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{{Jainism}}
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'''''Brahmacharya''''' ({{IPAc-en|ˌ|b|r|ɑː|m|ə|ˈ|tʃ|ʌr|j|ə}}; {{lang-sa|[[wikt:ब्रह्मचर्य|ब्रह्मचर्य]]}} {{literal translation|pure conduct}})<ref>Britannica, T. Editors of Encyclopaedia. "Brahmacharya." Encyclopedia Britannica, https://www.britannica.com/topic/brahmacharya.</ref> is a concept within [[Indian religions]] that literally means to stay in conduct within one's own [[Ātman_(Hinduism)|Self]]. In [[Yoga]], [[Hinduism]], [[Buddhism]] and [[Jainism]] it generally refers to a lifestyle characterized by sexual continence or complete abstinence.
'''''Brahmacharya''''' ({{IPAc-en|ˌ|b|r|ɑː|m|ə|ˈ|tʃ|ɑr|j|ə}}; [[Sanskrit]]: {{IAST|brahmacarya}} [[Devanagari]]: [[wikt:ब्रह्मचर्य|ब्रह्मचर्य]]) is the concept within [[Indian religions]] that literally means "conduct consistent with [[Brahman]]" or "on the path of [[Brahman]]".<ref name="James Lochtefeld pp. 120" /> 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.<ref name=":2" />


''Brahmacharya'' is somewhat different from the English term "celibacy," which merely means non-indulgence in sexual activity. ''Brahmacharya'' is when a person completely controls his body and mind (''[[Chit (consciousness)|chitta]]'') through ascetic means.
In one context, ''brahmacharya'' is the first of four ''[[ashrama (stage)|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]].<ref name="rks" /> 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|moksha]].<ref>[[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"</ref><ref>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</ref>


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


==Etymology==
== Etymology ==
The word ''brahmacharya'' stems from two Sanskrit roots:
The word {{transliteration|sa|brahmacharya}} stems from two Sanskrit roots:
#''[[Brahman|Brahma]]'' (Devanagari: ब्रह्म) meaning one's own Self, ultimate unchanging reality, absolute consciousness, much discussed in the [[Upanishads]].<ref name="BondKunin2003p231">{{cite book|author1=Helen K. Bond |author2=Seth D. Kunin|author3=Francesca 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 }}</ref><ref>{{cite book|author=William 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 }}</ref><ref>{{cite book|author=H. James 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 |pages=1279 }}</ref> Brahma is also the Vedic God of creation, no different from the [[Ātman_(Hinduism)|Self]] or Atman. (''Ayam Ātmā Brahma (अयम् आत्मा ब्रह्म) The [[Ātman_(Hinduism)|Self]] of mine is that Brahma)''
#{{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]].<ref>{{multiref2
#''charya'' (चर्य), which means "occupation with, engaging, proceeding, behaviour, conduct, to follow, moving in, going after".<ref>[http://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html carya] Monier Williams Sanskrit Dictionary, Cologne Digital Sanskrit Lexicon, Germany</ref> This is often translated as activity, conduct, or mode of behaviour.
|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}}
}}</ref>  
#{{transliteration|sa|carya}} ({{lang|sa|चर्य}}), which means activity, behaviour, conduct.<ref>{{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}}</ref>


Hence, ''brahmacharya'' roughly means "to stay true to one's Self or ones own Atma" or "on the path of Brahma".<ref name="James Lochtefeld pp. 120"/>
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''".<ref name="James Lochtefeld pp. 120" />


In ancient and medieval era Indian texts, the term ''brahmacharya'' is a concept with a more complex meaning indicating an overall lifestyle conducive to the pursuit of sacred knowledge and spiritual liberation.<ref name=mkha/> ''Brahmacharya'' is a means, not an end. It usually includes cleanliness, [[ahimsa]], simple living, studies, meditation, and voluntary restraints on certain foods (eating only [[Sattvic diet|Sattvic food]]), on intoxicants, and on sexual behavior (both sex and masturbation, in some schools of thought).<ref name=mkha>M Khandelwal (2001), Sexual Fluids, Emotions, Morality – Notes on the Gendering of Brahmacharya, in Celibacy, Culture, and Society: The Anthropology of Sexual Abstinence (Editors: Elisa Sobo and Sandra Bell), University of Wisconsin Press, {{ISBN|978-0299171643}}, pages 157–174</ref><ref name=joseph>Joseph Alter (2012), Moral Materialism, Penguin, {{ISBN|978-0143417415}}, pages 65–67</ref>
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.<ref name=mkha>{{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}}</ref> {{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 diet|Sattvic food]]), intoxicants, and on sexual behavior (both sex and masturbation, in some schools of thought).<ref name=mkha />


==As a virtue==
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.<ref name=":0">{{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}}
''Brahmacharya'' is traditionally regarded as one of the five [[yamas]] in [[Yoga]], as declared in verse 2.30 of Patanjali's [[Yoga Sutras of Patanjali|Yoga Sutras]].<ref>Original:अहिंसासत्यास्तेय ब्रह्मचर्यापरिग्रहाः यमाः |<br>Source:{{cite book|last1=Āgāśe|first1=K. S.|title=Pātañjalayogasūtrāṇi|date=1904|publisher=Ānandāśrama|location=Puṇe|page=102| url=https://archive.org/stream/patanjaliyoga/yoga_sutras_three_commentaries#page/n111/mode/2up}}</ref> It is a form of self-restraint regarded as a virtue, and an observance recommended depending 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.<ref name=caf>[http://ebooks.gutenberg.us/himalayanacademy/sacredhinduliterature/lws/lws_ch-10.html Brahmacharyam Pativratyam cha – Celibacy and Fidelity] {{webarchive |url=https://web.archive.org/web/20130630071725/http://ebooks.gutenberg.us/himalayanacademy/sacredhinduliterature/lws/lws_ch-10.html |date=30 June 2013 }} Himalayan Academy, Gutenberg Archives (2006)</ref><ref name=brahmacarya2>'''[a]''' Louise Taylor (2001), A Woman's Book of Yoga, Tuttle, {{ISBN|978-0804818292}}, page 3;<br>'''[b]'''Jeffrey Long (2009), Jainism: An Introduction, IB Tauris, {{ISBN|978-1845116262}}, page 109; Quote: The fourth vow – brahmacarya – 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</ref> Shandilya [[Upanishad]] includes ''brahmacharya'' as one of ten [[yamas]] in Chapter 1, defining it as "refraining from sexual intercourse in all places and in all states in mind, speech or body".<ref>KN Aiyar (Translator), [https://archive.org/stream/thirtyminorupani00xxxxuoft#page/n189/mode/2up Sandilya Upanishad], Thirty Minor Upanishads, University of Toronto Archives, page 173</ref>
}}</ref><ref name=":1">{{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}}</ref>


