Brahmacharya

{{Short description|Motivated abstinence from worldly pleasures}}

Brahmacharya ({{IPAc-en|ˌ|b|r|ɑː|m|ə|ˈ|tʃ|ɑr|j|ə}}; Sanskrit: {{IAST|brahmacarya}} Devanagari: ब्रह्मचर्य) is the concept within Indian religions that literally means "conduct consistent with Brahman" or "on the path of Brahman". Brahmacharya, a discipline of controlling the senses, is seen as a way to liberation. Though sexual restraint is a part of brahmacharya, brahmacharya encompasses all striving toward a passionless state.

In one context, brahmacharya is the first of four ashrama (age-based stages) of a human life. The brahmacharya (bachelor student) stage of life – from childhood up to twenty-five years of age – was focused on education and included the practice of celibacy. In this context, it connotes chastity during the student stage of life for the purposes of learning from a guru (teacher), and during later stages of life for the purposes of attaining spiritual liberation or moksha.Georg Feuerstein, The Encyclopedia of Yoga and Tantra, Shambhala Publications, {{ISBN|978-1590308790}}, 2011, pg 76, Quote – "Brahmacharya essentially stands for the ideal of chastity"W.J. Johnson (2009), "The chaste and celibate state of a student of the Veda", Oxford Dictionary of Hinduism, Oxford University Press, {{ISBN|978-2713223273}}, pg 62

In the Hindu, Jain, and Buddhist monastic traditions, brahmacharya implies, among other things, the mandatory renunciation of sex and marriage.Carl Olson (2007), Celibacy and Religious Traditions, Oxford University Press, {{ISBN|978-0195306323}}, page 227-233 It is considered necessary for a monk's spiritual practice.DR Pattanaik (1998), The Holy Refusal, MELUS, Vol. 23, No. 2, 113–127

Etymology

The word {{transliteration|sa|brahmacharya}} stems from two Sanskrit roots:

{{transliteration|sa|Brahman}} (Devanagari: {{lang|sa|ब्रह्म}}) 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.{{multiref2

|1={{cite book|first1=Helen K. |last1=Bond |first2=Seth D.|last2= Kunin|first3=Francesca|last3= Murphy |title=Religious Studies and Theology: An Introduction |url=https://books.google.com/books?id=HokZ5UW5fZsC&pg=PA231 |year=2003|publisher=New York University Press |isbn=978-0-8147-9914-7 |pages=231 }}

|2={{cite book|first=William |last=Sweet |title=Approaches to Metaphysics |url=https://books.google.com/books?id=cyCme74cZ1IC |year=2006|publisher=Springer |isbn=978-1-4020-2182-4|pages=145–147 }}

|3={{cite book|first=H. James |last=Birx |title=Encyclopedia of Anthropology |url=https://books.google.com/books?id=8m_vBQAAQBAJ |year=2005|publisher=SAGE Publications|isbn=978-1-4522-6536-0 |page=1279}}

}}

{{transliteration|sa|carya}} ({{lang|sa|चर्य}}), which means activity, behaviour, conduct.{{cite web|url=https://www.learnsanskrit.cc/translate?search=%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF&dir=au|title=चर्य|website=LearnSanskrit.cc Dictionary}}

Hence, {{transliteration|sa|brahmacharya}} roughly means "to stay true to one's Self or one own {{transliteration|sa|Atma}}" or "on the path of {{transliteration|sa|Brahma}}n".

In ancient and medieval era Indian texts, the term {{transliteration|sa|brahmacharya}} is a concept with a more complex meaning, indicating a lifestyle conducive to the pursuit of sacred knowledge and spiritual liberation.{{cite book |first=M.|last=Khandelwal| chapter=Sexual Fluids, Emotions, Morality – Notes on the Gendering of Brahmacharya| editor-last1=Sobo | editor-first1=Elisa Janine | editor-last2=Bell | editor-first2=Sandra | title=Celibacy, Culture, and Society: The Anthropology of Sexual Abstinence | date=2001 | isbn=978-0-299-17164-3 |publisher=University of Wisconsin Press| pages=157–174}} {{transliteration|sa|Brahmacharya}} is a means, not an end. It usually includes cleanliness, {{transliteration|sa|ahimsa}}, 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).

