Brahmacharyashrama (ब्रह्मचर्याश्रमः)

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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.

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.

ब्रह्मचारी ॥ Brahmachari

The student life begins with the Upanayana ceremony that is known as 'second birth'. 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.

Manu broadly defines a Brahmachari as follows:

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॥

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॥

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.

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.

मेखलाधारणभैक्षचर्यदण्डसमिदाधानोपस्पर्शनप्रातरभिवादा नित्यम् |२.५.१६ mekhalādhāraṇabhaikṣacaryadaṇḍasamidādhānopasparśanaprātarabhivādā nityam | (2.5.16)

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

ब्रह्म ज्ञानं तपो वा आचरति अर्जयत्यवश्यम्। उपनयनानन्तरं नियमं कृत्वा गुरोः सन्निधौस्थित्वा साङ्गवेदाध्ययनं करोति यः । स द्बिविधः उपकुर्व्वाणः नैष्ठिकश्च । प्रथमाश्रमी । brahma jñānaṁ tapo vā ācarati arjayatyavaśyam। upanayanānantaraṁ niyamaṁ kr̥tvā guroḥ sannidhausthitvā sāṅgavedādhyayanaṁ karoti yaḥ । sa dbividhaḥ upakurvvāṇaḥ naiṣṭhikaśca । prathamāśramī ।

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).

ब्रह्म वेदस्तदध्ययनार्थं यद्व्रतं तदपि ब्रह्मतच्चरतीति ब्रह्मचारी । brahma vedastadadhyayanārthaṁ yadvrataṁ tadapi brahmataccaratīti brahmacārī ।

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

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.

मेखलाजिनवासांसि जटादण्डकमण्डलून् । बिभृयादुपवीतं च दर्भपाणिर्यथोदितम् ॥ ४॥

mekhalājinavāsāṁsi jaṭādaṇḍakamaṇḍalūn । bibhr̥yādupavītaṁ ca darbhapāṇiryathoditam ॥ 4॥

The Yajnavalkya smrti also mentions the staff, skin, sacred thread and the girdle as important possessions of a brahmachari.

दण्डाजिनोपवीतानि मेखलां चैव धारयेत् । daṇḍājinopavītāni mekhalāṁ caiva dhārayet ।

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.

मुञ्जानां वल्कलानान्तु क्रमान्मौज्ज्याः प्रकीर्तिताः ॥१५३.८ मार्गवैयाध्रवास्तानि चर्माणि व्रतचारिणां । पर्णपिप्पलविल्वानां क्रमाद्दण्डाः प्रकीर्तिताः ॥१५३.९

muñjānāṁ valkalānāntu kramānmaujjyāḥ prakīrtitāḥ ॥153.8

mārgavaiyādhravāstāni carmāṇi vratacāriṇāṁ । parṇapippalavilvānāṁ kramāddaṇḍāḥ prakīrtitāḥ ॥153.9

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,

कार्ष्णरौरवबास्तानि चर्माणि ब्रह्मचारिणः । वसीरन्नानुपूर्व्येण शाणक्षौमाविकानि च । । २.४१ । । kārṣṇarauravabāstāni carmāṇi brahmacāriṇaḥ । vasīrannānupūrvyeṇa śāṇakṣaumāvikāni ca । । 2.41 । ।

Meaning:

Charma	Brahmanas	Kshatriyas	Vaishyas
Upper garment	Skin of black antelope	Skin of spotted deer	Skin of he-goat
Lower garment	Made of hemp	Made of flax	Made of wool

The Paraskara grhyasutras also reiterate the same and add further that if the prescribed sort of garment is not to be found, a cow's hide (that is optionally prescribed for a Vaishya) should be worn by all.

ऐणेयमजिनमुत्तरीयं ब्राह्मणस्य १७ रौरवं राजन्यस्य १८ आजं गव्यं वा वैश्यस्य १९ सर्वेषां वा गव्यमसति प्रधानत्वात् २० aiṇeyamajinamuttarīyaṁ brāhmaṇasya 17 rauravaṁ rājanyasya 18 ājaṁ gavyaṁ vā vaiśyasya 19 sarveṣāṁ vā gavyamasati pradhānatvāt 20

As for the Danda, Manusmrti says,

ब्राह्मणो बैल्वपालाशौ क्षत्रियो वाटखादिरौ । पैलवाउदुम्बरौ वैश्यो दण्डानर्हन्ति धर्मतः । । २.४५ । ।

केशान्तिको ब्राह्मणस्य दण्डः कार्यः प्रमाणतः । ललाटसम्मितो राज्ञः स्यात्तु नासान्तिको विशः । । २.४६ । ।

brāhmaṇo bailvapālāśau kṣatriyo vāṭakhādirau । pailavāudumbarau vaiśyo daṇḍānarhanti dharmataḥ । । 2.45 । ।

keśāntiko brāhmaṇasya daṇḍaḥ kāryaḥ pramāṇataḥ । lalāṭasammito rājñaḥ syāttu nāsāntiko viśaḥ । । 2.46 । ।

Meaning:

Danda	Brahmanas	Kshatriyas	Vaishyas
Made of	Bilva or Palasha	Vata or Khadira	Pippala or Udumbara
Length	Should reach the end of his hair	Should reach his forehead	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.