Patanjali in verse 2.38<ref>Original: ब्रह्मचर्य प्रतिष्ठायां वीर्यलाभः |<br>Source: [http://vedanta-yoga.de/yoga-sutras-yamas-ashtanga-ahimsa/ Yogasutra 2.35–2.39] (in German)</ref> states that the virtue of brahmacharya leads to the profit of ''virya'' (वीर्य).<ref name=svb>SV Bharti (2001), Yoga Sutras of Patanjali: With the Exposition of Vyasa, Motilal Banarsidas, {{ISBN|978-8120818255}}, Appendix I, pages 536–539</ref> This Sanskrit word, ''virya'', has been variously translated as virility and, by [[Vyasa]], as strength and capacity. Vyasa explains that this virtue promotes other good qualities.<ref name=svb/> 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 ''brahmacharya'' must be understood as the voluntary restraint of power.<ref name=svb/> [[Chandogya Upanishad]] in verses of chapter 8.5 extols ''brahmacharya'' as a sacrament and sacrifice which, once perfected, leads to realization of the Self (Atman), and thereafter becomes the habit of experiencing the [[Ātman_(Hinduism)|Self]] in others and everything.<ref name=svb/><ref>[https://archive.org/stream/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English#page/n449/mode/2up Chandogya Upanishad] Book 8, Chapter 5, Jha (Translator), pages 434–440</ref> Tattva Vaisharadi and Yoga Sarasangraha assert that ''brahmacharya'' leads to an increase in ''jñana-shakti'' (power of knowledge) and ''kriya-shakti'' (power of action).<ref name=svb/>
== 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.<ref name=":2">{{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}}</ref> Brahmacharya is the oldest form of institutionalized asceticism in India, but less institutionalized than renunciatory asceticism.<ref>{{Cite book |last=Denton |first=Lynn Teskey |title=Female ascetics in Hinduism |last2=Collins |first2=Steven |date=2004 |publisher=State University of New York Press |isbn=978-0-7914-8462-3 |series=SUNY series inn Hindu studies |location=Albany |pages=95}}</ref> There is no single ritual of initiation into brahmacharya.


The great epic [[Mahabharata]] describes the objective of brahmacharya as knowledge of [[Brahman]] (Book Five, [[Udyoga Parva]], the Book of Effort).<ref name=kmg/> 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 [[Manasa, vacha, karmana|thought, word and deed]] to the ''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 the virtue of brahmacharya.<ref name=kmg/> A brahmachāri should do useful work, and the earnings he obtains should be given away as ''dakshina'' ("fee," "gift of thanks") to the guru. The epic declares that brahmacharya is one of twelve virtues, an essential part of ''angas'' in [[yoga]] and the path of perfecting perseverance and the pursuit of knowledge.<ref name=kmg>KM Ganguli (Translator), {{Google books|OrpZAAAAMAAJ|The Mahabharata of Krishna-Dwaipayana Vyasa|page=150}}, Udyoga Parva, Chapter 43, pages 150–153</ref>
=== In the Vedas ===
The Vedas discuss {{transliteration|sa|brahmacharya}}, both in the context of lifestyle and as a stage of one's life. ''[[Rigveda|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).<ref>{{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
}}</ref> ''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.<ref name="atharvaveda">{{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='''ब्रह्मचारी'''ष्णंश् 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}}
}}</ref> 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.<ref name="atharvaveda" />


== In Jainism ==
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}}:<ref name="sscu">{{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 '''ब्रह्मचर्य'''मेव तद्ब्रह्मचर्येण {{pipe}} ह्येव यो ज्ञाता तं विन्दतेऽथ यदिष्टमित्याचक्षते {{pipe}} '''ब्रह्मचर्य'''मेव तद्ब्रह्मचर्येण ह्येवेष्ट्वात्मानमनुविन्दते ॥ १ ॥ अथ यत्सत्त्रायणमित्याचक्षते '''ब्रह्मचर्य'''मेव तद्ब्रह्मचर्येण {{pipe}} ह्येव सत आत्मनस्त्राणं विन्दतेऽथ यन्मौनमित्याचक्षते {{pipe}} '''ब्रह्मचर्य'''मेव तब्ब्रह्मचर्येण ह्येवात्मानमनुविद्य मनुते ' ॥ २ ॥ अथ यदनाशकायनमित्याचक्षते '''ब्रह्मचर्य'''मेव तदेष {{pipe}} ह्यात्मा न नश्यति यं '''ब्रह्मचर्ये'''णानुविन्दतेऽथ {{pipe}} यदरण्यायनमित्याचक्षते '''ब्रह्मचर्य'''मेव 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}} '''ब्रह्मचर्ये'''णानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषाँ {{pipe}} सर्वेषु लोकेषु कामचारो भवति ॥ ४ ॥
[[File:In-jain.png|alt=Jain Flag Photo|thumb|Green colour in the [[Jain flag]] stands for ''brahmacharya''{{sfn|Vijay K. Jain|2012|p=iv}}]]
}}</ref>
''Brahmacharya'' is one of the five major vows prescribed for the ''[[Śrāvaka (Jainism)|śrāvakā]]'' (layman) and 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 ''brahmacharya'' requires remaining sexually faithful to one's chosen partner.<ref name=pshah/> For lay Jains who are unmarried, chaste living requires Jains to avoid sex before marriage.<ref>{{citation |title=Brahmacharya |url=http://www.bbc.co.uk/religion/religions/jainism/living/brahmacarya.shtml |publisher=[[BBC]] }}</ref> ''Uttam brahmacharya'' (Supreme Celibacy) is one of the ten excellencies of a ''[[Jain monk]]''.{{sfn|Champat Rai Jain|1926|p=64}} ''Brahmacharya'' is mentioned as one of the ''das [[Dharma (Jainism)|dharma]]'' (ten virtues) in ancient Jain texts like ''[[Tattvartha Sutra]]'', ''[[Sarvārthasiddhi]]'' and ''[[Puruşārthasiddhyupāya]]''.{{sfn|Vijay K. Jain|2012|p=145-147}}
 
{{quote|Now what people call {{transliteration|sa|[[Yajna|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.5.4<ref name=sscu /><ref>G. Jha (1942), The Chāndogyopaniṣad: A Treatise on Vedānta Philosophy, Oriental Book Agency, University of California Archives, {{oclc|7733219}}</ref>}}
 
A hymn in another early Upanishad, the [[Mundaka Upanishad]] in Book 3, Chapter 1, similarly states,


==Among Sramanic traditions==
{{quote|
Among the [[Śramaṇa|Sramanic]] traditions ([[Buddhism]], [[Jainism]], [[Ājīvika]], and [[Charvaka]] schools{{Citation needed|date=February 2022}}), ''brahmacharya'' is the term used for a self-imposed practice of celibacy generally considered a prerequisite for [[sadhana|spiritual practice]]. The fourth of the five great vows of [[Jain monk]]s, for example, is the vow of celibacy, which in this case means a total abstinence from the sensual pleasure of all five senses, including the avoidance of sexual thoughts and desires.<ref name=pshah>Pravin Shah, [http://www.fas.harvard.edu/~pluralsm/affiliates/jainism/jainedu/5greatvows.htm Five Great Vows (Maha-vratas) of Jainism] Jainism Literature Center, Harvard University Archives (2009)</ref><ref>Robert Kolb (2007), Encyclopedia of Business Ethics and Society, SAGE Publications, {{ISBN|978-1412916523}}, page 1207-1208</ref> The [[yogin]] who is firmly grounded in the virtue of ''brahmacharya'' is said to gain great vitality.<ref>{{cite book|title=Shambhala Encyclopedia of Yoga|page= 61|author=Georg Feuerstein|year= 2000|isbn= 9781570625558|url=https://books.google.com/books?id=i7yoPwAACAAJ&q=%22Shambhala+Encyclopedia+of+Yoga%22}}</ref>
{{lang|sa|सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् ।}}