One who practices brahmacarya is known as a brahmacārī or brahmacārinī. Various {{transliteration|sa|ashrams}} ({{lang|sa|आश्रम}}, {{Translation|hermitage}}) and {{transliteration|sa|mathas}} ({{lang|sa|मठ}}, {{Translation|college of ascetics}}) of Hinduism also call their initiates by these terms.{{multiref2|{{cite book | last=Chryssides | first=George D. |author-link=George Chryssides| title=The A to Z of New Religious Movements | publisher=Scarecrow Press | date=2006 | isbn=978-0-8108-5588-5 | page=56}}|{{cite book|title=India through the ages|url=https://archive.org/details/indiathroughages00mada|last=Gopal|first=Madan|year= 1990| page=[https://archive.org/details/indiathroughages00mada/page/79 79]|editor-first=K.S.|editor-last=Gautam|publisher=Publication Division, Ministry of Information and Broadcasting, Government of India}}

}}{{cite book |last=Pechilis |first=Karen |title=The Graceful Guru: Hindu Female Gurus in India and the United States |date=2004 |publisher=Oxford University Press |isbn=978-0-19-514537-3 |pages=74–101}}

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.{{Cite book |last=Howard |first=Veena R. |title=Gandhi's Ascetic Activism: Renunciation and Social Action |date=2013 |publisher=State University of New York Press |pages=88–94}}

= In the Vedas =

The Vedas discuss {{transliteration|sa|brahmacharya}}, 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 {{transliteration|sa|kesin}} (long-haired) and with soil-colored clothes (yellow, orange, saffron) engaged in the affairs of {{transliteration|sa|mananat}} (mind, meditation).{{multiref2|{{cite journal|first=G.S.|last=Ghurye|year=1952|title=Ascetic Origins|journal=Sociological Bulletin|volume=1|number=2|pages=162–184|doi=10.1177/0038022919520206 |s2cid=220049343 }}|For original: [https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%A7%E0%A5%A9%E0%A5%AC Rig Veda] Wikisource

}} Rig Veda, however, refers to these people as {{transliteration|sa|Muni}} and {{transliteration|sa|Vati}}. The Atharva Veda, completed by about {{BCE|1000}}, has more explicit discussion of {{transliteration|sa|brahmacharya}}, in Book XI, Chapter 5.{{multiref2|For source in Sanskrit: {{cite web|url=https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%A5%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%82_%E0%A5%A7%E0%A5%A7|title=Atharva Veda|website=Wikisource|at=Hymns 11.5[7].1 – 11.5[7].26|quote=ब्रह्मचारीष्णंश् चरति रोदसी उभे तस्मिन् देवाः संमनसो भवन्ति / स दाधार पृथिवीं दिवं च स आचार्यं तपसा पिपर्ति // ब्रह्मचारिणं पितरो देवजनाः पृथग् देवा अनुसंयन्ति सर्वे / गन्धर्वा एनम् अन्व् आयन् त्रयस्त्रिंशत् त्रिशताः षट्सहस्राः सर्वान्त् स देवांस् तपसा पिपर्ति // आचार्य उपनयमानो ब्रह्मचारिणं कृणुते गर्भम् अन्तः / तं रात्रीस् तिस्र उदरे बिभर्ति तं जातं द्रष्टुम् अभिसंयन्ति देवाः }}|For English translation: {{cite book|translator-first=Stephen N.|translator-last=Hay|translator-first2=William Theodore|translator-last2=De Bary|year=1988|title=Sources of Indian Tradition|publisher=Motilal Banarsidass|isbn=978-8120804678|pages=18–19}}

}} This chapter of Atharva Veda describes {{transliteration|sa|brahmacharya}} 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 {{transliteration|sa|brahmacārī}}, the student becomes his embryo.