अवक्राः सत्वचः सर्वे नाविप्लुष्टास्तु दण्डकाः ॥१५३.१० avakrāḥ satvacaḥ sarve nāvipluṣṭāstu daṇḍakāḥ ॥153.10

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.

कौशं सौत्रं वा त्रिस्-त्रिवृद् यज्ञोपवीतम् ॥ आ नाभेः ॥ kauśaṁ sautraṁ vā tris-trivr̥d yajñopavītam ॥ ā nābheḥ ॥

The Manusmrti and Agni Purana further specify the material of the Yajnopavita worn by the brahmanas, kshatriyas and vaishyas after the Upanayana Samskara as follows:

कार्पासं उपवीतं स्याद्विप्रस्योर्ध्ववृतं त्रिवृत् । शणसूत्रमयं राज्ञो वैश्यस्याविकसौत्रिकम् । । २.४४ । ।

वासोपवीते कार्पासक्षौमोर्णानां यथाक्रमं ।१५३.११

kārpāsaṁ upavītaṁ syādviprasyordhvavr̥taṁ trivr̥t । śaṇasūtramayaṁ rājño vaiśyasyāvikasautrikam । । 2.44 । ।

vāsopavīte kārpāsakṣaumorṇānāṁ yathākramaṁ ।153.11

Meaning:

Upavita	Brahmanas	Kshatriyas	Vaishyas
Made of	Cotton	Hempen threads / Silk	Woollen threads

The Manusmrti also mentions that Upavita shall be twisted to the right and consist of three threads.

Furthermore, it is said that when these ie. his girdle, skin which serves as his upper garment, his staff, his yajnopavita and his waterpot become damaged, he must throw them into the water and take others reciting mantras.

मेखलां अजिनं दण्डं उपवीतं कमण्डलुम् । अप्सु प्रास्य विनष्टानि गृह्णीतान्यानि मन्त्रवत् । । २.६४ । । mekhalāṁ ajinaṁ daṇḍaṁ upavītaṁ kamaṇḍalum । apsu prāsya vinaṣṭāni gr̥hṇītānyāni mantravat । । 2.64 । ।

The same is iterated by the Agni Purana as well (Adhyaya 153, verse 16).

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.

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.

उपनीय गुरुः शिष्यं सिक्षयेच्छौचमादितः । आचारमग्निकार्यं च सन्ध्योपासनमेव च ॥१५३.१३ upanīya guruḥ śiṣyaṁ sikṣayecchaucamāditaḥ । ācāramagnikāryaṁ ca sandhyopāsanameva ca ॥153.13

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.

स्नानं अब्दैवतैर्मन्त्रैर्मार्जनं प्राणसंयमः । सूर्यस्य चाप्युपस्थानं गायत्र्याः प्रत्यहं जपः । । १.२२ । । snānaṁ abdaivatairmantrairmārjanaṁ prāṇasaṁyamaḥ । sūryasya cāpyupasthānaṁ gāyatryāḥ pratyahaṁ japaḥ । । 1.22 । ।

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.

नित्यं स्नात्वा शुचिः कुर्याद्देवर्षिपितृतर्पणम् । देवताभ्यर्चनं चैव समिदाधानं एव च । । २.१७६ । । nityaṁ snātvā śuciḥ kuryāddevarṣipitr̥tarpaṇam । devatābhyarcanaṁ caiva samidādhānaṁ eva ca । । 2.176 । ।

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.

सायं प्रातरुपासीत गुर्वग्न्यर्कसुरोत्तमान् । उभे सन्ध्ये च यतवाग्जपन् ब्रह्म समाहितः ॥ २॥ sāyaṁ prātarupāsīta gurvagnyarkasurottamān । ubhe sandhye ca yatavāgjapan brahma samāhitaḥ ॥ 2॥

According to the Agni Purana, offering to the fire also should be made both in the morning and evening. And further states that one should abstain from offering impure things or offering with separated hands.

