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Brahmacharya Review Article International Ayurvedic Medical Journal ISSN:2320 5091 BRAHMACHARYA: A PREREQUISITE TO HEALTHY LIFE Upadhyay Devanand Lecturer (Department of samhita,sanskrit & siddhanta), Gangasheel Ayurvedic medical college, Bareilly, UP, India ABSTRACT Ayurveda 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 dharma(religious rituals), artha, kama and moksha. Kama in society is taken in sexual lust but Vatsayan has described kama as the enjoyment of appropriate objects by the five senses 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 sense 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. Acharya 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: Brahma, (shortened from education in gurukula ) which taught to brahman), 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 nature. 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 indriyas to indulge and thus and smelling, assisted by the mind together in Yagya valkya smriti 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), kirtan (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), sankalpa(to prepare for coitus), ad- enough to cause mano vikara (psychic dis- hyavasaya(to attempt or effort), kriya (coitus order). [4] Manu has quoted that one should or sexual intercourse) these eight are consi- never reside alone with maternal, sister or dered as maithuna 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” (shankaracharya) 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 desires 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| yoga pradipika it has been quoted that there tejobuddhibaladhwansho vilasatprabhaveta is interrelationship between shukra and ma- khaloo ||” Marriage 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 patanjali has proposed 8 and bala(vigour).[7] paths to yogic practice in which first path is In garunapurana it has been stated that yama which includes brahmacharya. brahmacharya is abstinence by all mean in “Brahmacharya pratishthayam viryalab- karma, mana and vaak in all possible condi- haha” (Yoga sutra) 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), varna(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), punya(austerity), diseases. Ati maithuna(excessive coitus) has priyatva(dearness).[13] In mundakopani- been contra indicated by Acharya sushruta shad it has been quoted that satya(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 indriya 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
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