Brahmacharya (ब्रह्मचर्यम्)

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In Ayurveda the word Brahmacharya is used to indicate one's state of control over all Indriyas (Sensory and motor organs). At most places, it refers to 'celibacy' since that involves control over all organs at a time. Every person has 5 sensory and 5 motor organs through which he/she interacts with the outer world. It is believed that the ultimate knowledge or brahmajnana can be obtained only when the person achieves control over all indriyas and turns inwards. Thus the state or the conduct which involves control over body, mind and senses that is necessary for gaining brahmajanam is called as brahmacharyam. Ayurveda has given it high importance by counting it as one of the 3 supporting pillars of life. Thus brahamcharya plays significant role in sustaining one's life by regulating strength and vitality.

Definitions

Commentators on Ayurveda treatises have clearly explained the expected meaning of the word brahamcharya in Ayurveda. Acharya Chakrapani, the commentator on chaarka samhita explains the term as follows,

• ब्रह्मचर्यशब्देन इन्द्रियसंयमसौमनस्यप्रभृतयो ब्रह्मज्ञानानुगुणा गृह्यन्ते| (Cha su 11.35, chakra)

  brahmacaryaśabdena indriyasaṁyamasaumanasyaprabhr̥tayo brahmajñānānuguṇā gr̥hyante|

Meaning: By the word Brahmacharya, control over all organs (indriyas) and satisfaction or piece of mind like tendencies which are favorable for attaining brahmajnana are understood.

Acharya Dalhana, the commentator on sushruta samhita, has explained the meaning of brahamcharya with following sutras,

• ब्रह्मचर्यम् इन्द्रियसंयमो वेदाध्ययनं वा| (Dalhana, su chi 28.28)

brahmacaryam indriyasaṁyamo vedādhyayanaṁ vā|

Meaning: Brahmacharya means control over senses or study of vedas.

• ब्रह्मचर्यं स्त्रीसेवानिवृत्तिः| (Dalhana, Su 20.6)

brahmacaryaṁ strīsevānivr̥ttiḥ|

Meaning: Brahmacharya means sexual abstinence.

• ब्रह्मचर्यं समस्तेन्द्रियसंयमः| (Dalhana, Su su 2.6)

brahmacaryaṁ samastendriyasaṁyamaḥ|

Meaning: Brahmacharya is control over all indriyas (sensory and motor organs).

त्रयोपस्तंभाः॥ Trayopastambha

Ayurveda has put forward the concept of 3 supporting pillars of life. These are called as 3 upastambhas. It is stated that, strength, immunity and growth of any individual is dependent on well-regulated support of 3 factors namely Ahara (food), nidra (sleep) and observance of bramhacharya (celibacy/control of senses). These are called supports or pillars of one’s Ayu or life.

त्रय उपस्तम्भा इति- आहारः, स्वप्नो, ब्रह्मचर्यमिति; एभिस्त्रिभिर्युक्तियुक्तैरुपस्तब्धमुपस्तम्भैः शरीरं बलवर्णोपचयोपचितमनुवर्तते यावदायुःसंस्कारात् संस्कारमहितमनुपसेवमानस्य, य इहैवोपदेक्ष्यते॥ (Char Samh 11.35)

traya upastambhā iti- āhāraḥ, svapno, brahmacaryamiti; ebhistribhiryuktiyuktairupastabdhamupastambhaiḥ śarīraṁ balavarṇopacayopacitamanuvartate yāvadāyuḥsaṁskārāt saṁskāramahitamanupasevamānasya, ya ihaivopadekṣyate॥ (Char Samh 11.35)

Meaning: Three supporting pillars of life: Ahara (food), nidra (sleep) and observance of bramhacharya ( celibacy/control of senses). By the wisdom of well regulated support of these three pillars one can get body with strength, good complexion and proper growth and this continues throughout life, provided person does not get involved in regimens which are detrimental for health, these are discussed in this chapter.

