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[sū. 3 4. 46.
ADH 12.] VEDĀNTA-KAUSTUBHA 769
In the Bṛhadāraṇyaka, to the question of Kahola, it is said:
“Hence let a Brāhmaṇa, being disgusted with learning, desire to live
in the childlike state; being disgusted with the states of childhood
and learning, then he becomes an ascetic; being disgusted with the
non-ascetic and ascetic states, then he becomes a Brāhmaṇa” (Bṛh.
3.5.1). Here the doubt is as to whether here like the states of child-
hood and learning, asceticism too is enjoined, or is only referred back
(as something already enjoined) If it be suggested that ‘asceticism’
means knowledge, and that has indeed been already established by the
phrase: ‘Being disgusted with learning’, and (hence) the word ‘ascetic’
simply refers back to this,—
We reply: “For one who is possessed of that”, i.e. for one possessed
of knowledge, “a third”, i.e. a means, viz. asceticism, a third some-
thing as distinguished from learning and childlike state, is enjoined.
This very thing the author states in the phrase. “An injunction of
another auxiliary”. The states of learning and childhood are auxi-
liaries to a direct vision of Brahman, the object to be attained, asceti-
cism is another auxiliary as distinguished from them; and the word
‘ascetic’ is nothing but an injunction with regard to it. “As in the
case of injunction and so on.” An injunction is what is enjoined as
helpful, such as, all the duties incumbent on the stages of life, sacrifice,
charity and so on, and calmness and the rest. By the words “and so
on” the states of learning and childhood are understood.
To the argument, viz. that ‘asceticism’ means knowledge, and that
has indeed already been established by the phrase: ‘Being disgusted
with learning’, and hence the word ‘ascetic refers back to this,—we
reply: “In accordance with the other alternative”. That is, since
the word ‘ascetic’ is well known to mean, alternately, ‘one given to
profound reflection’, as in the statement “Among ascetics also, I am
Vyāsa” (Gītā 10.37) ‘asceticism’ is a different thing, a third something,
distinguished from the state of learning. Here although in the phrase:
‘Then an ascetic’, there is no employment of the imperative, yet this
special kind of reflection, not enjoined before, must be taken as
something to be enjoined. As in this way the previous Brāhmaṇas
have attained their ends ‘so’ let another Brāhmaṇa too, ‘being dis-
gusted with’, i.e. having succeeded with certainty, in ‘the state of
learning’, i.e. the duties of a learned man, viz. hearing of the Veda,
‘desire to stay in the childlike state’, i e. wish to stay reflecting.
Having succeeded in both, he may be an ‘ascetic’, i.e. given to profound