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Review Article International Ayurvedic Medical Journal ISSN:2320 5091

BRAHMACHARYA: A PREREQUISITE TO HEALTHY LIFE Upadhyay Devanand Lecturer (Department of , & ), Gangasheel Ayurvedic medical college, Bareilly, UP, India

ABSTRACT is science of living being with an aim to live healthy life and curing of ailments. Arogyata (healthy life) is root to achieve the purushartha chatushtaya which are (religious rituals), , and . Kama in society is taken in sexual but Vatsayan has described kama as the enjoyment of appropriate objects by the five of hear- ing, feeling, seeing, tasting, and smelling, assisted by the mind together with the soul. The ingre- dient in this is a peculiar contact between the organ of and its object, and the consciousness of pleasure which arises from that contact is called Kama. A well organised, controlled form of kama comes under brahmacharya. Charaka has specified brahmacharya among three subpillars which assists in healthy living being. Brahmacharya leads to conservation of shukra dhatu which is essence of ahara. This shukra dhatu is responsible for bala, virya, yash, dhairya, preeti. Development of these qualities assists higher faculty buddhi or pragya not to indulge in pragyaparadh leading to correct decisionary power and patience. Healthy state of mind is achieved with this brahmacharya.Through this paper a review over various parameters of brah- macharya have been discussed and concluded. Keywords: Kama, dhairya, pragyaparadh, health, shukra dhatu.

INTRODUCTION Brahmacharya is taken literally from two kara (a ceremony in which the child got components: , (shortened from education in gurukula ) which taught to ), the absolute, eternal, supreme learning all aspects of dharma that is the God-head. (As opposed to Brahma, the deity "principles of righteous liv- in the Hindu triad responsible for creation). ing". Dharma comprised personal responsi- charya, which means "to follow". This is bilities towards himself, family, society, often translated as activity, mode of beha- humanity and God which included the envi- viour, a "virtuous" way of life. So the ronment, earth and . This educational word brahmacharya indicates a lifestyle period started when the child was five to adopted to enable one to attain the ultimate eight years old and lasted 14–20 reality.[1] years. During this period the tradi- Phase of strict regulation and study: Bra- tional veda were studied along with the reli- hamacharya asrama occupied the first 20- gious texts contained within the veda and 25 years of life roughly corresponding to upanishad. This stage of life was characte- adolescence. Upon the upanayan sams- rised by the practice of strict brahmacharya.[2] Upadhyay Devanand: Brahmacharya: A Prerequisite To Healthy Life Misconception for “kama” in current so- sundersatand that celibacy is just avoidance ciety: Kama in society is taken as sexual lust of coitus but it is myth.Avoidance of physi- but vatsayan has described kama as the en- cal touch is not a sufficient definition be- joyment of appropriate objects by the five cause even then people are involved with senses of hearing, feeling, seeing, tasting, manas or other to indulge and thus and smelling, assisted by the mind together in Yagya valkya a complete eight with the soul. The ingredient in this is a pe- paths have been described to be controlled culiar contact between the organ of sense for following brahma- and its object, and the consciousness of charya(celibacy).These are sma- pleasure which arises from that contact is rana(memorising of female by male or vice called kama.[3] A well organised, controlled versa), (talking about qualities), keli( form of kama comes under brahmacharya. to indulge in play), prekshana ( to look ur- In prabodh chandrodaya it has been quoted juously), Guhyabhasana( talking in lonely that memorising of female is sufficient place), (to prepare for coitus), ad- enough to cause mano (psychic dis- hyavasaya(to attempt or effort), kriya (coitus order). [4] has quoted that one should or sexual intercourse) these eight are consi- never reside alone with maternal, sister or dered as and to control these has any female because even the most intellect been described as brahmacharya.[9] are not able to control their indriyas indulg- Cotegories of brahmchari:“Ko brahma- ing into it.