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ब्रह्मचर्य (brahmacarya)

 
Capeller Eng
English
ब्रह्मच॑र्य
n.
 sacred study, the life and condition
of a Brahman student,
esp.
 abstinence, chastity
poss. °वन्त्†.
Yates
English
ब्रह्म-चर्य्य (र्य्यः) 1.
m.
 The
Brahmachārī
or religious student.
n.
 His or-
der, state or condition.
Wilson
English
ब्रह्मचर्य्य
m.
 (-र्य्यः) The Brahmacarya or Brahmacārī, the
religious student: see ब्रह्मचारिन्.
n.
 (-र्य्यं) The order or condition
of the religious student.
E.
 ब्रह्म the Veda, and चर्य्य observance.
Monier Williams Cologne
English
ब्रह्म—च॑र्य
n.
 study of the Veda, the state of an unmarried religious student, a state of continence and chastity (also f(आ). ,
Hariv.
 ),
AV.
&c.
&c.
 (acc. with √ ग्रह्, चर्, वस्, आ-√ गम्, उप-√ इ, to practise ch°
cf.
 -चारिन्)
Hindi
Hindi
यौन आवेगों पर नियंत्रण
Apte Hindi
Hindi
ब्रह्मचर्यम्
नपुं*
 ब्रह्मन्-चर्यम् -
"धार्मिक शिष्यवृत्ति, वेदाध्ययन के समय ब्राह्मण बालक का ब्रह्मचर्यजीवन, जीवन का प्रथम आश्रम"
ब्रह्मचर्यम्
नपुं*
 ब्रह्मन्-चर्यम् -
"धार्मिक अध्ययन, आत्मसंयम"
ब्रह्मचर्यम्
नपुं*
 ब्रह्मन्-चर्यम् -
"कौमार्य, सतीत्व, विरति, इन्द्रियनिग्रह"
ब्रह्मचर्यः
पुं*
 ब्रह्मन्-चर्यः -
वेदाध्ययनशील
Shabdartha Kaustubha
Kannada
ब्रह्मचर्य
पदविभागः - > नपुंसकलिङ्गः
कन्नडार्थः - > ಬ್ರಹ್ಮಚರ್ಯೆ/ವೇದಾಧ್ಯಯನ ಕಾಲದಲ್ಲಿ ಕೈಗೊಳ್ಳುವ ಒಂದು ವ್ರತ/-ನಿಯಮ
विस्तारः - > ब्रह्मणे वेदार्थं वेदाध्ययनार्थं चर्यम् आचरणीयम् । ನಾಲ್ಕು ಆಶ್ರಮಗಳಲ್ಲೊಂದು. ವೇದಾಧ್ಯಯನಕಾಲದಲ್ಲಿ ಈ ವ್ರತಕ್ಕಾಗಿ ಸ್ವೀಕರಿಸುವ ಆಶ್ರಮವು ಬ್ರಹ್ಮಚರ್ಯಾಶ್ರಮ.
ब्रह्मचर्य
पदविभागः - > नपुंसकलिङ्गः
कन्नडार्थः - > ಯೋಗದ ಅಷ್ಟಾಂಗಳಲ್ಲೊಂದಾದ ಯಮದ ಒಂದು ಭೇದ
L R Vaidya
English
brahman-carya {% (I) n. %} 1. the condition of a Brāhmaṇa lad in the first period of his life, religious studentship, अविप्लुतब्रह्मचर्यो गृहस्थाश्रममावसेत् M.iii.2
2. chastity, celibacy, abstinence.
brahman-carya {% (II) m. %} a religious student.
Bopp
Latin
ब्रह्मचर्य n. (e ब्रह्मन् et चर्य, quod seorsum non invenitur
et vitae rationem significare videtur, a चर् ire, facere
suff. य) castimoniae vel coelibatus votum, castimonia.
IN. 4. 10.
Lanman
English
brahma-cárya, n. life of holiness
(bráhman), walk and conversation of a
Brahman student (brahmán), esp. chastity
religious studentship, the first of
the four periods of a Brahman's life, see
āśrama. [bráhman (1249a^2) or brahmán
(probably both) + carya, equiv. of caryā:
acct, 1272, 1213e.]