The concept and practice of {{transliteration|sa|brahmacharya}} is found extensively among the older strata of the Mukhya Upanishads in Hinduism. The {{BCE|8th-century}} text Chandogya Upanishad describes, in Book 8, activities and lifestyle that is {{transliteration|sa|brahmacharya}}:{{multiref2|Translation: {{cite book|translator-first=S.|translator-last=Swahananda|year=2010|title=Chandogya Upanishad|publisher=Vedanta Press|isbn=978-8171203307|at=Book VIII, Chapter 5, verse 1–4}}|Original: अथ यद्यज्ञ इत्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण {{pipe}} ह्येव यो ज्ञाता तं विन्दतेऽथ यदिष्टमित्याचक्षते {{pipe}} ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येवेष्ट्वात्मानमनुविन्दते ॥ १ ॥ अथ यत्सत्त्रायणमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण {{pipe}} ह्येव सत आत्मनस्त्राणं विन्दतेऽथ यन्मौनमित्याचक्षते {{pipe}} ब्रह्मचर्यमेव तब्ब्रह्मचर्येण ह्येवात्मानमनुविद्य मनुते ' ॥ २ ॥ अथ यदनाशकायनमित्याचक्षते ब्रह्मचर्यमेव तदेष {{pipe}} ह्यात्मा न नश्यति यं ब्रह्मचर्येणानुविन्दतेऽथ {{pipe}} यदरण्यायनमित्याचक्षते ब्रह्मचर्यमेव तदरश्च ह वै {{pipe}} ण्यश्चार्णवौ ब्रह्मलोके तृतीयस्यामितो दिवि तदैरं {{pipe}} मदीयँ सरस्तदश्वत्थः सोमसवनस्तदपराजिता {{pipe}} पूर्ब्रह्मणः प्रभुविमितँ हिरण्मयम् ॥ ३ ॥ तद्य एवैतवरं च ण्यं चार्णवौ ब्रह्मलोके {{pipe}} ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषाँ {{pipe}} सर्वेषु लोकेषु कामचारो भवति ॥ ४ ॥

}}

{{quote|Now what people call {{transliteration|sa|yajña}} (sacrifice) is really {{transliteration|sa|brahmacharya}}, for only by means of {{transliteration|sa|brahmacharya}} does the knower attain that world (of Brahman). And what people call {{transliteration|sa|Ishta}} (worship) is really {{transliteration|sa|brahmacharya}}, for only worshipping by means of {{transliteration|sa|brahmacharya}} does one attain the Atman (the liberated Self). Now, what people call the {{transliteration|sa|Sattrayana}} (sacrificial session) is really {{transliteration|sa|brahmacharya}}, for only by means of {{transliteration|sa|brahmacharya}} does one obtain one's salvation from {{transliteration|sa|Sat}} (Being). And what people call the {{transliteration|sa|Mauna}} (vow of silence) is really {{transliteration|sa|brahmacharya}} for only through {{transliteration|sa|brahmacharya}} does one understand the Atman and then meditate. Now, what people call a {{transliteration|sa|Anasakayana}} (vow of fasting) is really {{transliteration|sa|brahmacharya}}, for this Atman never perishes which one attains by means of {{transliteration|sa|brahmacharya}}. And what people call the {{transliteration|sa|Aranyayana}} (life of a hermit) is really {{transliteration|sa|brahmacharya}}, for the world of Brahman belongs to those who by means of {{transliteration|sa|brahmacharya}} attain the seas Ara and Nya in the world of Brahman. For them there is freedom in all the worlds.|Chandogya Upanishad|VIII.5.1 – VIII.5.4G. Jha (1942), The Chāndogyopaniṣad: A Treatise on Vedānta Philosophy, Oriental Book Agency, University of California Archives, {{oclc|7733219}}}}

