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Line 1: − {{ToBeEdited}}Brahmacharyashrama (Samskrit : ब्रह्मचर्याश्रमः) is the first of the four ashramas that a person passes through in his life time. It includes the stage of a child, teenager and the early years of youth i.e., starting from the age of about five to twenty years. This is the formative and impressionable age as recognized by our ancient seers, hence the dharmas of this ashrama promote total dedication to holistic personality development of the child along with rigorous learning of the vedas and shastras. + + − + − + − + Line 12:
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Line 235: − They elaborates on both the personal as well as social duties of a brahmachari.+ + + − + − ''suśīlo mitabhugdakṣaḥ śraddadhāno jitendriyaḥ । yāvadarthaṁ vyavaharetstrīṣu strīnirjiteṣu ca ॥ 6॥''</blockquote>Meaning: He should be of a good character, moderate in eating, alert and prompt (in work), of reverential faith in shastras and self-controlled. It is only when absolutely necessary and to that much extent only that he should deal with women (eg. for getting alms) or with those who are influenced by women.<ref name=":3" />+ − The Manusmrti elaborates further as follows:+ − === गुरुभक्तिः ॥ Behaviour towards the Guru === − In Brahmacharyashrama, the stage of gaining knowledge, the importance of a [[Guru (गुरुः)|Guru]] is unparalled. A student therefore, should be ever engaged in doing seva (सेवा | selfless service) to his preceptor.<ref name=":6" /> In fact, the behaviour of students towards their Gurus is specifically elaborated in detail in order to educate the young minds about the value of a Guru in life. − − According to the Bhagavata Purana, a brahmachari should dwell in the house of his preceptor. He should be self-controlled and comply with what is agreeable to the preceptor. He should behave humbly like a servant, and entertain very strong affection to his teacher.<ref name=":3" /><blockquote>ब्रह्मचारी गुरुकुले वसन् दान्तो गुरोर्हितम् । आचरन् दासवन्नीचो गुरौ सुदृढसौहृदः ॥ १॥<ref name=":4" /> − ''brahmacārī gurukule vasan dānto gurorhitam । ācaran dāsavannīco gurau sudr̥ḍhasauhr̥daḥ ॥ 1॥''</blockquote>+ − * Respectful behavior towards gurus is regarded as one of the foremost duties of a brahmachari. Talking of respecting superiors, Manu says, − Line 248:
Line 251: − + − − He further adds that he who habitually salutes and constantly pays reverence to the aged obtains an increase of four (things), (viz.) length of life, knowledge, fame, (and) strength. (2.121)<ref name=":0">The Laws of Manu, Translated by G.Buhler, [http://www.sacred-texts.com/hin/manu/manu02.htm Chapter 2]</ref><blockquote>अभिवादनशीलस्य नित्यं वृद्धोपसेविनः । चत्वारि तस्य वर्धन्ते आयुर्धर्मो यशो बलम् । । २.१२१ । ।<ref name=":1" /> − − Line 279:
Line 278: − + − + − + − + − + − + − + − This is ordained as his constant behaviour also towards other instructors in science, towards his relatives to whom honour is due, towards all who may restrain him from papa (पापम्), or may give him salutary advice. Infact, the son of the teacher who imparts instruction (in his father’s stead), whether younger or of equal age, or a student of (the science of) sacrifices (or of other Angas), deserves the same honour as the teacher.(2.206 and 208)<ref name=":0" /> Because,<blockquote>यथा खनन्खनित्रेण नरो वार्यधिगच्छति । तथा गुरुगतां विद्यां शुश्रूषुरधिगच्छति । । २.२१८ । ।<ref name=":1" /> − yathā khanankhanitreṇa naro vāryadhigacchati । tathā gurugatāṁ vidyāṁ śuśrūṣuradhigacchati । । 2.218 । ।</blockquote>Meaning: As the man who digs with a spade (into the ground) obtains water, even so an obedient (pupil) obtains the knowledge which lies (hidden) in his teacher. (2.218)<ref name=":0" />+ − * Obedience towards Mata, Pita and Guru is declared to be the best form of austerity. By honouring them all that ought to be done by man, is considered accomplished; It is clearly considered the highest duty, every other act is a subordinate duty. (Manu 2.229 and 237) Hence it is said, − <blockquote>तयोर्नित्यं प्रियं कुर्यादाचार्यस्य च सर्वदा । तेष्वेव त्रिषु तुष्टेषु तपः सर्वं समाप्यते । । २.२२८ । ।<ref name=":1" /> − tayornityaṁ priyaṁ kuryādācāryasya ca sarvadā । teṣveva triṣu tuṣṭeṣu tapaḥ sarvaṁ samāpyate । । 2.228 । ।</blockquote>Meaning: Let him always do what is agreeable to those two ie. mother and father, and always (what may please) his teacher; when those three are pleased, he obtains all (those rewards which) austerities (yield).<ref name=":0" />+ − Because, all duties are considered to be fulfilled by him who honours those three; but to him who honours them not, all rites remain fruitless. (Manu 2.234)<ref name=":1" />+ − Mahabharata+ − वसन्नेको जपन्नेकः सर्वान्वेदान्युधिष्ठिर। एकस्मिन्नेव चाचार्ये शुश्रूषुर्मलपङ्कवान्।। 12.60.18 (61.18)+ − ब्रह्मचारी व्रती नित्यं नित्यं दीक्षापरो वशी। गुरुच्छायानुगो नित्यमधीयानः सुयन्त्रितः। 19+ − अविचाल्यव्रतोपेतं कृत्यं कुर्वन्वसेत्सदा।। 19 (20)+ − शुश्रूषां सततं कुर्वन्गुरोः संप्रणमेत च। षट्कर्मस्वनिवृत्तश्च न प्रवृत्तश्च सर्वशः।। 20+ − नाचरत्यधिकारेण सेवेत द्विषतो न च। एषोऽऽश्रमपदस्तात ब्रह्मचारिण इष्यते।। 21<ref name=":7" />+ − − He should serve or worship the preceptor for the sake of learning and should be attentive. (26) − − And also he should study when invited. Whatever he obtains, he should present it to him. He should always promote his interest by all acts of mind, speech and body. (27)<ref name=":8" /> − − गुरुं चैवाप्युपासीत स्वाध्यायार्थं समाहितः । । १.२६ । । − − आहूतश्चाप्यधीयीत लब्धं चास्मै निवेदयेत् । हितं तस्याचरेन्नित्यं मनोवाक्कायकर्मभिः । । १.२७ । ।<ref name=":9" /> + − + − − Line 335:
Line 322: − According to the Bhagavata Purana, those who have taken the vow of brahmacharya (celibacy) should avoid the use of collyrium, unguents, massage of the body, dealings with women, painting or viewing pictures of women, meat, spirituous liquor (in the case of those who are permitted to drink, honey in the case of brahmanas), garlands, sandal pigment and ornaments.<ref name=":5" />+ − − अञ्जनाभ्यञ्जनोन्मर्दस्त्र्यवलेखामिषं मधु । स्रग्गन्धलेपालङ्कारांस्त्यजेयुर्ये धृतव्रताः ॥ १२॥<ref name=":4" /> − ''añjanābhyañjanonmardastryavalekhāmiṣaṁ madhu । sraggandhalepālaṅkārāṁstyajeyurye dhr̥tavratāḥ ॥ 12॥''+ − The Agni Purana states that one should abstain from (drinking) intoxicants, (eating) flesh, singing and dancing with men. (One should also eschew) violence, spreading scandal about others and especially speaking unpleasant words.<ref name=":10" />+ − मधु मांस जनैः सार्धं गीतं नृत्यञ्च वै त्यजेत् ॥१५३.१५+ − हिंसाम्परापवादं च अश्लीलं च विशेषतः ।१५३.१६<ref name=":11" />+ − According to Manusmrti, a student who resides with his teacher must observe the following restrictive rules, duly controlling all his organs, in order to increase his adhyatmik merit. (2.175)+ − * Let him abstain from honey (wine), meat, perfumes, garlands, substances (used for) flavouring (food) (ie. tasty and savoury dishes), women, all substances turned acid, and from doing injury to living creatures; From anointing (his body), applying collyrium to his eyes, from the use of shoes and of an umbrella (or parasol), from (sensual) desire, anger, covetousness, dancing, singing, and playing (musical instruments); From gambling (playing dice), idle disputes (gossip), backbiting (slander), and lying (untruth), from looking at and touching women, and from hurting others. (2.177,178 and 179)<ref name=":0" /><ref name=":6" /> − Line 359:
Line 342: − + − + − Let him always sleep alone, let him never waste his manhood; for he who voluntarily wastes his manhood, breaks his vow. However, a twice-born student, who has involuntarily wasted his manly strength during sleep, must bathe, worship the sun, and afterwards thrice mutter the Rik-verse (which begins), “Again let my strength return to me.” (2.180 and 181)<ref name=":0" /> <blockquote>एकः शयीत सर्वत्र न रेतः स्कन्दयेत्क्व चित् । कामाद्धि स्कन्दयन्रेतो हिनस्ति व्रतं आत्मनः । । २.१८० । । + + Line 370:
Line 354: − + − + − − − − − + − + − − − − In the 8th year of conception or birth, the Upanayana of brahmanas, of the kshatriyas in the eleventh; of the Vaishyas in eleven plus one. Some say according to family custom.<ref name=":8" /> − − गर्भाष्टमेऽष्टमे वाब्दे ब्राह्मणस्योपनायनम् । राज्ञां एकादशे सैके विशां एके यथाकुलम् । । १.१४ । ।<ref name=":9" /> − − The Manusmrti further states that the ceremony called keshanta (clipping the hair) is ordained for a brahmana in the 16th year from conception, for kshatriya in the 22nd , and for a Vaishya 2 years later than that.<ref name=":8" /> − − केशान्तः षोडशे वर्षे ब्राह्मणस्य विधीयते । राजन्यबन्धोर्द्वाविंशे वैश्यस्य द्व्यधिके मतः । । २.६५ । ।<ref name=":1" /> − − According to the Yajnavalkya smrti, these ie. 16, 22 and 24 are the maximum periods of Upanayana for the brahmanas, kshatriyas and Vaishyas respectively.<ref name=":8" /> − − आषोडशादाद्वाविंशाच्चतुर्विंशाच्च वत्सरात् । ब्रह्मक्षत्रविशां कालौपनायनिकः परः । । १.३७ । ।<ref name=":9" /> − − The same is quoted in the Manusmrti as well. − − आ षोदशाद्ब्राह्मणस्य सावित्री नातिवर्तते । आ द्वाविंशात्क्षत्रबन्धोरा चतुर्विंशतेर्विशः । । २.३८ । ।<ref name=":1" /> − According to Manusmrti, the vow of studying the three Vedas under a teacher must be kept for thirty-six years, or for half that time, or for a quarter, or until the (student) has perfectly learnt them. It says, a student who has studied in due order the three Vedas, or two, or even one only, without breaking the rules of studentship, shall enter the order of householders. (Manu 3.1 and 2)<ref name=":2">Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3]</ref> + − The initiation to the Grhasthashrama happens after the student having bathed, with the permission of his teacher, performs, according to the rule, the Samvartana. Samavartana is the rite to be performed at the completion of one's education just before returning home from the preceptor's house. It is said, a person who is thus, famous for the strict performance of his duties and has received his heritage, the Veda, from his father, shall be honoured, sitting on a couch and adorned with a garland, with the present of a cow and the honey-mixture.<ref>The Laws of Manu, Translated by G.Buhler, [http://www.sacred-texts.com/hin/manu/manu03.htm Chapter 3]</ref><blockquote>तं प्रतीतं स्वधर्मेण ब्रह्मदायहरं पितुः । स्रग्विणं तल्प आसीनं अर्हयेत्प्रथमं गवा । । ३.३ । ।<ref name=":2" />+ − taṁ pratītaṁ svadharmeṇa brahmadāyaharaṁ pituḥ । sragviṇaṁ talpa āsīnaṁ arhayetprathamaṁ gavā । । 3.3 । ।</blockquote>Also, at the end of his student career, a student gives a present to his preceptor according to his ability before returning home to enter the household life.<ref name=":6" /> The concept of Gurudakshina is highly respected in the Bharat's Gurukula tradition. Manusmrti says, with the permission of his teacher, when he is about to take the final bath (the ritualistic bath for samavartana signifying completion of studies), he is advised to procure a present for the venerable man (his guru) according to his ability, which may be a field, gold, a cow, a horse, a parasol and shoes, a seat, grain, or even vegetables, and thus give pleasure to his teacher. (Manu 2.245 and 246)<ref name=":1" />+ − According to the Bhagavata Purana, after having presented, if at all he can afford to do so, with what is desired by his preceptor (as gurudakshina) and having obtained his permission, he (the student) should + − + − ''dattvā varamanujñāto guroḥ kāmaṁ yadīśvaraḥ । gr̥haṁ vanaṁ vā praviśetpravrajettatra vā vaset ॥ 