अभिधानरत्नमाला
Sanskrit
ब्रह्मचर्य
ब्रह्मचर्य
ब्रह्मचर्यं बुधाः प्राहुः समस्तेन्द्रियसंयमम् ॥ ३९७ ॥
verse 2.1.1.397
page 0046
पुराणम्
English
ब्रह्मचर्य / BRAHMACARYA. In ancient india an ideal life was considered to pass through four stages, and brahmacarya is one of the stages of life. The four stages are brahmacarya (Vedic student vowed to chastity), Gārhasthya (married householder), vānaprastha (forest hermit) and sannyāsa (an ascetic who has renounced the world). brahmacarya, the first stage of the four is considered as the period of education. The rules and conduct of a Brahmacārī are given in manusmṛti, Chapter 2.
The brahmacārī who lives with the teacher has to obey certain rules and principles. He should bathe in the river at sun-rise and offer oblations to gods and manes. A brahmacārī has to abstain from using honey, meat, fragrance, flowers, flower of chrysanthemum (Ind.) women, curd, milk, ghee, churned-curd, slaughter, bath applying oil, anointing the eyes with collyrium, sandals, umbrella, lust, anger, covetousness, dance, music, gambling, slander, ridicule, falsehood, and causing injury to others. A Brahmacārī should go to bed alone. Semen should not be made to discharge through lust. If seminal discharge occurs in dream he should take bath early in the morning and worship the Sun, pronouncing the mantra or spell ‘Punaḥ’ thrice. The Brahmacārī should live on alms. It is the duty of the brahmacārī to bring water, flower for oblation, cowdung, soil and darbha (grass) for the teacher. He should receive alms only from the houses of those who believe in the Vedas and sacrifices. He should not go to the house of his teacher or his heirs and their families for alms. Provided there are no other houses he may receive alms from the houses of his teacher's relatives and in the absence of such houses he may approach the houses of heirs to his teacher and in the absence of such houses he may receive alms from the house of the teacher. He should fetch ‘Camata’ (fuel chiefly from butea frondosa) from a place of purity in the forest, as instructed in rules and dry it in the sun
in the absence of which it may be got dried in a sheltered place. This fuel should be put in the sacrificial fire in the mornings, at noons, and in the evenings. If a healthy Brahmacārī fails in doing his duties consecutively for seven days it will be considered that his vow of brahmacarya is broken and then he will have to take the vow of ‘Avakīrṇi’ again. Without waiting for the order of the teacher, the Brahmacārī (student) should engage himself in devotion and meditation and in the service of the teacher daily. When the student is before the teacher he should stand with folded hands controlling his body, speech, brains, sensitive organs, and mind. Only when he is asked to sit, should he do so before the teacher, covering the portions of his body, which are to be covered, with clothes. He should rise up in the morning before his teacher wakes up, and go to bed only after the teacher has retired for sleep. When his teacher calls him, he should not give reply lying, sitting, walking, eating or looking in the opposite direction. He should not gainsay the teacher. The student should attend to the orders of the teacher and comply with them, sitting if the teacher is sitting, standing if the teacher is standing, standing back if the teacher is advancing towards him, running behind if he is walking, standing close by when he is facing the opposite direction, folding his limbs when the teacher is lying or sitting near. The student should have his seat and bed one step lower than those of his teacher. The student should not sit in a careless manner in places where the teacher's eyes could reaeh. He should not utter the name of his teacher. If anybody speaks ill of his teacher he should close his ears and run away from the spot. If a Brahmacārī scoffs his teacher, he will be born as a donkey, and as a dog if he scorns him, and as a worm if he steals the wealth of his teacher and as a beetle if he becomes jealous at the greatness of his teacher. When the teacher is angry the brahmacārī should not go near him. The Brahmacārī should not speak unasked. A Brahmacārī could sit with his teacher only when they are in a vehicle, or on a camel or in a tower or on the steps or on rocks or in a boat. He should consider the teacher of his teacher as his teacher. He should not address his parents who visit the house of the teacher, without the permission of his teacher. He should respect learned men, holymen, sons of the teacher and those who are born of his family, as a teacher. If the wife of the teacher is of the caste of the teacher, the brahmacārī should consider her as his teacher. If the wife is not of the same caste the brahmacārī needs only to stand up and make obeisance to her. A brahmacārī should not apply oil to the body of his teacher's wife, wash her, massage her body, and comb her hair. A brahmacārī may either shave his head or grow matted hair. He should never be asleep at sunrise or sunset. For learning Vedas etc. the student should not give the teacher cows, clothes etc. as free gifts beforehand. On completion of education, when the student asks the teacher for permission to get married, he should give the teacher what he demands. A brahmacārī who has fully complied with the rules mentioned above, will attain heaven after his death.