==As Asrama stage of life==
Through continuous pursuit of {{transliteration|sa|[[satya]]}} (truthfulness), {{transliteration|sa|[[Tapas (Sanskrit)|tapas]]}} (perseverance, austerity), {{transliteration|sa|samyagjñāna}} (correct knowledge), and {{transliteration|sa|brahmacarya}}, one attains {{transliteration|sa|[[Ātman (Hinduism)|Atman]]}} (the Self).|Mundaka Upanishad|III.1.5<ref>{{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}}</ref>}}
{{Main|Āśrama (stage)}}


Brahmacharya in Hinduism literally means "conduct consistent with [[Brahman]]" or "on the path of Brahman".<ref name="James Lochtefeld pp. 120">James Lochtefeld, "Brahmacharya" in The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, pp. 120, Rosen Publishing. {{ISBN|9780823931798}}</ref> Historically ''brahmacharya'' referred to a stage of life ''(asrama)'' within the [[Vedic ashram system]]. Ancient [[Hindu culture]] divided the human lifespan into four stages: ''brahmacharya'', ''[[Grihastha]]'', ''[[Vanaprastha]]'' and ''[[Sannyasa]]''. ''Brahamacarya asrama'' occupied the first 20–25 years of life roughly corresponding to adolescence.<ref>Manusmriti suggests the Brahmacarya ashrama be about 25 years, one fourth of the normal life of human being he estimates to be 100 years. See: RK Sharma (1999), Indian Society, Institutions and Change, {{ISBN|978-8171566655}}, page 28</ref><ref>Bodhinatha Veylanswami (2007), What Is Hinduism?, Editors of Hinduism Today, Himalayan Academy Publishers, {{ISBN|978-1934145005}}, page 372</ref> Upon the child's ''[[Upanayanam]]'',<ref>Vivekjivandas, Sadhu. ''Hinduism: An Introduction&nbsp;– Part 2''. (Swaminarayan Aksharpith: Ahmedabad, 2010) p. 113. {{ISBN|978-81-7526-434-2}}</ref> the young person would begin a life of study in the [[Gurukula]] (the household of the [[Guru]]) dedicated to learning all aspects of ''dharma'' that is the "principles of righteous living". ''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.<ref>Rocher, Ludo. "The Dharmaśāstas". ''The Blackwell Companion to Hinduism''.(Ed.Gavin Flood) (Blackwell Publishing Ltd.: Oxford, 2003) p. 103. {{ISBN|0-631-21535-2}}</ref> During this stage of life, the traditional [[Vedanga|vedic sciences]] and various sastras<ref>Stella Kramrisch (1958), Traditions of the Indian Craftsman, The Journal of American Folklore, Vol. 71, No. 281, Traditional India: Structure and Change (Jul. – Sep., 1958), pp. 224–230</ref> were studied along with the religious texts contained within the [[Vedas]] and [[Upanishads]].<ref>Samuel Parker (1987), Artistic practice and education in India: A historical overview, Journal of Aesthetic Education, pp 123–141</ref><ref>Misra, R. N. (2011), Silpis in Ancient India: Beyond their Ascribed Locus in Ancient Society, Social Scientist, Vol. 39, No. 7/8, pp 43–54</ref> This stage of life was characterized by the practice of [[celibacy]].
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}},<ref>Some recent [[Upanishad|Upanishads]] do see for example Naradaparivrajaka Upanishad mentioned below</ref> 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 [[Shatapatha Brahmana|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.<ref name="julius">{{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}}</ref> 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.<ref name="julius" />


In one context, ''brahmacharya'' is the first of four ''[[ashrama (stage)|ashrama]]'' (age-based stages) of a human life, with ''[[grihastha]]'' (householder), ''[[vanaprastha]]'' (forest dweller), and ''[[sannyasa]]'' (renunciation) being the other three ''asramas''. 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]].<ref name=rks>RK Sharma (1999), Indian Society, Institutions and Change, {{ISBN|978-8171566655}}, page 28</ref> 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 (Sanskrit: ''[[moksha]]'').<ref>[[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"</ref><ref>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</ref>
=== 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 of Patanjali|Yoga Sutras]].<ref>{{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}}</ref> 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.<ref>{{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
}}</ref> Patanjali in verse 2.38<ref>{{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}}</ref> states that the virtue of brahmacharya leads to the profit of {{transliteration|sa|virya}} ({{lang|sa|वीर्य}}).<ref name="svb">{{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}}</ref> 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.<ref name="svb" />  


Naradaparivrajaka Upanishad suggests that the brahmacharya (student) stage of life should extend from the age a child is ready to receive teachings from a ''guru'', and continue for a period of twelve years.<ref>KN Aiyar (Translator), [https://archive.org/stream/thirtyminorupani00xxxxuoft#page/n151/mode/2up Narada Parivrajaka Upanishad], Thirty Minor Upanishads, University of Toronto Archives, page 135</ref>
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"<ref>{{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}}</ref> 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.<ref>{{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}}</ref><ref>{{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}}</ref>  


Graduation from the brahmacharya stage of life was marked by the [[Samavartanam]] ceremony.<ref>R Pandey (1969), Hindu Saṁskāras: Socio-Religious Study of the Hindu Sacraments (2nd Ed.), Delhi: Motilal Banarsidass, {{ISBN|81-208-0434-1}}</ref> The graduate was then ready to either start [[Grihastha]] (householder) stage of life, or wait, or pursue a life of Sannyasa and solitude like [[Rishi]]s in forest.<ref name=rks/> [[Vyasa]] in Chapter 234 of Shanti Parva in the [[Mahabharata]] praises ''brahmacharya'' as an important stage of life necessary for learning, then adds ''Grihastha'' stage as the root of society and important to an individual's success.<ref>KM Ganguli, [https://archive.org/stream/mahabharataofkri07royp#page/248/mode/2up Moksha dharma parva] Shanti Parva, The Mahabharata, pages 248–261</ref>
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.<ref name=svb /> [[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)|{{transliteration|sa|Atman}}]]), and thereafter becomes the habit of experiencing the Self in others and everything.<ref name=svb /><ref>{{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}}</ref> 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).<ref name=svb />


;Brahmacharya for girls
The great epic [[Mahabharata]] describes the objective of {{transliteration|sa|brahmacharya}} as knowledge of [[Brahman]] (Book Five, [[Udyoga Parva]], the Book of Effort).<ref name=kmg /> {{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 [[Manasa, vacha, karmana|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}}.<ref name=kmg /> 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.<ref name=kmg>{{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}}</ref>
The Vedas and Upanishads do not restrict the student stage of life to males.<ref name=sjain/> Atharva Veda, for example, states<ref name=sjain>S Jain (2003), The Right to Family Planning, in Sacred Rights: The Case for Contraception and Abortion in World Religions (Editor: Daniel C. Maguire), Oxford University Press, {{ISBN|978-0195160017}}, 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..."</ref><ref name=atharvaveda2/>