14॥''</blockquote>While, the guru also gives his the final instructions to the student through a convocation address at the conclusion of their studentship before sending him home. One such address as recorded in the Taittiriya Upanishad is summarised as follows: <blockquote>“''Speak the truth. Do your duty. Never swerve from the study of the Veda. Do not cut off the line of progeny (after giving the preceptor the fee he desires). Never swerve away from truth. Never swerve from duty. Never neglect your welfare. Never neglect your prosperity. Never neglect the study and the teaching of the Vedas.''</blockquote><blockquote>''Never swerve from the duties to the deities and the forefathers. Regard your mother as a deity. (Matrdevo Bhava). Regard your father as a deity (Pitrdevo Bhava). Regard your teacher as a deity (Acharyadevo Bhava). Regard your guest as deity (Atithidevo Bhava). Let only those actions that are free from blemishes be done and not others. Only those that are good acts to us should be performed by you and not others.''</blockquote><blockquote>''You should remove the fatigue of Brahmanas who are superior to you by serving them with seats, etc. Gift should be given with faith, in plenty, with modesty and sympathy. If there be any doubt regarding rites or conduct, then look up to the lives of great men and follow their examples. This is the injunction. This is the teaching. This is the secret of the Vedas. This is the Supreme’s word of command. This should be observed. Thus is this to be meditated upon.''”<ref name=":6" /></blockquote>Thus, as the Agni Purana says, (He) should learn the scripture (from the preceptor), pay fees to the preceptor and perform the bathing (ceremony+ − marking the completion of one’s study).<ref name=":10" />+ − वेदस्वीकरणं कृत्वा स्रायाद्वै दत्तदक्षिणः । नैष्ठिको ब्रह्मचारी वा देहान्तं निवसेद्गुरौ ॥१५३.१७<ref name=":11" />+ − However, the naisfika brahmachari (one who has taken a vow of life-long abstinence) should remain with the preceptor till his (own) death.<ref name=":10" />+ − + − The word Naishthika is derived from Nishtha+Thajn<ref name=":8" /> − A student is given the opportunity to choose to live his entire life in the teacher's house as a Brahmachari. However, with a few instructions. It is said,<blockquote>यदि त्वात्यन्तिकं वासं रोचयेत गुरोः कुले । युक्तः परिचरेदेनं आ शरीरविमोक्षणात् । । २.२४३ । ।+ Line 434:
Line 395: − + − − It is in line with this duty that the Yajnavalkya smrti states that the Naishthika brahmachari should live with his acharya, in the absence of the latter, with his son or wife or even fire.<ref name=":8" /> − − नैष्ठिको ब्रह्मचारी तु वसेदाचार्यसंनिधौ । तदभावेऽस्य तनये पत्न्यां वैश्वानरेऽपि वा । । १.४९ । । − − And the fruit of such diligence is given as freedom from the cycle of birth and death.<blockquote>एवं चरति यो विप्रो ब्रह्मचर्यं अविप्लुतः । स गच्छत्युत्तमस्थानं न चेह जायते पुनः । । २.२४९ । ।<ref name=":1" /> − − evaṁ carati yo vipro brahmacaryaṁ aviplutaḥ । sa gacchatyuttamasthānaṁ na ceha jāyate punaḥ । । 2.249 । ।</blockquote>Meaning: A Brahmana who thus passes his life as a student without breaking his vow, reaches (after death) the highest abode and will not be born again in this world.<ref name=":0" /> − − This is reiterated in the Yajnavalkya smrti as well. − अनेन विधिना देहं सादयन्विजितेन्द्रियः । ब्रह्मलोकं अवाप्नोति न चेहाजायते पुनः । । १.५० । ।<ref name=":9" />+ − Meaning: In this way destroying the body and subduing his senses, he attains the region of Brahma and is not born here again.+ − Mahabharata+ − चरितब्रह्मचर्यस्य ब्राह्मणस्य विशांपते। भैक्षचर्यास्वधीकारः प्रशस्तो देहमोक्षणे।। 12.60.7 (61.7)<ref name=":7">Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-060 Adhyaya 60]</ref>+ − बहुश्रुत्या गुरुशुश्रूषया वा परस्पराः संहननाद्वदन्ति। नित्यं धर्मं क्षत्रियो ब्रह्मचारी। चरेदेको ह्याश्रमं धर्मकामः।। 12.64.4 (65.4)<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-064 Adhyaya 64]</ref>+ + + +
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[[File:12.1 Brahmacharyashrama web.jpg|border|right|frameless|584x584px]]
Brahmacharyashrama (Samskrit : ब्रह्मचर्याश्रमः) is the first of the four ashramas that a person passes through in his life time. It includes the stage of a child, teenager and the early years of youth i.e., starting from the age of about five to twenty years. This is the formative and impressionable age as recognized by our ancient seers, hence the [[Dharma (धर्मः)|dharmas]] of this ashrama promote total dedication to holistic personality development of the child along with rigorous learning of the [[Vedas (वेदाः)|vedas]] and shastras.
Thus, brahmacharyashrama, is essentially a period of study and discipline. In ancient Bharata, teachers usually lived in forest hermitages, the Gurukulas. The students, both rich and poor, lived together in the house of their preceptor and studied the Vedas and the sciences. In this stage, the guru was a student's spiritual father and was thus, served with faith, devotion and reverence.<ref name=":6">Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref>
Thus, brahmacharyashrama, is essentially a period of study and discipline. In ancient [[Bharatavarsha (भरतवर्षम्)|Bharata]], teachers usually lived in forest hermitages, the [[Gurukula (गुरुकुलम्)|Gurukulas]]. The students, both rich and poor, lived together in the house of their preceptor and studied the Vedas and the sciences. In this stage, the [[Guru (गुरुः)|guru]] was a student's spiritual father and was thus, served with faith, devotion and reverence.<ref name=":6">Swami Sivananda (1999), [http://www.dlshq.org/download/hinduismbk.pdf All About Hinduism], Uttar Pradesh: The Divine Life Society.</ref>
== ब्रह्मचारी ॥ Brahmachari ==
== ब्रह्मचारी ॥ Brahmachari ==
The student life begins with the Upanayana ceremony that is known as 'second birth'.<ref name=":6" /> A child roughly about the age of 5 or 6 years is initiated into Brahmacharyashrama by performing the Upanayana samskara. Early history points to the evidence of this important samskara being in vogue from the vedic ages. Such a child who has undergone the Upanayana samskara is called a Brahmachari.
The student life begins with the [[Upanayana (उपनयनम्)|Upanayana]] ceremony that is known as 'second birth'.<ref name=":6" /> A child roughly about the age of 5 or 6 years is initiated into Brahmacharyashrama by performing the Upanayana samskara. Early history points to the evidence of this important [[Samskaras (संस्काराः)|samskara]] being in vogue from the vedic ages. Such a child who has undergone the Upanayana samskara is called a Brahmachari.
Manu broadly defines a Brahmachari as follows:<ref name=":12">Pt. Girija Prasad Dvivedi (1917), [https://archive.org/details/ManuSmritHindi-GpDwivedi/page/n192/mode/2up The Manusmriti or Manavadharmashastra], Lucknow: Newul Kishore Press.</ref><blockquote>यद्यस्य विहितं चर्म यत् सूत्रं या च मेखला । यो दण्डो यच्च वसनं तत्तदस्य व्रतेष्वपि ॥२.१७४॥
[[Manu (मनु)|Manu]] broadly defines a Brahmachari as follows:<ref name=":12">Pt. Girija Prasad Dvivedi (1917), The Manusmriti or Manavadharmashastra ([https://archive.org/details/ManuSmritHindi-GpDwivedi/page/n192/mode/2up Adhyaya 2]), Lucknow: Newul Kishore Press.</ref><blockquote>यद्यस्य विहितं चर्म यत् सूत्रं या च मेखला । यो दण्डो यच्च वसनं तत्तदस्य व्रतेष्वपि ॥२.१७४॥
सेवेतेमांस्तु नियमान् ब्रह्मचारी गुरौ वसन् । सन्नियम्येन्द्रियग्रामं तपोवृद्ध्यर्थमात्मनः ॥२.१७५॥<ref name=":1" />
सेवेतेमांस्तु नियमान् ब्रह्मचारी गुरौ वसन् । सन्नियम्येन्द्रियग्रामं तपोवृद्ध्यर्थमात्मनः ॥२.१७५॥<ref name=":1" />
''yadyasya vihitaṁ carma yat sūtraṁ yā ca mekhalā । yo daṇḍo yacca vasanaṁ tattadasya vrateṣvapi ॥2.174॥''
''yadyasya vihitaṁ carma yat sūtraṁ yā ca mekhalā । yo daṇḍo yacca vasanaṁ tattadasya vrateṣvapi ॥2.174॥''
''sevetemāṁstu niyamān brahmacārī gurau vasan । sanniyamyendriyagrāmaṁ tapovr̥ddhyarthamātmanaḥ ॥2.175॥''</blockquote>Summary : After upanayana one who undertakes the (brahmacharya) vrata and learns veda according to the injunctions laid down, only that person who has during the upanayana, having worn the skin (चर्म), the girdle (मेखला), the sutra (सूत्र or yajnopavita) and staff (दण्डः) undertakes the vrata (is a brahmachari). Following the niyamas, a brahmachari resides along with the Guru and increases his tapas by controlling his senses.
''sevetemāṁstu niyamān brahmacārī gurau vasan । sanniyamyendriyagrāmaṁ tapovr̥ddhyarthamātmanaḥ ॥2.175॥''</blockquote>Summary : After upanayana one who undertakes the (brahmacharya) vrata and learns veda according to the injunctions laid down, only that person who has during the upanayana, having worn the skin (चर्म), the girdle (मेखला), the sutra (सूत्र or yajnopavita) and staff (दण्डः) undertakes the vrata (is a brahmachari). Following the niyamas, a brahmachari resides along with the Guru and increases his [[Tapas (तपस्)|tapas]] by controlling his [[Indriyas (इन्द्रियाणि)|senses]].
Grhyasutras also contain information about the acharas and vidhis to be followed by a brahmachari. Khadira grhyasutras summarize the important things that are marks of a brahmachari.
[[Grhyasutras (गृह्यसूत्राणि)|Grhyasutras]] also contain information about the [[Acharana Dharma (आचरणधर्मः)|acharas]] and vidhis to be followed by a brahmachari. Khadira grhyasutras summarize the important things that are marks of a brahmachari.
<blockquote>मेखलाधारणभैक्षचर्यदण्डसमिदाधानोपस्पर्शनप्रातरभिवादा नित्यम् |२.५.१६<ref>Khadira Grhyasutras ([https://sa.wikisource.org/wiki/%E0%A4%96%E0%A4%BE%E0%A4%A6%E0%A4%BF%E0%A4%B0%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D See Patala 2 Khanda 5])</ref> ''mekhalādhāraṇabhaikṣacaryadaṇḍasamidādhānopasparśanaprātarabhivādā nityam | (2.5.16)''</blockquote>Meaning: Wearing the mekhala (girdle made of munji grass), activity of bhiksha, touching (bearing) the staff and samidhas (for doing the agnikarya) and (guru) abhivada (respectful salute) every morning are to be done everyday. Shabdakalpadruma defines a brahmachari as<blockquote>ब्रह्म ज्ञानं तपो वा आचरति अर्जयत्यवश्यम्। उपनयनानन्तरं नियमं कृत्वा गुरोः सन्निधौस्थित्वा साङ्गवेदाध्ययनं करोति यः । स द्बिविधः उपकुर्व्वाणः नैष्ठिकश्च । प्रथमाश्रमी ।<ref>Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%AC%E0%A4%BE%E0%A4%B2%E0%A5%8D%E0%A4%AF%E0%A4%82 See Brahmachari (ब्रह्मचारी)])</ref> brahma jñānaṁ tapo vā ācarati arjayatyavaśyam। upanayanānantaraṁ niyamaṁ kr̥tvā guroḥ sannidhausthitvā sāṅgavedādhyayanaṁ karoti yaḥ । sa dbividhaḥ upakurvvāṇaḥ naiṣṭhikaśca । prathamāśramī ।</blockquote>Meaning: One who practices and definitely earns Brahma jnana and tapas. After Upanayana one who undertakes to follow the set of rules (laid down for a brahmachari) and learns vedas (sanga meaning along with the Vedangas) by residing near a Guru is a brahmachari. He is of two types : Upakurvana and Naishthika. He is one who belongs to the First Ashrama (Brahmacharya is the first among the four ashramas).<blockquote>ब्रह्म वेदस्तदध्ययनार्थं यद्व्रतं तदपि ब्रह्मतच्चरतीति ब्रह्मचारी । brahma vedastadadhyayanārthaṁ yadvrataṁ tadapi brahmataccaratīti brahmacārī ।<ref>Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B8%E0%A4%AA%E0%A5%8D%E0%A4%A4%E0%A4%A8%E0%A4%BE%E0%A4%AE%E0%A4%BE See Sabrahmachari (सब्रह्मचारी)])</ref></blockquote>Clarifying further about Brahma (ब्रह्म), here, it means Veda i.e. one who is engaged in the study of vedas is a brahmachari.