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

{{quote|

{{lang|sa|सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् ।}}

Through continuous pursuit of {{transliteration|sa|satya}} (truthfulness), {{transliteration|sa|tapas}} (perseverance, austerity), {{transliteration|sa|samyagjñāna}} (correct knowledge), and {{transliteration|sa|brahmacarya}}, one attains {{transliteration|sa|Atman}} (the Self).|Mundaka Upanishad|III.1.5{{cite book | last=Pandit | first=Madhav Pundalik | title=Gleanings from the Upanishads | chapter=Mundaka Upanishad 3.1.5|publisher=Dipti Publications | publication-place=Pondicherry | year=1969 | oclc=81579 | pages=11–12}}}}

The Vedas and early Upanishadic texts of Hinduism in their discussion of {{transliteration|sa|brahmacharya}}, make no mention of the age of the student at the start of {{transliteration|sa|brahmacharya}},Some recent Upanishads do see for example Naradaparivrajaka Upanishad mentioned below 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 {{transliteration|sa|smritis}} (such as the Manusmriti) that the male "student", referred to as the "{{transliteration|sa|Brahmachari[n]}}" 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 {{transliteration|sa|Brahmacharya ashrama}}, i.e., the teacher of the "student {{transliteration|sa|Brahmachari[n]}}", one against and one as a choice.{{cite book |title=The Satapatha Brahmana, Part V |publisher=Clarendon Press |year=1900 |editor-last=Muller |editor-first=F. Max |series=The Sacred Books of the East |volume=44 |location=Oxford |page=[https://archive.org/details/satapathabrhman01eggegoog/page/90/mode/1up?view=theater 90] |translator-last=Eggeling |translator-first=Julius}} Similarly, in verse 11.5.4.18, the Satapatha Brahmana presents contrasting viewpoints on an eating restraint (regarding honey) for the {{transliteration|sa|brahmacārī}} student.

= As a virtue =

{{transliteration|sa|Brahmacharya}} is traditionally regarded as one of the five {{transliteration|sa|yamas}} in Yoga, as declared in verse 2.30 of Patanjali's Yoga Sutras.{{cite book|last1=Āgāśe|first1=K. S.|title=Pātañjalayogasūtrāṇi|date=1904|publisher=Ānandāśrama|location=Puṇe|page=[https://archive.org/details/patanjaliyoga/page/n111/mode/1up?view=theater 102]|quote=अहिंसासत्यास्तेय ब्रह्मचर्यापरिग्रहाः यमाः}} 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.{{multiref2

|1={{cite web|url=http://ebooks.gutenberg.us/himalayanacademy/sacredhinduliterature/lws/lws_ch-10.html|url-status=dead|title=Brahmacharyam Pativratyam cha – Celibacy and Fidelity|archive-url=https://web.archive.org/web/20130630071725/http://ebooks.gutenberg.us/himalayanacademy/sacredhinduliterature/lws/lws_ch-10.html |archive-date=30 June 2013|website=Himalayan Academy}}

|2={{cite book | last=Taylor | first=Louise | title=The Woman's Book of Yoga | publisher=Tuttle Publishing | date=2001 | isbn=978-0-8048-1829-2 | page=3}}

|3={{cite book | last=Long | first=Jeffery D. | title=Jainism: An Introduction | publisher=I. B. Tauris | date=2009 | isbn=978-1-84511-626-2 | page=109|quote=The fourth vow – brahmacharya – means for laypersons, marital fidelity, and pre-marital celibacy; for ascetics, it means absolute celibacy}}; John Cort explains, "Brahmacharya involves having sex only with one's spouse, as well as the avoidance of ardent gazing or lewd gestures..." — Quoted by Long, ibid, page 101

}} Patanjali in verse 2.38{{cite web |date=24 January 2013 |title=Yoga Sutra, verse 2.35–2.39 |url=https://vedanta-yoga.de/yoga-sutra/analyse/yamas-umgang-mit-anderen/ |lang=de |quote=ब्रह्मचर्य प्रतिष्ठायां वीर्यलाभः}} states that the virtue of brahmacharya leads to the profit of {{transliteration|sa|virya}} ({{lang|sa|वीर्य}}).{{cite book |title=Yoga Sutras of Patanjali: With the Exposition of Vyasa, Motilal Banarsidas |year=2001 |isbn=978-8120818255 |pages=536–539 |translator-last=Bharti |translator-first=S.V. |chapter=Appendix I}} This Sanskrit word, {{transliteration|sa|virya}}, has been variously translated as virility and, by Vyasa, as strength and capacity. Vyasa explains that this virtue promotes other good qualities.