[5] charyavaan syat yashcha askhalito urdhwa- Diffrence in sexual desirous(kama) and retaskah” () There are two celibacy(brahmacharya): cotegories who have been considered as “Kamachari tu kamen ya indriyasukhe ra- brahmachari one is urdhwareta who are tah | best because they don’t have any lust while brahmachari sadaivaisha ya indriyajaye askhalitareta are the ones in which there ratah ||” (Mahabharat) arouses perceiviance of attraction but by kamachari is one who is always indulged in their strong will they compress all sensory amusement but brahmachari keeps a and does not waste their vigour in sensory control over his senses.[6] amusements.[10] Importance of marietal act: “vivaho na vilasarthah prajarthameva ke- Importance of brahmacharya: In hatha valah| pradipika it has been quoted that there tejobuddhibaladhwansho vilasatprabhaveta is interrelationship between shukra and ma- khaloo ||” is not just meant for nas. It has been said that they both are inter- sexual indugence, it has been meant for pro- dependant on each other and one should try to conserve shukra and regulate ma- duction of praja(child). Sexual indulgence [11] leads to loss of teja(lustre),buddhi(intellect) nas. Acharya has proposed 8 and bala(vigour).[7] paths to yogic practice in which first path is In garunapurana it has been stated that which includes brahmacharya. brahmacharya is abstinence by all mean in “Brahmacharya pratishthayam viryalab- , mana and vaak in all possible condi- haha” (Yoga ) i.e following brahma- tions of time, place.[8] Practically people mi- charya leads to conservation of 673 www.iamj.in IAMJ: Volume 2; Issue 4; July-August-2014 Upadhyay Devanand: Brahmacharya: A Prerequisite To Healthy Life virya(vigour) abstinence, particularly in the nam”(ch.su.25/40) ayushya or promoters to case of sexual activity. Also responsible be- life is dependant on this brahmacharya.[18] It havior with respect to our goal of moving has been said that following brahmacharya toward the truth. It suggests that we should along with other two leads to increament in form relationships that foster our under- bala(power), (lustre) standing of the highest truths. "Practicing ,vriddhi(growth).[19] Brahmacharya is more brahmacharya means that we use our sexual seen as preservance of shukra energy to regenerate our connection to our dhatu(~semen) as it has been indicated that spiritual self. It also means that we don’t use among all dhatu shukra is last formed dhatu this energy in any way that might harm oth- and its preservation leads to healthy life. ers.[12] Advantages of brahmacharya are Shukra has been considered to the specia- dirghayushya (longivity of lifespan), lised converted product of ahara or food. teja(lustre), bala(power), virya(vigour), Not following brahmacharya leads to exces- pragya(intellect), laxmi(money), ma- sive loss of shukra dhatu leading to various hayash(pride), (austerity), diseases. Ati maithuna(excessive coitus) has priyatva(dearness).[13] In mundakopani- been contra indicated by Acharya sushruta shad it has been quoted that (truth), as it may lead to shoola(pain), kasa(cough), tapa(penance),Samyak gyana(true know- jwara(fever), swasa(dyspnoea), kar- ledge) and brahmacharya(celibacy) leads to shya(emaciation), pandu(anaemia), self knowledge.[14] In describing kshaya(decreased immunity).[20] Acharya tapa(penance) done from sharira(body), it charaka has indicated that excessive has been quoted in Bhagwad Geeta that one gramya dharma(maithuna karma ) along should follow brahmacharya(celibacy) with others like vyayama(exercise), along with other measures like worshiping hasya(excessive laughing), bha- brahmnanas, spiritual master, father, shya(speaking), prajagarana(awakened in mother,cleanliness,simplicity and nonvi- night) should be avoided.[21] Under the olence.[15] Achara rasayana Acharya Charaka has Ayurvedic view: “brahmacharya shabden given “nivrittam madyamaithunat”i.e one sayyamsaumanasya prabhritayo should refrain away from sexual indulgence brahmagyananuguda gri- by any mean to get result like rasayana. [22] hyante.”(chakrapani tika on ch.su.11/35) Under sadavritta i.e various conducts fol- This term has been given for control over lowed which leads to indriyajaya(conquer senses, purity of manas and conducts to- over senses ) brahmacharya has been de- wards goal to brahma. It has been advised to scribed along with gyana, dana, mi- be used very tactfully as excess use or even trata,daya, harsh, upeksha. [23] Patanjali non use leads to manokshobha (psychic yogasutra describes these methods opted disturbances).[16] Acharya charak has de- for chitta prasadana (conquer of psyche, scribed brahmacharya(celibacy) under intellect, ego)[24]. trayopstambha or three supporting pillars of In grihasthashram (phase of entry into mar- life. Others includes ahara and nidra.