<blockquote>मेखलाधारणभैक्षचर्यदण्डसमिदाधानोपस्पर्शनप्रातरभिवादा नित्यम् |२.५.१६<ref>Khadira Grhyasutras ([https://sa.wikisource.org/wiki/%E0%A4%96%E0%A4%BE%E0%A4%A6%E0%A4%BF%E0%A4%B0%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D See Patala 2 Khanda 5])</ref> ''mekhalādhāraṇabhaikṣacaryadaṇḍasamidādhānopasparśanaprātarabhivādā nityam | (2.5.16)''</blockquote>Meaning: Wearing the mekhala (girdle made of munji grass), activity of bhiksha, touching (bearing) the staff and samidhas (for doing the agnikarya) and (guru) abhivada (respectful salute) every morning are to be done everyday. Shabdakalpadruma defines a brahmachari as<blockquote>ब्रह्म ज्ञानं तपो वा आचरति अर्जयत्यवश्यम्। उपनयनानन्तरं नियमं कृत्वा गुरोः सन्निधौस्थित्वा साङ्गवेदाध्ययनं करोति यः । स द्बिविधः उपकुर्व्वाणः नैष्ठिकश्च । प्रथमाश्रमी ।<ref>Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%AC%E0%A4%BE%E0%A4%B2%E0%A5%8D%E0%A4%AF%E0%A4%82 See Brahmachari (ब्रह्मचारी)])</ref> brahma jñānaṁ tapo vā ācarati arjayatyavaśyam। upanayanānantaraṁ niyamaṁ kr̥tvā guroḥ sannidhausthitvā sāṅgavedādhyayanaṁ karoti yaḥ । sa dbividhaḥ upakurvvāṇaḥ naiṣṭhikaśca । prathamāśramī ।</blockquote>Meaning: One who practices and definitely earns Brahmajnana and tapas. After Upanayana one who undertakes to follow the set of rules (laid down for a brahmachari) and learns vedas (sanga meaning along with the [[Shad Vedangas (षड्वेदाङ्गानि)|Vedangas]]) by residing near a Guru is a brahmachari. He is of two types : Upakurvana and Naishthika. He is one who belongs to the First [[Ashrama Dharma (आश्रमधर्मः)|Ashrama]] (Brahmacharya is the first among the four ashramas).<blockquote>ब्रह्म वेदस्तदध्ययनार्थं यद्व्रतं तदपि ब्रह्मतच्चरतीति ब्रह्मचारी । brahma vedastadadhyayanārthaṁ yadvrataṁ tadapi brahmataccaratīti brahmacārī ।<ref>Shabdakalpadruma ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B8%E0%A4%AA%E0%A5%8D%E0%A4%A4%E0%A4%A8%E0%A4%BE%E0%A4%AE%E0%A4%BE See Sabrahmachari (सब्रह्मचारी)])</ref></blockquote>Clarifying further about Brahma (ब्रह्म), here, it means Veda i.e. one who is engaged in the study of vedas is a brahmachari.
== वेशभूषा ॥ Attire ==
== वेशभूषा ॥ Attire ==
The Bhagavata Purana states that a brahmachari, with his hair braided, should wear a mekhala (a girdle of munja grass), deer-skin and two pieces of cloth, the yajnopavita (sacred thread) and carry with him a staff, a kamandalu (water-pot of gourd) and a handful of darbha grass as prescribed in the Shastras.<ref name=":3">Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, [https://archive.org/details/in.ernet.dli.2015.150116/page/n99 P.no.968-969].</ref> <blockquote>
The Bhagavata Purana states that a brahmachari, with his hair braided, should wear a mekhala (a girdle of munja grass), deer-skin and two pieces of cloth, the yajnopavita (sacred thread) and carry with him a staff, a kamandalu (water-pot of gourd) and a handful of darbha grass as prescribed in the Shastras.<ref name=":3">Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, [https://archive.org/details/in.ernet.dli.2015.150116/page/n99 P.no.968-969].</ref> <blockquote>
मेखलाजिनवासांसि जटादण्डकमण्डलून् । बिभृयादुपवीतं च दर्भपाणिर्यथोदितम् ॥ ४॥<ref name=":4">Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A8 Adhyaya 12].</ref>
मेखलाजिनवासांसि जटादण्डकमण्डलून् । बिभृयादुपवीतं च दर्भपाणिर्यथोदितम् ॥ ४॥<ref name=":4">Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A8 Adhyaya 12].</ref>
''mekhalājinavāsāṁsi jaṭādaṇḍakamaṇḍalūn । bibhr̥yādupavītaṁ ca darbhapāṇiryathoditam ॥ 4॥''</blockquote>The Yajnavalkya smrti also mentions the staff, skin, sacred thread and the girdle as important possessions of a brahmachari.<ref name=":8">Rai Bahadur Srisa Chandra Vidyarnava (1918), Yajnavalkya Smriti ([https://archive.org/details/yajnavalkyasmrit00yj/page/62/mode/2up?view=theater Book 1 Achara Adhyaya]), Bahadurganj: The Panini Office.</ref><blockquote>दण्डाजिनोपवीतानि मेखलां चैव धारयेत् ।<ref name=":9">Yajnavalkya Smriti, Achara Adhyaya, [https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A4%BE%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%86%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%BF%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Brahmachari Prakarana]</ref> daṇḍājinopavītāni mekhalāṁ caiva dhārayet ।</blockquote>Infact, the Grhyasutras, Smrti shastras as well as the Puranas describe various specifications pertaining to these four elements of a brahmachari's attire ie. the Mekhala, Vastra, Danda and Upavita. According to the Agni Purana, the maunjya (the girdle to be worn after the Upanayana) is known to be made of munja (grass) or bark. While the sticks are said to be from the parna (palasha), pippala (fig) and bilva tree. And the hides of deer, tiger or goat is prescribed to be worn by those in the student life.<ref name=":10">[https://archive.org/details/AgniPuranaUnabridgedEnglishMotilal/page/n443/mode/2up?view=theater The Agni Purana (Part 2)], Delhi: Motilal Banarsidass Publishers Private Limited.</ref><blockquote>मुञ्जानां वल्कलानान्तु क्रमान्मौज्ज्याः प्रकीर्तिताः ॥१५३.८ मार्गवैयाध्रवास्तानि चर्माणि व्रतचारिणां । पर्णपिप्पलविल्वानां क्रमाद्दण्डाः प्रकीर्तिताः ॥१५३.९<ref name=":11">Agni Purana, [https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%97%E0%A5%8D%E0%A4%A8%E0%A4%BF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AB%E0%A5%A9 Adhyaya 153]</ref>
''mekhalājinavāsāṁsi jaṭādaṇḍakamaṇḍalūn । bibhr̥yādupavītaṁ ca darbhapāṇiryathoditam ॥ 4॥''</blockquote>The [[Yajnavalkya Smrti (याज्ञवल्क्यस्मृतिः)|Yajnavalkya smrti]] also mentions the staff, skin, sacred thread and the girdle as important possessions of a brahmachari.<ref name=":8">Rai Bahadur Srisa Chandra Vidyarnava (1918), Yajnavalkya Smriti ([https://archive.org/details/yajnavalkyasmrit00yj/page/62/mode/2up?view=theater Book 1 Achara Adhyaya]), Bahadurganj: The Panini Office.</ref><blockquote>दण्डाजिनोपवीतानि मेखलां चैव धारयेत् ।<ref name=":9">Yajnavalkya Smriti, Achara Adhyaya, [https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A4%BE%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%86%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%BF%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Brahmachari Prakarana]</ref> daṇḍājinopavītāni mekhalāṁ caiva dhārayet ।</blockquote>Infact, the Grhyasutras, [[Smrti (स्मृतिः)|Smrti shastras]] as well as the [[Puranas (पुराणानि)|Puranas]] describe various specifications pertaining to these four elements of a brahmachari's attire ie. the Mekhala, Vastra, Danda and Upavita. According to the Agni Purana, the maunjya (the girdle to be worn after the Upanayana) is known to be made of munja (grass) or bark. While the sticks are said to be from the parna (palasha), pippala (fig) and bilva tree. And the hides of deer, tiger or goat is prescribed to be worn by those in the student life.<ref name=":10">[https://archive.org/details/AgniPuranaUnabridgedEnglishMotilal/page/n443/mode/2up?view=theater The Agni Purana (Part 2)], Delhi: Motilal Banarsidass Publishers Private Limited.</ref><blockquote>मुञ्जानां वल्कलानान्तु क्रमान्मौज्ज्याः प्रकीर्तिताः ॥१५३.८ मार्गवैयाध्रवास्तानि चर्माणि व्रतचारिणां । पर्णपिप्पलविल्वानां क्रमाद्दण्डाः प्रकीर्तिताः ॥१५३.९<ref name=":11">Agni Purana, [https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%97%E0%A5%8D%E0%A4%A8%E0%A4%BF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AB%E0%A5%A9 Adhyaya 153]</ref>
muñjānāṁ valkalānāntu kramānmaujjyāḥ prakīrtitāḥ ॥153.8
muñjānāṁ valkalānāntu kramānmaujjyāḥ prakīrtitāḥ ॥153.8
mārgavaiyādhravāstāni carmāṇi vratacāriṇāṁ । parṇapippalavilvānāṁ kramāddaṇḍāḥ prakīrtitāḥ ॥153.9</blockquote>The shastra texts also enumerate specifications of the attire worn by the brahmanas, kshatriyas and Vaishyas as brahmancharis after the Upanayana Samskara ie. during their studenthood. Manusmrti says, <blockquote>कार्ष्णरौरवबास्तानि चर्माणि ब्रह्मचारिणः । वसीरन्नानुपूर्व्येण शाणक्षौमाविकानि च । । २.४१ । ।<ref name=":1" /> kārṣṇarauravabāstāni carmāṇi brahmacāriṇaḥ । vasīrannānupūrvyeṇa śāṇakṣaumāvikāni ca । । 2.41 । । </blockquote>Meaning:
mārgavaiyādhravāstāni carmāṇi vratacāriṇāṁ । parṇapippalavilvānāṁ kramāddaṇḍāḥ prakīrtitāḥ ॥153.9</blockquote>The shastra texts also enumerate specifications of the attire worn by the [[Brahmana Dharma (ब्राह्मणधर्मः)|brahmanas]], [[Kshatriya Dharma (क्षत्रियधर्मः)|kshatriyas]] and [[Vaishya Dharma (वैश्यधर्मः)|Vaishyas]] as brahmancharis after the Upanayana Samskara ie. during their studenthood. [[Manusmrti (मनुस्मृतिः)|Manusmrti]] says, <blockquote>कार्ष्णरौरवबास्तानि चर्माणि ब्रह्मचारिणः । वसीरन्नानुपूर्व्येण शाणक्षौमाविकानि च । । २.४१ । ।<ref name=":1" /> kārṣṇarauravabāstāni carmāṇi brahmacāriṇaḥ । vasīrannānupūrvyeṇa śāṇakṣaumāvikāni ca । । 2.41 । । </blockquote>Meaning:
{| class="wikitable"
{| class="wikitable"
!Charma
!Charma
|Should reach the tip of his nose
|Should reach the tip of his nose
|}
|}
The Agni Purana further mentions that all the sticks should be having barks, should not have bends or be burnt ones.<ref name=":10" /><blockquote>अवक्राः सत्वचः सर्वे नाविप्लुष्टास्तु दण्डकाः ॥१५३.१०<ref name=":11" /> avakrāḥ satvacaḥ sarve nāvipluṣṭāstu daṇḍakāḥ ॥153.10 </blockquote>Regarding the Upavita, the Baudhayana Dharmasutra states that the thread shall be made of Kusha grass or cotton, consist of thrice three strings and it shall hang down to the navel.<ref name=":8" /><blockquote>कौशं सौत्रं वा त्रिस्-त्रिवृद् यज्ञोपवीतम् ॥ आ नाभेः ॥<ref>[https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%83/%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%AC%E0%A5%8B%E0%A4%A7%E0%A4%BE%E0%A4%AF%E0%A4%A8-%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF Baudhayana Dharmasutras]</ref> kauśaṁ sautraṁ vā tris-trivr̥d yajñopavītam ॥ ā nābheḥ ॥</blockquote>The Manusmrti<ref name=":8" /> and Agni Purana<ref name=":10" /> further specify the material of the Yajnopavita worn by the brahmanas, kshatriyas and vaishyas after the Upanayana Samskara as follows:<blockquote>कार्पासं उपवीतं स्याद्विप्रस्योर्ध्ववृतं त्रिवृत् । शणसूत्रमयं राज्ञो वैश्यस्याविकसौत्रिकम् । । २.४४ । ।<ref name=":1" />
