PagesHinduism & Quantum Physics
TOP =======UNDERSTANDING HINDUISM========
By Swami Shivananda, The Divine Life Society, Rishikesh
The Mahabharata, Santi Parva, Section CCXIV
Addressing King Yudhishthira
Bhishma said: I shall now tell thee what the means are (for conquering the senses) as seen with the eye of the scriptures. A person, O king, will attain to the highest end by the help of such knowledge and by framing his conduct accordingly. Amongst all living creatures man is said to be the foremost. Among men, those that are regenerate have been called the foremost; and amongst the regenerate, they that are conversant with the Vedas. These last are regarded as the souls of all living creatures. Indeed, those Brahmanas (Brahmins) that are conversant with the Vedas are regarded as all seeing and omniscient. They are persons who have become conversant with Brahman (the Supreme Reality). As a blind man, without a guide, encounters many difficulties on a road, so has a person destitute of knowledge to encounter many obstacles in the world. For this reason, those that are possessed of knowledge are regarded as superior to the rest.
Those that are desirous of acquiring virtue practise diverse kinds of rites according to the dictates of the scriptures. They do not, however, succeed in attaining to Emancipation, all that they gain being those good qualities of which I shall presently speak.
[Note: Bhishma desires to show the difference between the religion of Pravritti or acts and that of Nivritti or abstention from acts. Those that follow the former cannot attain to Emancipation. What they gain are certain good qualities mentioned in the next verse, which, however, are equally gained by the followers of the religion of Nivritti. See Page Pravritti- Nivritti.]
Purity of speech, of body, and of mind, forgiveness, truth, steadiness, and intelligence, - these good qualities are displayed by righteous persons observant of both kinds of religion. That which is called Brahmacharya (religion of abstention or Yoga) is regarded as the means of attaining to Brahman. That is the foremost of all religions. It is by the practice of that religion that one obtains the highest end (viz., Emancipation).
Brahmacharya is divested of all connection with the five vital breaths, mind, understanding, the five senses of perception, and the five senses of action. It is on that account free from all the perceptions that the senses give. It is heard only as a word, and its form, without being seen, can only be conceived. It is a state of existence depending only on the mind. It is free from all connection with the senses. That sinless state should be attained to by the understanding alone. He that practises it duly attains to Brahman; he that practises it half, attains to the condition of the gods; while he that practises it indifferently, takes birth among Brahmanas (Brahmins) and possessed of learning attains to eminence.
Brahmacharya is exceedingly difficult to practice. Listen now to the means (by which one may practise it). That regenerate person who betakes himself to it should subdue the quality of Passion as soon as it begins to manifest itself or as soon as it begins to be powerful. One that has betaken oneself to that vow should not speak with women. He should never cast his eyes on an undressed woman. The sight of women, under even different circumstances, fills all weak-minded men with Passion. If a person (while observing this vow) feels a desire for woman rising in his heart, he should (as an expiation) observe the vow called Krichcchra and also pass three days in water.
[Note: The vow of Krichcchra consists of certain fasts. Pass three days in water, i.e., stand in water tank or stream with water up to the chin.]
If desire is entertained in course of a dream, one should, diving in water, mentally repeat for three times the three Riks by Aghamarshana.
[Note: The three Riks begin with Ritamcha Satyamcha etc. Every Brahmana who knows his morning and evening prayers knows these three Riks well. (These three Riks are reproduced at the foot of this article.)]
That wise man who has betaken himself to the practice of this vow should, with an
extended and enlightened mind, burn the sins in his mind which are due to the quality of
Passion. As the duct that bears away the refuse of the body is very closely connected with
the body, even so the embodies soul is very closely connected with the body that confines
it. The different kinds of juices, passing through the network of arteries, nourish
mens wind and bile and phlegm, blood and skin and flesh, intestines and bones and
marrow, and the whole body. Know that there are ten principal ducts. These assist the
functions of the five senses. From these ten branch out thousands of other ducts that are
minuter in form. Like rivers filling the ocean at the proper season, all these ducts,
containing juices nourish the body. Leading to the heart, there is a duct called Manovaha.
It draws from every part of the human body the vital seed, which is born of desire.
