In the ancient tradition, one who has entered the path of renunciation follows a life of profound discipline and simplicity. He partakes only of what remains after ritual, and uses salt prepared by his own hands. His sustenance may include earth, grass, drumstick, and fruits from the śleṣmātaka tree, but he must never, even when afflicted by hunger or need, consume flowers or fruits grown in villages. He lives with unwavering compassion, harming no being, and remains free from dualities and fear. Celibacy is his constant vow; he does not approach a wife, and should he break this sacred observance, his practice is lost and expiation must be performed by the twice-born. Such a breach also severs his right and that of his descendants to study the Vedas. He becomes a refuge for all beings, always intent on sharing what he has. He maintains a single sacred fire, has no fixed dwelling, and resides only on purified ground. At night, he sleeps fully composed, choosing a stone or gravel as his bed. His possessions may accumulate for six months or even a year, including worn-out garments, leaves, roots, and fruits. He may use a stone for grinding food, or eat only what is naturally ripened. His meals are sparse: he may eat once every fourth period, or even once every eighth. Every fortnight, he takes a single meal of boiled barley gruel, abiding in the Vaikhānasa way and subsisting on what naturally falls of itself. He wanders, standing or sitting, never abandoning steadfastness. In winter, he wears wet garments, gradually increasing his austerity. He may stand on one foot or subsist on sun-rays, eating fallen leaves, or living always by strict austerities. His study is devoted to the Atharvaśiras, and he practices Vedānta with diligence. He is clad in a black antelope skin with an upper garment, wearing a white sacred thread. Without fire and without a fixed abode, he is a sage intent on liberation, moving among householders, other twice-born, and forest-dwellers. He receives alms only in the hollow of his hand or with a shard. He masters special branches of knowledge, the Sāvitrī, and recites the Rudra hymns. He may enter fire, or remain established in the rite of offering to Brahman. Ultimately, he goes to the place where the dissolution of this world occurs. In the fourth part of his life, he spends his days in renunciation, observing the proper order. He practices yoga, remains peaceful, and is devoted to the knowledge of Brahman. At this stage, he should desire renunciation; if he acts otherwise, he falls from the path. With self-control and passions matured, he takes refuge in the hermitage of Brahman. Others who renounce action are said to be of three kinds. The renouncer of knowledge abides solely in his own self. The renouncer of the Vedas desires liberation and has conquered his senses. The renouncer of action is devoted to the great sacrifices. For the wise, there is neither prescribed duty nor any external mark. He may wear old loincloths or be naked, always intent on meditation. His mind is set upon the Self, indifferent and free from desire. He neither welcomes death nor longs for life, abiding in serene equanimity.