{{quote|
== In Jainism ==
<nowiki>ब्रह्मचर्येण कन्या युवानं विन्दते पतिम् |</nowiki>
[[File:In-jain.png|alt=Jain Flag Photo|thumb|Green colour in the [[Jain flag]] stands for {{transliteration|sa|brahmacharya}}{{sfn|Vijay K. Jain|2012|p=iv}}]]
{{transliteration|sa|Brahmacharya}} is one of the [[five vows]] prescribed for the {{transliteration|sa|[[Śrāvaka (Jainism)|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.<ref name=pshah /> For lay Jains who are unmarried, chaste living requires Jains to avoid sex before marriage.<ref>{{citation |title=Brahmacharya |url=https://www.bbc.co.uk/religion/religions/jainism/living/brahmacarya.shtml |website=BBC Religion|date=2009-09-11|publisher=[[BBC]] }}</ref> {{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 (Jainism)|dharma]]}} (ten virtues) in ancient Jain texts like ''[[Tattvartha Sutra]]'', ''[[Sarvārthasiddhi]]'' and ''[[Puruşārthasiddhyupāya]]''.{{sfn|Vijay K. Jain|2012|pp=145–147}}


A youthful ''Kanya'' (कन्या, girl) who graduates from Brahmacarya, obtains a suitable husband.|[[Atharva Veda]]|11.5.18<ref name=atharvaveda2>For source in Sanskrit: [http://sa.wikisource.org/wiki/अथर्ववेदः/अथर्ववेद:_काण्डं_11 Atharva Veda] Wikisource, Hymns 11.5[7].1 – 11.5[7].26;<br> For English translation: Stephen N Hay and William Theodore De Bary (1988), Sources of Indian Tradition, Motilal Banarsidass, {{ISBN|978-8120804678}}, pages 18–19</ref>}}
== Among Sramanic traditions ==
Among the [[Śramaṇa|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 [[sadhana|spiritual practice]]. The fourth of the five great vows of [[Jain monk]]s, 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.<ref name=pshah>{{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}}</ref><ref>{{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}}</ref> The [[yogin]] who is firmly grounded in the virtue of {{transliteration|sa|brahmacharya}} is said to gain great vitality.<ref>{{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}}</ref>


;No age restrictions
== As Asrama stage of life ==
Gonda<ref name=jangonda>[[Jan Gonda]] (1965), Change and Continuity in Indian Religion, Mouton & Co, The Hague, pages 284–285, 1965 print: {{oclc|817902}}, Reprinted in 1997: {{ISBN|978-8121500142}} (page number may be different)</ref> states that there were no age restrictions for the start of brahmacharya in ancient India. Not only young men, but older people resorted to student stage of life, and sought teachers who were authoritative in certain subjects.<ref name=jangonda/> The Chandogya Upanishad, in Section 5.11, describes "wealthy and learned householders" becoming brahmacārīs (students) with Rishi Kaikeya, to gain knowledge about Atman ([[Ātman_(Hinduism)|inner Self]]) and Brahman (Ultimate Reality).<ref>[[Patrick Olivelle]] (1996) (Translator), Upanishads, Oxford University Press, {{ISBN|978-0195124354}}, pages 143–144</ref><ref>[[Max Muller]], {{Google books|RZ0ZAQAAIAAJ|The [[Sacred Books of the East]]}}, Volume 43, Clarendon Press, Oxford University, pages 393–394</ref>
{{Main|Āśrama (stage)}}


==Historical references to brahmacharya==
{{transliteration|sa|Brahmacharya}} in Hinduism literally means "conduct consistent with [[Brahman]]" or "on the path of Brahman".<ref name="James Lochtefeld pp. 120" />
The Vedas discuss brahmacharya, both in the context of lifestyle and stage of one's life. [[Rigveda|Rig Veda]], for example, in Book 10 Chapter 136, mentions knowledge seekers as those with ''Kesin'' (long haired) and soil-colored clothes (yellow, orange, saffron) engaged in the affairs of ''Mananat'' (mind, meditation).<ref>GS Ghurye (1952), Ascetic Origins, Sociological Bulletin, Vol. 1, No. 2, pages 162–184;<br>For original: [http://sa.wikisource.org/wiki/ऋग्वेद:_सूक्तं_१०.१३६ Rigveda] Wikisource</ref> Rigveda, however, refers to these people as ''Muni'' and ''Vati''. The [[Atharva Veda]], completed by about 1000 BC, has more explicit discussion of ''Brahmacharya'', in Book XI Chapter 5.<ref name=atharvaveda>For source in Sanskrit: [http://sa.wikisource.org/wiki/अथर्ववेदः/अथर्ववेद:_काण्डं_11 Atharva Veda] Wikisource, Hymns 11.5[7].1 – 11.5[7].26; ('''ब्रह्मचारी'''ष्णंश् चरति रोदसी उभे तस्मिन् देवाः संमनसो भवन्ति | स दाधार पृथिवीं दिवं च स आचार्यं तपसा पिपर्ति ||1|| '''ब्रह्मचारिणं''' पितरो देवजनाः पृथग् देवा अनुसंयन्ति सर्वे | गन्धर्वा एनम् अन्व् आयन् त्रयस्त्रिंशत् त्रिशताः षट्सहस्राः सर्वान्त् स देवांस् तपसा पिपर्ति ||2|| आचार्य उपनयमानो '''ब्रह्मचारिणं''' कृणुते गर्भम् अन्तः | तं रात्रीस् तिस्र उदरे बिभर्ति तं जातं द्रष्टुम् अभिसंयन्ति देवाः ||3|| (...))<br> For English translation: Stephen N Hay and William Theodore De Bary (1988), Sources of Indian Tradition, Motilal Banarsidass, {{ISBN|978-8120804678}}, pages 18–19</ref> This Chapter of Atharva Veda describes 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 brahmacārī, the student becomes his embryo.<ref name=atharvaveda/>