[Note: With the aid of the mind means Yoga Dehakarma means one whose acts are undertaken only for the purpose of sustaining the body, i.e., one who does no act that is not strictly necessary for supporting life; hence, as the commentator explains, one who is free from all propensities leading to external objects. Manovaham Pranan Nudan, i.e., bringing to sending the vital breaths to the duct called Manovaha or Sushumna. Though a physical act, its accomplishment becomes possible only by a long course of penances consisting in the withdrawal of the mind from external objects. "Reducing the (three) attributes to a state of uniformity," as explained by the commentator, means arriving at Nirvikalpa, i.e., at that state of knowledge which is independent of the senses.]
The mind is sure to gain knowledge. It is the Mind that takes the form of all things. The minds of all high-souled persons, attaining to success through meditation, becomes freed from desire, eternal and luminous.
[Note: The Knowledge here spoken of is that knowledge which is independent of the senses. What the speaker says is that such Knowledge is no myth but is sure to arise. When it arises, its possessor comes to know that the external world, etc., is only the mind transformed, like the sights seen and sounds heard and thoughts cherished in a dream. In the second line the results of that knowledge are declared. The mind of a Mahatma is Mantra-Siddha, i.e., has won success by the meditation of the initial Mantra, or OM; it is Nitya, i.e., eternal, meaning probably that through the result of Maya or Avidya, it is no longer subject to rebirth; it is Virajas, i.e., free from desire and passion, and lastly it is Jyotishmat or luminous, meaning Omniscient and Omnipotent. The commentator cites a passage from Vasishthas treatise on Yoga, which declares the same results as consequent on the attainment of Knowledge. It is, of course, implied that in attaining to such a state, the mind as mind must be destroyed or merged into the soul and the soul, with knowledge only for its attribute, must exist. In the previous verse emancipation after death has been spoken of. In this Jivan-Mukti or emancipation in life is referred to.]
Therefore, for destroying the mind (as mind), one should do only sinless deeds and freeing oneself from the attributes of Passion and Darkness, one is sure to attain to an end that is very desirable.
[Note: "Freeing oneself from the attributes of Passion and Darkness", i.e., by practising the religion of abstention from acts.]
Knowledge (ordinarily) acquired in younger days becomes weakened with decrepitude. A person, however, of ripe understanding succeeds, through the auspicious effects of past lives, in destroying his desires.
[Note: Adatte from Da meaning to cut or destroy. Manasam Valam as explained by the commentator, is Sankalpam, i.e., desires or purposes. The man of ripe understanding, by doing this, attains to that knowledge which is not subject to decay with age. Hence, such knowledge is superior to knowledge acquired in the ordinary way.]
Such a person, by transcending the bonds of the body and the senses like a traveller
crossing a path of obstacles, and transgressing all faults he sees, succeeds in tasting
the nectar (of Emancipation).
(Prayer for destruction of sin)
This world was created by the luminous God who is the impeller of all actions in
accordance with the laws of creation and the laws of life. Primordial matter, which was
lying dormant in darkness, began to evolve. By evolution the great expanse of sparkling
particles of matter began to gain momentum. This movement of particles brought into
existence place and time. Thereafter as a continuation of the process of evolution the
Creator of the world divided it into day and night in accordance with His laws.
Teaching of sage Sanat-sujata
Sanata-sujata said: That Brahman about which you ask me with such joy is not to be attained soon. After (the senses have been restrained and) the will has been merged in the pure intellect, the state that succeeds in one of utter absence of worldly thought. Even that is knowledge (leading to the attainment of Brahman). It is attainable only by practising Brahmacharya.
Dhritarashtra said: You say that the knowledge of Brahman dwells of itself in the mind, being only discovered by Brahmacharya; that is dwelling in the mind, it requires for its manifestation no efforts (such as are necessary for work) being manifested (of itself) during the seeking (by means of Brahmacharya). How then is the immortality associated with the attainment of Brahman?
Sanata-sujata said: Though residing in and inherent to the mind, the knowledge of
Brahman is still unmanifest. It is by the aid of the pure intellect and Brahmacharya that,
that knowledge is made manifest. Indeed, having attained to that knowledge, Yogis forsake
this world. It is always to be found among eminent preceptors. I shall now discourse to
you on that knowledge.
