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"'Bhishma continued, "Thus addressed, king Arjuna remained silent. The god of wind once more said, 'Hear, O king, one of the great feats of the illustrious Vasishtha. Once on a time the deities were engaged in performing a sacrifice on the shores of the lake Vaikhanasa. Knowing of his puissance, the sacrificing gods thought of Vasishtha and made him their priest in imagination.
The latter state may be due to misfortune; but he who can should be within an asrama, which state is the more holy and beneficial one. This follows from inference only, i.e. Here terminates the adhikarana of 'widowers. The doubt here arises whether those also who have fallen from the state of life of a Naishthika, Vaikhanasa or Parivrajaka are qualified for the knowledge of Brahman or not.
This is the declaration, O king, of the Vaikhanasa Rishis. Brahmanas conversant with the Vedas should be examined from a distance. Whether one likes them or feels a dislike for them, one should give unto such Brahmanas the offerings made at Sraddhas.
The proper explanation is to take the words' sacrifice, study, and charity' as descriptive of the condition of the householder; the word 'austerity' as descriptive of the duties of the Vaikhanasa and the wandering mendicant, who both practise mortification; and the word 'Brahmakarya' as referring to the duties of the Brahmakarin.
Originally Saman was one, Yajus was one, and Rich was one. In this connection, persons conversant with ancient histories cite a verse, O king, sung in praise of sacrifice by the Vaikhanasa Munis on the occasion of performing a sacrifice of theirs. Devotion is a mighty agent. Sacrifices are multifarious. Their rites and fruits again are multifarious.
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