The concept and practice of ''brahmacharya'' is extensively found among the older strata of the [[Mukhya Upanishads]] in Hinduism. The 8th-century BC text [[Chandogya Upanishad]] describes in Book 8, activities and lifestyle that is brahmacharya:<ref name=sscu>Translation: S Swahananda (2010), Chandogya Upanishad, Vedanta Press, {{ISBN|978-8171203307}}, Book VIII, Chapter 5, verse 1–4<br>Original: अथ यद्यज्ञ इत्याचक्षते '''ब्रह्मचर्य'''मेव तद्ब्रह्मचर्येण | ह्येव यो ज्ञाता तं विन्दतेऽथ यदिष्टमित्याचक्षते | '''ब्रह्मचर्य'''मेव तद्ब्रह्मचर्येण ह्येवेष्ट्वात्मानमनुविन्दते ॥ १ ॥ अथ यत्सत्त्रायणमित्याचक्षते '''ब्रह्मचर्य'''मेव तद्ब्रह्मचर्येण | ह्येव सत आत्मनस्त्राणं विन्दतेऽथ यन्मौनमित्याचक्षते |
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.<ref>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}}</ref><ref>{{cite book | last=Veylanswami | first=Bodhinatha | title=What Is Hinduism? |publisher=Himalayan Academy Publications | date=2007 | isbn=978-1-934145-00-5 | page=372}}</ref> Upon the child's {{transliteration|sa|[[upanayanam]]}},<ref>{{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}}</ref> 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.<ref>{{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}}</ref> During this stage of life, the traditional [[Vedanga|vedic sciences]] and various {{transliteration|sa|sastras}}<ref>{{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}}</ref> are studied along with the religious texts contained within the [[Vedas]] and [[Upanishads]].<ref>{{multiref2
'''ब्रह्मचर्य'''मेव तब्ब्रह्मचर्येण ह्येवात्मानमनुविद्य मनुते ' ॥ २ ॥ अथ यदनाशकायनमित्याचक्षते '''ब्रह्मचर्य'''मेव तदेष | ह्यात्मा न नश्यति यं '''ब्रह्मचर्ये'''णानुविन्दतेऽथ | यदरण्यायनमित्याचक्षते '''ब्रह्मचर्य'''मेव तदरश्च ह वै | ण्यश्चार्णवौ ब्रह्मलोके तृतीयस्यामितो दिवि तदैरं | मदीयँ सरस्तदश्वत्थः सोमसवनस्तदपराजिता | पूर्ब्रह्मणः प्रभुविमितँ हिरण्मयम् ॥ ३ ॥ तद्य एवैतवरं च ण्यं चार्णवौ ब्रह्मलोके | '''ब्रह्मचर्ये'''णानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषाँ | सर्वेषु लोकेषु कामचारो भवति ॥ ४ ॥<br></ref>
|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}}
}}</ref> 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.<ref name=":2" />


{{quote|Now what people call ''[[Yajna|yajña]]'' (sacrifice) is really ''Brahmacharya'', for only by means of Brahmacharya does the knower attain that world (of Brahman). And what people call ''Ishta'' (worship) is really Brahmacharya, for only worshipping by means of Brahmacharya does one attain the Atman (the liberated Self). Now, what people call the ''Sattrayana'' (sacrificial session) is really Brahmacharya, for only by means of Brahmacharya does one obtain one's salvation from ''Sat'' (Being). And what people call the ''Mauna'' (vow of silence) is really Brahmacharya for only through Brahmacharya does one understand the Atman and then meditate. Now, what people call a ''Anasakayana'' (vow of fasting) is really Brahmacharya, for this Atman never perishes which one attains by means of Brahmacharya. And what people call the ''Aranyayana'' (life of a hermit) is really Brahmacharya, for the world of [[Brahman]] belongs to those who by means of 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.5.4<ref name=sscu/><ref>G. Jha (1942), The Chāndogyopaniṣad: A Treatise on Vedānta Philosophy, Oritental Book Agency, University of California Archives, {{oclc|7733219}}</ref>}}
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]]}}).<ref>{{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]}}
}}</ref>
 
;Brahmacharya for girls
The Vedas and Upanishads do not restrict the student stage of life to males.<ref name=sjain>{{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...}}</ref> ''Atharva Veda'', for example, states<ref name=sjain /><ref name=atharvaveda2 />


A hymn in another early Upanishad, the [[Mundaka Upanishad]] in Book 3, Chapter 1 similarly states,
{{quote|
{{quote|
सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् ।
{{lang|sa|ब्रह्मचर्येण कन्या युवानं विन्दते पतिम्}}


Through continuous pursuit of [[Satya]] (truthfulness), [[Tapas (Sanskrit)|Tapas]] (perseverance, austerity), ''Samyajñāna'' (correct knowledge), and ''Brahmacarya'', one attains [[Ātman (Hinduism)|Atman]] (the Self).|Mundaka Upanishad|III.1.5<ref>MP Pandit (1969), Mundaka Upanishad 3.1.5, Gleanings from the Upanishads, {{oclc|81579}}, University of Virginia Archives, pages 11–12</ref>}}
A youthful {{transliteration|sa|Kanya}} ({{lang|sa|कन्या}}, girl) who graduates from {{transliteration|sa|brahmacarya}}, obtains a suitable husband.|[[Atharva Veda]]|11.5.18<ref name=atharvaveda2>{{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}}
}}</ref> }}


The Vedas and early Upanishadic texts of Hinduism in their discussion of ''brahmacharya'', make no mention of the age of the student at the start of brahmacharya,<ref>Some recent [[Upanishad]]s do, see for example Naradaparivrajaka Upanishad mentioned below</ref> 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 smritis (such as the Manusmriti) that the male "student", referred to as the "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 [[Shatapatha Brahmana|Satpatha Brahamana]] present two different viewpoints on sexual activity, of the guru during the Brahmacharya ashrama, i.e., the teacher of the "student Brahmachari[n]",  one against and one as a choice.<ref name=julius>Julius Eggeling, [https://archive.org/stream/satapathabrhman01eggegoog#page/n143/mode/2up Satapatha Brahmana] Madhyandina School version, Clarendon Press, Oxford, page 90</ref> Similarly, in verse 11.5.4.18, the Satapatha Brahamana presents contrasting viewpoints on an eating restraint (regarding honey) for the brahmacārī student.<ref name=julius/>
;No age restrictions
Gonda<ref name=jangonda>{{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}}</ref> 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.<ref name=jangonda /> 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 ([[Ātman (Hinduism)|inner Self]]) and Brahman (Ultimate Reality).<ref>{{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}}
}}</ref>


==Among religious movements==
== See also ==
In Indian traditions, a ''brahmacārī'' is a male and ''brahmacārinī'' a female.<ref name=gdc>[[George Chryssides]] (2006), The A to Z of New Religious Movements, {{ISBN|978-0810855885}}, page 56</ref><ref>{{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=K.S. Gautam|publisher=Publication Division, Ministry of Information and Broadcasting, Government of India}}</ref>
<!-- Please keep entries in alphabetical order [[WP:SEEALSO]] -->
* {{annotated link|[[Asceticism]]}}
* {{annotated link|[[Atma Shatkam]]}}
* {{annotated link|[[Fi sabilillah]]}}
* {{annotated link|[[Kiddush Hashem]]}}
* {{annotated link|[[Monk]]}}
* {{annotated link|[[Yamas]]}}
* {{annotated link|[[Yoga Sutras of Patanjali]]}}
<!-- please keep entries in alphabetical order -->


===Ashrams and Mathas===
== References ==
Various ''Ashrams'' (आश्रम, hermitage) and ''Matha'' (मठ, college of ascetics) of various schools of Hinduism call their male and female initiates as brahmacārī and brahmacārinī.<ref>Karen Pechilis (2004), The Graceful Guru: Hindu Female Gurus in India and the United States, Oxford University Press, {{ISBN|978-0195145373}}, pages 74–101</ref>
{{reflist|30em|refs=


==See also==
<ref name="James Lochtefeld pp. 120">{{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}}</ref>
<!-- Please keep entries in alphabetical order & add a short description [[WP:SEEALSO]] -->
 
