Brahmacharya

Etymology

The word sa stems from two Sanskrit roots:

1. sa (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.{{multiref2
2. sa (चर्य), which means activity, behaviour, conduct.

Hence, sa roughly means "to stay true to one's Self or one own sa" or "on the path of san".

In ancient and medieval era Indian texts, the term sa is a concept with a more complex meaning, indicating a lifestyle conducive to the pursuit of sacred knowledge and spiritual liberation. sa is a means, not an end. It usually includes cleanliness, sa, 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 sa (आश्रम, ) and sa (मठ, ) of Hinduism also call their initiates by these terms.{{multiref2||

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.

In the Vedas

The Vedas discuss sa, 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 sa (long-haired) and with soil-colored clothes (yellow, orange, saffron) engaged in the affairs of sa (mind, meditation).{{multiref2||For original: Rig Veda Wikisource

The concept and practice of sa is found extensively among the older strata of the Mukhya Upanishads in Hinduism. The text Chandogya Upanishad describes, in Book 8, activities and lifestyle that is sa:{{multiref2|Translation: |Original: अथ यद्यज्ञ इत्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव यो ज्ञाता तं विन्दतेऽथ यदिष्टमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येवेष्ट्वात्मानमनुविन्दते ॥ १ ॥ अथ यत्सत्त्रायणमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव सत आत्मनस्त्राणं विन्दतेऽथ यन्मौनमित्याचक्षते ब्रह्मचर्यमेव तब्ब्रह्मचर्येण ह्येवात्मानमनुविद्य मनुते ' ॥ २ ॥ अथ यदनाशकायनमित्याचक्षते ब्रह्मचर्यमेव तदेष ह्यात्मा न नश्यति यं ब्रह्मचर्येणानुविन्दतेऽथ यदरण्यायनमित्याचक्षते ब्रह्मचर्यमेव तदरश्च ह वै ण्यश्चार्णवौ ब्रह्मलोके तृतीयस्यामितो दिवि तदैरं मदीयँ सरस्तदश्वत्थः सोमसवनस्तदपराजिता पूर्ब्रह्मणः प्रभुविमितँ हिरण्मयम् ॥ ३ ॥ तद्य एवैतवरं च ण्यं चार्णवौ ब्रह्मलोके ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषाँ सर्वेषु लोकेषु कामचारो भवति ॥ ४ ॥

Now what people call sa (sacrifice) is really sa, for only by means of sa does the knower attain that world (of Brahman). And what people call sa (worship) is really sa, for only worshipping by means of sa does one attain the Atman (the liberated Self). Now, what people call the sa (sacrificial session) is really sa, for only by means of sa does one obtain one's salvation from sa (Being). And what people call the sa (vow of silence) is really sa for only through sa does one understand the Atman and then meditate. Now, what people call a sa (vow of fasting) is really sa, for this Atman never perishes which one attains by means of sa. And what people call the sa (life of a hermit) is really sa, for the world of Brahman belongs to those who by means of sa attain the seas Ara and Nya in the world of Brahman. For them there is freedom in all the worlds.

Chandogya Upanishad

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 sa (truthfulness), sa (perseverance, austerity), sa (correct knowledge), and sa, one attains sa (the Self).|Mundaka Upanishad|III.1.5}}

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

As a virtue

sa is traditionally regarded as one of the five sa in Yoga, as declared in verse 2.30 of Patanjali's Yoga Sutras. 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

The Shandilya Upanishad includes sa as one of ten sa in Chapter 1, defining it as "refraining from sexual intercourse in all places and in all states in mind, speech, or body" while Linga Purana in chapter 1.8 states that in case of householders, indulgence in sexual intercourse with their own wives and abstention from it with other women mentally, physically and verbally should be understood as brahmacharya as well.

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

The great epic Mahabharata describes the objective of sa as knowledge of Brahman (Book Five, Udyoga Parva, the Book of Effort).

In Jainism

sa is one of the five vows prescribed for the sa (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 sa requires remaining sexually faithful to one's chosen partner. sa (Supreme Celibacy) is one of the ten excellencies of a Jain monk. sa is mentioned as one of the sa (ten virtues) in ancient Jain texts like Tattvartha Sutra, Sarvārthasiddhi and Puruşārthasiddhyupāya.

Among Sramanic traditions

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

As Asrama stage of life

Main article: Āśrama (stage)

sa in Hinduism literally means "conduct consistent with Brahman" or "on the path of Brahman".

Historically sa referred to a stage of life (sa) within the Vedic ashram system. Ancient Hindu culture divided the human lifespan into four stages: sa, sa, sa, and sa. sa occupies the first 20–25 years of life, roughly corresponding to adolescence. Upon the child's sa, the young person would begin a life of study in the Gurukula (the household of the Guru) dedicated to learning all aspects of sa that is the "principles of righteous living". sa comprised personal responsibilities towards himself, family, society, humanity, and God which included the environment, earth, and nature. This educational period started when the child was five to eight years old and lasted until the age of 14 to 20 years. During this stage of life, the traditional vedic sciences and various sa are studied along with the religious texts contained within the Vedas and Upanishads.{{multiref2

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: sa).{{multiref2

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

ब्रह्मचर्येण कन्या युवानं विन्दते पतिम्

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

;No age restrictions Gonda states that there were no age restrictions for the start of sa 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 sa (students) with Rishi Kaikeya, to gain knowledge about Atman (inner Self) and Brahman (Ultimate Reality).{{multiref2

References

Sources

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