Brahmacharya (; Sanskrit: Devanagari: ब्रह्मचर्य) is the concept within Indian religions that literally means "conduct consistent with Brahman" or "on the path of Brahman".

In the Hindu, Jain, and Buddhist monastic traditions, brahmacharya implies, among other things, the mandatory renunciation of sex and marriage. It is considered necessary for a monk's spiritual practice.

Etymology

The word stems from two Sanskrit roots:

  1. (Devanagari: ) meaning one's own Self in non-dual schools or a distinct entity in dualistic schools, ultimate unchanging reality, absolute consciousness, much discussed in the Upanishads.
  2. (), which means activity, behaviour, conduct.

Hence, roughly means "to stay true to one's Self or one own " or "on the path of n". is a means, not an end. It usually includes cleanliness, , simple living, studies, meditation, and voluntary restraints on certain foods (eating only Sattvic food), intoxicants, and on sexual behavior (both sex and masturbation, in some schools of thought).

In Hinduism

Brahmacharya represents the highest level of self-control, an intense mental and spiritual discipline of controlling the senses to attain liberation. It encompasses renouncing desires for temporary worldly pleasures to focus one's self toward religious goals. Brahmacharya is the oldest form of institutionalized asceticism in India, but less institutionalized than renunciatory asceticism. There is no single ritual of initiation into brahmacharya.

In the Vedas

The Vedas discuss , both in the context of lifestyle and as a stage of one's life. Rig Veda, for example, in Mandala 10, Sukta 136, mentions knowledge seekers as those (long-haired) and with soil-colored clothes (yellow, orange, saffron) engaged in the affairs of (mind, meditation). Rig Veda, however, refers to these people as and . The Atharva Veda, completed by about , has more explicit discussion of , in Book XI, Chapter 5. This chapter of Atharva Veda describes as that which leads to one's second birth (mind, Self-awareness), with Hymn 11.5.3 painting a symbolic picture that when a teacher accepts a , the student becomes his embryo.

A hymn in another early Upanishad, the Mundaka Upanishad in Book 3, Chapter 1, similarly states,

The Vedas and early Upanishadic texts of Hinduism in their discussion of , make no mention of the age of the student at the start of , nor any restraint on sexual activity. However, there is a clear general consensus in both specific and various Upanishads (such as the Shandilya Upanishad) as well as Hindu (such as the Manusmriti) that the male "student", referred to as the "" should abstain from the "release of semen." This rule may or may not apply to the guru. The verses 11.5.4.16 and 11.5.4.17 of the Satpatha Brahamana present two different viewpoints on the sexual activity, of the guru during the , i.e., the teacher of the "student ", one against and one as a choice. Similarly, in verse 11.5.4.18, the Satapatha Brahmana presents contrasting viewpoints on an eating restraint (regarding honey) for the student. It is a form of self-restraint regarded as a virtue, and an observance recommended in a manner that depends on an individual's context. For a married practitioner, it means marital fidelity (not cheating on one's spouse); for a single person, it means celibacy. Patanjali in verse 2.38 states that the virtue of brahmacharya leads to the profit of (). This Sanskrit word, , has been variously translated as virility and, by Vyasa, as strength and capacity. Vyasa explains that this virtue promotes other good qualities. while Linga Purana in chapter 1.8 states that in case of householders, indulgence in sexual intercourse with their own wives and abstention from it with other women mentally, physically and verbally should be understood as brahmacharya as well.

Other ancient and medieval era texts of Hinduism describe the fruits of this virtue differently. For example, Pada Chandrika, Raja Marttanda, Sutrartha Bodhini, Mani Prabha, and Yoga Sudhakara each state that must be understood as the voluntary restraint of power. Tattva Vaisharadi and Yoga Sarasangraha assert that leads to an increase in (power of knowledge) and (power of action).

In Jainism

alt=Jain Flag Photo|thumb|Green colour in the [[Jain flag stands for ]]

is one of the five vows prescribed for the (layman) and for ascetics in Jainism. For those Jains who adopt the path of monks, celibacy in action, words, and thoughts is expected. For lay Jains who are married, the virtue of requires remaining sexually faithful to one's chosen partner. (Supreme Celibacy) is one of the ten excellencies of a Jain monk. is mentioned as one of the (ten virtues) in ancient Jain texts like Tattvartha Sutra, Sarvārthasiddhi and Puruşārthasiddhyupāya.

Among Sramanic traditions

Among the Sramanic traditions (Buddhism, Jainism, Ājīvika, and Charvaka schools), is the term used for a self-imposed practice of celibacy that is generally considered a prerequisite for spiritual practice. The fourth of the five great vows of Jain monks, for example, is the vow of celibacy, which in this case means total abstinence from the sensual pleasure of all five senses, including the avoidance of sexual thoughts and desires. The yogin who is firmly grounded in the virtue of is said to gain great vitality.

As Asrama stage of life

in Hinduism literally means "conduct consistent with Brahman" or "on the path of Brahman". Upon the child's , the young person would begin a life of study in the Gurukula (the household of the Guru) dedicated to learning all aspects of that is the "principles of righteous living". comprised personal responsibilities towards himself, family, society, humanity, and God which included the environment, earth, and nature. This educational period started when the child was five to eight years old and lasted until the age of 14 to 20 years. During this stage of life, the traditional vedic sciences and various are studied along with the religious texts contained within the Vedas and Upanishads. This stage of life was characterized by the practice of celibacy. The purpose of brahmacharya in this stage is to get rid of passions, which interfere with learning.

;Brahmacharya for girls

The Vedas and Upanishads do not restrict the student stage of life to males. Atharva Veda, for example, states

;No age restrictions

Gonda states that there were no age restrictions for the start of in ancient India. Not only young men, but older people resorted to the student stage of life, and sought teachers who were authoritative in certain subjects.

See also

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References

Sources

Further reading

  • Brahmacharya (online book on Brahmacharya by Panyas Shri Chandrashekhar Vijayji)
  • Brahmacharya 90 Days Challenge App
  • Brahmacharya Ki Mahima PDF (Hindi)
  • Brahmacharya Ki Shakti By Swami Rama Tirtha PDF (Hindi)
  • Nakedness, Nonviolence, and Brahmacharya: Gandhi's Experiments in Celibate Sexuality Vinay Lal (2000), Journal of the History of Sexuality, Vol. 9, No. 1/2, pp.&nbsp;105–136
  • Seminal Truth: A Modern Science of Male Celibacy in North India Joseph S. Alter, Medical Anthropology Quarterly, New Series, Vol. 11, No. 3 (Sep., 1997), pp.&nbsp;275–298
  • Ritual, knowledge, and being: initiation and Veda study in ancient India, Brian Smith (1986), Numen, 33(1): 65–89.
  • Renunciation in the Religious Traditions of South Asia Richard Burghart (1983), Man, 18(4): 635–653.
  • Brahmacharya – Celibacy and Fidelity Himalayan Academy, Gutenberg Archives
  • The Role of Celibacy in the Spiritual Life An interview with Swami Chidananda
  • Practice of Brahmacharya by Swami Sivananda
  • The Complete Works of Swami Vivekananda Chapters 5, 6 and 7 discuss Vivekananda's views on Brahmacharya