Vedic Reference
English
Brahma-carya denotes the condition of life of the Brahma-
cārin^1 or religious student. The technical sense is first found in
the last Maṇḍala of the Rigveda.^2 The practice of studentship
doubtless developed, and was more strictly regulated by custom
as time went on, but it is regularly assumed and discussed in
the later Vedic literature, being obviously a necessary part of
Vedic society
The Atharvaveda^3 has in honour of the Brahmacārin a hymn
which already gives all the characteristic features of religious
studentship. The youth is initiated (upa-nī) by the teacher^4
into a new life
he wears an antelope skin, and lets his hair
grow long
^5 he collects fuel, ^6 and begs, ^7 learns, and practises
penance. All these characteristics appear in the later literature.
The student lives in the house of his teacher (ācārya-kula-vāsin
^8
ante-vāsin)
^9 he begs, ^10 looks after the sacrificial fires, ^11 and
tends the house.^12 His term of studentship might be long
extended: it was normally fixed at twelve years, ^13 but much
longer periods, such as thirty-two years, are mentioned.^14 The
age at which studentship began varied.^15 Śvetaketu com-
menced at twelve and studied for twelve years.^16
It is assumed in the Gṛhya Sūtras that the three Āryan castes
were all required to pass through a period of studentship. But
that this is much more than priestly schematism is uncertain.
No doubt individuals of the Kṣatriya or Vaiśya caste might go
through part of the period of studentship, just as Burmese boys
of all classes now pass some time in a monastery as students.
This is borne out by the reference in the Atharvaveda^17 to the
king guarding his country by Brahmacarya — though that is
susceptible of a different interpretation — and more clearly by
the reference in the Kāṭhaka Saṃhitā^18 to a rite intended to
benefit one who, although not a Brahmin, had studied (vidyām
anūcya), but had not gained renown, and by references in the
Upaniṣads to kings who like Janaka studied the Vedas and the
Upaniṣads.^19 Normally, however, the Kṣatriya studied the art
of war.^20
One of the duties of the Brahmacārin was chastity. But
reference is in several places^21 made to the possibility of mis-
conduct between a student and the wife of his preceptor, nor is
any very severe penance imposed in early times — later it is
different — for such a sin. In certain cases the ritual required
a breach of chastity, no doubt as a magic spell to secure
fertility.^22
Even an old man might on occasion become a pupil, as the
story of Āruṇi shows.^23
1) Rv. x. 109, 5
Av. vi. 108, 2
133, 3
xi. 5, 1 et seq.
Śatapatha
Brāhmaṇa, xi. 3, 3, 1, etc.
2) Rv., loc. cit.
3) xi. 5. Cf. Gopatha Brāhmaṇa, i. 2,
1-8, which contains an independent
account of the Brahmacārin (Bloom-
field, Atharvaveda, 110)
Śatapatha
Brāhmaṇa, xi. 3, 3, 1 et seq.
Taittirīya
Saṃhitā, vi. 3, 10, 5.
4) Av. xi. 5, 3. It is used in the ritual
of the Upanayana, according to the
Kauśika Sūtra, lv. 18.
5) Av. xi. 5, 6.
6) Av. xi. 5, 4, 6.
7) Av. xi. 5, 9.
8) Chāndogya Upaniṣad, ii. 23, 2.
So regularly brahma-caryeṇa vas, Av.
vii. 109, 7
Aitareya Brāhmaṇa, v. 14,
etc.
or car, Śatapatha Brāhmaṇa, xi. 3,
3, 7
Taittirīya Brāhmaṇa, iii. 7, 6, 3,
etc.