सायं प्रातश्च जुहुयान्नामेध्यं व्यस्तहस्तकं ।१५३.१५ sāyaṁ prātaśca juhuyānnāmedhyaṁ vyastahastakaṁ ।153.15

Another important duty of a brahmachari is Veda Adhyayana. The Bhagavata Purana states that when called by his preceptor, a brahmachari should study the Vedas at his guru's feet with perfect concentration, in a disciplined manner. And should bow down to his teacher's feet both, at the beginning and completion of the lesson.

छन्दांस्यधीयीत गुरोराहूतश्चेत्सुयन्त्रितः । उपक्रमेऽवसाने च चरणौ शिरसा नमेत् ॥ ३॥ chandāṁsyadhīyīta gurorāhūtaścetsuyantritaḥ । upakrame'vasāne ca caraṇau śirasā namet ॥ 3॥

Summarising these various facets of a brahmachari's dinacharya or daily routine, Swami Sivananda says,

"He rises early, bathes and does Sandhya and Gayatri Japa. He studies scriptures. He takes simple food in moderation and takes plenty of exercise. He sleeps on a hard mat and does not use soft beds and pillows. He is humble and obedient. He serves and respects elders. He attempts to be chaste in thought, word and deed."

वेदाध्ययनम् ॥ Vedic Studies

Adhyayana or self study is the primary duty of a student in the Brahmacharyashrama. Hence, the Manusmrti says,

चोदितो गुरुणा नित्यं अप्रचोदित एव वा । कुर्यादध्ययने यत्नं आचार्यस्य हितेषु च । । २.१९१ । । codito guruṇā nityaṁ apracodita eva vā । kuryādadhyayane yatnaṁ ācāryasya hiteṣu ca । । 2.191 । ।

Meaning: Whether instructed by the teacher everyday or not, a student should always strive towards learning and for the welfare of his teacher. And enumerating the object of study, the Bhagavata Purana says,

उषित्वैवं गुरुकुले द्विजोऽधीत्यावबुध्य च । त्रयीं साङ्गोपनिषदं यावदर्थं यथाबलम् ॥ १३॥ uṣitvaivaṁ gurukule dvijo'dhītyāvabudhya ca । trayīṁ sāṅgopaniṣadaṁ yāvadarthaṁ yathābalam ॥ 13॥

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). Because Vedas are the highest agent of benefaction (means of attaining moksha) for the dvijas as it teaches yajnas, austerities and good work.

यज्ञानां तपसां चैव शुभानां चैव कर्मणाम् । वेद एव द्विजातीनां निःश्रेयसकरः परः । । १.४० । । yajñānāṁ tapasāṁ caiva śubhānāṁ caiva karmaṇām । veda eva dvijātīnāṁ niḥśreyasakaraḥ paraḥ । । 1.40 । ।

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.

वेदं एव सदाभ्यस्येत्तपस्तप्स्यन्द्विजोत्तमः । वेदाभ्यासो हि विप्रस्य तपः परं इहोच्यते । । २.१६६ । । vedaṁ eva sadābhyasyettapastapsyandvijottamaḥ । vedābhyāso hi viprasya tapaḥ paraṁ ihocyate । । 2.166 । ।

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,

मधुना पयसा चैव स देवांस्तर्पयेद्द्विजः । पितॄन्मधुघृताभ्यां च ऋचोऽधीते च योऽन्वहम् । । १.४१ । ।

यजूंषि शक्तितोऽधीते योऽन्वहं स घृतामृतैः । प्रीणाति देवानाज्येन मधुना च पितॄंस्तथा । । १.४२ । ।

स तु सोमघृतैर्देवांस्तर्पयेद्योऽन्वहं पठेत् । सामानि तृप्तिं कुर्याच्च पितॄणां मधुसर्पिषा । । १.४३ । ।

मेदसा तर्पयेद्देवानथर्वाङ्गिरसः पठन् । पितॄंश्च मधुसर्पिर्भ्यां अन्वहं शक्तितो द्विजः । । १.४४ । ।

वाकोवाक्यं पुराणं च नाराशंसीश्च गाथिकाः । इतिहासांस्तथा विद्याः शक्त्याधीते हि योऽन्वहम् । । १.४५ । ।