The Shandilya Upanishad includes {{transliteration|sa|brahmacharya}} as one of ten {{transliteration|sa|yamas}} in Chapter 1, defining it as "refraining from sexual intercourse in all places and in all states in mind, speech, or body"{{cite book|translator-first=K. Narayanasvami|translator-last=Aiyar|page=[https://archive.org/stream/thirtyminorupani00xxxxuoft#page/n189/mode/2up 173]|chapter=Sandilya-Upanishad|title=Thirty Minor Upanishads|year=1914|location=Madras|publisher=V̇asanṭā Press}} 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.{{Cite book |last=J.L.Shastri |url=http://archive.org/details/LingaPuranaJ.L.ShastriPart1 |title=Linga Purana - English Translation - Part 1 of 2 |date=1951 |publisher=Motilal Banarsidass |pages=28}}{{Cite web |last=www.wisdomlib.org |date=2023-05-25 |title=Yogic zones (aṣṭāṅgayoga-nirūpaṇa) [Chapter 8] |url=https://www.wisdomlib.org/hinduism/book/the-linga-purana/d/doc1195221.html |access-date=2023-12-29 |website=www.wisdomlib.org |language=en}}

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 {{transliteration|sa|brahmacharya}} must be understood as the voluntary restraint of power. Chandogya Upanishad in verses of chapter 8.5 extols {{transliteration|sa|brahmacharya}} as a sacrament and sacrifice which, once perfected, leads to realization of the Self (Ātman (Hinduism)), and thereafter becomes the habit of experiencing the Self in others and everything.{{cite book|title=The Chandogyopanishad|chapter=Investigation into the Nature of Brahman|translator-last=Jha|translator-first=Ganganatha|location=Poona|publisher=Oriental Book Agency|year=1942|pages=[https://archive.org/stream/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English#page/n449/mode/2up 434]–440}} Tattva Vaisharadi and Yoga Sarasangraha assert that {{transliteration|sa|brahmacharya}} leads to an increase in {{transliteration|sa|jñana-shakti}} (power of knowledge) and {{transliteration|sa|kriya-shakti}} (power of action).

The great epic Mahabharata describes the objective of {{transliteration|sa|brahmacharya}} as knowledge of Brahman (Book Five, Udyoga Parva, the Book of Effort). {{transliteration|sa|Brahmacharya}} leads one to union with the Supreme Self (Chapter 43). By subduing desire, the practice of self-restraint enables the student to learn, pay attention in thought, word, and deed to the {{transliteration|sa|guru}} (teacher), and discover the truth embodied in the Vedas and Upanishads. According to the epic, the practice of studying and learning requires the "aid of time," as well as personal effort, ability, discussion, and practice, all of which are helped by virtue of {{transliteration|sa|brahmacharya}}. A {{transliteration|sa|brahmachāri}} should do useful work, and the earnings he obtains should be given away as {{transliteration|sa|dakshina}} ("fee," "gift of thanks") to the guru. The epic declares that {{transliteration|sa|brahmacharya}} is one of twelve virtues, an essential part of {{transliteration|sa|angas}} in yoga and the path of perfecting perseverance and the pursuit of knowledge.{{cite book|translator-first=Kisari Mohan|translator-last=Ganguli|year=1886|publisher=Bharata Press|title=The Mahabharata of Krishna-Dwaipayana Vyasa|chapter=Udyoga Parva|pages=[https://books.google.com/books?id=OrpZAAAAMAAJ&pg=PA150 150]–153}}

