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Srimad Bhagvata Mahapurana: Book 11: Chapter 18: Verses 25-36
He should often beg alms from the hermitages of anchorites; for, his mind being purified by the (hemit's) food obtained by gleaning grains from the fields, he is rid of infatuation and attains the goal of his life soon.He should not regard this visible world as real because it is perishable. (Therefore,) with his mind unattached to this world as well as to the next he should cease from every activity intended (to secure the objects of senses). Realizing by force of reasoning (on the analogy of a dream) that all that exists (apart from the Self) viz., this (objective) universe (regarded as "mine") as well as the body (and referred to as "I") conjoined with the mind, speech and the .vital air (alongwith the delights of sense) as a (mere) mental illusion superimposed on the Self, and (therefore) turning his back on it, he should think no more of it and remain established in the Self. No longer governed by the scriptural ordinance, he who is established in Self-Knowledge, though (outwardly) appearing as a seeker of Liberation (averse to the pleasures of sense) or a devotee of Mine, seeking nothing (not even Liberation), may do as he likes, renouncing (attachment to the duties of) the four Asramas (stages of life) alongwith their distinguishing marks (such as the triple staff in the case of a recluse). Though sound of judgment, he should sport like a child (bereft of the sense of honour and ignominy); though clever, he should behave like a dullard. Though learned he should rave like a madman (inasmuch) as he has none to please by his speech); though devoted to the intention of the Vedas, he should behave like an animal (observing no consistency in his behaviour). He should not take delight in expounding the section of the Vedas treating of ritual acts, nor should he observe any rules of conduct opposed to the injunctions of the Vedas and the Smrti texts, nor should he be devoted to (empty) ratiocination, nor again should he take any side in a fruitless discussion. He should not be annoyed with anyone nor should he annoy anyone with his mind (fully) controlled he
should put up with abuses and should never show disrespect to anyone; nor should he for the sake of his body make enemies with anyone like a brute. For, (just) as the same moon gets reflected in (a number of) vessels holding water, the same transcendent Self is present in (all) created beings as well as in one's own body (so that there is no ground for enmity whatsoever from the point of view of the spirit) and the bodies (too) are essentially one constituted as they are of the same gross elements (so that enmity with any being whatsoever is enmity with one's own Self). Full of fortitude a Samnyasi should not get dejected on not getting food in time on any occasion nor should he feel rejoiced to get it, (for) both (his getting and not getting it) lie in the hands of Providence. (This should not lead one to think that a Samnyasi need not even go out to beg food.) He must exert himself to procure food; for an attempt on his part to sustain life would be (quite) justified; (for) by sustaining life truth is investigated by him and realizing the truth thereby he will get liberated for all time to come. A recluse should eat the food, whether excellent or of the worst type, obtained by the will of Providence and (also) accept whatever clothing and bed is got (by him). A man of wisdom should cultivate the habits of cleanliness, rinsing the mouth (after answering the calls of nature, taking food or even light refreshment such as milk and fruits and sipping water before meals etc.), and bathing (thrice everyday) and observe other rules of conduct (mentioned heretofore) by way of sport, as I, the almighty Lord, do, but not in compliance with scriptural ordinance (which is no longer binding on him).
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