मांसक्षीरौदनमधु तर्पणं स दिवौकसाम् । करोति तृप्तिं कुर्याच्च पितॄणां मधुसर्पिषा । । १.४६ । ।

madhunā payasā caiva sa devāṁstarpayeddvijaḥ । pitr̥̄nmadhughr̥tābhyāṁ ca r̥co'dhīte ca yo'nvaham । । 1.41 । ।

yajūṁṣi śaktito'dhīte yo'nvahaṁ sa ghr̥tāmr̥taiḥ । prīṇāti devānājyena madhunā ca pitr̥̄ṁstathā । । 1.42 । ।

sa tu somaghr̥tairdevāṁstarpayedyo'nvahaṁ paṭhet । sāmāni tr̥ptiṁ kuryācca pitr̥̄ṇāṁ madhusarpiṣā । । 1.43 । ।

medasā tarpayeddevānatharvāṅgirasaḥ paṭhan । pitr̥̄ṁśca madhusarpirbhyāṁ anvahaṁ śaktito dvijaḥ । । 1.44 । ।

vākovākyaṁ purāṇaṁ ca nārāśaṁsīśca gāthikāḥ । itihāsāṁstathā vidyāḥ śaktyādhīte hi yo'nvaham । । 1.45 । ।

māṁsakṣīraudanamadhu tarpaṇaṁ sa divaukasām । karoti tr̥ptiṁ kuryācca pitr̥̄ṇāṁ madhusarpiṣā । । 1.46 । ।

Meaning:

Object of study	Satisfies Devas with	Satisfies Pitrs with
Daily reading of rks (mantras of the Rgveda)	Honey and milk	Honey and clarified butter
Daily studying of yajus (mantras of the Yajurveda)	Clarified butter and nectar	Clarified butter and honey
Daily reading of saman (mantras of the Samaveda)	Soma juice and clarified butter	Honey and clarified butter
Daily studying of Atharva-Angiras (the Atharvaveda)	Medas (fat)	Honey and clarified butter
Daily studying of Vakovakya (vedic sayings in the form of questions and answers) Puranas Narashamsis (mantras in honour of Rudra) Gathikas Itihasas Vidyas	Mamsa, milk, boiled rice and honey	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).

यं यं क्रतुं अधीते च तस्य तस्याप्नुयात्फलम् । । १.४७ । । yaṁ yaṁ kratuṁ adhīte ca tasya tasyāpnuyātphalam । । 1.47 । ।

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.

त्रिर्वित्तपूर्णपृथिवी दानस्य फलं अश्नुते । तपसश्च परस्येह नित्यं स्वाध्यायवान्द्विजः । । १.४८ । । trirvittapūrṇapr̥thivī dānasya phalaṁ aśnute । tapasaśca parasyeha nityaṁ svādhyāyavāndvijaḥ । । 1.48 । ।

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.

भैक्षम् ॥ Living by Bhiksha

It is said that a brahmachari should always eat by asking for bhiksha. For, subsistence by bhiksha is considered equal to a vrata. However, it is also stated that he should not eat out of the grains of a single house.

भैक्षेण वर्तयेन्नित्यं नैकान्नादी भवेद्व्रती । भैक्षेण व्रतिनो वृत्तिरुपवाससमा स्मृता । । २.१८८ । । bhaikṣeṇa vartayennityaṁ naikānnādī bhavedvratī । bhaikṣeṇa vratino vr̥ttirupavāsasamā smr̥tā । । 2.188 । ।

The shastras mention 'Bhiksha' as the means of subsistence for a brahmachari and also enumerate guidelines regarding the same. For example, the Yajnavalkya Smrti states that a brahmachari should ask for bhiksha from blameless brahmanas for supporting the body.

ब्राह्मणेषु चरेद्भैक्षं अनिन्द्येष्वात्मवृत्तये । । १.२९ । । brāhmaṇeṣu caredbhaikṣaṁ anindyeṣvātmavr̥ttaye । । 1.29 । ।

And Mitakshara, the commentary on Yajnavalkya Smrti, clarifies further that the vow of bhiksha is solely for the purpose of self-support. It should not be used as a means by a brahmachari to support others except his guru, guru's wife and son.

Some such guidelines regarding bhiksha from various shastra texts are as follows:

• The Agni Purana mentions that one should seek food first at such a place where one would be certain about getting food.

प्रथमं तत्र भ्हिक्षेत यत्र भिक्षा ध्रुवं भवेत् ।१५३.१२ prathamaṁ tatra bhhikṣeta yatra bhikṣā dhruvaṁ bhavet ।153.12

Infact the Manusmrti specifies that a brahmachari should first ask food of his mother, sister, maternal aunt or some other female, who will not disgrace him by a refusal.

मातरं वा स्वसारं वा मातुर्वा भगिनीं निजाम् । भिक्षेत भिक्षां प्रथमं या चैनं नावमानयेत् । । २.५० । । mātaraṁ vā svasāraṁ vā māturvā bhaginīṁ nijām । bhikṣeta bhikṣāṁ prathamaṁ yā cainaṁ nāvamānayet । । 2.50 । ।

• According to the Bhagavata Purana, a brahmachari should ask for bhiksha both in the morning and in the evening, and offer it to his teacher. If permitted, he should partake of the food, if not (as a test or a punishment or as occasionally required on days of observing fast), he should fast.

