Brahmacharya

Brahmacharya (/ˌbrɑːməˈɑːrjə/; Devanagari: ब्रह्मचर्य) is a concept within Indian religions that literally means "conduct consistent with Brahman" or "on the path of Brahman".[1] Brahmacharya, a discipline of controlling the senses, is seen as a way to liberation. Though sexual restraint is a part of brahmacharya, brahmacharya encompasses all striving toward a passionless state.[2]

In one context, brahmacharya is the first of four ashrama (age-based stages) of a human life. The brahmacharya (bachelor student) stage of life – from childhood up to twenty-five years of age – was focused on education and included the practice of celibacy.[3] In this context, it connotes chastity during the student stage of life for the purposes of learning from a guru (teacher), and during later stages of life for the purposes of attaining spiritual liberation (Sanskrit: moksha).[4][5]

In the Hindu, Jain, and Buddhist monastic traditions, brahmacharya implies, among other things, the mandatory renunciation of sex and marriage.[6] It is considered necessary for a monk's spiritual practice.[7] Western notions of the religious life as practiced in monastic settings mirror these characteristics.

  1. ^ Cite error: The named reference James Lochtefeld pp. 120 was invoked but never defined (see the help page).
  2. ^ Cite error: The named reference :2 was invoked but never defined (see the help page).
  3. ^ Cite error: The named reference rks was invoked but never defined (see the help page).
  4. ^ Georg Feuerstein, The Encyclopedia of Yoga and Tantra, Shambhala Publications, ISBN 978-1590308790, 2011, pg 76, Quote – "Brahmacharya essentially stands for the ideal of chastity"
  5. ^ W.J. Johnson (2009), "The chaste and celibate state of a student of the Veda", Oxford Dictionary of Hinduism, Oxford University Press, ISBN 978-2713223273, pg 62
  6. ^ Carl Olson (2007), Celibacy and Religious Traditions, Oxford University Press, ISBN 978-0195306323, page 227-233
  7. ^ DR Pattanaik (1998), The Holy Refusal, MELUS, Vol. 23, No. 2, 113–127