The Agni Purana further mentions that all the sticks should be having barks, should not have bends or be burnt ones.<ref name=":10" /><blockquote>अवक्राः सत्वचः सर्वे नाविप्लुष्टास्तु दण्डकाः ॥१५३.१०<ref name=":11" /> avakrāḥ satvacaḥ sarve nāvipluṣṭāstu daṇḍakāḥ ॥153.10 </blockquote>Regarding the Upavita, the Baudhayana [[Dharmasutras (धर्मसूत्राणि)|Dharmasutra]] states that the thread shall be made of Kusha grass or cotton, consist of thrice three strings and it shall hang down to the navel.<ref name=":8" /><blockquote>कौशं सौत्रं वा त्रिस्-त्रिवृद् यज्ञोपवीतम् ॥ आ नाभेः ॥<ref>[https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%83/%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%AC%E0%A5%8B%E0%A4%A7%E0%A4%BE%E0%A4%AF%E0%A4%A8-%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF Baudhayana Dharmasutras]</ref> kauśaṁ sautraṁ vā tris-trivr̥d yajñopavītam ॥ ā nābheḥ ॥</blockquote>The Manusmrti<ref name=":8" /> and Agni Purana<ref name=":10" /> further specify the material of the Yajnopavita worn by the brahmanas, kshatriyas and vaishyas after the Upanayana Samskara as follows:<blockquote>कार्पासं उपवीतं स्याद्विप्रस्योर्ध्ववृतं त्रिवृत् । शणसूत्रमयं राज्ञो वैश्यस्याविकसौत्रिकम् । । २.४४ । ।<ref name=":1" />
वासोपवीते कार्पासक्षौमोर्णानां यथाक्रमं ।१५३.११<ref name=":11" />
वासोपवीते कार्पासक्षौमोर्णानां यथाक्रमं ।१५३.११<ref name=":11" />
In fact, many of these details mentioned above regarding the different possessions of a brahmachari as mentioned across shastra texts have been quoted in Balambatta's glossary on the Yajnavalkya Smrti.<ref name=":8" />
In fact, many of these details mentioned above regarding the different possessions of a brahmachari as mentioned across shastra texts have been quoted in Balambatta's glossary on the Yajnavalkya Smrti.<ref name=":8" />
== दिनचर्या ॥ Daily Routine ==
== दिनचर्या ॥ Daily Routine ==
The Agni Purana states that after investiture of the yajnopavita, the preceptor should instruct his pupil first with cleanliness and then with codes of conduct, the worship of fire and the Sandhya worship.<ref name=":10" /><blockquote>उपनीय गुरुः शिष्यं सिक्षयेच्छौचमादितः । आचारमग्निकार्यं च सन्ध्योपासनमेव च ॥१५३.१३<ref name=":11" />
The Agni Purana states that after investiture of the yajnopavita, the preceptor should instruct his pupil first with cleanliness and then with codes of conduct, the worship of fire and the [[Sandhyopasana - Scientific Aspects (सन्ध्योपासन का वैज्ञानिक अंश)|Sandhya worship]].<ref name=":10" /><blockquote>उपनीय गुरुः शिष्यं सिक्षयेच्छौचमादितः । आचारमग्निकार्यं च सन्ध्योपासनमेव च ॥१५३.१३<ref name=":11" />
upanīya guruḥ śiṣyaṁ sikṣayecchaucamāditaḥ । ācāramagnikāryaṁ ca sandhyopāsanameva ca ॥153.13</blockquote>Accordingly, the daily routine of a brahmachari begins with bathing and comprises of sprinkling the body with Mantras addressed to the waters, retention of breath, adoration of the Sun and the daily repetition of the Gayatri.<ref name=":8" /><blockquote>स्नानं अब्दैवतैर्मन्त्रैर्मार्जनं प्राणसंयमः । सूर्यस्य चाप्युपस्थानं गायत्र्याः प्रत्यहं जपः । । १.२२ । ।<ref name=":9" />
upanīya guruḥ śiṣyaṁ sikṣayecchaucamāditaḥ । ācāramagnikāryaṁ ca sandhyopāsanameva ca ॥153.13</blockquote>Accordingly, the [[Dinacharya (दिनचर्या)|daily routine]] of a brahmachari begins with bathing and comprises of sprinkling the body with Mantras addressed to the waters, retention of breath, adoration of the [[Surya (सूर्यः)|Sun]] and the daily repetition of the [[Gayatri (गायत्री)|Gayatri]].<ref name=":8" /><blockquote>स्नानं अब्दैवतैर्मन्त्रैर्मार्जनं प्राणसंयमः । सूर्यस्य चाप्युपस्थानं गायत्र्याः प्रत्यहं जपः । । १.२२ । ।<ref name=":9" />
snānaṁ abdaivatairmantrairmārjanaṁ prāṇasaṁyamaḥ । sūryasya cāpyupasthānaṁ gāyatryāḥ pratyahaṁ japaḥ । । 1.22 । ।</blockquote>
snānaṁ abdaivatairmantrairmārjanaṁ prāṇasaṁyamaḥ । sūryasya cāpyupasthānaṁ gāyatryāḥ pratyahaṁ japaḥ । । 1.22 । ।</blockquote>
The Manusmrti also iterates that everyday, being purified by bathing, the brahmachari must perform dvija, devata, rshi and pitr tarpana, worship the deities and perform agnikarya.<ref name=":12" /><blockquote>नित्यं स्नात्वा शुचिः कुर्याद्देवर्षिपितृतर्पणम् । देवताभ्यर्चनं चैव समिदाधानं एव च । । २.१७६ । ।<ref name=":1" />
The Manusmrti also iterates that everyday, being purified by bathing, the brahmachari must perform dvija, devata, rshi and pitr tarpana, worship the deities and perform agnikarya.<ref name=":12" /><blockquote>नित्यं स्नात्वा शुचिः कुर्याद्देवर्षिपितृतर्पणम् । देवताभ्यर्चनं चैव समिदाधानं एव च । । २.१७६ । ।<ref name=":1" />
nityaṁ snātvā śuciḥ kuryāddevarṣipitr̥tarpaṇam । devatābhyarcanaṁ caiva samidādhānaṁ eva ca । । 2.176 । ।</blockquote>The Bhagavata Purana specifies that a brahmachari should wait upon the preceptor and worship the fire deity, the Sun and other prominent deities both, in the morning and evening. And observing perfect silence at both the twilights (and in the mid-day), he should repeat the Gayatri mantra with a concentrated mind while performing Sandhya.<ref name=":3" /><blockquote>सायं प्रातरुपासीत गुर्वग्न्यर्कसुरोत्तमान् । उभे सन्ध्ये च यतवाग्जपन् ब्रह्म समाहितः ॥ २॥<ref name=":4" />
nityaṁ snātvā śuciḥ kuryāddevarṣipitr̥tarpaṇam । devatābhyarcanaṁ caiva samidādhānaṁ eva ca । । 2.176 । ।</blockquote>The Bhagavata Purana specifies that a brahmachari should wait upon the preceptor and worship the fire deity, the Sun and other prominent deities both, in the morning and evening. And observing perfect silence at both the twilights (and in the mid-day), he should repeat the Gayatri mantra with a concentrated mind while performing [[Sandhyavandana (सन्ध्यावन्दनम्)|Sandhya]].<ref name=":3" /><blockquote>सायं प्रातरुपासीत गुर्वग्न्यर्कसुरोत्तमान् । उभे सन्ध्ये च यतवाग्जपन् ब्रह्म समाहितः ॥ २॥<ref name=":4" />
''sāyaṁ prātarupāsīta gurvagnyarkasurottamān । ubhe sandhye ca yatavāgjapan brahma samāhitaḥ ॥ 2॥''</blockquote>According to the Agni Purana, offering to the fire also should be made both in the morning and evening. However, it emphasizes that one should not offer impure things or offer with separated hands.<ref name=":10" /> Mansmrti says that having brought the samidhs (wood offered in Yajna) from afar, a brahmachari must place it somewhere high in the house and should offer it to the fire both in the morning and evening without becoming lazy.<ref name=":12" /> <blockquote>सायं प्रातश्च जुहुयान्नामेध्यं व्यस्तहस्तकं ।१५३.१५<ref name=":11" />
''sāyaṁ prātarupāsīta gurvagnyarkasurottamān । ubhe sandhye ca yatavāgjapan brahma samāhitaḥ ॥ 2॥''</blockquote>According to the Agni Purana, offering to the fire also should be made both in the morning and evening. However, it emphasizes that one should not offer impure things or offer with separated hands.<ref name=":10" /> Mansmrti says that having brought the samidhs (wood offered in [[Yajna (यज्ञः)|Yajna]]) from afar, a brahmachari must place it somewhere high in the house and should offer it to the fire both in the morning and evening without becoming lazy.<ref name=":12" /> <blockquote>सायं प्रातश्च जुहुयान्नामेध्यं व्यस्तहस्तकं ।१५३.१५<ref name=":11" />
दूरादाहृत्य समिधः सन्निदध्याद्विहायसि । सायंः प्रातश्च जुहुयात्ताभिरग्निं अतन्द्रितः । । २.१८६ । ।<ref name=":1" />
दूरादाहृत्य समिधः सन्निदध्याद्विहायसि । सायंः प्रातश्च जुहुयात्ताभिरग्निं अतन्द्रितः । । २.१८६ । ।<ref name=":1" />
And enumerating the object of study, the Bhagavata Purana says,<blockquote>उषित्वैवं गुरुकुले द्विजोऽधीत्यावबुध्य च । त्रयीं साङ्गोपनिषदं यावदर्थं यथाबलम् ॥ १३॥<ref name=":4" />
And enumerating the object of study, the Bhagavata Purana says,<blockquote>उषित्वैवं गुरुकुले द्विजोऽधीत्यावबुध्य च । त्रयीं साङ्गोपनिषदं यावदर्थं यथाबलम् ॥ १३॥<ref name=":4" />
''uṣitvaivaṁ gurukule dvijo'dhītyāvabudhya ca । trayīṁ sāṅgopaniṣadaṁ yāvadarthaṁ yathābalam ॥ 13॥''</blockquote>Meaning: Having stayed in the preceptor's house, a dvija should study and understand to the best of his ability and to the extent of his requirements, the meaning of three Vedas (Rk, Saman and Yajus), along with their (six) auxilliaries (namely, Shiksha, Kalpa, Vyakarana, Nirukta, Chandas and Jyotish) and the Upanishads (Vedanta or philosophical treatises).<ref name=":5">Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, P.no.[https://archive.org/details/in.ernet.dli.2015.150116/page/n101 970].</ref>
''uṣitvaivaṁ gurukule dvijo'dhītyāvabudhya ca । trayīṁ sāṅgopaniṣadaṁ yāvadarthaṁ yathābalam ॥ 13॥''</blockquote>Meaning: Having stayed in the preceptor's house, a dvija should study and understand to the best of his ability and to the extent of his requirements, the meaning of three Vedas (Rk, Saman and Yajus), along with their (six) auxilliaries (namely, [[Shiksha (शिक्षा)|Shiksha]], [[Kalpa Vedanga (कल्पवेदाङ्गम्)|Kalpa]], [[Vyakarana Vedanga (व्याकरणवेदाङ्गम्)|Vyakarana]], [[Nirukta (निरुक्तम्)|Nirukta]], [[Chandas (छन्दस्)|Chandas]] and [[Vedanga Jyotisha (वेदाङ्गज्योतिषम्)|Jyotish]]) and the [[Upanishads (उपनिषदः)|Upanishads]] ([[Vedanta (वेदान्तः)|Vedanta]] or philosophical treatises).<ref name=":5">Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, P.no.[https://archive.org/details/in.ernet.dli.2015.150116/page/n101 970].</ref>