सायं प्रातश्चरेद्भैक्षं गुरवे तन्निवेदयेत् । भुञ्जीत यद्यनुज्ञातो नो चेदुपवसेत्क्वचित् ॥ ५॥ sāyaṁ prātaścaredbhaikṣaṁ gurave tannivedayet । bhuñjīta yadyanujñāto no cedupavasetkvacit ॥ 5॥

• The Manusmrti enumerates where a brahmachari should obtain his bhiksha from and where not. It says,

वेदयज्ञैरहीनानां प्रशस्तानां स्वकर्मसु । ब्रह्मचार्याहरेद्भैक्षं गृहेभ्यः प्रयतोऽन्वहम् । । २.१८३ । ।

गुरोः कुले न भिक्षेत न ज्ञातिकुलबन्धुषु । अलाभे त्वन्यगेहानां पूर्वं पूर्वं विवर्जयेत् । । २.१८४ । ।

सर्वं वापि चरेद्ग्रामं पूर्वोक्तानां असंभवे । नियम्य प्रयतो वाचं अभिशस्तांस्तु वर्जयेत् । । २.१८५ । ।

vedayajñairahīnānāṁ praśastānāṁ svakarmasu । brahmacāryāharedbhaikṣaṁ gr̥hebhyaḥ prayato'nvaham । । 2.183 । ।

guroḥ kule na bhikṣeta na jñātikulabandhuṣu । alābhe tvanyagehānāṁ pūrvaṁ pūrvaṁ vivarjayet । । 2.184 । ।

sarvaṁ vāpi caredgrāmaṁ pūrvoktānāṁ asaṁbhave । niyamya prayato vācaṁ abhiśastāṁstu varjayet । । 2.185 । ।

Meaning: A brahmachari should bring bhiksha from the houses of people who are not devoid of the practice of Vedas and Yajnas, and those who are devoted to the practice of their Nityakarma.

However, he should not ask for bhiksha in his gurukula and amongst his relatives. If he is unable to get bhiksha from other places, he may avoid his close relatives and ask for bhiksha from the distant ones.

And if there is dearth of people involved in dharmika activities within the village, the brahmachari must go to all villages to ask for bhiksha avoiding people who are Mahapatakas.

• When invited to a Deva Yajna, a brahmachari may eat, the food meant for one person, except the forbidden dishes, to his satisfaction.

• However, at his pleasure he may eat, when invited, the food of one man at (a rite) in honour of the gods, observing (however the conditions on his vow), or at a (funeral meal) in honor of the manes, behaving (however) like a hermit. (2.184, 185 and 189)

व्रतवद्देवदैवत्ये पित्र्ये कर्मण्यथ र्षिवत् । कामं अभ्यर्थितोऽश्नीयाद्व्रतं अस्य न लुप्यते । । २.१८९ । । vratavaddevadaivatye pitrye karmaṇyatha rṣivat । kāmaṁ abhyarthito'śnīyādvrataṁ asya na lupyate । । 2.189 । ।

• Having brought sacred fuel from a distance, let him place it anywhere but on the ground, and let him, unwearied, make with it burnt oblations to the sacred fire, both evening and morning. (2.186)

दूरादाहृत्य समिधः सन्निदध्याद्विहायसि । सायंः प्रातश्च जुहुयात्ताभिरग्निं अतन्द्रितः । । २.१८६ । । dūrādāhr̥tya samidhaḥ sannidadhyādvihāyasi । sāyaṁḥ prātaśca juhuyāttābhiragniṁ atandritaḥ । । 2.186 । ।

• He who, without being sick, neglects during seven (successive) days to go out begging, and to offer fuel in the sacred fire, shall perform the penance of an Avakirnin (one who has broken his vow). (2.187)

अकृत्वा भैक्षचरणं असमिध्य च पावकम् । अनातुरः सप्तरात्रं अवकीर्णिव्रतं चरेत् । । २.१८७ । । akr̥tvā bhaikṣacaraṇaṁ asamidhya ca pāvakam । anāturaḥ saptarātraṁ avakīrṇivrataṁ caret । । 2.187 । ।

आचारधर्मः || 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,

• Grhyasutras like Paraskara and Khadira
• Dharmasutras like Baudhayana
• Smrti texts like Manusmrti and Yajnavalkya Smrti
• Itihasa and Puranas like Mahabharata, Bhagavata Purana, Agni Purana, etc.

They elaborates on both the personal as well as social duties of a brahmachari.