Dhritarashtra said: What should be the nature of that Brahmacharya by which the
knowledge of Brahman might be attained without much difficulty? O regenerate one, tell me
Sanata-sujata said: They, who residing in the abodes of their preceptors and winning
their goodwill and friendship, practise Brahmacharya austerities, become even in this
world the embodiments of Brahman and casting off their bodies are united with the Supreme
Soul. They that in this world desirous of obtaining the state of Brahman, subdue all
desires, and endued as they are with righteousness, they succeed in dissociating the Soul
from the body like a blade projected from a clump of heath. The body, O Bharata, is
created by these, viz., the father and the mother; the (new) birth, however, that is due
to the preceptors instructions is sacred, free from decrepitude, and immortal.
Discoursing upon Brahman and granting immortality, he who wraps all persons with (the mantle of) truth, should be regarded as father and mother; and bearing in mind the good he does, one should never do him any injury. A disciple must habitually salute his preceptor with respect, and with purity (of body and mind) and well-directed attention, he must betake to study. He must not consider any service as mean, and must not harbour anger. Even this is the first step of Brahmacharya. The practices of that disciple who acquires knowledge by observing the duties ordained for one of his class are regarded also as the first step of Brahmacharya.
A disciple should, with his very life and all his possessions, in thought, word and deed, do all that is agreeable to the preceptor. This is regarded as the second step of Brahmacharya. He should behave towards his preceptors wife and son also in the same way as towards his preceptor himself. This also is regarded as the second step of Brahmacharya.
Bearing well in mind what has been done to him by the preceptor, and understanding also its object, the disciple should, with a delightful heart think: I have been taught and made great by him. This is the third step of Brahmacharya.
Without requiring the preceptor by payment of the final gift, a wise disciple must not betake to another mode of life; nor should he say or even think of in his mind: I make this gift. This is the fourth step of Brahmacharya.
He attains the first step of (knowledge of Brahman which is) the object of Brahmacharya by aid of time; the second step, through the preceptors prelections; the third, by the power of understanding; and finally, the fourth, by discussion.
The learned have said that Brahmacharya is constituted by the twelve virtues, the Yoga-practices are called its Angas, and perseverance in Yoga-meditation is called its Valam and one is crowned with success in this in consequence of the preceptors aid and the understanding of the sense of the Vedas. Whatever wealth a disciple, thus engaged, may earn, should all be given to the preceptor. It is thus that the preceptor obtains his highly praise-worthy livelihood. And thus also should the disciple behave towards the preceptors son.
Thus stationed (in Brahmacharya), the disciple thrives by all means in this world and obtains numerous progeny and fame. Men also from all directions shower wealth upon him; and many people come to his abode for practising Brahmacharya. It is through Brahmacharya of this kind that the celestials attained to their divinity, and sages, highly blessed and of great wisdom, have obtained the region of Brahman. It is by this that the Gandharvas and the Apsaras acquired such personal beauty, and it is through Brahmacharya that Surya (the sun) rises to make the day. As the seekers of the philosophers stone derive great happiness when they obtain the object of their search those mentioned above (the celestials and others), on completing their Brahmacharya, derive great happiness in consequence of being able to have whatever they desire.
He O king, who devoted to the practice of ascetic austerities, betakes himself to
Brahmacharya in its entirety and thereby purifies his body, is truly wise, for by this he
becomes like a child (free from all evil passions) and triumphs over death at last. Men, O
Kshatriya, by work, however pure, obtain only worlds that are perishable. He, however,
that is blessed
Index Alphabetical [Index to Pages]
There are eight kinds of breaks, so to say, in the current of unbroken Brahmacharya practice. You should avoid them through great care, sincere exertion and vigilant attention. Then only will you be perfectly successful in the practice of Brahamacharya.
Only one who is free from the entire above can be called a perfect Brahmachari. A real
Brahmachari, who is seeking God earnestly, and who is engaged in spiritual practices,
should avoid these breaks ruthlessly. A break in any one of these vows is a break in
Brahmacharya. This point should be well borne in mind.
Manu, the grat Hindu law-giver, says: "The Brahmacharis, as long as they are in school life, must get into the habit of controlling their senses by abstaining from alcohol, meat, perfumes, flower garlands and the company of the opposite sex. They should avoid violence. They should give up Rajasic food, oil, eye-paste, gambling, gossip, lies, looking at the opposite sex, striking each other, and sleeping with others."