[17] ried life) if one has sexual intercourse with These three have to be used tactfully. an aim to conceive a child ,it has been con- “Brahmacharyam ayushya- sidered as brahmacharya as it is done with 674 www.iamj.in IAMJ: Volume 2; Issue 4; July-August-2014 Upadhyay Devanand: Brahmacharya: A Prerequisite To Healthy Life an aim to conceive and in a regulated way. those following a spiritual path (). “ayushmanto mandajara bapuvarnabalan- Abstaining from sexual activity is highly vita| sthiropachitamamsashcha bhavati stri- praised. This word seems to have been used shu sayyatah|| (su.ch.24) [29] in two contexts, firstly is worthious deeds “dharmyam yashasyamayushyam lohad- with controlled senses in path to achieve wayarasayanam| anumodamahe brahma- brahma and secondly is related to controlled charyamekantanirmalam” dharma (promo- and well practiced indulgence in sexual life ter to righteous conducts), yash (pride), ayu- which can be followed in society shya (age promoter), two of the rasayana practically.In four stages of life first stage is and brahmacharya has been always been brahmacharya. Generally this is stage where praised.[25] dhatus are not matured as per ayurveda and Acharya charak has described that shukra one is said to be involved in studious phase leaves its place if there is stripurusha sa- where concentration is highly needed. shu- nyoga(contact between male and fe- kra has gunas like male),cheshta( for inter- sara,vishra,pichhil,,sukshma which on course),sankalpa (desire stage of manas for exposure to alluring stimuli as per Yagya- making ), pidana(touching of sexual valkya smriti may leave its place. Shukra parts together for intercourse). [26] gives dhairya(patience), chyavan(built), Ages for sexual activity : Acharya charak preeti(). Our society is soon des- and vagbhatta: age >16 and <70 yrs, the rea- cending to stage where the adolescent age son being that before 16 years all dhatus are people are too much indulged in sexual of- not matured and if someone is indulged suf- fences breaking the brahmacharya rules and fers shosha while if indulged after 70 gets it is invariably seen as the crimes like rape harmful results. Acharya Sushruta has con- offences are increasing due to lack of sidered this age >25 and < 80 yrs. [27] dhairya and preeti. The second stage of life Relationship with seasonal variation: is grihasthashram ; practice of brahma- Acharya charak has adviced to avoid sexual charya is still adviced in which it has been contact in advocated to have sexual pleasure in con- grishma(summer),varsha(rainy),while Vag- trolled manner with an aim to conceive bahtta adviced once in 15 days in grishma. child. Even proper ages in ayurveda for sex- Hemant and shishir(winter seasons) –can do ual indulgence is given. This brahmacharya vyavaya(coitus) as per will. leads to conservation of shukra dhatu which Vasanta(spring)- controlled sexual indul- gives priti, yash, sthairya, bala, manapra- gence.(charak), vasanta(spring) and sha- sannata.Brahmacharya is practiced for rada(autumn) on 3rd day(vagbhatta) [28] chitta prasadana which leads to yogic living DISCUSSION: achieving higher goals to healthy way of Brahmacharya includes greater physical living. and mental sexual discipline, until a person CONCLUSION: experiences complete absence of sexual desire despite the most alluring Healthy life is possible when stimuli. Brahmacharya denotes the practice trayopstambh(subpillars) hold their strength. of sexual continence or celibacy adopted by Brahmacharya should be followed at every 675 www.iamj.in IAMJ: Volume 2; Issue 4; July-August-2014 Upadhyay Devanand: Brahmacharya: A Prerequisite To Healthy Life stages of life. Its aim is control over senses 8. Vaidyakiyasubhashitasahityam or sa- and preserve shukra dhatu which is sara of hityikasubhsaitavaidyakam (an an- ahara and precious. Shukra dhatu if present thology of didatic sayings on health) in body leads to dhairya (patience), compiled by Dr.Govind Ghanekar , preeti(affection), yash(pride). Chaukhambha sanskrit sansthan 2003 edition REFERENCES: 9. Vaidyakiyasubhashitasahityam or sa- 1. http://en.wikipedia.org/wiki/Brahma- hityikasubhsaitavaidyakam (an an- charya. (acessed on March 20, 2014). thology of didatic sayings on health) 2. Rocher, Ludo. "The Dharmaśāstas". The compiled by Dr.Govind Ghanekar , Blackwell Companion to Chaukhambha sanskrit sansthan varanasi Hinduism.(Ed.) (Blackwell 2003 edition Publishing Ltd.: Oxford, 2003) p. 103. 