The Bhagavata Purana describes the ideal nature of a brahmachari as follows:

सुशीलो मितभुग्दक्षः श्रद्दधानो जितेन्द्रियः । यावदर्थं व्यवहरेत्स्त्रीषु स्त्रीनिर्जितेषु च ॥ ६॥ suśīlo mitabhugdakṣaḥ śraddadhāno jitendriyaḥ । yāvadarthaṁ vyavaharetstrīṣu strīnirjiteṣu ca ॥ 6॥

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.

The Manusmrti elaborates further as follows:

गुरुभक्तिः ॥ Behaviour towards the Guru

In Brahmacharyashrama, the stage of gaining knowledge, the importance of a Guru is unparalled. A student therefore, should be ever engaged in doing seva (सेवा | selfless service) to his preceptor. 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.

ब्रह्मचारी गुरुकुले वसन् दान्तो गुरोर्हितम् । आचरन् दासवन्नीचो गुरौ सुदृढसौहृदः ॥ १॥ brahmacārī gurukule vasan dānto gurorhitam । ācaran dāsavannīco gurau sudr̥ḍhasauhr̥daḥ ॥ 1॥

• Respectful behavior towards gurus is regarded as one of the foremost duties of a brahmachari. Talking of respecting superiors, Manu says,

शय्यासनेऽध्याचरिते श्रेयसा न समाविशेत् । शय्यासनस्थश्चैवैनं प्रत्युत्थायाभिवादयेत् । । २.११९ । ।

ऊर्ध्वं प्राणा ह्युत्क्रामन्ति यूनः स्थविर आयति । प्रत्युत्थानाभिवादाभ्यां पुनस्तान्प्रतिपद्यते । । २.१२० । ।

śayyāsane'dhyācarite śreyasā na samāviśet । śayyāsanasthaścaivainaṁ pratyutthāyābhivādayet । । 2.119 । ।

ūrdhvaṁ prāṇā hyutkrāmanti yūnaḥ sthavira āyati । pratyutthānābhivādābhyāṁ punastānpratipadyate । । 2.120 । ।

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) 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)

अभिवादनशीलस्य नित्यं वृद्धोपसेविनः । चत्वारि तस्य वर्धन्ते आयुर्धर्मो यशो बलम् । । २.१२१ । । abhivādanaśīlasya nityaṁ vr̥ddhopasevinaḥ । catvāri tasya vardhante āyurdharmo yaśo balam । । 2.121 । ।

Elaborating further on the guidelines it says,

शरीरं चैव वाचं च बुद्धीन्द्रियमनांसि च । नियम्य प्राञ्जलिस्तिष्ठेद्वीक्षमाणो गुरोर्मुखम् । । २.१९२ । ।

नित्यं उद्धृतपाणिः स्यात्साध्वाचारः सुसंवृतः । आस्यतां इति चोक्तः सन्नासीताभिमुखं गुरोः । । २.१९३ । ।

हीनान्नवस्त्रवेषः स्यात्सर्वदा गुरुसन्निधौ । उत्तिष्ठेत्प्रथमं चास्य चरमं चैव संविशेत् । । २.१९४ । ।

प्रतिश्रावणसंभाषे शयानो न समाचरेत् । नासीनो न च भुञ्जानो न तिष्ठन्न पराङ्मुखः । । २.१९५ । ।

गुरोस्तु चक्षुर्विषये न यथेष्टासनो भवेत् । । २.१९८ । ।

नोदाहरेदस्य नाम परोक्षं अपि केवलम् । न चैवास्यानुकुर्वीत गतिभाषितचेष्टितम् । । २.१९९ । ।

उदकुम्भं सुमनसो गोशकृन्मृत्तिकाकुशान् । आहरेद्यावदर्थानि भैक्षं चाहरहश्चरेत् । । २.१८२ । ।

śarīraṁ caiva vācaṁ ca buddhīndriyamanāṁsi ca । niyamya prāñjalistiṣṭhedvīkṣamāṇo gurormukham । । 2.192 । ।

nityaṁ uddhr̥tapāṇiḥ syātsādhvācāraḥ susaṁvr̥taḥ । āsyatāṁ iti coktaḥ sannāsītābhimukhaṁ guroḥ । । 2.193 । ।

hīnānnavastraveṣaḥ syātsarvadā gurusannidhau । uttiṣṭhetprathamaṁ cāsya caramaṁ caiva saṁviśet । । 2.194 । ।

pratiśrāvaṇasaṁbhāṣe śayāno na samācaret । nāsīno na ca bhuñjāno na tiṣṭhanna parāṅmukhaḥ । । 2.195 । ।

gurostu cakṣurviṣaye na yatheṣṭāsano bhavet । । 2.198 । ।

nodāharedasya nāma parokṣaṁ api kevalam । na caivāsyānukurvīta gatibhāṣitaceṣṭitam । । 2.199 । ।

udakumbhaṁ sumanaso gośakr̥nmr̥ttikākuśān । āharedyāvadarthāni bhaikṣaṁ cāharahaścaret । । 2.182 । ।