The student should never, not even in his dreams, let go of his Veerya (semen). If he does it willingly, he fails in his duty. It is death to him. It is a sin. He is a fallen victim. By means of proper Sadhana (austere practices) he should try to preserve the Veerya. By the practice of Brahmacharya alone can he get physical, mental and spiritual progress.
The following rules would be very useful to those who are trying to observe Brahmacharya in thought, word and deed.
Brahmacharya is purity in thought, word and deed. In a special sense it is celibacy or control of the sex desire in thought, word and deed.
Brahamacharya includes character building, or the right moulding of character. It is a must in spiritual life. It is said that knowledge is power, but real power lies in character. As a power, character is superior to knowledge.
Brahmacharya is the very foundation of Yoga. Just as a house that is built on a weak foundation will surely collapse, so also you will fail in meditation if you are weak in Brahmacharya.
Without Brahmacharya it is not possible to possess good concentration of mind, a good memory, and a strong will- the main essentials for God-realisation.
Brahmacharya is the most vital subject for those who wish to attain success in material and spiritual life. Without it a boy or a girl cannot be successful, either in studies, in sports, in worldly activities, or in spiritual practices.
The well known Rishi Yajnavalkya says: "Brahmacharya is abstaining from sexual pleasure for ever, under all conditions and in all places, either physically, mentally or verbally."
Physical Brahmacharya is control of the physical organs, while mental Brahmacharya is control of lustful thoughts. Mental control is indeed much more difficult than physical control, but through sincere exertion one can get established in mental Brahmacharya perfectly. Always maintain the ideal, then the final goal can be realised soon. There is no doubt about this.
Brahmacharya is absolutely necessary for the attainment of peace and God- vision. It is
a fresh spring flower whose each petal gives off fragrance of freedom. It is a powerful
weapon for waging war against the internal demons of lust, anger, greed and jealousy.
God is Rasa. Rasa is Veerya, the vital fluid or semen. You can attain eternal bliss and peace by preserving the Veerya. Brahmacharya means control of the Veerya. The vital force or Veerya is preserved only by one who is established in the practice of Brahmacharya. The vital fluid or semen is lost and wasted during sexual indulgence.
From food comes juice or chyle; from chyle comes blood and flesh; from flesh comes fat; from fat comes bones; from bones come marrow. Lastly, from marrow comes semen. The Veerya comes out of the very marrow concealed in the bones. It is found in a subtle state in all the cells of the body. Mark here how precious the semen is! It is the last essence of food. It is the essence of essences.
As the vital force is the most precious substance in the physical body, it should be carefully preserved. Its wastage means loss of physical and mental energy.
It is said that a drop of semen comes out of forty drops of blood. According to Ayurveda it comes from eighty drops of blood.
Just a sugar pervades the entire sugarcane and butter pervades milk, so also semen
pervades the whole body. Just as buttermilk is thinned after the butter has been
extracted, so also the semen is thinned by its wastage. The more the wastage of the semen,
the more the physical and mental weakness.
When semen is preserved, it gets reabsorbed by the body and stored in the brain as Ojas Shakti or spiritual power. The seminal energy is changed into spiritual energy. This is called the process of sex-sublimation. The Ojas Shakti is used for spiritual Sadhana by the Yogi.
The vital force is closely linked with the nervous system. Hence, it is vitally necessary to preserve it carefully if one desires to have strong nerves.
In the Yoga Shastra it is stated: "The falling of semen brings death; the preservation of it gives life." The semen is the real vitality in man. It is the hidden treasure in him. It gives a glow to the face, strength to the intellect and well being to the entire system. Girls, too, suffer great loss through having unchaste thoughts and giving way to lust. Vital nervous energy is lost. There is a corresponding loss of Veerya in them as well.
The Srutis state that a mans full life span is a hundred years. This can be achieved only if a person is established in perfect Brahmacharya. It is through the attainment of good conduct only that one can live to a ripe old age and be ever happy and peaceful. Even if all other qualities may be lacking, good conduct alone will ensure longevity.
You must have pure character, otherwise you will lose your vital energy or Veerya. An early death will be the result.