In Jainism

File:In-jain.png stands for {{transliteration|sa|brahmacharya}}{{sfn|Vijay K. Jain|2012|p=iv}}]]

{{transliteration|sa|Brahmacharya}} is one of the five major vows prescribed for the {{transliteration|sa|śrāvakā}} (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 {{transliteration|sa|brahmacharya}} requires remaining sexually faithful to one's chosen partner. For lay Jains who are unmarried, chaste living requires Jains to avoid sex before marriage.{{citation |title=Brahmacharya |url=https://www.bbc.co.uk/religion/religions/jainism/living/brahmacarya.shtml |website=BBC Religion|date=2009-09-11|publisher=BBC }} {{transliteration|sa|Uttam brahmacharya}} (Supreme Celibacy) is one of the ten excellencies of a Jain monk.{{sfn|Champat Rai Jain|1926|p=64}} {{transliteration|sa|Brahmacharya}} is mentioned as one of the {{transliteration|sa|das dharma}} (ten virtues) in ancient Jain texts like Tattvartha Sutra, Sarvārthasiddhi and Puruşārthasiddhyupāya.{{sfn|Vijay K. Jain|2012|pp=145–147}}

Among Sramanic traditions

Among the Sramanic traditions (Buddhism, Jainism, Ājīvika, and Charvaka schools{{Citation needed|date=February 2022}}), {{transliteration|sa|brahmacharya}} 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.{{cite web |first=Pravin K. |last=Shah |url=http://www.fas.harvard.edu/~pluralsm/affiliates/jainism/jainedu/5greatvows.htm |url-status=dead |title=Five Great Vows (Maha-vratas) of Jainism|website=Jainism Literature Center |archive-url=https://web.archive.org/web/20110602171646/http://www.fas.harvard.edu/~pluralsm/affiliates/jainism/jainedu/5greatvows.htm |archive-date=2011-06-02 |year=2009}}{{cite book |editor-last=Kolb |editor-first=Robert W. |title=Encyclopedia of Business Ethics and Society |publisher=SAGE |date=2008 |isbn=978-1-4129-1652-3 |pages=1207–1208}}{{Verify source|date=July 2023}} The yogin who is firmly grounded in the virtue of {{transliteration|sa|brahmacharya}} is said to gain great vitality.{{cite book |title=The Shambhala Encyclopedia of Yoga |page=61 |first=Georg |last=Feuerstein |year=2000 |isbn=978-1-57062-555-8 |publisher=Shambhala |url=https://archive.org/details/shambhalaencyclo0000feue}}

As Asrama stage of life

{{transliteration|sa|Brahmacharya}} in Hinduism literally means "conduct consistent with Brahman" or "on the path of Brahman".

Historically {{transliteration|sa|brahmacharya}} referred to a stage of life ({{transliteration|sa|asrama}}) within the Vedic ashram system. Ancient Hindu culture divided the human lifespan into four stages: {{transliteration|sa|brahmacharya}}, {{transliteration|sa|grihastha}}, {{transliteration|sa|vanaprastha}}, and {{transliteration|sa|sannyasa}}. {{transliteration|sa|Brahamacarya asrama}} occupies the first 20–25 years of life, roughly corresponding to adolescence.Manusmriti suggests the {{transliteration|sa|Brahmacarya ashrama}} be about 25 years, one-fourth of the normal life of a human being he estimates to be 100 years. See: {{cite book | last=Sharma |first=Rajendra K. |title=Indian Society, Institutions and Change | publisher=Atlantic Publishers & Dist |date=2004 |isbn=978-81-7156-665-5 |page=28}}{{cite book | last=Veylanswami | first=Bodhinatha | title=What Is Hinduism? |publisher=Himalayan Academy Publications | date=2007 | isbn=978-1-934145-00-5 | page=372}} Upon the child's {{transliteration|sa|upanayanam}},{{cite book | last=Vivekjivandas | first=Sadhu | title=Hinduism: An Introduction | date=2011 | isbn=978-81-7526-434-2 |publisher=Swaminarayan Aksharpith|location=Ahmedabad| page=113}} the young person would begin a life of study in the Gurukula (the household of the Guru) dedicated to learning all aspects of {{transliteration|sa|dharma}} that is the "principles of righteous living". {{transliteration|sa|Dharma}} 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.{{cite book | first=Ludo|last=Rocher|chapter=The Dharmaśāstas| editor-last=Flood | editor-first=Gavin | title=The Blackwell Companion to Hinduism | publisher=Wiley-Blackwell |location=Oxford| year=2003 | isbn=0-631-21535-2 | page=103}} During this stage of life, the traditional vedic sciences and various {{transliteration|sa|sastras}}{{cite journal |first=Stella |last=Kramrisch |title=Traditions of the Indian Craftsman|journal=The Journal of American Folklore—Traditional India: Structure and Change|volume=71|number=281|date=July–September 1958|pages=224–230}} are studied along with the religious texts contained within the Vedas and Upanishads.{{multiref2