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)
• 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)
• 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)
• 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)

• Within sight of his teacher he shall not sit carelessly at ease. (2.198)

• 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)
• 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)

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) Because,

यथा खनन्खनित्रेण नरो वार्यधिगच्छति । तथा गुरुगतां विद्यां शुश्रूषुरधिगच्छति । । २.२१८ । । yathā khanankhanitreṇa naro vāryadhigacchati । tathā gurugatāṁ vidyāṁ śuśrūṣuradhigacchati । । 2.218 । ।

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)

• 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,

तयोर्नित्यं प्रियं कुर्यादाचार्यस्य च सर्वदा । तेष्वेव त्रिषु तुष्टेषु तपः सर्वं समाप्यते । । २.२२८ । । tayornityaṁ priyaṁ kuryādācāryasya ca sarvadā । teṣveva triṣu tuṣṭeṣu tapaḥ sarvaṁ samāpyate । । 2.228 । ।

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).

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)

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

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)

गुरुं चैवाप्युपासीत स्वाध्यायार्थं समाहितः । । १.२६ । ।

आहूतश्चाप्यधीयीत लब्धं चास्मै निवेदयेत् । हितं तस्याचरेन्नित्यं मनोवाक्कायकर्मभिः । । १.२७ । ।

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.

वर्जयेत्प्रमदागाथामगृहस्थो बृहद्व्रतः । इन्द्रियाणि प्रमाथीनि हरन्त्यपि यतेर्मनः ॥ ७॥ varjayetpramadāgāthāmagr̥hastho br̥hadvrataḥ । indriyāṇi pramāthīni harantyapi yatermanaḥ ॥ 7॥

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).

केशप्रसाधनोन्मर्दस्नपनाभ्यञ्जनादिकम् । गुरुस्त्रीभिर्युवतिभिः कारयेन्नात्मनो युवा ॥ ८॥

नन्वग्निः प्रमदा नाम घृतकुम्भसमः पुमान् ।

कल्पयित्वाऽऽत्मना यावदाभासमिदमीश्वरः । द्वैतं तावन्न विरमेत्ततो ह्यस्य विपर्ययः ॥ १०॥

keśaprasādhanonmardasnapanābhyañjanādikam । gurustrībhiryuvatibhiḥ kārayennātmano yuvā ॥ 8॥

nanvagniḥ pramadā nāma ghr̥takumbhasamaḥ pumān ।

kalpayitvā''tmanā yāvadābhāsamidamīśvaraḥ । dvaitaṁ tāvanna viramettato hyasya viparyayaḥ ॥ 10॥

निषिद्धाचरणम् ॥ Forbidden activities

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.

अञ्जनाभ्यञ्जनोन्मर्दस्त्र्यवलेखामिषं मधु । स्रग्गन्धलेपालङ्कारांस्त्यजेयुर्ये धृतव्रताः ॥ १२॥

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.

मधु मांस जनैः सार्धं गीतं नृत्यञ्च वै त्यजेत् ॥१५३.१५

हिंसाम्परापवादं च अश्लीलं च विशेषतः ।१५३.१६

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)

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 । ।

द्यूतं च जनवादं च परिवादं तथानृतम् । स्त्रीणां च प्रेक्षणालम्भं उपघातं परस्य च । । २.१७९ । ।

varjayenmadhu māṁsaṁ ca gandhaṁ mālyaṁ rasānstriyaḥ । śuktāni yāni sarvāṇi prāṇināṁ caiva hiṁsanam । । 2.177 । ।

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 । ।

Similar abstinance is quoted in the Yajnavalkya Smrti as well (2.33)

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)

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 । ।

ekaḥ śayīta sarvatra na retaḥ skandayetkva cit । kāmāddhi skandayanreto hinasti vrataṁ ātmanaḥ । । 2.180 । ।

svapne siktvā brahmacārī dvijaḥ śukraṁ akāmataḥ । snātvārkaṁ arcayitvā triḥ punarmāṁ ityr̥caṁ japet । । 2.181 । ।

The Period of Studentship

The Yajnavalkya Smrti says,

प्रतिवेदं ब्रह्मचर्यं द्वादशाब्दानि पञ्च वा । ग्रहणान्तिकं इत्येके केशान्तश्चैव षोडशे । । १.३६ । ।

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.