10. Vaidyakiyasubhashitasahityam or sa- 3. The kamsutra original writer Vatsyayan hityikasubhsaitavaidyakam (an an- english translation by lars martin fusse thology of didatic sayings on health) yoga .com USA I st edition 2012 compiled by Dr.Govind Ghanekar 4. Vaidyakiyasubhashitasahityam or sa- ,18:35,36, pg139Chaukhambha sanskrit hityikasubhsaitavaidyakam (an an- sansthan varanasi 2003 edition thology of didatic sayings on health) 11. Vaidyakiyasubhashitasahityam or sa- compiled by Dr.Govind Ghanekar hityikasubhsaitavaidyakam (an an- ,Chaukhambha sanskrit sansthan va- thology of didatic sayings on health) ranasi 2003 edition compiled by Dr.Govind Ghanekar ,18:, 5. Vaidyakiyasubhashitasahityam or sa- pg139Chaukhambha sanskrit sansthan hityikasubhsaitavaidyakam (an an- varanasi 2003 edition thology of didatic sayings on health) 12. The eight limbs of yoga a basic over- compiled by Dr.Govind Ghanekar view" Retrieved 2012-07-29 ,Chaukhambha sanskrit sansthan va- 13. Vaidyakiyasubhashitasahityam or sa- ranasi 2003 edition hityikasubhsaitavaidyakam (an an- 6. Vaidyakiyasubhashitasahityam or sa- thology of didatic sayings on health) hityikasubhsaitavaidyakam (an an- compiled by Dr.Govind Ghanekar ,18:24 thology of didatic sayings on health) pg135 Chaukhambha sanskrit sansthan compiled by Dr.Govind Ghanekar varanasi 2003 edition ,18:34,pg 139Chaukhambha sanskrit 14. Vaidyakiyasubhashitasahityam or sa- sansthan varanasi 2003 edition hityikasubhsaitavaidyakam (an an- 7. Vaidyakiyasubhashitasahityam or sa- thology of didatic sayings on health) hityikasubhsaitavaidyakam (an an- compiled by Dr.Govind Ghane- thology of didatic sayings on health) kar,18:24,pg135 Chaukhambha sanskrit compiled by Dr.Govind Ghanekar sansthan varanasi 2003 edition ,Chaukhambha sanskrit sansthan va- 15. Bhaktivedanta swami A.C. Geetopani- ranasi 2003 edition shad bhagvad geeta as it is 2 nd edition bhaktivedanta book juhu mumbai 400049 2006 pg693 17:14 sharira tapa. 676 www.iamj.in IAMJ: Volume 2; Issue 4; July-August-2014 Upadhyay Devanand: Brahmacharya: A Prerequisite To Healthy Life 16. Caraka samhita of maharshi agnivesha ch.su.8/29 pg 189 chaukambha bharti with ayurveda dipika sanskrit academy gopal mandir lane varanasi commentory by sri chakrapanidutt editor 221001, 2007 and commentator dwivedi laxmidhar 24. Gupta Kaviraj Atrideva Astanga coeditor and commentator dwivedi B.K. hrdayam of Vagbhatt as.h.utt.s.40/4 pg and Goswami P.K.,11;35:pg 262 part I 829 edited with vidyotini Hindi sutra sthan chowkahambha krishnadas Commentary Chaukambha prakashan academy 2007 Varanasi 2012. 17. Ayurveda ke Mula siddhanta evam unaki 25. Gupta Kaviraj Atrideva Astanga upadeyata vol.1 by Dwivedi Laxmidhar hrdayam of Vagbhatt as.h.utt.s.40/4 pg chaukambha krishnadas academy 829 edited with vidyotini Hindi varanasi 2010 pg 406-7 Commentary Chaukambha prakashan 18. Shastri Pt.Kashinath, Chaturvedi Gorakh Varanasi 2012. The charak samhita of agnivesha 26. Shastri Pt.Kashinath, Chaturvedi Gorakh revised by caraka and Drdhabala,chikitsa Nath The charak samhita of agnivesha sthan 2/1:1,pg65 chaukambha bharti revised by caraka and Drdhabala 2/4:47 academy gopal mandir lane varanasi pg 91 chaukambha bharti academy 221001, 2007 gopal mandir lane varanasi 221001, 19. Shastri Pt.Kashinath, Chaturvedi Gorakh 2007 Nath The charak samhita of agnivesha 27. Shastri Pt.Kashinath, Chaturvedi Gorakh revised by caraka and Drdhabala Nath The charak samhita of agnivesha chaukambha bharti academy gopal revised by caraka and Drdhabala 2/1:1 mandir lane varanasi 221001, 2007 vimarsh pg 65 chaukambha bharti 20. &29 of Maharsi academy gopal mandir lane varanasi Sushruta with Ayurvedatatwasandipika, 221001, 2007 Hindi Commentary, Shastri, a.d.,15/14 28. Shastri Pt.Kashinath, Chaturvedi Gorakh Chaukhambha Sanskrit Sansthan, Nath The charak samhita of agnivesha Varanasi, 1953-1959. revised by caraka and Drdhabala sutra 21. Shastri Pt.Kashinath, Chaturvedi Gorakh sthan 6 chaukambha bharti academy Nath The charak samhita of agnivesha gopal mandir lane varanasi 221001, revised by caraka and Drdhabala 2007 chaukambha bharti academy gopal mandir lane varanasi 221001, 2007 CORRESPONDING AUTHOR 22. Shastri Pt.Kashinath, Chaturvedi Gorakh Dr. Devanand Upadhyay Nath The charak samhita of agnivesha Lecturer (Department of samhita,sanskrit revised by caraka and Drdhabala ch.ch. &siddhanta), Gangasheel Ayurvedic medical 1/4/30 pg 58 chaukambha bharti college, Bareilly, UP, India academy gopal mandir lane varanasi Email- [email protected] 221001, 2007 23. Shastri Pt.Kashinath, Chaturvedi Gorakh Nath The charak samhita of agnivesha revised by caraka and Drdhabala 677 www.iamj.in IAMJ: Volume 2; Issue 4; July-August-2014