{{Div col|colwidth=20em}}
<ref name="rks">{{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}}</ref>
* [[Asceticism]]
* [[Atma Shatkam]]
* [[Monk]]
* [[Yamas]]
* [[Yoga Sutras of Patanjali]]
{{div col end}}
<!-- please keep entries in alphabetical order -->


==References==
}}
{{reflist|30em}}


== Sources ==
== 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=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. |author-link=Vijay K. Jain |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}} }}
* {{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}} }}
* {{citation |last=Sangave |first=Vilas Adinath |author-link=Vilas Adinath Sangave |title=Jain Community: A Social Survey |url={{Google books|FWdWrRGV_t8C|plainurl=yes}} |date=1980 |publisher=[[Popular Prakashan]] |location=Bombay |edition=2nd |isbn=978-0-317-12346-3 }}


==Further reading==
== Further reading ==
* Carl Olson, Celibacy and Religious Traditions, Oxford University Press, {{ISBN|978-0195306323}}
* {{cite book | last=Haich | first=Elisabeth | author-link=Elisabeth Haich|title=Sexual Energy and Yoga | date=1982 | publisher=Aurora Press|isbn=978-0-943358-03-1}}
* [[Elisabeth Haich]], ''Sexual Energy and Yoga''. Aurora Press, {{ISBN|978-0943358031}} (1982)
* {{cite book|first=Swami|last=Narayananda|author-link=Swami Narayanananda|title=The Way to Peace, Power and Long Life|publisher=N.U. Yoga Trust|location=Denmark|year=2001|orig-year=1945}}
* Stuart Sovatsky: "Eros, Consciousness and Kundalini: Tantric Celibacy and the Mysteries of Eros". Inner Traditions, Rochester, VT. (1999)
* {{cite book|first=Swami|last=Narayananda|author-link=Swami Narayanananda|title=Brahmacharya, Its Necessity and Practice for Boys and Girls|publisher=N.U. Yoga Trust|location=Denmark|year=2001|orig-year=1960}}
* [[Swami Narayanananda]]: ''The Way to Peace, Power and Long Life''. N.U. Yoga Trust, Denmark, 2001 (1st ed. 1945)
* {{cite book | last=Olson | first=Carl | title=Celibacy and Religious Traditions | publisher=OUP USA | date=2008 | isbn=978-0-19-530632-3}}
* Swami Narayanananda: ''Brahmacharya, Its Necessity and Practice for Boys and Girls''. N.U. Yoga Trust, Denmark, 2001 (1st ed. 1960)
* {{cite book|first=Stuart|last= Sovatsky|title=Eros, Consciousness and Kundalini: Tantric Celibacy and the Mysteries of Eros|publisher=Inner Traditions|location=Rochester, Ver.|year=1999}}


==External links==
== External links ==
* [http://www.yugpradhan.com/en/book/brahmacharya Brahmacharya (online book on Brahmacharya by Panyas Shri Chandrashekhar Vijayji)]
* [http://www.yugpradhan.com/en/book/brahmacharya Brahmacharya (online book on Brahmacharya by Panyas Shri Chandrashekhar Vijayji)]
*[https://archive.org/details/BrahmacharyaHiJeevanHain Brahmacharya Hi Jeevan Hain PDF (Hindi)]
*[https://brahmacharya.app/ Brahmacharya 90 Days Challenge App]  
*[https://archive.org/details/BrahmacharyaKiMahima Brahmacharya Ki Mahima PDF (Hindi)]
*[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://archive.org/details/BrahmacharyaKiShaktiBySwamiRamaTirtha Brahmacharya Ki Shakti By Swami Rama Tirtha PDF (Hindi)]
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*[http://www.sivanandadlshq.org/download/celibacy.htm The Role of Celibacy in the Spiritual Life] An interview with Swami Chidananda
*[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]]
*[http://dlshq.org/download/practice-of-brahmacharya Practice of Brahmacharya] by [[Swami Sivananda]]
*[[s:The Complete Works of Swami Vivekananda|The Complete Works of Swami Vivekananda]] Chapters 5, 6 and 7 discuss Vivekananda's views on Brahmacharya [[Category:Asceticism]] [[Category:Ashramas]] [[Category:Buddhist philosophical concepts]] [[Category:Hindu monasticism]] [[Category:Hindu philosophical concepts]] [[Category:Jain philosophical concepts]] [[Category:Relational ethics]] [[Category:Jain ethics]] [[Category:Hindu ethics]] [[Category:Celibacy]]
*[[s:The Complete Works of Swami Vivekananda|The Complete Works of Swami Vivekananda]] Chapters 5, 6 and 7 discuss Vivekananda's views on Brahmacharya


{{Buddhism topics}}
{{Hindudharma}}
{{Hindudharma}}
{{Jainism topics}}
{{Jainism topics}}
{{Buddhism topics}}
{{Virtues}}
 
{{Authority control}}
{{Authority control}}
[[Category:Asceticism]]
[[Category:Ashramas]]
[[Category:Buddhist philosophical concepts]]
[[Category:Celibacy]]
[[Category:Hindu ethics]]
[[Category:Hindu monasticism]]
[[Category:Hindu philosophical concepts]]
[[Category:Jain ethics]]
[[Category:Jain philosophical concepts]]
[[Category:Relational ethics]]

Latest revision as of 18:53, 2 February 2026


For other uses, see Brahmachari (disambiguation).

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Brahmacharya (/ˌbrɑːməˈtʃɑːrjə/; Sanskrit: brahmacarya Devanagari: ब्रह्मचर्य) is the concept within Indian religions that literally means "conduct consistent with Brahman" or "on the path of Brahman".[1] 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.[2]

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.[3] 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.[4][5]

In the Hindu, Jain, and Buddhist monastic traditions, brahmacharya implies, among other things, the mandatory renunciation of sex and marriage.[6] It is considered necessary for a monk's spiritual practice.[7]

Etymology[edit | edit source]

The word brahmacharya stems from two Sanskrit roots:

  1. Brahman (Devanagari: 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.[8]
  2. carya (चर्य), which means activity, behaviour, conduct.[9]

Hence, brahmacharya roughly means "to stay true to one's Self or one own Atma" or "on the path of Brahman".[1]

In ancient and medieval era Indian texts, the term brahmacharya is a concept with a more complex meaning, indicating a lifestyle conducive to the pursuit of sacred knowledge and spiritual liberation.[10] Brahmacharya is a means, not an end. It usually includes cleanliness, 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).[10]

One who practices brahmacarya is known as a brahmacārī or brahmacārinī. Various ashrams (आश्रम, transl. hermitage) and mathas (मठ, transl. college of ascetics) of Hinduism also call their initiates by these terms.[11][12]

In Hinduism[edit | edit source]

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.[2] Brahmacharya is the oldest form of institutionalized asceticism in India, but less institutionalized than renunciatory asceticism.[13] There is no single ritual of initiation into brahmacharya.