Thus, Brahmacharya plays integral role in one’s health and wellness and therefore it is regarded as one of the 3 supports of life.

Association with ayu

Brahmacharya is one of the 3 supporting pillars of life. But even amongst them, Brahamcharya is identified as the best (thing to follow) in order to get longevity. At the same time infidelity is considered to be the worst (thing to follow) for longevity.

• ब्रह्मचर्यमायुष्याणां, परदाराभिगमनमनायुष्याणां, (cha.su 25.40)

brahmacaryamāyuṣyāṇāṁ, paradārābhigamanamanāyuṣyāṇāṁ,

Also, at another instance Acharya Charaka has opined that brahamcharya is also the way that one must follow or the code of conduct one should observe if the ultimate aim of moksha is to be achieved.

• ब्रह्मचर्यमयनानामिति (cha su 30.15) अयनानामिति मार्गाणाम्|

brahmacaryamayanānāmiti (cha su 30.15) ayanānāmiti mārgāṇām|

Meaning: Celibacy is the most effective factor in the path for self-realization.

Sattva guna association

Brahmacharya is natural tendency and quality of the humans having sattva guna abundance. Sattva guna has been considered as virtue or guna of manas. As sattva is illuminating by nature it helps person to obtain real knowledge (Brahamjnanam). And thus those having abundance of sattva have natural tendency of having control over all Indriyas and observe the conduct of Brahmacharya. Such type of constitution is called as 'Rshi sattva' that shows following traits,

इज्याध्ययनव्रतहोमब्रह्मचर्यपरमतिथिव्रतमुपशान्तमदमानरागद्वेषमोहलोभरोषं प्रतिभावचनविज्ञानोपधारणशक्तिसम्पन्नमार्षं विद्यात् ॥ (Char Samh 4.37)

ijyādhyayanavratahomabrahmacaryaparamatithivratamupaśāntamadamānarāgadveṣamohalobharoṣaṁ pratibhāvacanavijñānopadhāraṇaśaktisampannamārṣaṁ vidyāt ॥ (Char Samh 4.37)

Meaning: Dedication to holy rituals, study, sacred vows, oblations and celibacy, welcoming nature to the guest. Has freedom from self-importance, self-esteem, affection, detestation, lack of knowledge, greed and annoyance. The person is capable of intellectual excellence and eloquence, power of understanding and retention. The individuals having such qualities should be known as Arsha in mind.

Sadvrutta

Sadvrutta (सद्वृत्तम्।) is a code of good conduct put forward by Ayurveda Acharyas for maintaining personal as well as social health. Sadvrtta provides guidelines on various day-to-day activities and throws light on their role in various aspects of health. In this code of conduct to be followed for healthy and fulfilling life observance of Brahmacharya has been given great importance.

ब्रह्मचर्यज्ञानदानमैत्रीकारुण्यहर्षोपेक्षाप्रशमपरश्च स्यादिति||२९|| (cha. su 8.29)

Brahmacaryajñānadānamaitrīkāruṇyaharṣōpēkṣāpraśamaparaśca syāditi||29||

Meaning: One should follow the path of brahmacharya (celibacy), knowledge, charity, friendship, compassion, cheerfulness, detachment and peace.

Ekantataha pathyatama

तथा ब्रह्मचर्यनिवातशयनोष्णोदकस्नाननिशास्वप्नव्यायामाश्चैकान्ततः पथ्यतमाः ||६|| (Su su 20.6)

Janapadodhwansa

सेवनं ब्रह्मचर्यस्य तथैव ब्रह्मचारिणाम्||१६|| सङ्कथा धर्मशास्त्राणां महर्षीणां जितात्मनाम्| (Cha vi 3. 16-17)

Rasayana and brahmacharya

तपसा ब्रह्मचर्येण ध्यानेन प्रशमेन च|

रसायनविधानेन कालयुक्तेन चायुषा||७||

स्थिता महर्षयः पूर्वं, नहि किञ्चिद्रसायनम्|

ग्राम्यानामन्यकार्याणां सिध्यत्यप्रयतात्मनाम्||८|| (Cha.chi 1/3.7-8)