Because Vedas are the highest agent of benefaction (means of attaining moksha) for the dvijas as it teaches yajnas, austerities and good work.<ref name=":8" /> <blockquote>यज्ञानां तपसां चैव शुभानां चैव कर्मणाम् । वेद एव द्विजातीनां निःश्रेयसकरः परः । । १.४० । ।<ref name=":9" />
Because Vedas are the highest agent of benefaction (means of attaining [[Moksha (मोक्षः)|moksha]]) for the dvijas as it teaches yajnas, austerities and good work.<ref name=":8" /> <blockquote>यज्ञानां तपसां चैव शुभानां चैव कर्मणाम् । वेद एव द्विजातीनां निःश्रेयसकरः परः । । १.४० । ।<ref name=":9" />
yajñānāṁ tapasāṁ caiva śubhānāṁ caiva karmaṇām । veda eva dvijātīnāṁ niḥśreyasakaraḥ paraḥ । । 1.40 । ।</blockquote>This is iterated in the Manusmrti as well. It states that a brahmana who desires to perform austerities may constantly repeat the Veda. For, the study of Veda is declared to be, in this world, the highest austerity for a brahmana.<ref name=":8" /><blockquote>वेदं एव सदाभ्यस्येत्तपस्तप्स्यन्द्विजोत्तमः । वेदाभ्यासो हि विप्रस्य तपः परं इहोच्यते । । २.१६६ । ।<ref name=":1" />
yajñānāṁ tapasāṁ caiva śubhānāṁ caiva karmaṇām । veda eva dvijātīnāṁ niḥśreyasakaraḥ paraḥ । । 1.40 । ।</blockquote>This is iterated in the Manusmrti as well. It states that a brahmana who desires to perform austerities may constantly repeat the Veda. For, the study of Veda is declared to be, in this world, the highest austerity for a brahmana.<ref name=":8" /><blockquote>वेदं एव सदाभ्यस्येत्तपस्तप्स्यन्द्विजोत्तमः । वेदाभ्यासो हि विप्रस्य तपः परं इहोच्यते । । २.१६६ । ।<ref name=":1" />
vedaṁ eva sadābhyasyettapastapsyandvijottamaḥ । vedābhyāso hi viprasya tapaḥ paraṁ ihocyate । । 2.166 । ।</blockquote>While the Yajnavalkya Smrti enumerates how Vedic studies are a medium for the students to satisfy the devas and pitrs in a manner that Vedic Yajnas do. It says, <blockquote>मधुना पयसा चैव स देवांस्तर्पयेद्द्विजः । पितॄन्मधुघृताभ्यां च ऋचोऽधीते च योऽन्वहम् । । १.४१ । ।
vedaṁ eva sadābhyasyettapastapsyandvijottamaḥ । vedābhyāso hi viprasya tapaḥ paraṁ ihocyate । । 2.166 । ।</blockquote>While the Yajnavalkya Smrti enumerates how Vedic studies are a medium for the students to satisfy the [[Deva (देवः)|devas]] and pitrs in a manner that Vedic Yajnas do. It says, <blockquote>मधुना पयसा चैव स देवांस्तर्पयेद्द्विजः । पितॄन्मधुघृताभ्यां च ऋचोऽधीते च योऽन्वहम् । । १.४१ । ।
यजूंषि शक्तितोऽधीते योऽन्वहं स घृतामृतैः । प्रीणाति देवानाज्येन मधुना च पितॄंस्तथा । । १.४२ । ।
यजूंषि शक्तितोऽधीते योऽन्वहं स घृतामृतैः । प्रीणाति देवानाज्येन मधुना च पितॄंस्तथा । । १.४२ । ।
!Satisfies Pitrs with
!Satisfies Pitrs with
|-
|-
|Daily reading of rks (mantras of the Rgveda)
|Daily reading of rks (mantras of the [[Rigveda (ऋग्वेदः)|Rgveda]])
|Honey and milk
|Honey and milk
|Honey and clarified butter
|Honey and clarified butter
|-
|-
|Daily studying of yajus (mantras of the Yajurveda)
|Daily studying of yajus (mantras of the [[Yajurveda (यजुर्वेदः)|Yajurveda]])
|Clarified butter and nectar
|Clarified butter and nectar
|Clarified butter and honey
|Clarified butter and honey
|-
|-
|Daily reading of saman (mantras of the Samaveda)
|Daily reading of saman (mantras of the [[Samaveda (सामवेदः)|Samaveda]])
|Soma juice and clarified butter
|Soma juice and clarified butter
|Honey and clarified butter
|Honey and clarified butter
|-
|-
|Daily studying of Atharva-Angiras (the Atharvaveda)
|Daily studying of Atharva-Angiras (the [[Atharvaveda (अथर्ववेदः)|Atharvaveda]])
|Medas (fat)
|[[Meda Dhatu (मेद धातु)|Medas]] (fat)
|Honey and clarified butter
|Honey and clarified butter
|-
|-
# Narashamsis (mantras in honour of Rudra)
# Narashamsis (mantras in honour of Rudra)
# Gathikas
# Gathikas
# Itihasas
# [[Itihasa (इतिहासः)|Itihasas]]
# Vidyas
# [[Vidya (विद्या)|Vidyas]]
|Mamsa, milk, boiled rice and honey
|[[Mansa Dhatu (मांस धातु)|Mamsa]], milk, boiled rice and honey
|Honey and clarified butter
|Honey and clarified butter
|}
|}
It also states that whatever portion of the Vedas laying down methods of any yajna a brahmachari studies daily, of that yajna he receives the fruit (ie. as if he had actually performed that yajna).<ref name=":8" /><blockquote>यं यं क्रतुं अधीते च तस्य तस्याप्नुयात्फलम् । । १.४७ । ।<ref name=":9" /> yaṁ yaṁ kratuṁ adhīte ca tasya tasyāpnuyātphalam । । 1.47 । ।</blockquote>Similarly, that fruit which is acquired by thrice three times giving away the earth filled with treasures and that fruit which accrues from the performance of the highest austerities such as Chandrayana, etc. all these are also acquired by a brahmachari who studies daily.<ref name=":8" /><blockquote>त्रिर्वित्तपूर्णपृथिवी दानस्य फलं अश्नुते । तपसश्च परस्येह नित्यं स्वाध्यायवान्द्विजः । । १.४८ । ।<ref name=":9" />
It also states that whatever portion of the Vedas laying down methods of any yajna a brahmachari studies daily, of that yajna he receives the fruit (ie. as if he had actually performed that yajna).<ref name=":8" /><blockquote>यं यं क्रतुं अधीते च तस्य तस्याप्नुयात्फलम् । । १.४७ । ।<ref name=":9" /> yaṁ yaṁ kratuṁ adhīte ca tasya tasyāpnuyātphalam । । 1.47 । ।</blockquote>Similarly, that fruit which is acquired by thrice three times giving away the earth filled with treasures and that fruit which accrues from the performance of the highest austerities such as Chandrayana, etc. all these are also acquired by a brahmachari who studies daily.<ref name=":8" /><blockquote>त्रिर्वित्तपूर्णपृथिवी दानस्य फलं अश्नुते । तपसश्च परस्येह नित्यं स्वाध्यायवान्द्विजः । । १.४८ । ।<ref name=":9" />
trirvittapūrṇapr̥thivī dānasya phalaṁ aśnute । tapasaśca parasyeha nityaṁ svādhyāyavāndvijaḥ । । 1.48 । ।</blockquote>Thereby, reiterating that Vedadhyayana in the brahmacharyashrama is capable of bestowing a brahmachari with the fruits that come from the performance of Yajna, Dana or Tapas.
trirvittapūrṇapr̥thivī dānasya phalaṁ aśnute । tapasaśca parasyeha nityaṁ svādhyāyavāndvijaḥ । । 1.48 । ।</blockquote>Thereby, reiterating that Vedadhyayana in the brahmacharyashrama is capable of bestowing a brahmachari with the fruits that come from the performance of Yajna, [[Dana (दानम्)|Dana]] or Tapas.
== भैक्षम् ॥ Living by Bhiksha ==
== भैक्षम् ॥ Living by Bhiksha ==
<blockquote>सायं प्रातश्चरेद्भैक्षं गुरवे तन्निवेदयेत् । भुञ्जीत यद्यनुज्ञातो नो चेदुपवसेत्क्वचित् ॥ ५॥<ref name=":4" />
<blockquote>सायं प्रातश्चरेद्भैक्षं गुरवे तन्निवेदयेत् । भुञ्जीत यद्यनुज्ञातो नो चेदुपवसेत्क्वचित् ॥ ५॥<ref name=":4" />
''sāyaṁ prātaścaredbhaikṣaṁ gurave tannivedayet । bhuñjīta yadyanujñāto no cedupavasetkvacit ॥ 5॥''</blockquote>However, the Manusmrti states that when invited to a Deva Yajna, a brahmachari is advised to eat, to his satisfaction, the food meant for one person, except for the forbidden dishes. And eat like rshis in a shraddha. For, this way the vow of living by bhiksha isn't broken. But scholars enumerate that this rule applies only for a brahmana brahmachari and not for the kshatriya and vaishya.<ref name=":12" /><blockquote>व्रतवद्देवदैवत्ये पित्र्ये कर्मण्यथ र्षिवत् । कामं अभ्यर्थितोऽश्नीयाद्व्रतं अस्य न लुप्यते । । २.१८९ । ।
''sāyaṁ prātaścaredbhaikṣaṁ gurave tannivedayet । bhuñjīta yadyanujñāto no cedupavasetkvacit ॥ 5॥''</blockquote>However, the Manusmrti states that when invited to a Deva Yajna, a brahmachari is advised to eat, to his satisfaction, the food meant for one person, except for the forbidden dishes. And eat like rshis in a [[Shraddha (श्राद्धम्)|shraddha]]. For, this way the vow of living by bhiksha isn't broken. But scholars enumerate that this rule applies only for a brahmana brahmachari and not for the kshatriya and vaishya.<ref name=":12" /><blockquote>व्रतवद्देवदैवत्ये पित्र्ये कर्मण्यथ र्षिवत् । कामं अभ्यर्थितोऽश्नीयाद्व्रतं अस्य न लुप्यते । । २.१८९ । ।
ब्राह्मणस्यैव कर्मैतदुपदिष्टं मनीषिभिः । राजन्यवैश्ययोस्त्वेवं नैतत्कर्म विधीयते । । २.१९० । ।<ref name=":1" />
ब्राह्मणस्यैव कर्मैतदुपदिष्टं मनीषिभिः । राजन्यवैश्ययोस्त्वेवं नैतत्कर्म विधीयते । । २.१९० । ।<ref name=":1" />
akr̥tvā bhaikṣacaraṇaṁ asamidhya ca pāvakam । anāturaḥ saptarātraṁ avakīrṇivrataṁ caret । । 2.187 । ।</blockquote>
akr̥tvā bhaikṣacaraṇaṁ asamidhya ca pāvakam । anāturaḥ saptarātraṁ avakīrṇivrataṁ caret । । 2.187 । ।</blockquote>
== आचारधर्मः || Code of Conduct ==
== आचरणधर्मः || Code of Conduct ==
A child is said to have been initiated into Brahmacharyashrama with the chief goal of Veda Adhyayana and has to follow the rules laid down for them that are enlisted in various shastra texts. These texts that describe the rules as part of the ashrama dharmas include,
A child is said to have been initiated into Brahmacharyashrama with the chief goal of Veda Adhyayana and has to follow the rules laid down for them that are enlisted in various shastra texts. The [[Mahabharata (महाभारतम्)|Mahabharata]] says, <blockquote>ब्रह्मचारी व्रती नित्यं नित्यं दीक्षापरो वशी । गुरुच्छायानुगो नित्यमधीयानः सुयन्त्रितः । अविचाल्यव्रतोपेतं कृत्यं कुर्वन्वसेत्सदा ।।१२.६०.१९<ref name=":7">Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-060 Adhyaya 60]</ref>
brahmacārī vratī nityaṁ nityaṁ dīkṣāparo vaśī । gurucchāyānugo nityamadhīyānaḥ suyantritaḥ ।
avicālyavratopetaṁ kr̥tyaṁ kurvanvasetsadā ।।12.60.19</blockquote>Meaning: A brahmachari, keeping his mind and senses in control, must always and continuously observe his vrata. He must live in his guru's abode by devoting himself to Vedadhyayana and fulfilment of his duties.<ref name=":13">Pt. Ramnarayan Datta Pandey, Mahabharata (Vol. 5 Shanti Parva), Gorakhpur: Gita Press.</ref>
The texts that elaborate on the personal as well as social duties of a brahmachari as part of the ashrama dharmas include,
* Grhyasutras like Paraskara and Khadira
* Grhyasutras like Paraskara and Khadira
* Itihasa and Puranas like Mahabharata, Bhagavata Purana, Agni Purana, etc.
* Itihasa and Puranas like Mahabharata, Bhagavata Purana, Agni Purana, etc.