In the Vedas[edit | edit source]

The Vedas discuss 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 kesin (long-haired) and with soil-colored clothes (yellow, orange, saffron) engaged in the affairs of mananat (mind, meditation).[14] Rig Veda, however, refers to these people as Muni and Vati. The Atharva Veda, completed by about 1000 BCE, has more explicit discussion of brahmacharya, in Book XI, Chapter 5.[15] This chapter of Atharva Veda describes 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 brahmacārī, the student becomes his embryo.[15]

The concept and practice of brahmacharya is found extensively among the older strata of the Mukhya Upanishads in Hinduism. The 8th-century BCE text Chandogya Upanishad describes, in Book 8, activities and lifestyle that is brahmacharya:[16]

Now what people call yajña (sacrifice) is really brahmacharya, for only by means of brahmacharya does the knower attain that world (of Brahman). And what people call Ishta (worship) is really brahmacharya, for only worshipping by means of brahmacharya does one attain the Atman (the liberated Self). Now, what people call the Sattrayana (sacrificial session) is really brahmacharya, for only by means of brahmacharya does one obtain one's salvation from Sat (Being). And what people call the Mauna (vow of silence) is really brahmacharya for only through brahmacharya does one understand the Atman and then meditate. Now, what people call a Anasakayana (vow of fasting) is really brahmacharya, for this Atman never perishes which one attains by means of brahmacharya. And what people call the Aranyayana (life of a hermit) is really brahmacharya, for the world of Brahman belongs to those who by means of 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.5.4[16][17]

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

सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् ।

Through continuous pursuit of satya (truthfulness), tapas (perseverance, austerity), samyagjñāna (correct knowledge), and brahmacarya, one attains Atman (the Self).

— Mundaka Upanishad, III.1.5[18]

The Vedas and early Upanishadic texts of Hinduism in their discussion of brahmacharya, make no mention of the age of the student at the start of brahmacharya,[19] 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 smritis (such as the Manusmriti) that the male "student", referred to as the "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 Brahmacharya ashrama, i.e., the teacher of the "student Brahmachari[n]", one against and one as a choice.[20] Similarly, in verse 11.5.4.18, the Satapatha Brahmana presents contrasting viewpoints on an eating restraint (regarding honey) for the brahmacārī student.[20]

As a virtue[edit | edit source]

Brahmacharya is traditionally regarded as one of the five yamas in Yoga, as declared in verse 2.30 of Patanjali's Yoga Sutras.[21] 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.[22] Patanjali in verse 2.38[23] states that the virtue of brahmacharya leads to the profit of virya (वीर्य).[24] This Sanskrit word, virya, has been variously translated as virility and, by Vyasa, as strength and capacity. Vyasa explains that this virtue promotes other good qualities.[24]

The Shandilya Upanishad includes brahmacharya as one of ten yamas in Chapter 1, defining it as "refraining from sexual intercourse in all places and in all states in mind, speech, or body"[25] 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.[26][27]

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 brahmacharya must be understood as the voluntary restraint of power.[24] Chandogya Upanishad in verses of chapter 8.5 extols brahmacharya as a sacrament and sacrifice which, once perfected, leads to realization of the Self (Atman), and thereafter becomes the habit of experiencing the Self in others and everything.[24][28] Tattva Vaisharadi and Yoga Sarasangraha assert that brahmacharya leads to an increase in jñana-shakti (power of knowledge) and kriya-shakti (power of action).[24]

The great epic Mahabharata describes the objective of brahmacharya as knowledge of Brahman (Book Five, Udyoga Parva, the Book of Effort).[29] 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 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 brahmacharya.[29] A brahmachāri should do useful work, and the earnings he obtains should be given away as dakshina ("fee," "gift of thanks") to the guru. The epic declares that brahmacharya is one of twelve virtues, an essential part of angas in yoga and the path of perfecting perseverance and the pursuit of knowledge.[29]

In Jainism[edit | edit source]

Jain Flag Photo
Green colour in the Jain flag stands for brahmacharya[30]

Brahmacharya is one of the five vows prescribed for the 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 brahmacharya requires remaining sexually faithful to one's chosen partner.[31] For lay Jains who are unmarried, chaste living requires Jains to avoid sex before marriage.[32] Uttam brahmacharya (Supreme Celibacy) is one of the ten excellencies of a Jain monk.[33] Brahmacharya is mentioned as one of the das dharma (ten virtues) in ancient Jain texts like Tattvartha Sutra, Sarvārthasiddhi and Puruşārthasiddhyupāya.[34]

Among Sramanic traditions[edit | edit source]

Among the Sramanic traditions (Buddhism, Jainism, Ājīvika, and Charvaka schools[citation needed]), 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.[31][35] The yogin who is firmly grounded in the virtue of brahmacharya is said to gain great vitality.[36]

As Asrama stage of life[edit | edit source]

Main article: Āśrama (stage)

Brahmacharya in Hinduism literally means "conduct consistent with Brahman" or "on the path of Brahman".[1]

Historically brahmacharya referred to a stage of life (asrama) within the Vedic ashram system. Ancient Hindu culture divided the human lifespan into four stages: brahmacharya, grihastha, vanaprastha, and sannyasa. Brahamacarya asrama occupies the first 20–25 years of life, roughly corresponding to adolescence.[37][38] Upon the child's upanayanam,[39] the young person would begin a life of study in the Gurukula (the household of the Guru) dedicated to learning all aspects of dharma that is the "principles of righteous living". 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.[40] During this stage of life, the traditional vedic sciences and various sastras[41] are studied along with the religious texts contained within the Vedas and Upanishads.[42] 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.[2]

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: moksha).[43]

Brahmacharya for girls

The Vedas and Upanishads do not restrict the student stage of life to males.[44] Atharva Veda, for example, states[44][45]

ब्रह्मचर्येण कन्या युवानं विन्दते पतिम्

A youthful Kanya (कन्या, girl) who graduates from brahmacarya, obtains a suitable husband.

— Atharva Veda, 11.5.18[45]
No age restrictions

Gonda[46] states that there were no age restrictions for the start of 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.[46] The Chandogya Upanishad, in Section 5.11, describes "wealthy and learned householders" becoming brahmacārīs (students) with Rishi Kaikeya, to gain knowledge about Atman (inner Self) and Brahman (Ultimate Reality).[47]

See also[edit | edit source]

References[edit | edit source]