सम्प्रति रसायनस्य तपोब्रह्मचर्यध्यानादियुक्तस्यैव महाफलत्वं भवतीति दर्शयन्नाह- तपसेत्यादि| कालयुक्तेन चायुषेति अनियतकालयुक्तेन चायुषेत्यर्थः, नियतकालायुषं प्रति तु न रसायनं फलवदित्युक्तमेव| स्थिता इति दीर्घकालजीविनः| विपर्ययेण तपःप्रभृतिविरहे रसायनस्याफलतामाह- न हीत्यादि||७-८||

Role of brahmacharya in the life of shishya

......सत्यव्रतब्रह्मचर्याभिवादनतत्परेणावश्यं भवितव्यं,... (su su 2. 6)

Role in management of various rogas

jwara- भक्त्या मातुः पितुश्चैव गुरूणां पूजनेन च||३१३|| ब्रह्मचर्येण तपसा सत्येन नियमेन च| जपहोमप्रदानेन वेदानां श्रवणेन च||३१४|| ज्वराद्विमुच्यते शीघ्रं साधूनां दर्शनेन च| (Cha.chi 3)

yakshma-ब्रह्मचर्येण दानेन तपसा देवतार्चनैः||१८७|| सत्येनाचारयोगेन मङ्गल्यैरप्यहिंसया| वैद्यविप्रार्चनाच्चैव रोगराजो निवर्तते||१८८|| (Cha chi 8)

KArnarogas- सामान्यं कर्णरोधेषु घृतपानं रसायनम् | अव्यायामोऽशिरःस्नानं ब्रह्मचर्यमकत्थनम् ||३|| (Su. u. 21.3)

Vatavyadhi - मृद्वी शय्याऽग्निसन्तापो ब्रह्मचर्यं तथैव च | समासेनैवमादीनि योज्यान्यनिलरोगिषु ||२६|| (Su chi 4.26)

karshyam- दिवास्वप्नब्रह्मचर्याव्यायामबृंहणबस्त्युपयोगश्चेति (Su su 15.33)

Punya-ayu vruddhi krut gana

दानशीलदयासत्यब्रह्मचर्यकृतज्ञताः|

रसायनानि मैत्री च पुण्यायुर्वृद्धिकृद्गणः||१२०|| (A.h.Sha. 3.120)

आयुष्यं भोजनं जीर्णे वेगानां चाविधारणम् |

ब्रह्मचर्यमहिंसा च साहसानां च वर्जनम् ||२८|| (Su. chi 28.28)

Benefits ब्रह्मचर्यस्य प्रशंसा

धर्म्यं यशस्यमायुष्यं लोकद्वयरसायनम्|

अनुमोदामहे ब्रह्मचर्यमेकान्तनिर्मलम्||४|| (A.H.U.40.4)

स०-यतो धर्मादनपेतं-धर्म्यं, ब्रह्मचर्यं तदनुमोदामहे| तथा यशस्यादिहेतुः| तथा लोकद्वये-इहलोके परलोके च, रसायनमिव रसायनं, सदोपकारत्वात्| तथा एकान्तेनसर्वथा, निर्मलम्| यतो ब्रह्मचर्यम्| न तु ब्रह्मचर्यवत् स्वदारादि(रे)षु पुत्राद्यर्थमेव निर्मलम्| अतो हेतोस्तदनुमोदामहे| किन्त्वाभ्युदयिकं मार्गमाश्रित्य वाजीकरणोपदेशः| द्विविधो हि मार्गः,-नैःश्रेयसिक आभ्युदयिकश्च| तत्र नैःश्रेयसिकं मार्गं समनुसृत्य ब्रह्मचर्योपदेशश्च कोशकारदृष्टन्तश्च क्लेशनाशकृच्च| आभ्युदयिकं च मार्गमाश्रित्यायमुपदेश इत्यत्राह|