For example, the Bhagavata Purana describes the ideal nature of a brahmachari as follows:<blockquote>सुशीलो मितभुग्दक्षः श्रद्दधानो जितेन्द्रियः । यावदर्थं व्यवहरेत्स्त्रीषु स्त्रीनिर्जितेषु च ॥ ६॥<ref name=":4" /> ''suśīlo mitabhugdakṣaḥ śraddadhāno jitendriyaḥ । yāvadarthaṁ vyavaharetstrīṣu strīnirjiteṣu ca ॥ 6॥''</blockquote>Meaning: He should be of a good character, moderate in eating, alert and prompt (in work), of reverential faith in shastras and self-controlled. It is only when absolutely necessary and to that much extent only that he should deal with women (eg. for getting bhiksha) or with those who are influenced by women.<ref name=":3" />
=== गुरुभक्तिः ॥ Behaviour towards the Guru ===
In Brahmacharyashrama, the stage of gaining knowledge, the importance of a Guru is unparalled. A student should therefore, be ever engaged in doing seva (selfless service) to his preceptor.<ref name=":6" /> The Mahabharata says, <blockquote>वसन्नेको जपन्नेकः सर्वान्वेदान्युधिष्ठिर । एकस्मिन्नेव चाचार्ये शुश्रूषुर्मलपङ्कवान् ।।१२.६०.१८<ref name=":7" />
The Bhagavata Purana describes the ideal nature of a brahmachari as follows:<blockquote>सुशीलो मितभुग्दक्षः श्रद्दधानो जितेन्द्रियः । यावदर्थं व्यवहरेत्स्त्रीषु स्त्रीनिर्जितेषु च ॥ ६॥<ref name=":4" />
vasanneko japannekaḥ sarvānvedānyudhiṣṭhira । ekasminneva cācārye śuśrūṣurmalapaṅkavān ।।12.60.18</blockquote>Meaning: A brahmachari should accomplish all tasks while contemplating on Vedic mantras and chanting the necessary mantras in solitude. Even when his body is tainted with dirt or mud, he must present himself to serve and always engross himself in the service of his teacher.<ref name=":13" /> The Yajnavalkya Smrti explains further that a brahmachari should serve or worship the preceptor for the sake of learning.<ref name=":8" /> <blockquote>गुरुं चैवाप्युपासीत स्वाध्यायार्थं समाहितः । । १.२६ । ।<ref name=":9" /> guruṁ caivāpyupāsīta svādhyāyārthaṁ samāhitaḥ । । 1.26 । । </blockquote>In fact, the behaviour of students towards their Gurus is specifically elaborated in detail in order to educate the young minds about the value of a Guru in life. According to the Bhagavata Purana, a brahmachari should dwell in the house of his preceptor. He should be self-controlled and comply with what is agreeable to the preceptor. He should behave humbly like a servant, and entertain very strong affection to his teacher.<ref name=":3" /> The Yajnavalkya Smrti adds that a brahmachari should study when invited; whatever he obtains, he should present it to his preceptor; and always promote the preceptor's interest by all acts of mind, speech and body.<ref name=":8" /><blockquote>ब्रह्मचारी गुरुकुले वसन् दान्तो गुरोर्हितम् । आचरन् दासवन्नीचो गुरौ सुदृढसौहृदः ॥ १॥<ref name=":4" />
आहूतश्चाप्यधीयीत लब्धं चास्मै निवेदयेत् । हितं तस्याचरेन्नित्यं मनोवाक्कायकर्मभिः । । १.२७ । ।<ref name=":9" />
''brahmacārī gurukule vasan dānto gurorhitam । ācaran dāsavannīco gurau sudr̥ḍhasauhr̥daḥ ॥ 1॥''
āhūtaścāpyadhīyīta labdhaṁ cāsmai nivedayet । hitaṁ tasyācarennityaṁ manovākkāyakarmabhiḥ । । 1.27 । ।</blockquote>Respectful behavior towards gurus is regarded as one of the foremost duties of a brahmachari. Talking of respecting superiors, Manu says,<blockquote>शय्यासनेऽध्याचरिते श्रेयसा न समाविशेत् । शय्यासनस्थश्चैवैनं प्रत्युत्थायाभिवादयेत् । । २.११९ । ।
<blockquote>शय्यासनेऽध्याचरिते श्रेयसा न समाविशेत् । शय्यासनस्थश्चैवैनं प्रत्युत्थायाभिवादयेत् । । २.११९ । ।
ऊर्ध्वं प्राणा ह्युत्क्रामन्ति यूनः स्थविर आयति । प्रत्युत्थानाभिवादाभ्यां पुनस्तान्प्रतिपद्यते । । २.१२० । ।<ref name=":1">Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2]</ref>
ऊर्ध्वं प्राणा ह्युत्क्रामन्ति यूनः स्थविर आयति । प्रत्युत्थानाभिवादाभ्यां पुनस्तान्प्रतिपद्यते । । २.१२० । ।<ref name=":1">Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 2]</ref>
śayyāsane'dhyācarite śreyasā na samāviśet । śayyāsanasthaścaivainaṁ pratyutthāyābhivādayet । । 2.119 । ।
śayyāsane'dhyācarite śreyasā na samāviśet । śayyāsanasthaścaivainaṁ pratyutthāyābhivādayet । । 2.119 । ।
ūrdhvaṁ prāṇā hyutkrāmanti yūnaḥ sthavira āyati । pratyutthānābhivādābhyāṁ punastānpratipadyate । । 2.120 । ।</blockquote>Meaning: One must not sit down on a couch or seat which a superior occupies; and he who occupies a couch or seat shall rise to meet a (superior), and (afterwards) salute him. For the vital airs of a young man mount upwards to leave his body when an elder approaches; but by rising to meet him and saluting he recovers them. (2.119 and 120)
ūrdhvaṁ prāṇā hyutkrāmanti yūnaḥ sthavira āyati । pratyutthānābhivādābhyāṁ punastānpratipadyate । । 2.120 । ।</blockquote>Meaning: One must never sit on a cot or seat that is occupied by an elderly. If one is seated on a cot or seat when someone respectable arrives, one must rise and offer salutations to that person. Because the vital airs of a young man rises upwards at the sight of a guru or an elderly. By rising up to offer salutations, these are stabilised. Manu further adds that the one who serves and offers salutations to the elders, his [[Ayu (आयुः)|Ayu]] (life expectency), knowledge, fame and strength increases.<ref name=":12" /><blockquote>अभिवादनशीलस्य नित्यं वृद्धोपसेविनः । चत्वारि तस्य वर्धन्ते आयुर्धर्मो यशो बलम् । । २.१२१ । ।<ref name=":1" /> abhivādanaśīlasya nityaṁ vr̥ddhopasevinaḥ । catvāri tasya vardhante āyurdharmo yaśo balam । । 2.121 । ।</blockquote>Elaborating further on the guidelines the Manusmrti says, <blockquote>शरीरं चैव वाचं च बुद्धीन्द्रियमनांसि च । नियम्य प्राञ्जलिस्तिष्ठेद्वीक्षमाणो गुरोर्मुखम् । । २.१९२ । ।
abhivādanaśīlasya nityaṁ vr̥ddhopasevinaḥ । catvāri tasya vardhante āyurdharmo yaśo balam । । 2.121 । ।</blockquote>Elaborating further on the guidelines it says, <blockquote>शरीरं चैव वाचं च बुद्धीन्द्रियमनांसि च । नियम्य प्राञ्जलिस्तिष्ठेद्वीक्षमाणो गुरोर्मुखम् । । २.१९२ । ।
नित्यं उद्धृतपाणिः स्यात्साध्वाचारः सुसंवृतः । आस्यतां इति चोक्तः सन्नासीताभिमुखं गुरोः । । २.१९३ । ।
नित्यं उद्धृतपाणिः स्यात्साध्वाचारः सुसंवृतः । आस्यतां इति चोक्तः सन्नासीताभिमुखं गुरोः । । २.१९३ । ।
udakumbhaṁ sumanaso gośakr̥nmr̥ttikākuśān । āharedyāvadarthāni bhaikṣaṁ cāharahaścaret । । 2.182 । ।</blockquote>Meaning:
udakumbhaṁ sumanaso gośakr̥nmr̥ttikākuśān । āharedyāvadarthāni bhaikṣaṁ cāharahaścaret । । 2.182 । ।</blockquote>Meaning:
* Controlling his body, his speech, his organs (of sense), and his mind, let him stand with joined hands, looking at the face of his teacher.(2.192)
* One must face the teacher with enjoined hands having controlled one's body, speech, intellect, sense organs and the mind.
* Let him always keep his right arm uncovered, behave decently and keep his body well covered, and when he is addressed (with the words), ’’Be seated,’’ he shall sit down, facing his teacher. (2.193)
* One must always keep the right hand uncovered by the upper garment and must sit in front only with the teacher's permission.
* In the presence of his teacher let him always eat less, wear a less valuable dress and ornaments (than the former), and let him rise earlier (from his bed), and go to rest later. (2.194)
* One must always eat simple food and wear simple clothes in front of a teacher, wake up before the teacher and sleep after the teacher has retired for the day.
* Let him not answer or converse with (his teacher), reclining on a bed, nor sitting, nor eating, nor standing, nor with an averted face.(2.195)
* A brahmachari must not talk to his guru lying down, sitting, eating, standing or with his face turned away from the guru.
* Within sight of his teacher he shall not sit carelessly at ease. (2.198)
* One must not sit mindlessly in front of the teacher.
* Let him not pronounce the mere name of his teacher (without adding an honorific title) behind his back even, and let him not mimic his gait, speech, and deportment. (2.199)
* One must not speak of one's teacher by taking merely his name even behind his back. And must not mimic the teacher's gait, speech and demeanor.
* The Brahmachari is also ordained to fetch a pot full of water, flowers, cowdung, earth and Kusa grass, as much as may be required (by his teacher), and daily go to beg food. (2.182)
* A Brahmachari must bring, as per need, water-filled pots, flowers, cowdung, clay and kusha grass and ask for bhiksha everyday.
