been completed, and he has received dismissal from his Guru, let the regenerate man enter into the order of the householder; and taking unto himself, with lawful ceremonies, house, wife, and wealth, discharge to the best of his ability the duties of his station; satisfying the manes with funeral cakes; the gods with oblations; guests with hospitality; the sages with holy study; the progenitors of mankind with progeny; the spirits with the residue of oblations; and all the world with words of truth. A householder secures heaven by the faithful discharge of these obligations. There are those who subsist upon alms, and lead an erratic life of self-denial, at the end of the term during which they have kept house. They wander over the world to see the earth, and perform their ablutions, with rites enjoined by the Vedas, at sacred shrines: houseless, and without food, and resting for the night at the dwelling at which they arrive in the evening. The householder is to them a constant refuge and parent: it is his duty to give them a welcome, and to address them with kindness; and to provide them, whenever they come to his house, with a bed, a seat, and food. A guest disappointed by a householder, who turns away from his door, transfers to the latter all his own misdeeds, and bears away his religious merit. In the house of a good man, contumely, arrogance, hypocrisy, repining, contradiction, and violence are annihilated: and the householder who fully performs this his chief duty of hospitality is released from every kind of bondage, and obtains the highest of stations after death. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.17](https://indike.org/pramana/in.purana.visnu*crit.3.9.17) yas tu samyak karoty evaṃ gṛhasthaḥ paramaṃ vidhim sarvabandhavimukto 'sau lokān āpnoty anuttamān // > "When the scriptural studies appropriate to the student have been completed, and he has received dismissal from his Guru, let the regenerate man enter into the order of the householder; and taking unto himself, with lawful ceremonies, house, wife, and wealth, discharge to the best of his ability the duties of his station; satisfying the manes with funeral cakes; the gods with oblations; guests with hospitality; the sages with holy study; the progenitors of mankind with progeny; the spirits with the residue of oblations; and all the world with words of truth. A householder secures heaven by the faithful discharge of these obligations. There are those who subsist upon alms, and lead an erratic life of self-denial, at the end of the term during which they have kept house. They wander over the world to see the earth, and perform their ablutions, with rites enjoined by the Vedas, at sacred shrines: houseless, and without food, and resting for the night at the dwelling at which they arrive in the evening. The householder is to them a constant refuge and parent: it is his duty to give them a welcome, and to address them with kindness; and to provide them, whenever they come to his house, with a bed, a seat, and food. A guest disappointed by a householder, who turns away from his door, transfers to the latter all his own misdeeds, and bears away his religious merit. In the house of a good man, contumely, arrogance, hypocrisy, repining, contradiction, and violence are annihilated: and the householder who fully performs this his chief duty of hospitality is released from every kind of bondage, and obtains the highest of stations after death. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.18](https://indike.org/pramana/in.purana.visnu*crit.3.9.18) vayaḥpariṇatau rājan kṛtakṛtyo gṛhāśramī putreṣu bhāryāṃ nikṣipya vanaṃ gacchet sahaiva vā // > "When the householder, after performing the acts incumbent on his condition, arrives at the decline of life, let him consign his wife to the care of his sons, and go himself to the forests. Let him there subsist upon leaves, roots, and fruit; and suffer his hair and beard to grow, and braid the former upon his brows; and sleep upon the ground: his dress must be made of skin or of Káśa or Kuśa grasses; and he must bathe thrice a day; and he must offer oblations to the gods and to fire, and treat all that come to him with hospitality: he must beg alms, and present food to all creatures: he must anoint himself with such unguents as the woods afford; and in his devotional exercises he must be endurant of heat and cold. The sage who diligently follows these rules, and leads the life of the hermit (or Vánaprastha), consumes, like fire, all imperfections, and conquers for himself the mansions of eternity. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.19](https://indike.org/pramana/in.purana.visnu*crit.3.9.19) parṇamūlaphalāhāraḥ keśaśmaśrujaṭādharaḥ bhūmiśāyī bhavet tatra muniḥ sarvātithir nṛpa // > "When the householder, after performing the acts incumbent on his condition, arrives at the decline of life, let him consign his wife to the care of his sons, and go himself to the forests. Let him there subsist upon leaves, roots, and fruit; and suffer his hair and beard to grow, and braid the former upon his brows; and sleep upon the ground: his dress must be made of skin or of Káśa or Kuśa grasses; and he must bathe thrice a day; and he must offer oblations to the gods and to fire, and treat all that come to him with hospitality: he must beg alms, and present food to all creatures: he must anoint himself with such unguents as the woods afford; and in his devotional exercises he must be endurant of heat and cold. The sage who diligently follows these rules, and leads the life of the hermit (or Vánaprastha), consumes, like fire, all imperfections, and conquers for himself the mansions of eternity. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.20](https://indike.org/pramana/in.purana.visnu*crit.3.9.20) carmakāśakuśaiḥ kuryāt paridhānottarīyake tadvat triṣavaṇaṃ snānaṃ śastam asya nareśvara // > "When the householder, after performing the acts incumbent on his condition, arrives at the decline of life, let him consign his wife to the care of his sons, and go himself to the forests. Let him there subsist upon leaves, roots, and fruit; and suffer his hair and beard to grow, and braid the former upon his brows; and sleep upon the ground: his dress must be made of skin or of Káśa or Kuśa grasses; and he must bathe thrice a day; and he must offer oblations to the gods and to fire, and treat all that come to him with hospitality: he must beg alms, and present food to all creatures: he must anoint himself with such unguents as the woods afford; and in his devotional exercises he must be endurant of heat and cold. The sage who diligently follows these rules, and leads the life of the hermit (or Vánaprastha), consumes, like fire, all imperfections, and conquers for himself the mansions of eternity. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.21](https://indike.org/pramana/in.purana.visnu*crit.3.9.21) devatābhyarcanaṃ homaḥ sarvābhyāgatapūjanam bhikṣābalipradānaṃ ca śastam asya nareśvara // > "When the householder, after performing the acts incumbent on his condition, arrives at the decline of life, let him consign his wife to the care of his sons, and go himself to the forests. Let him there subsist upon leaves, roots, and fruit; and suffer his hair and beard to grow, and braid the former upon his brows; and sleep upon the ground: his dress must be made of skin or of Káśa or Kuśa grasses; and he must bathe thrice a day; and he must offer oblations to the gods and to fire, and treat all that come to him with hospitality: he must beg alms, and present food to all creatures: he must anoint himself with such unguents as the woods afford; and in his devotional exercises he must be endurant of heat and cold. The sage who diligently follows these rules, and leads the life of the hermit (or Vánaprastha), consumes, like fire, all imperfections, and conquers for himself the mansions of eternity. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.22](https://indike.org/pramana/in.purana.visnu*crit.3.9.22) vanyasnehena gātrāṇām abhyaṅgaś cāsya śasyate tapasyataś ca rājendra śītoṣṇādisahiṣṇutā // > "When the householder, after performing the acts incumbent on his condition, arrives at the decline of life, let him consign his wife to the care of his sons, and go himself to the forests. Let him there subsist upon leaves, roots, and fruit; and suffer his hair and beard to grow, and braid the former upon his brows; and sleep upon the ground: his dress must be made of skin or of Káśa or Kuśa grasses; and he must bathe thrice a day; and he must offer oblations to the gods and to fire, and treat all that come to him with hospitality: he must beg alms, and present food to all creatures: he must anoint himself with such unguents as the woods afford; and in his devotional exercises he must be endurant of heat and cold. The sage who diligently follows these rules, and leads the life of the hermit (or Vánaprastha), consumes, like fire, all imperfections, and conquers for himself the mansions of eternity. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.23](https://indike.org/pramana/in.purana.visnu*crit.3.9.23) yas tv etāṃ niyataś caryāṃ vānaprasthaś caren muniḥ sa dahaty agnivad doṣāñ jayel lokāṃś ca śāśvatān // > "When the householder, after performing the acts incumbent on his condition, arrives at the decline of life, let him consign his wife to the care of his sons, and go himself to the forests. Let him there subsist upon leaves, roots, and fruit; and suffer his hair and beard to grow, and braid the former upon his brows; and sleep upon the ground: his dress must be made of skin or of Káśa or Kuśa grasses; and he must bathe thrice a day; and he must offer oblations to the gods and to fire, and treat all that come to him with hospitality: he must beg alms, and present food to all creatures: he must anoint himself with such unguents as the woods afford; and in his devotional exercises he must be endurant of heat and cold. The sage who diligently follows these rules, and leads the life of the hermit (or Vánaprastha), consumes, like fire, all imperfections, and conquers for himself the mansions of eternity. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.24](https://indike.org/pramana/in.purana.visnu*crit.3.9.24) caturthaś cāśramo bhikṣoḥ procyate yo manīṣibhiḥ tasya svarūpaṃ gadato mama śrotuṃ nṛpārhasi // > "The fourth order of men is called that of the mendicant; the circumstances of which it is fit, oh king, that you should hear from me. Let the unimpassioned man, relinquishing all affection for wife, children, and possessions, enter the fourth order. Let him forego the three objects of human existence (pleasure, wealth, and virtue), whether secular or religious, and, indifferent to friends, be the friend of all living beings. Let him, occupied with devotion, abstain from wrong, in act, word, or thought, to all creatures, human or brute; and equally avoid attachment to any. Let him reside but for one night in a village, and not more than five nights at a time in a city; and let him so abide, that good-will, and not animosity, may be engendered. Let him, for the support of existence, apply for alms at the houses of the three first castes, at the time when the fires have been extinguished, and people have eaten. Let the wandering mendicant call nothing his own, and suppress desire, anger, covetousness, pride, and folly. The sage who gives no cause for alarm to living beings need never apprehend any danger from them. Having deposited the sacrificial fire in his own person, the Brahman feeds the vital flame, with the butter that is collected as alms, through the altar of his mouth; and by means of his spiritual fire he proceeds to his own proper abode. But the twice-born man, who seeks for liberation, and is pure of heart, and whose mind is perfected by self-investigation, secures the sphere of Brahmá, which is tranquil, and is as a bright flame that emits not smoke." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.25](https://indike.org/pramana/in.purana.visnu*crit.3.9.25) putradravyakalatreṣu tyaktasneho narādhipa caturtham āśramasthānaṃ gacchen nirdhūtamatsaraḥ // > "The fourth order of men is called that of the mendicant; the circumstances of which it is fit, oh king, that you should hear from me. Let the unimpassioned man, relinquishing all affection for wife, children, and possessions, enter the fourth order. Let him forego the three objects of human existence (pleasure, wealth, and virtue), whether secular or religious, and, indifferent to friends, be the friend of all living beings. Let him, occupied with devotion, abstain from wrong, in act, word, or thought, to all creatures, human or brute; and equally avoid attachment to any. Let him reside but for one night in a village, and not more than five nights at a time in a city; and let him so abide, that good-will, and not animosity, may be engendered. Let him, for the support of existence, apply for alms at the houses of the three first castes, at the time when the fires have been extinguished, and people have eaten. Let the wandering mendicant call nothing his own, and suppress desire, anger, covetousness, pride, and folly. The sage who gives no cause for alarm to living beings need never apprehend any danger from them. Having deposited the sacrificial fire in his own person, the Brahman feeds the vital flame, with the butter that is collected as alms, through the altar of his mouth; and by means of his spiritual fire he proceeds to his own proper abode. But the twice-born man, who seeks for liberation, and is pure of heart, and whose mind is perfected by self-investigation, secures the sphere of Brahmá, which is tranquil, and is as a bright flame that emits not smoke." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.26](https://indike.org/pramana/in.purana.visnu*crit.3.9.26) traivargikāṃs tyajet sarvān ārambhān avanīpate mitrādiṣu samo maitraḥ samasteṣv eva jantuṣu // > "The fourth order of men is called that of the mendicant; the circumstances of which it is fit, oh king, that you should hear from me. Let the unimpassioned man, relinquishing all affection for wife, children, and possessions, enter the fourth order. Let him forego the three objects of human existence (pleasure, wealth, and virtue), whether secular or religious, and, indifferent to friends, be the friend of all living beings. Let him, occupied with devotion, abstain from wrong, in act, word, or thought, to all creatures, human or brute; and equally avoid attachment to any. Let him reside but for one night in a village, and not more than five nights at a time in a city; and let him so abide, that good-will, and not animosity, may be engendered. Let him, for the support of existence, apply for alms at the houses of the three first castes, at the time when the fires have been extinguished, and people have eaten. Let the wandering mendicant call nothing his own, and suppress desire, anger, covetousness, pride, and folly. The sage who gives no cause for alarm to living beings need never apprehend any danger from them. Having deposited the sacrificial fire in his own person, the Brahman feeds the vital flame, with the butter that is collected as alms, through the altar of his mouth; and by means of his spiritual fire he proceeds to his own proper abode. But the twice-born man, who seeks for liberation, and is pure of heart, and whose mind is perfected by self-investigation, secures the sphere of Brahmá, which is tranquil, and is as a bright flame that emits not smoke." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.27](https://indike.org/pramana/in.purana.visnu*crit.3.9.27) jarāyujāṇḍajādīnāṃ vāṅmanaḥkarmabhiḥ kvacit yuktaḥ kurvīta na drohaṃ sarvasaṅgāṃś ca varjayet // > "The fourth order of men is called that of the mendicant; the circumstances of which it is fit, oh king, that you should hear from me. Let the unimpassioned man, relinquishing all affection for wife, children, and possessions, enter the fourth order. Let him forego the three objects of human existence (pleasure, wealth, and virtue), whether secular or religious, and, indifferent to friends, be the friend of all living beings. Let him, occupied with devotion, abstain from wrong, in act, word, or thought, to all creatures, human or brute; and equally avoid attachment to any. Let him reside but for one night in a village, and not more than five nights at a time in a city; and let him so abide, that good-will, and not animosity, may be engendered. Let him, for the support of existence, apply for alms at the houses of the three first castes, at the time when the fires have been extinguished, and people have eaten. Let the wandering mendicant call nothing his own, and suppress desire, anger, covetousness, pride, and folly. The sage who gives no cause for alarm to living beings need never apprehend any danger from them. Having deposited the sacrificial fire in his own person, the Brahman feeds the vital flame, with the butter that is collected as alms, through the altar of his mouth; and by means of his spiritual fire he proceeds to his own proper abode. But the twice-born man, who seeks for liberation, and is pure of heart, and whose mind is perfected by self-investigation, secures the sphere of Brahmá, which is tranquil, and is as a bright flame that emits not smoke." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.28](https://indike.org/pramana/in.purana.visnu*crit.3.9.28) ekarātrasthitir grāme pañcarātrasthitiḥ pure tathā tiṣṭhed yathā prītir dveṣo vā nāsya jāyate // > "The fourth order of men is called that of the mendicant; the circumstances of which it is fit, oh king, that you should hear from me. Let the unimpassioned man, relinquishing all affection for wife, children, and possessions, enter the fourth order. Let him forego the three objects of human existence (pleasure, wealth, and virtue), whether secular or religious, and, indifferent to friends, be the friend of all living beings. Let him, occupied with devotion, abstain from wrong, in act, word, or thought, to all creatures, human or brute; and equally avoid attachment to any. Let him reside but for one night in a village, and not more than five nights at a time in a city; and let him so abide, that good-will, and not animosity, may be engendered. Let him, for the support of existence, apply for alms at the houses of the three first castes, at the time when the fires have been extinguished, and people have eaten. Let the wandering mendicant call nothing his own, and suppress desire, anger, covetousness, pride, and folly. The sage who gives no cause for alarm to living beings need never apprehend any danger from them. Having deposited the sacrificial fire in his own person, the Brahman feeds the vital flame, with the butter that is collected as alms, through the altar of his mouth; and by means of his spiritual fire he proceeds to his own proper abode. But the twice-born man, who seeks for liberation, and is pure of heart, and whose mind is perfected by self-investigation, secures the sphere of Brahmá, which is tranquil, and is as a bright flame that emits not smoke." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.29](https://indike.org/pramana/in.purana.visnu*crit.3.9.29) prāṇayātrānimittaṃ ca vyaṅgāre bhuktavajjane kāle praśastavarṇānāṃ bhikṣārthaṃ paryaṭed gṛhān // > "The fourth order of men is called that of the mendicant; the circumstances of which it is fit, oh king, that you should hear from me. Let the unimpassioned man, relinquishing all affection for wife, children, and possessions, enter the fourth order. Let him forego the three objects of human existence (pleasure, wealth, and virtue), whether secular or religious, and, indifferent to friends, be the friend of all living beings. Let him, occupied with devotion, abstain from wrong, in act, word, or thought, to all creatures, human or brute; and equally avoid attachment to any. Let him reside but for one night in a village, and not more than five nights at a time in a city; and let him so abide, that good-will, and not animosity, may be engendered. Let him, for the support of existence, apply for alms at the houses of the three first castes, at the time when the fires have been extinguished, and people have eaten. Let the wandering mendicant call nothing his own, and suppress desire, anger, covetousness, pride, and folly. The sage who gives no cause for alarm to living beings need never apprehend any danger from them. Having deposited the sacrificial fire in his own person, the Brahman feeds the vital flame, with the butter that is collected as alms, through the altar of his mouth; and by means of his spiritual fire he proceeds to his own proper abode. But the twice-born man, who seeks for liberation, and is pure of heart, and whose mind is perfected by self-investigation, secures the sphere of Brahmá, which is tranquil, and is as a bright flame that emits not smoke." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.30](https://indike.org/pramana/in.purana.visnu*crit.3.9.30) kāmaḥ krodhas tathā darpamohalobhādayaś ca ye tāṃs tu doṣān parityajya parivrāḍ nirmamo bhavet // > "The fourth order of men is called that of the mendicant; the circumstances of which it is fit, oh king, that you should hear from me. Let the unimpassioned man, relinquishing all affection for wife, children, and possessions, enter the fourth order. Let him forego the three objects of human existence (pleasure, wealth, and virtue), whether secular or religious, and, indifferent to friends, be the friend of all living beings. Let him, occupied with devotion, abstain from wrong, in act, word, or thought, to all creatures, human or brute; and equally avoid attachment to any. Let him reside but for one night in a village, and not more than five nights at a time in a city; and let him so abide, that good-will, and not animosity, may be engendered. Let him, for the support of existence, apply for alms at the houses of the three first castes, at the time when the fires have been extinguished, and people have eaten. Let the wandering mendicant call nothing his own, and suppress desire, anger, covetousness, pride, and folly. The sage who gives no cause for alarm to living beings need never apprehend any danger from them. Having deposited the sacrificial fire in his own person, the Brahman feeds the vital flame, with the butter that is collected as alms, through the altar of his mouth; and by means of his spiritual fire he proceeds to his own proper abode. But the twice-born man, who seeks for liberation, and is pure of heart, and whose mind is perfected by self-investigation, secures the sphere of Brahmá, which is tranquil, and is as a bright flame that emits not smoke." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.31](https://indike.org/pramana/in.purana.visnu*crit.3.9.31) abhayaṃ sarvabhūtebhyo dattvā yaś carate muniḥ na tasya sarvabhūtebhyo bhayam utpadyate kvacit // > "The fourth order of men is called that of the mendicant; the circumstances of which it is fit, oh king, that you should hear from me. Let the unimpassioned man, relinquishing all affection for wife, children, and possessions, enter the fourth order. Let him forego the three objects of human existence (pleasure, wealth, and virtue), whether secular or religious, and, indifferent to friends, be the friend of all living beings. Let him, occupied with devotion, abstain from wrong, in act, word, or thought, to all creatures, human or brute; and equally avoid attachment to any. Let him reside but for one night in a village, and not more than five nights at a time in a city; and let him so abide, that good-will, and not animosity, may be engendered. Let him, for the support of existence, apply for alms at the houses of the three first castes, at the time when the fires have been extinguished, and people have eaten. Let the wandering mendicant call nothing his own, and suppress desire, anger, covetousness, pride, and folly. The sage who gives no cause for alarm to living beings need never apprehend any danger from them. Having deposited the sacrificial fire in his own person, the Brahman feeds the vital flame, with the butter that is collected as alms, through the altar of his mouth; and by means of his spiritual fire he proceeds to his own proper abode. But the twice-born man, who seeks for liberation, and is pure of heart, and whose mind is perfected by self-investigation, secures the sphere of Brahmá, which is tranquil, and is as a bright flame that emits not smoke." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.32](https://indike.org/pramana/in.purana.visnu*crit.3.9.32) kṛtvāgnihotraṃ svaśarīrasaṃsthaṃ śārīram agniṃ svamukhe juhoti vipras tu bhikṣopagatair havirbhiś citāgninā sa vrajati sma lokān // > "The fourth order of men is called that of the mendicant; the circumstances of which it is fit, oh king, that you should hear from me. Let the unimpassioned man, relinquishing all affection for wife, children, and possessions, enter the fourth order. Let him forego the three objects of human existence (pleasure, wealth, and virtue), whether secular or religious, and, indifferent to friends, be the friend of all living beings. Let him, occupied with devotion, abstain from wrong, in act, word, or thought, to all creatures, human or brute; and equally avoid attachment to any. Let him reside but for one night in a village, and not more than five nights at a time in a city; and let him so abide, that good-will, and not animosity, may be engendered. Let him, for the support of existence, apply for alms at the houses of the three first castes, at the time when the fires have been extinguished, and people have eaten. Let the wandering mendicant call nothing his own, and suppress desire, anger, covetousness, pride, and folly. The sage who gives no cause for alarm to living beings need never apprehend any danger from them. Having deposited the sacrificial fire in his own person, the Brahman feeds the vital flame, with the butter that is collected as alms, through the altar of his mouth; and by means of his spiritual fire he proceeds to his own proper abode. But the twice-born man, who seeks for liberation, and is pure of heart, and whose mind is perfected by self-investigation, secures the sphere of Brahmá, which is tranquil, and is as a bright flame that emits not smoke." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.33](https://indike.org/pramana/in.purana.visnu*crit.3.9.33) mokṣāśramaṃ yaś carate yathoktaṃ śuciḥ svasaṃkalpitabuddhiyuktaḥ anindhanaṃ jyotir iva praśāntaḥ sa brahmalokaṃ śrayate dvijātiḥ // > "The fourth order of men is called that of the mendicant; the circumstances of which it is fit, oh king, that you should hear from me. Let the unimpassioned man, relinquishing all affection for wife, children, and possessions, enter the fourth order. Let him forego the three objects of human existence (pleasure, wealth, and virtue), whether secular or religious, and, indifferent to friends, be the friend of all living beings. Let him, occupied with devotion, abstain from wrong, in act, word, or thought, to all creatures, human or brute; and equally avoid attachment to any. Let him reside but for one night in a village, and not more than five nights at a time in a city; and let him so abide, that good-will, and not animosity, may be engendered. Let him, for the support of existence, apply for alms at the houses of the three first castes, at the time when the fires have been extinguished, and people have eaten. Let the wandering mendicant call nothing his own, and suppress desire, anger, covetousness, pride, and folly. The sage who gives no cause for alarm to living beings need never apprehend any danger from them. Having deposited the sacrificial fire in his own person, the Brahman feeds the vital flame, with the butter that is collected as alms, through the altar of his mouth; and by means of his spiritual fire he proceeds to his own proper abode. But the twice-born man, who seeks for liberation, and is pure of heart, and whose mind is perfected by self-investigation, secures the sphere of Brahmá, which is tranquil, and is as a bright flame that emits not smoke." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [3.9.33.p1](https://indike.org/pramana/in.purana.visnu*crit.3.9.33.p1) iti śrīviṣṇupurāṇe tṛtīyāṃśe navamo 'dhyāyaḥ > "The fourth order of men is called that of the mendicant; the circumstances of which it is fit, oh king, that you should hear from me. Let the unimpassioned man, relinquishing all affection for wife, children, and possessions, enter the fourth order. Let him forego the three objects of human existence (pleasure, wealth, and virtue), whether secular or religious, and, indifferent to friends, be the friend of all living beings. Let him, occupied with devotion, abstain from wrong, in act, word, or thought, to all creatures, human or brute; and equally avoid attachment to any. Let him reside but for one night in a village, and not more than five nights at a time in a city; and let him so abide, that good-will, and not animosity, may be engendered. Let him, for the support of existence, apply for alms at the houses of the three first castes, at the time when the fires have been extinguished, and people have eaten. Let the wandering mendicant call nothing his own, and suppress desire, anger, covetousness, pride, and folly. The sage who gives no cause for alarm to living beings need never apprehend any danger from them. Having deposited the sacrificial fire in his own person, the Brahman feeds the vital flame, with the butter that is collected as alms, through the altar of his mouth; and by means of his spiritual fire he proceeds to his own proper abode. But the twice-born man, who seeks for liberation, and is pure of heart, and whose mind is perfected by self-investigation, secures the sphere of Brahmá, which is tranquil, and is as a bright flame that emits not smoke." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ## Translations (2) - [The Vishnu Purana: A System of Hindu Mythology and Tradition](https://indike.org/pramana/in.purana.visnu~en-wilson.3.9.1) — Horace Hayman Wilson 1840, English - [A Prose English Translation of Vishnupuranam](https://indike.org/pramana/in.purana.visnu~en-dutt.3.9.p1) — Manmatha Nath Dutt 1896, English ## Other recensions (1) - [Viṣṇupurāṇa (vulgate)](https://indike.org/pramana/in.purana.visnu*vulgate.3.9.1) — Sanskrit ## Linked texts (5) - [Critical edition (BORI)](https://indike.org/pramana/in.lit.mahabharata.vyasa*crit.12.184.14) — Sanskrit - [Nāradapurāṇa](https://indike.org/pramana/in.purana.narada.1.43.125) — Vyāsa, Sanskrit - [Saṃnyāsa Upaniṣadaḥ](https://indike.org/pramana/in.veda.upanisad.sannyasa.samnyasaupanisadah.4.432) — Sanskrit - [Nāradaparivrājakopaniṣad](https://indike.org/pramana/in.veda.upanisad.sannyasa.naradaparivrajaka.4.8) — Sanskrit - [Saurapurāṇa](https://indike.org/pramana/in.purana.upa.saiva.saura.46.57) — Sanskrit --- Source: [https://indike.org/pramana/in.purana.visnu*crit.3.9](https://indike.org/pramana/in.purana.visnu*crit.3.9) · Pramāṇa