|1={{cite journal |first=Samuel |last=Parker |year=1987|title=Artistic practice and education in India: A historical overview |journal=Journal of Aesthetic Education|volume=21 |issue=4 |pages=123–141|doi=10.2307/3332836 |jstor=3332836}}

|2={{cite journal |last=Misra |first=R.N.|year=2011|title=Silpis in Ancient India: Beyond their Ascribed Locus in Ancient Society |journal=Social Scientist |volume=39 |number=7/8 |pages=43–54}}

}} 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.

During this stage of life, the chastity is for the purposes of learning from a guru (teacher), and during later stages of life, it is for the purposes of attaining spiritual liberation. (Sanskrit: {{transliteration|sa|moksha}}).{{multiref2

|1={{cite book |author-link=Georg Feuerstein |first=Georg |last=Feuerstein|title=The Encyclopedia of Yoga and Tantra|publisher=Shambhala Publications |isbn=978-1590308790|year=2011|page=76|quote=Brahmacharya essentially stands for the ideal of chastity}}

|2={{cite book |last=Johnson |first=W. J. |title=A Dictionary of Hinduism |publisher=Oxford University Press |date=12 February 2009 |isbn=978-0-19-861025-0 |chapter=brahmacarya |page=[https://archive.org/details/dictionaryofhind0000john/page/62/mode/1up 62]}}

}}

;Brahmacharya for girls

The Vedas and Upanishads do not restrict the student stage of life to males.{{cite book | chapter=The Right to Family Planning|first=S.|last=Jain|editor-last=Maguire | editor-first=Daniel C. | title=Sacred Rights: The Case for Contraception and Abortion in World Religions | publisher=Oxford University Press on Demand | date=2003 | isbn=978-0-19-516001-7 | page=134|quote=The Atharva Veda confirms... a brahmacārinī has better prospects of marriage than a girl who is uneducated" "The Vedic period.... girls, like boys, are also expected to go through the brahmacharya...}} Atharva Veda, for example, states

{{quote|

A youthful {{transliteration|sa|Kanya}} ({{lang|sa|कन्या}}, girl) who graduates from {{transliteration|sa|brahmacarya}}, obtains a suitable husband.|Atharva Veda|11.5.18{{multiref2

|1=For source in Sanskrit: [https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%A5%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%82_%E0%A5%A7%E0%A5%A7/%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D_%E0%A5%A6%E0%A5%AD Atharva Veda] Wikisource, Hymns 11.5[7].1 – 11.5[7].26

|2=For English translation: {{cite book | last1=Hay | first1=Stephen N. | last2=De Bary| first2=Theodore | title=Sources of Indian Tradition | publisher=Motilal Banarsidass | year=1988 | isbn=978-81-208-0467-8 | pages=18–19}}