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.

षट्त्रिंशदाब्दिकं चर्यं गुरौ त्रैवेदिकं व्रतम् । तदर्धिकं पादिकं वा ग्रहणान्तिकं एव वा । । ३.१ । ।

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.

गर्भाष्टमेऽष्टमे वाब्दे ब्राह्मणस्योपनायनम् । राज्ञां एकादशे सैके विशां एके यथाकुलम् । । १.१४ । ।

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.

केशान्तः षोडशे वर्षे ब्राह्मणस्य विधीयते । राजन्यबन्धोर्द्वाविंशे वैश्यस्य द्व्यधिके मतः । । २.६५ । ।

According to the Yajnavalkya smrti, these ie. 16, 22 and 24 are the maximum periods of Upanayana for the brahmanas, kshatriyas and Vaishyas respectively.

आषोडशादाद्वाविंशाच्चतुर्विंशाच्च वत्सरात् । ब्रह्मक्षत्रविशां कालौपनायनिकः परः । । १.३७ । ।

The same is quoted in the Manusmrti as well.

आ षोदशाद्ब्राह्मणस्य सावित्री नातिवर्तते । आ द्वाविंशात्क्षत्रबन्धोरा चतुर्विंशतेर्विशः । । २.३८ । ।

समावर्तनं गुरुदक्षिणा च ॥ Samavartana and Gurudakshina

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)

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.

तं प्रतीतं स्वधर्मेण ब्रह्मदायहरं पितुः । स्रग्विणं तल्प आसीनं अर्हयेत्प्रथमं गवा । । ३.३ । । taṁ pratītaṁ svadharmeṇa brahmadāyaharaṁ pituḥ । sragviṇaṁ talpa āsīnaṁ arhayetprathamaṁ gavā । । 3.3 । ।

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. 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)

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

1. enter the householder's life or
2. retire to the forest (for performing penance, etc.) or
3. renounce the world to wander as a Yati (recluse) or
4. stay with his preceptor (as a lifelong brahmachari)

दत्त्वा वरमनुज्ञातो गुरोः कामं यदीश्वरः । गृहं वनं वा प्रविशेत्प्रव्रजेत्तत्र वा वसेत् ॥ १४॥ dattvā varamanujñāto guroḥ kāmaṁ yadīśvaraḥ । gr̥haṁ vanaṁ vā praviśetpravrajettatra vā vaset ॥ 14॥

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:

“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.”

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).

वेदस्वीकरणं कृत्वा स्रायाद्वै दत्तदक्षिणः । नैष्ठिको ब्रह्मचारी वा देहान्तं निवसेद्गुरौ ॥१५३.१७

However, the naisfika brahmachari (one who has taken a vow of life-long abstinence) should remain with the preceptor till his (own) death.

नैष्ठिकब्रह्मचर्यम् || Naishthika Brahmacharya

The word Naishthika is derived from Nishtha+Thajn

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,

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 । ।

एतेष्वविद्यमानेषु स्थानासनविहारवान् । प्रयुञ्जानोऽग्निशुश्रूषां साधयेद्देहं आत्मनः । । २.२४८ । ।

yadi tvātyantikaṁ vāsaṁ rocayeta guroḥ kule । yuktaḥ paricaredenaṁ ā śarīravimokṣaṇāt । । 2.243 । ।

ācārye tu khalu prete guruputre guṇānvite । gurudāre sapiṇḍe vā guruvadvr̥ttiṁ ācaret । । 2.247 । ।

eteṣvavidyamāneṣu sthānāsanavihāravān । prayuñjāno'gniśuśrūṣāṁ sādhayeddehaṁ ātmanaḥ । । 2.248 । ।

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.

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.

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.

एवं चरति यो विप्रो ब्रह्मचर्यं अविप्लुतः । स गच्छत्युत्तमस्थानं न चेह जायते पुनः । । २.२४९ । । evaṁ carati yo vipro brahmacaryaṁ aviplutaḥ । sa gacchatyuttamasthānaṁ na ceha jāyate punaḥ । । 2.249 । ।

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.

This is reiterated in the Yajnavalkya smrti as well.

अनेन विधिना देहं सादयन्विजितेन्द्रियः । ब्रह्मलोकं अवाप्नोति न चेहाजायते पुनः । । १.५० । ।

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)

बहुश्रुत्या गुरुशुश्रूषया वा परस्पराः संहननाद्वदन्ति। नित्यं धर्मं क्षत्रियो ब्रह्मचारी। चरेदेको ह्याश्रमं धर्मकामः।। 12.64.4 (65.4)