  1. ↑ 1.0 1.1 1.2 Lochtefeld, James, ed. (13 August 2023). "Brahmacharya". The Illustrated Encyclopedia of Hinduism. Vol. 1: A–M. Rosen Publishing. p. 120. ISBN 9780823931798.
  2. ↑ 2.0 2.1 2.2 Howard, Veena R. (2013). Gandhi's Ascetic Activism: Renunciation and Social Action. State University of New York Press. pp. 88–94.
  3. ↑ Sharma, Rajendra K. (2004). Indian Society, Institutions and Change. Atlantic Publishers & Dist. p. 28. ISBN 978-81-7156-665-5.
  4. ↑ 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"
  5. ↑ 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
  6. ↑ Carl Olson (2007), Celibacy and Religious Traditions, Oxford University Press, ISBN 978-0195306323, page 227-233
  7. ↑ DR Pattanaik (1998), The Holy Refusal, MELUS, Vol. 23, No. 2, 113–127
  8. ↑ Template:Multiref2
  9. ↑ "चर्य". LearnSanskrit.cc Dictionary.
  10. ↑ 10.0 10.1 Khandelwal, M. (2001). "Sexual Fluids, Emotions, Morality – Notes on the Gendering of Brahmacharya". In Sobo, Elisa Janine; Bell, Sandra (eds.). Celibacy, Culture, and Society: The Anthropology of Sexual Abstinence. University of Wisconsin Press. pp. 157–174. ISBN 978-0-299-17164-3.
  11. ↑ Template:Multiref2
  12. ↑ Pechilis, Karen (2004). The Graceful Guru: Hindu Female Gurus in India and the United States. Oxford University Press. pp. 74–101. ISBN 978-0-19-514537-3.
  13. ↑ Denton, Lynn Teskey; Collins, Steven (2004). Female ascetics in Hinduism. SUNY series inn Hindu studies. Albany: State University of New York Press. p. 95. ISBN 978-0-7914-8462-3.
  14. ↑ Template:Multiref2
  15. ↑ 15.0 15.1 Template:Multiref2
  16. ↑ 16.0 16.1 Template:Multiref2
  17. ↑ G. Jha (1942), The Chāndogyopaniṣad: A Treatise on Vedānta Philosophy, Oriental Book Agency, University of California Archives, OCLC 7733219
  18. ↑ Pandit, Madhav Pundalik (1969). "Mundaka Upanishad 3.1.5". Gleanings from the Upanishads. Pondicherry: Dipti Publications. pp. 11–12. OCLC 81579.
  19. ↑ Some recent Upanishads do see for example Naradaparivrajaka Upanishad mentioned below
  20. ↑ 20.0 20.1 Muller, F. Max, ed. (1900). The Satapatha Brahmana, Part V. The Sacred Books of the East. Vol. 44. Translated by Eggeling, Julius. Oxford: Clarendon Press. p. 90.
  21. ↑ Āgāśe, K. S. (1904). Pātañjalayogasūtrāṇi. Puṇe: Ānandāśrama. p. 102. अहिंसासत्यास्तेय ब्रह्मचर्यापरिग्रहाः यमाः
  22. ↑ Template:Multiref2
  23. ↑ "Yoga Sutra, verse 2.35–2.39" (in Deutsch). 24 January 2013. ब्रह्मचर्य प्रतिष्ठायां वीर्यलाभः
  24. ↑ 24.0 24.1 24.2 24.3 24.4 "Appendix I". Yoga Sutras of Patanjali: With the Exposition of Vyasa, Motilal Banarsidas. Translated by Bharti, S.V. 2001. pp. 536–539. ISBN 978-8120818255.
  25. ↑ "Sandilya-Upanishad". Thirty Minor Upanishads. Translated by Aiyar, K. Narayanasvami. Madras: V̇asanṭā Press. 1914. p. 173.
  26. ↑ J.L.Shastri (1951). Linga Purana - English Translation - Part 1 of 2. Motilal Banarsidass. p. 28.
  27. ↑ www.wisdomlib.org (25 May 2023). "Yogic zones (aṣṭāṅgayoga-nirūpaṇa) [Chapter 8]". www.wisdomlib.org. Retrieved 29 December 2023.
  28. ↑ "Investigation into the Nature of Brahman". The Chandogyopanishad. Translated by Jha, Ganganatha. Poona: Oriental Book Agency. 1942. pp. 434–440.
  29. ↑ 29.0 29.1 29.2 "Udyoga Parva". The Mahabharata of Krishna-Dwaipayana Vyasa. Translated by Ganguli, Kisari Mohan. Bharata Press. 1886. pp. 150–153.
  30. ↑ Vijay K. Jain 2012, p. iv.
  31. ↑ 31.0 31.1 Shah, Pravin K. (2009). "Five Great Vows (Maha-vratas) of Jainism". Jainism Literature Center. Archived from the original on 2 June 2011.
  32. ↑ "Brahmacharya", BBC Religion, BBC, 11 September 2009
  33. ↑ Champat Rai Jain 1926, p. 64.
  34. ↑ Vijay K. Jain 2012, pp. 145–147.
  35. ↑ Kolb, Robert W., ed. (2008). Encyclopedia of Business Ethics and Society. SAGE. pp. 1207–1208. ISBN 978-1-4129-1652-3.[verification needed]
  36. ↑ Feuerstein, Georg (2000). The Shambhala Encyclopedia of Yoga. Shambhala. p. 61. ISBN 978-1-57062-555-8.
  37. ↑ Manusmriti suggests the Brahmacarya ashrama be about 25 years, one-fourth of the normal life of a human being he estimates to be 100 years. See: Sharma, Rajendra K. (2004). Indian Society, Institutions and Change. Atlantic Publishers & Dist. p. 28. ISBN 978-81-7156-665-5.
  38. ↑ Veylanswami, Bodhinatha (2007). What Is Hinduism?. Himalayan Academy Publications. p. 372. ISBN 978-1-934145-00-5.
  39. ↑ Vivekjivandas, Sadhu (2011). Hinduism: An Introduction. Ahmedabad: Swaminarayan Aksharpith. p. 113. ISBN 978-81-7526-434-2.
  40. ↑ Rocher, Ludo (2003). "The Dharmaśāstas". In Flood, Gavin (ed.). The Blackwell Companion to Hinduism. Oxford: Wiley-Blackwell. p. 103. ISBN 0-631-21535-2.
  41. ↑ Kramrisch, Stella (July–September 1958). "Traditions of the Indian Craftsman". The Journal of American Folklore—Traditional India: Structure and Change. 71 (281): 224–230.
  42. ↑ Template:Multiref2
  43. ↑ Template:Multiref2
  44. ↑ 44.0 44.1 Jain, S. (2003). "The Right to Family Planning". In Maguire, Daniel C. (ed.). Sacred Rights: The Case for Contraception and Abortion in World Religions. Oxford University Press on Demand. p. 134. ISBN 978-0-19-516001-7. 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...
  45. ↑ 45.0 45.1 Template:Multiref2
  46. ↑ 46.0 46.1 Gonda, Jan (1965). Change and continuity in Indian religion. The Hague: Mouton. pp. 284–285. OCLC 817902.
  47. ↑ Template:Multiref2

Sources[edit | edit source]

Further reading[edit | edit source]

  • Haich, Elisabeth (1982). Sexual Energy and Yoga. Aurora Press. ISBN 978-0-943358-03-1.
  • Narayananda, Swami (2001) [1945]. The Way to Peace, Power and Long Life. Denmark: N.U. Yoga Trust.
  • Narayananda, Swami (2001) [1960]. Brahmacharya, Its Necessity and Practice for Boys and Girls. Denmark: N.U. Yoga Trust.
  • Olson, Carl (2008). Celibacy and Religious Traditions. OUP USA. ISBN 978-0-19-530632-3.
  • Sovatsky, Stuart (1999). Eros, Consciousness and Kundalini: Tantric Celibacy and the Mysteries of Eros. Rochester, Ver.: Inner Traditions.

External links[edit | edit source]

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