}} }}

;No age restrictions

Gonda{{cite book | last=Gonda | first=Jan | author-link=Jan Gonda | title=Change and continuity in Indian religion | publisher=Mouton | publication-place=The Hague | year=1965 | oclc=817902 | pages=284–285}} states that there were no age restrictions for the start of {{transliteration|sa|brahmacharya}} 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. The Chandogya Upanishad, in Section 5.11, describes "wealthy and learned householders" becoming {{transliteration|sa|brahmacārīs}} (students) with Rishi Kaikeya, to gain knowledge about Atman (inner Self) and Brahman (Ultimate Reality).{{multiref2

|1={{cite book | translator-last=Olivelle | translator-first=Patrick | translator-link=Patrick Olivelle|title=The Early Upanishads | publisher=Oxford University Press | date=1996 | isbn=978-0-19-512435-4 | pages=143–144}}

|2={{cite book|translator-last=Eggeling|translator-first=Julius|volume=IV|title=The Satapatha-Brahmana|location=Oxford|publisher=Clarendon Press|year=1897|chapter=Tenth Kanda|pages=[https://books.google.com/books?id=RZ0ZAQAAIAAJ&pg=PA393 393]–394}}

}}

References

{{reflist|30em|refs=

{{cite book|editor-first=James|editor-last=Lochtefeld|chapter=Brahmacharya|title=The Illustrated Encyclopedia of Hinduism|date=13 August 2023 |volume=1: A–M|page=[https://archive.org/details/TheIllustratedEncyclopediaOfHinduism.../page/n151/mode/1up 120]|publisher=Rosen Publishing|isbn=9780823931798}}

{{cite book |last=Sharma |first=Rajendra K. |title=Indian Society, Institutions and Change |publisher=Atlantic Publishers & Dist |date=2004 |isbn=978-81-7156-665-5 |page=28}}

}}

Sources

{{citation |last=Jain |first=Champat Rai |author-link=Champat Rai Jain |title=Sannyasa Dharma |url =https://archive.org/details/SannyasaDharma |date=1926 |quote={{PD-notice}} |ref={{sfnref|Champat Rai Jain|1926}} }}
{{citation |last=Jain |first=Vijay K. |title=Acharya Amritchandra's Purushartha Siddhyupaya: Realization of the Pure Self, With Hindi and English Translation |url=https://books.google.com/books?id=4iyUu4Fc2-YC |date=2012 |publisher=Vikalp Printers |isbn=978-81-903639-4-5 |quote={{PD-notice}} |ref={{sfnref|Vijay K. Jain|2012}} }}

External links

[http://www.yugpradhan.com/en/book/brahmacharya Brahmacharya (online book on Brahmacharya by Panyas Shri Chandrashekhar Vijayji)]
[https://brahmacharya.app/ Brahmacharya 90 Days Challenge App]
[https://archive.org/details/BrahmacharyaKiMahima Brahmacharya Ki Mahima PDF (Hindi)]
[https://archive.org/details/BrahmacharyaKiShaktiBySwamiRamaTirtha Brahmacharya Ki Shakti By Swami Rama Tirtha PDF (Hindi)]
[https://www.jstor.org/stable/3704634 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. 105–136
[https://www.jstor.org/stable/649567 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. 275–298
[https://www.jstor.org/stable/3270127 Ritual, knowledge, and being: initiation and Veda study in ancient India], Brian Smith (1986), Numen, 33(1): 65–89.
[https://www.jstor.org/stable/2801900 Renunciation in the Religious Traditions of South Asia] Richard Burghart (1983), Man, 18(4): 635–653.
[https://web.archive.org/web/20130630071725/http://ebooks.gutenberg.us/himalayanacademy/sacredhinduliterature/lws/lws_ch-10.html Brahmacharya – Celibacy and Fidelity] Himalayan Academy, Gutenberg Archives
[http://www.sivanandadlshq.org/download/celibacy.htm The Role of Celibacy in the Spiritual Life] An interview with Swami Chidananda
[http://dlshq.org/download/practice-of-brahmacharya Practice of Brahmacharya] by Swami Sivananda
The Complete Works of Swami Vivekananda Chapters 5, 6 and 7 discuss Vivekananda's views on Brahmacharya