Another important point to remember is that the secret of long life lies in the choice of pure food and drink, chastity, temperance, sobriety and a cheerful and optimistic outlook on life. So, gluttons, drunkards and those given to idleness and laziness, cannot hope to have long life.
According to psychological and natural laws, the length of human life, or any life, should be at least five times the period necessary to reach full growth. The horse grows for a period of about three years and lives to be about twelve or fourteen. The camel grows for eight years and lives to be forty. Man grows for about twenty to twenty-five years. If all accidents are counted out, his normal duration of life should be not less than one hundred years.
This tallies very well with the advice of the Hindu Holy Scriptures that Brahmacharya should be practised for the first twenty-five years. During the period of growth there is not to be any loss of the vital fluid.
There are some rare cases where people have attained longevity and high intellectual
powers despite their loose, immoral ways. This is obviously due to their past Karma. But
they would have been still more powerful and brilliant through the practice of
The word Brahmachari is used in two senses. Firstly, there is the student Brahmachari, who marries and becomes a householder after completing his study. He is in the first of the four stages of life described in Hindu law books. The second type of Brahmachari is the lifelong celibate and is called an Akhanda (unbroken) Brahmachari.
Brahmacharis of this latter type are very rare. Matted hair, application of ash and wearing a loincloth cannot make one a true Brahmachari. The Akhanda Brahmachari is one who has not allowed a single drop of semen to be wasted for an unbroken period of twelve years. Such a person can have the vision of God without effort. He achieves the goal of life. He glows with effulgence.
The seminal energy of an Akhanda Brahmachari has been converted into Ojas Shakti or spiritual energy through the process called sex-sublimation. Such a person can turn out a great deal of mental work. He is very intelligent. He has a magnetic aura on his face. His eyes shine brightly.
Peace of mind, fearlessness, a strong will, good memory and power of concentration,
keen application to work- these are the fruits of Brahmacharya.
The practice of Karma Yoga or selfless service will not be possible without Brahmacharya. If the Veerya (semen) is lost, the Prana gets unsteady. If the Prana gets agitated, one becomes nervous. Then the mind also cannot work properly and the person becomes fickle-minded. This is mental weakness.
Brahmacharya brings material and spiritual progress. It is a powerful weapon for waging war against the demons of lust, anger, greed and jealousy. It gives great energy, a clear brain, strong will, retentive memory and good power of enquiry.
Lack of Brahmacharya brings about loss of memory, a weak will, nervous disorders, tension, lack of the power of concentration, and physical diseases.
The ignorant man is an instrument in the hands of his thoughts and Karmas. Man, the master of his destiny, has lost his divine glory and becomes a slave, a tool in the hands of sex and ego. Sex and ego are the products of ignorance. Knowledge of God destroys these two enemies.
Some Western psychologists wrongly believe that if one does not indulge in sex, then there is a danger of developing some kind of complex in the mind; they feel that some undesirable results, such as diseases, may appear. This is an ill-founded doubt. These complexes are due to other causes. They are morbid states due to excessive jealousy, hatred, anger, worry and depression.
In fact, the opposite is true. Even a little practice of self-restraint is an ideal pick-me-up. It gives inner strength and peace of mind. It invigorates the mind and nerves. It helps one to save physical and mental energy. It helps to increase memory, will power and brain power. It bestows immense strength, vigour and vitality. It gives new life to the system, rebuilds the tissues and cells, energises digestion, and gives one power to face difficulties in the daily battle of life. A perfect Brahmachari can shake the whole world, can top the waves of the ocean, like Lord Jesus. Like Jnana Dev, he can blow up mountains and command the five elements. There is nothing in the three worlds that cannot be achieved by such a person.
A well disciplined life, study of scriptures, Satsang, Japa, meditation, Pranayama, Sattwic and moderate diet, daily self-analysis and introspection, practice of right conduct- all these will pave the way towards the attainment of perfection in Brahmacharya. Most people lead a life without any kind of discipline and religious ideals, with the result that they are always filled with fears, cares, worries and anxieties. Through diverse desires, they get entangled and create numerous problems for themselves.
In the case of young children, pure non-stimulating food, games and daily exercises are
very important for keeping up Brahmacharya.