Infact, this is ordained as a brahmachari's constant behaviour also towards other gurus imparting knowledge, father and others who are well-wishers saving him from [[Adharma (अधर्मः)|adharma]] (Manu. 2.206).<ref name=":12" /><ref name=":1" /> It says, <blockquote>
श्रेयःसु गुरुवद्वृत्तिं नित्यं एव समाचरेत् । गुरुपुत्रेषु चार्येषु गुरोश्चैव स्वबन्धुषु । । २.२०७ । ।
बालः समानजन्मा वा शिष्यो वा यज्ञकर्मणि । अध्यापयन्गुरुसुतो गुरुवन्मानं अर्हति । । २.२०८ । ।
यथा खनन्खनित्रेण नरो वार्यधिगच्छति । तथा गुरुगतां विद्यां शुश्रूषुरधिगच्छति । । २.२१८ । ।<ref name=":1" />
śreyaḥsu guruvadvr̥ttiṁ nityaṁ eva samācaret । guruputreṣu cāryeṣu guroścaiva svabandhuṣu । । 2.207 । ।
bālaḥ samānajanmā vā śiṣyo vā yajñakarmaṇi । adhyāpayangurusuto guruvanmānaṁ arhati । । 2.208 । ।
yathā khanankhanitreṇa naro vāryadhigacchati । tathā gurugatāṁ vidyāṁ śuśrūṣuradhigacchati । । 2.218 । ।</blockquote>Meaning: One must behave as one does with a guru also with those senior by knowledge, tapas, virtues, son of the guru and anyone related to the guru. It is said that being a teacher of Vedas, a guru's son is considered equivalent to the guru himself, even if younger or same aged as oneself or a student in Yajna karma. Because, just as one obtains water by digging the ground with a spade, so does one obtain the knowledge held by the guru through Seva. Therefore, Seva of three people ie. the mother, father and guru is considered the greatest austerity. It gets accomplished one's duties. And so, one should always do that which is dear to the mother, father and guru. For, by their satisfaction all austerities are considered accomplished.<ref name=":12" /><blockquote>तेषां त्रयाणां शुश्रूषा परमं तप उच्यते ... । । २.२२९ । । त्रिष्वेतेष्वितिकृत्यं हि पुरुषस्य समाप्यते ... । । २.२३७ । ।
तयोर्नित्यं प्रियं कुर्यादाचार्यस्य च सर्वदा । तेष्वेव त्रिषु तुष्टेषु तपः सर्वं समाप्यते । । २.२२८ । ।<ref name=":1" />
teṣāṁ trayāṇāṁ śuśrūṣā paramaṁ tapa ucyate ... । । 2.229 । । triṣveteṣvitikr̥tyaṁ hi puruṣasya samāpyate ... । । 2.237 । ।
tayornityaṁ priyaṁ kuryādācāryasya ca sarvadā । teṣveva triṣu tuṣṭeṣu tapaḥ sarvaṁ samāpyate । । 2.228 । ।</blockquote>The Manusmrti also emphasizes that one who honours one's mother, father and guru is considered to have observed all the dharmas. While, the one who dishonours them, all his dharmas as well as karmas become fruitless.<ref name=":12" /><blockquote>सर्वे तस्यादृता धर्मा यस्यैते त्रय आदृताः । अनादृतास्तु यस्यैते सर्वास्तस्याफलाः क्रियाः । । २.२३४ । ।<ref name=":1" /> sarve tasyādr̥tā dharmā yasyaite traya ādr̥tāḥ । anādr̥tāstu yasyaite sarvāstasyāphalāḥ kriyāḥ । । 2.234 । ।</blockquote>
=== स्त्रीषु व्यवहारः ॥ Behaviour with women ===
=== स्त्रीषु व्यवहारः ॥ Behaviour with women ===
The Bhagavata Purana mentions that a person other than a householder, who has taken the great vow of celibacy, should avoid all talk with young women. For, the senses are (by nature) so powerful and violent that they carry away the mind of even a Yati (recluse) who is expected to be perfectly self-controlled.<ref name=":3" /><blockquote>वर्जयेत्प्रमदागाथामगृहस्थो बृहद्व्रतः । इन्द्रियाणि प्रमाथीनि हरन्त्यपि यतेर्मनः ॥ ७॥<ref name=":4" />
The Bhagavata Purana mentions that a person other than a householder, who has taken the great vow of celibacy, should avoid all talk with young women. For, the senses are (by nature) so powerful and violent that they carry away the mind of even a Yati (recluse) who is expected to be perfectly self-controlled.<ref name=":3" /><blockquote>वर्जयेत्प्रमदागाथामगृहस्थो बृहद्व्रतः । इन्द्रियाणि प्रमाथीनि हरन्त्यपि यतेर्मनः ॥ ७॥<ref name=":4" /> ''varjayetpramadāgāthāmagr̥hastho br̥hadvrataḥ । indriyāṇi pramāthīni harantyapi yatermanaḥ ॥ 7॥''</blockquote>It also specifies that a youthful brahmachari (student) should not allow a personal seva (selfless service) like combing the hair, massaging, bathing and anointing to be done by a woman from his teacher's family, especially if they are young. For, verily a young women is like fire and a man like pot containing clarified butter. Moreover, so long as by self realization one has not firmly determined that his body, senses or the universe etc. are illusory and the jiva has not attained perfect mastery over himself by identifying himself with the Supreme being, the notion of duality (between a man and a woman) will continue to persist (provoking thereby the desire to enjoy) through false attribution of [[Gunas or Qualities : An Ayurvedic perspective (आयुर्वेदे गुणाः)|gunas]].<ref name=":3" /><blockquote>केशप्रसाधनोन्मर्दस्नपनाभ्यञ्जनादिकम् । गुरुस्त्रीभिर्युवतिभिः कारयेन्नात्मनो युवा ॥ ८॥
''varjayetpramadāgāthāmagr̥hastho br̥hadvrataḥ । indriyāṇi pramāthīni harantyapi yatermanaḥ ॥ 7॥''</blockquote>It also specifies that a youthful brahmachari (student) should not allow a personal seva (सेवा | selfless service) like combing the hair, massaging, bathing and anointing to be done by a woman from his teacher's family, especially if they are young (Bha.Pur.7.12.8). For, verily a young women is like fire and a man like pot containing clarified butter (Bha.Pur.7.12.9). Moreover, so long as by self realization one has not firmly determined that his body, senses or the universe etc. are illusory and the jiva has not attained perfect mastery over himself by identifying himself with the Supreme being, the notion of duality (between a man and a woman) will continue to persist (provoking thereby the desire to enjoy) through false attribution of gunas (Bha.Pur.7.12.10).<ref name=":3" /><blockquote>केशप्रसाधनोन्मर्दस्नपनाभ्यञ्जनादिकम् । गुरुस्त्रीभिर्युवतिभिः कारयेन्नात्मनो युवा ॥ ८॥
नन्वग्निः प्रमदा नाम घृतकुम्भसमः पुमान् ।
नन्वग्निः प्रमदा नाम घृतकुम्भसमः पुमान् ।
== निषिद्धाचरणम् ॥ Forbidden activities ==
== निषिद्धाचरणम् ॥ Forbidden activities ==
A brahmachari, as enunciated earlier, is required to always be engrossed in the service of his teacher and offer salutations. And while doing so, the Mahabharata states that he must refrain from the 6 activities (associated with livelihood) viz. performing yajnas for himself or others, learning or teaching, giving or accepting dana and also refrain from engaging in inappropriate activities. It also states that a brahmachari must not exhibit his authority in his behaviour and must avoid the company of those who foster hatred.<ref name=":13" /><blockquote>शुश्रूषां सततं कुर्वन्गुरोः संप्रणमेत च। षट्कर्मस्वनिवृत्तश्च न प्रवृत्तश्च सर्वशः।।१२.६०.२०
नाचरत्यधिकारेण सेवेत द्विषतो न च। एषोऽऽश्रमपदस्तात ब्रह्मचारिण इष्यते।।१२.६०.२१<ref name=":7" />
śuśrūṣāṁ satataṁ kurvanguroḥ saṁpraṇameta ca। ṣaṭkarmasvanivr̥ttaśca na pravr̥ttaśca sarvaśaḥ।।12.60.20
nācaratyadhikāreṇa seveta dviṣato na ca। eṣo<nowiki>''</nowiki>śramapadastāta brahmacāriṇa iṣyate।।12.60.21 </blockquote>The Manusmrti, Yajnavalkya Smrti, Bhagavata Purana, Agni Pura, etc. also state the restrictive rules applicable to the students in the brahmacharyashrama.
* According to Manusmrti, a brahmachari in the gurukula must abide by the rules with control over his senses in order to increase his tapas (2.175).<ref name=":1" /><ref name=":12" /> It says,
<blockquote>वर्जयेन्मधु मांसं च गन्धं माल्यं रसान्स्त्रियः । शुक्तानि यानि सर्वाणि प्राणिनां चैव हिंसनम् । । २.१७७ । ।
वर्जयेन्मधु मांसं च गन्धं माल्यं रसान्स्त्रियः । शुक्तानि यानि सर्वाणि प्राणिनां चैव हिंसनम् । । २.१७७ । ।
अभ्यङ्गं अञ्जनं चाक्ष्णोरुपानच्छत्रधारणम् । कामं क्रोधं च लोभं च नर्तनं गीतवादनम् । । २.१७८ । ।
अभ्यङ्गं अञ्जनं चाक्ष्णोरुपानच्छत्रधारणम् । कामं क्रोधं च लोभं च नर्तनं गीतवादनम् । । २.१७८ । ।
abhyaṅgaṁ añjanaṁ cākṣṇorupānacchatradhāraṇam । kāmaṁ krodhaṁ ca lobhaṁ ca nartanaṁ gītavādanam । । 2.178 । ।
abhyaṅgaṁ añjanaṁ cākṣṇorupānacchatradhāraṇam । kāmaṁ krodhaṁ ca lobhaṁ ca nartanaṁ gītavādanam । । 2.178 । ।
dyūtaṁ ca janavādaṁ ca parivādaṁ tathānr̥tam । strīṇāṁ ca prekṣaṇālambhaṁ upaghātaṁ parasya ca । । 2.179 । ।
dyūtaṁ ca janavādaṁ ca parivādaṁ tathānr̥tam । strīṇāṁ ca prekṣaṇālambhaṁ upaghātaṁ parasya ca । । 2.179 । । </blockquote>Meaning: A brahmachari must abstain from consuming honey or intoxicant and meat, avoid use of fragrances, flowers, juices, stay away from women, things that have turned sour and abandon violence against living beings. Oiling, applying collyrium to the eyes, use of sandals, umbrella, fostering lust, anger and greed, indulging in dancing, singing and playing musical instruments, gambling, quarelling, belittling, lying, laying eyes or hands on women, wishing or causing harm to others should also be completely abandoned by a him.<ref name=":6" /><ref name=":12" />
Similar abstinance is quoted in the Yajnavalkya Smrti as well (2.33)<ref name=":8" />
Similar abstinance is quoted in the Yajnavalkya Smrti (1.33),<ref name=":8" /><ref name=":9" /> Bhagavata Purana (7.12.12)<ref name=":4" /><ref name=":5" /> and Agni Purana (153.13)<ref name=":10" /><ref name=":11" /> as well.
* The Manusmrti also adds that a brahmachari must always sleep alone and never give up his [[Veeryam (वीर्यम्)|veerya]]. For, the one who gives up his veerya willingly, destroys his vow of brahmacharya. However, if one happens to lose veerya, unwillingly, in dream state then it is advised to bathe, perform worship of the Sun and repeat the rk 'punarmāmetvindriyam' thrice.<ref name=":12" />
<blockquote>एकः शयीत सर्वत्र न रेतः स्कन्दयेत्क्व चित् । कामाद्धि स्कन्दयन्रेतो हिनस्ति व्रतं आत्मनः । । २.१८० । ।
स्वप्ने सिक्त्वा ब्रह्मचारी द्विजः शुक्रं अकामतः । स्नात्वार्कं अर्चयित्वा त्रिः पुनर्मां इत्यृचं जपेत् । । २.१८१ । ।<ref name=":1" />
स्वप्ने सिक्त्वा ब्रह्मचारी द्विजः शुक्रं अकामतः । स्नात्वार्कं अर्चयित्वा त्रिः पुनर्मां इत्यृचं जपेत् । । २.१८१ । ।<ref name=":1" />
svapne siktvā brahmacārī dvijaḥ śukraṁ akāmataḥ । snātvārkaṁ arcayitvā triḥ punarmāṁ ityr̥caṁ japet । । 2.181 । । </blockquote>
svapne siktvā brahmacārī dvijaḥ śukraṁ akāmataḥ । snātvārkaṁ arcayitvā triḥ punarmāṁ ityr̥caṁ japet । । 2.181 । । </blockquote>
== The Period of Studentship ==
== ब्रह्मचर्यकालः ॥ Period of Studentship ==
The Yajnavalkya Smrti says,
The period of studentship begins with the Upanaya Samskara and continues until the student, completing in due order, the study of the three Vedas, or two, or one, without transgressing the vow of brahmacharya, enters the [[Grhasthashrama (गृहस्थाश्रमः)|grhasthashrama]].<ref name=":14">Pt. Girija Prasad Dvivedi (1917), The Manusmriti or Manavadharmashastra ([https://archive.org/details/ManuSmritHindi-GpDwivedi/page/n205/mode/2up?view=theater Adhyaya 3]), Lucknow: Newul Kishore Press.</ref><blockquote>वेदानधीत्य वेदौ वा वेदं वापि यथाक्रमम् । अविप्लुतब्रह्मचर्यो गृहस्थाश्रमं आवसेत् । । ३.२ । ।<ref name=":2">Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3]</ref>vedānadhītya vedau vā vedaṁ vāpi yathākramam । aviplutabrahmacaryo gr̥hasthāśramaṁ āvaset । । 3.2 । ।</blockquote>According to Manusmrti (2.36 and 2.38)<ref name=":1" /> and Yajnavalkya Smrti (1.14 and 1.37),<ref name=":9" /> the Upanayana Samskara should be performed in the 8th year of conception or birth for brahmanas, 11th year for the kshatriyas and 12th year for the Vaishyas or according to one's family custom. And the maximum age to perform the Upanaya for brahmanas, kshatriyas and Vaishyas are 16, 22 and 24 years respectively.<ref name=":12" /><ref name=":8" /> The Manusmrti also adds that the Upanayana of brahmanas desirous of attaining brahmavarchas, the splendour of which is beyond the study of Vedas and its meaning, should be performed in the 5th year, of kshatriyas desirous of strength in the 6th year and of Vaishyas desirous of prosperity in the 8th year.<ref name=":12" /><blockquote>ब्रह्मवर्चसकामस्य कार्यो विप्रस्य पञ्चमे । राज्ञो बलार्थिनः षष्ठे वैश्यस्येहार्थिनोऽष्टमे । । २.३७ । ।<ref name=":1" /> brahmavarcasakāmasya kāryo viprasya pañcame । rājño balārthinaḥ ṣaṣṭhe vaiśyasyehārthino'ṣṭame । । 2.37 । ।</blockquote>As for the term of Vedadhyayana, the Yajnavalkya Smrti says,<blockquote>प्रतिवेदं ब्रह्मचर्यं द्वादशाब्दानि पञ्च वा । ग्रहणान्तिकं इत्येके केशान्तश्चैव षोडशे । । १.३६ । ।<ref name=":9" /> prativedaṁ brahmacaryaṁ dvādaśābdāni pañca vā । grahaṇāntikaṁ ityeke keśāntaścaiva ṣoḍaśe । । 1.36 । ।</blockquote>Meaning: For each Veda, the brahmacharya should be 12 years or 5, some say it should be till they are completely acquired and the shaving of the hair should take place in the 16th year.
प्रतिवेदं ब्रह्मचर्यं द्वादशाब्दानि पञ्च वा । ग्रहणान्तिकं इत्येके केशान्तश्चैव षोडशे । । १.३६ । ।<ref name=":9" />
Meaning: For each Veda, the brahmacharya should be 12 years or 5. Some say it should be till they are completely acquired. The shaving of the hair should take place in the 16th year.
The commentary Mitakshara clarifies that when marriage is not possible (due to poverty, etc) then for each Veda separately, the above mentioned brahmacharya must be performed for 12 yrs. In case of inability 5 years for each Veda is stated.
The commentary Mitakshara clarifies that when [[Marriage (विवाह: संस्कार:)|marriage]] is not possible (due to poverty, etc) then for each Veda separately, the above mentioned brahmacharya must be performed for 12 yrs. In case of inability 5 years for each Veda is stated.
This very much corelates with the Manusmrti quote that, the vow of studying the 3 Vedas under a teacher must be kept for 36 years, or for half that time (18years), or for a quarter (9 years), or until the student has perfectly learnt them.<ref name=":8" />
This very much corelates with the Manusmrti quote that the vow of studying the 3 Vedas under a teacher must be kept for 36 years, or for half that time (18 years), or for a quarter (9 years), or until the student has perfectly learnt them.<ref name=":8" /><blockquote>षट्त्रिंशदाब्दिकं चर्यं गुरौ त्रैवेदिकं व्रतम् । तदर्धिकं पादिकं वा ग्रहणान्तिकं एव वा । । ३.१ । ।<ref name=":2" /> ṣaṭtriṁśadābdikaṁ caryaṁ gurau traivedikaṁ vratam । tadardhikaṁ pādikaṁ vā grahaṇāntikaṁ eva vā । । 3.1 । ।</blockquote>
षट्त्रिंशदाब्दिकं चर्यं गुरौ त्रैवेदिकं व्रतम् । तदर्धिकं पादिकं वा ग्रहणान्तिकं एव वा । । ३.१ । ।<ref name=":2" />
== समावर्तनं गुरुदक्षिणा च ॥ Samavartana and Gurudakshina ==
== समावर्तनं गुरुदक्षिणा च ॥ Samavartana and Gurudakshina ==
The initiation of a brahmachari into the Grhasthashrama happens when the student, having bathed, with the permission of his teacher, performs, according to the rule, the Samvartana. Samavartana is the rite to be performed at the completion of one's education just before returning home from the preceptor's house. It is said that a brahmachari who has thus become a scholar of Vedas is offered a seat, garland of flowers and is greeted with the 'madhuparka' ritual by the father or guru.<ref name=":14" /><blockquote>तं प्रतीतं स्वधर्मेण ब्रह्मदायहरं पितुः । स्रग्विणं तल्प आसीनं अर्हयेत्प्रथमं गवा । । ३.३ । ।<ref name=":2" /> taṁ pratītaṁ svadharmeṇa brahmadāyaharaṁ pituḥ । sragviṇaṁ talpa āsīnaṁ arhayetprathamaṁ gavā । । 3.3 । ।</blockquote>The student also, at the end of his studentship, offers a present to his preceptor according to his ability, known as Gurudakshina, before returning home to enter the householder's life.<ref name=":6" /> The concept of Gurudakshina is highly respected in Bharata's Gurukula tradition. According to Manusmrti, a brahmachari who knows Dharma should not favour his teacher with offerings before learning. However, after Samavartana, he may please his guru with the offerings of field, gold, cow, horse, umbrella, sandals, seat, food, vegetables and clothes as per his ability.<ref name=":12" /><blockquote>न पूर्वं गुरवे किं चिदुपकुर्वीत धर्मवित् । स्नास्यंस्तु गुरुणाज्ञप्तः शक्त्या गुर्वर्थं आहरेत् । । २.२४५ । ।
क्षेत्रं हिरण्यं गां अश्वं छत्रोपानहं आसनम् । धान्यं शाकं च वासांसि गुरवे प्रीतिं आवहेत् । । २.२४६ । ।<ref name=":1" />
na pūrvaṁ gurave kiṁ cidupakurvīta dharmavit । snāsyaṁstu guruṇājñaptaḥ śaktyā gurvarthaṁ āharet । । 2.245 । ।
kṣetraṁ hiraṇyaṁ gāṁ aśvaṁ chatropānahaṁ āsanam । dhānyaṁ śākaṁ ca vāsāṁsi gurave prītiṁ āvahet । । 2.246 । ।</blockquote>And after having presented, if at all one can afford to do so, what is desired by the preceptor as gurudakshina and having obtained his permission, the Bhagavata Purana says that the student should either
# enter the householder's life or
# enter the householder's life or
# retire to the forest (for performing penance, etc.) or
# retire to the forest (for performing penance, etc.) or
# renounce the world to wander as a Yati (recluse) or
# renounce the world to wander as a Yati (recluse) or
# stay with his preceptor (as a lifelong brahmachari)<ref name=":5" />
# stay with his preceptor (as a lifelong brahmachari)<ref name=":5" />
<blockquote>दत्त्वा वरमनुज्ञातो गुरोः कामं यदीश्वरः । गृहं वनं वा प्रविशेत्प्रव्रजेत्तत्र वा वसेत् ॥ १४॥<ref name=":4" />
<blockquote>दत्त्वा वरमनुज्ञातो गुरोः कामं यदीश्वरः । गृहं वनं वा प्रविशेत्प्रव्रजेत्तत्र वा वसेत् ॥ १४॥<ref name=":4" /> ''dattvā varamanujñāto guroḥ kāmaṁ yadīśvaraḥ । gr̥haṁ vanaṁ vā praviśetpravrajettatra vā vaset ॥ 14॥''</blockquote>And the guru also gives his final instructions to the students through a convocation address at the conclusion of their studentship before sending them home. One such address as recorded in the [[Taittriya Upanishad (तैत्तिरीय-उपनिषद्)|Taittiriya Upanishad]] is summarised as follows: <blockquote>“''Speak the truth. Do your duty. Never swerve from the study of the Veda. Do not cut off the line of progeny (after giving the preceptor the fee he desires). Never swerve away from truth. Never swerve from duty. Never neglect your welfare. Never neglect your prosperity. Never neglect the study and the teaching of the Vedas.''
''Never swerve from the duties to the deities and the forefathers. Regard your mother as a deity. (Matrdevo Bhava). Regard your father as a deity (Pitrdevo Bhava). Regard your teacher as a deity (Acharyadevo Bhava). Regard your guest as deity (Atithidevo Bhava). Let only those actions that are free from blemishes be done and not others. Only those that are good acts to us should be performed by you and not others.''
''You should remove the fatigue of Brahmanas who are superior to you by serving them with seats, etc. Gift should be given with faith, in plenty, with modesty and sympathy. If there be any doubt regarding rites or conduct, then look up to the lives of great men and follow their examples. This is the injunction. This is the teaching. This is the secret of the Vedas. This is the Supreme’s word of command. This should be observed. Thus is this to be meditated upon.''”<ref name=":6" /></blockquote>Summarising the cycle of the brahmacharyashrama, the Agni Purana says,<blockquote>वेदस्वीकरणं कृत्वा स्रायाद्वै दत्तदक्षिणः । नैष्ठिको ब्रह्मचारी वा देहान्तं निवसेद्गुरौ ॥१५३.१७<ref name=":11" />
vedasvīkaraṇaṁ kr̥tvā srāyādvai dattadakṣiṇaḥ । naiṣṭhiko brahmacārī vā dehāntaṁ nivasedgurau ॥153.17</blockquote>Meaning: A brahmachari should learn the scripture from the preceptor, offer dakshina to the preceptor and perform Samavartana (the bathing ceremony marking the completion of one’s study). However, the naishthika brahmachari ie. one who has taken a vow of life-long abstinence should remain with the preceptor till his own death.<ref name=":10" />
== नैष्ठिकब्रह्मचर्यम् || Naishthika Brahmacharya ==
== नैष्ठिकब्रह्मचर्यम् || Naishthika Brahmacharya ==
The Mahabharata states that if the desire for moksha arises in the mind of a brahmana brahmachari who has observed the vow of brahmacharya, he gains the right to take sannyasa after brahmacharyashrama.<ref name=":13" /><blockquote>चरितब्रह्मचर्यस्य ब्राह्मणस्य विशांपते। भैक्षचर्यास्वधीकारः प्रशस्तो देहमोक्षणे।।१२.६०.७<ref name=":7" />
caritabrahmacaryasya brāhmaṇasya viśāṁpate। bhaikṣacaryāsvadhīkāraḥ praśasto dehamokṣaṇe।।12.60.7</blockquote>Thus, a student is given the opportunity to choose to live his entire life in the teacher's house as a Naishthika Brahmachari. However, with a few instructions. It is said,<blockquote>यदि त्वात्यन्तिकं वासं रोचयेत गुरोः कुले । युक्तः परिचरेदेनं आ शरीरविमोक्षणात् । । २.२४३ । ।
आचार्ये तु खलु प्रेते गुरुपुत्रे गुणान्विते । गुरुदारे सपिण्डे वा गुरुवद्वृत्तिं आचरेत् । । २.२४७ । ।
आचार्ये तु खलु प्रेते गुरुपुत्रे गुणान्विते । गुरुदारे सपिण्डे वा गुरुवद्वृत्तिं आचरेत् । । २.२४७ । ।
ācārye tu khalu prete guruputre guṇānvite । gurudāre sapiṇḍe vā guruvadvr̥ttiṁ ācaret । । 2.247 । ।
ācārye tu khalu prete guruputre guṇānvite । gurudāre sapiṇḍe vā guruvadvr̥ttiṁ ācaret । । 2.247 । ।
eteṣvavidyamāneṣu sthānāsanavihāravān । prayuñjāno'gniśuśrūṣāṁ sādhayeddehaṁ ātmanaḥ । । 2.248 । ।</blockquote>Meaning: If (a student) desires to pass his whole life in the teacher’s house, he must diligently serve him, until he is freed from this body. (A perpetual student) must, if his teacher dies, serve his son (provided he be) endowed with good qualities, or his widow, or his Sapinda, in the same manner as the teacher. Should none of these be alive, he must serve the sacred fire, standing (by day) and sitting (during the night), and thus finish his life.<ref name=":0" />
eteṣvavidyamāneṣu sthānāsanavihāravān । prayuñjāno'gniśuśrūṣāṁ sādhayeddehaṁ ātmanaḥ । । 2.248 । ।</blockquote>Meaning: If a naishthika brahmachari wishes to spend his entire life in the gurukula, he must carefully engage in the service of his teacher until his last breath. After the time of his guru, he must consider scholarly son of the guru, guru's wife and guru's brothers as equal to his guru. In their absence, he must serve [[Agni (अग्निः)|Agni]] in place of a guru and make his body eligible to attain the [[Brahman (ब्रह्मन्)|brahman]] through Upasana.<ref name=":12" />
It is in line with this duty that the Yajnavalkya smrti states that the Naishthika brahmachari should live with his [[Acharya (आचार्यः)|acharya]]. In the absence of the acharya, with his son or wife or even fire.<ref name=":8" /><blockquote>नैष्ठिको ब्रह्मचारी तु वसेदाचार्यसंनिधौ । तदभावेऽस्य तनये पत्न्यां वैश्वानरेऽपि वा । । १.४९ । ।<ref name=":9" />
naiṣṭhiko brahmacārī tu vasedācāryasaṁnidhau । tadabhāve'sya tanaye patnyāṁ vaiśvānare'pi vā । । 1.49 । ।</blockquote>
And the fruit of such diligence is given as freedom from the cycle of birth and death.<blockquote>एवं चरति यो विप्रो ब्रह्मचर्यं अविप्लुतः । स गच्छत्युत्तमस्थानं न चेह जायते पुनः । । २.२४९ । ।<ref name=":1" /> evaṁ carati yo vipro brahmacaryaṁ aviplutaḥ । sa gacchatyuttamasthānaṁ na ceha jāyate punaḥ । । 2.249 । ।</blockquote>Meaning: A brahmana who practices unweavering brahmacharya in this manner, he merges with the Supreme being and does not get reborn in this world.<ref name=":12" />
This is reiterated in the Yajnavalkya smrti as well.<blockquote>अनेन विधिना देहं सादयन्विजितेन्द्रियः । ब्रह्मलोकं अवाप्नोति न चेहाजायते पुनः । । १.५० । ।<ref name=":9" />
anena vidhinā dehaṁ sādayanvijitendriyaḥ । brahmalokaṁ avāpnoti na cehājāyate punaḥ । । 1.50 । ।</blockquote>Meaning: In this way destroying the body and subduing his senses, he attains the region of Brahma and is not born here again.<ref name=":8" />
== References ==
== References ==
[[Category:Dharmas]]
[[Category:Dharmas]]
<references />
<references />
[[Category:Manusmrti]]
[[Category:Mahabharata]]
[[Category:Smrtis]]