9) Ibid., iii. 11, 5
iv. 10, 1
Bṛhad-
āraṇyaka Upaniṣad, vi. 3, 15 (Mādhyaṃ-
dina = vi. 3, 7 Kāṇva)
Taittirīya
Upaniṣad, i. 3, 3
11. 1.
10) Chāndogya Upaniṣad, iv. 3, 5.
Cf. Av. vi. 133, 3
Śatapatha Brāh-
maṇa, xi. 3, 3, 5.
11) Chāndogya Upaniṣad, iv. 10, 2
et seq.
Śatapatha Brāhmaṇa. xi. 3,
3, 4.
12) Śatapatha Brāhmaṇa, iii. 6, 2, 15.
A Mantra in the Āśvalāyana Gṛhya
Sūtra, i. 22, 1. 2, and elsewhere, sums
up the duties of the Brahmacārin as
‘thou art a Brahmacārin: eat water
perform thy duty
sleep not in the
daytime
obedient to thy teacher study
the Veda (brahmacāry asy
apo ‘śāna
karma kuru
divā mā svāpsīr
ācāry-
āyādhīno vedam adhīṣva).’ One duty
specially referred to in the Aitareya
Āraṇyaka, iii. 1, 6
Śāṅkhāyana Āraṇ-
yaka, vii. 19, and the Chāndogya
Upaniṣad, iv. 5, 5, was the guarding
of the teacher's cattle when they were
grazing on their pasture grounds. From
these grounds, too, the pupil would,
no doubt, bring dried dung for fuel, as
well as any available sticks. As regards
obedience to the teacher, cf. Śatapatha
Brāhmaṇa, xi. 3, 3, 6.
13) Chāndogya Upaniṣad, iv. 10
vi. 1, 2.
14) Ibid., viii. 7, 3 (thirty-two years)
15 (for life), etc.
15) See Weber, Indische Studien, 10, 21.
The Sūtras allowed for a Brāhmaṇa the
ages 8-16
for a Kṣatriya, 11-22
for a
Vaiśya, 12-24. The difference between
the Brāhmaṇa and the Kṣatriya, com-
pared with that between the Kṣatriya
and the Vaiśya, shows that the two
latter castes were in a different position
from the Brāhmaṇa.
16) Chāndogya Upaniṣad, vi. 1, 2.
17) xv. 5, 17. Cf. Lanman in Whit-
ney's Translation of the Atharvaveda,
639.
18) ix. 16 (reading abrāhmaṇa) .
19) Bṛhadāraṇyaka Upaniṣad, iv. 2, 1.
20) Cf. Hopkins, Journal of the American
Oriental Society, 13, 106-113.
21) Taittirīya Āraṇyaka, x. 65
Chān-
dogya Upaniṣad, v. 10, 9.
22) Kāṭhaka Saṃhitā, xxxiv. 5
Tait-
tirīya Saṃhitā, vii. 5, 9, 4
Weber,
Indische Studien, 10, 125, n. 1
Keith,
Śāṅkhāyana Āraṇyaka, 79.
23) Bṛhadāraṇyaka Upaniṣad, vi. 1, 6
(Mādhyaṃdina = vi. 2, 4 Kāṇva).
Cf. von Schroeder, Indiens Literatur
und Cultur, 202, 203
Jolly, Recht und
Sitte, 151
Weber, op. cit., 10, 121
et seq.
Deussen, Philosophy of the Upani-
shads, 370, 371, and see Brāhmaṇa.
शब्दकल्पद्रुमः
Sanskrit
ब्रह्मचर्य्यं,
क्ली,
 (ब्रह्मणे वेदार्थं चर्य्यं आचरणीयम् ।)आश्रमविशेषः । यथा, गारुडे ९४ अष्याये ।“ब्रह्यचर्य्यस्थितो नैकमन्नमद्यादनापदि ।ब्राह्मणः काममश्नीयात् श्राद्धे व्रतमपीडयन् ॥
मधु मांसं तथाश्लीनमित्यादि परिवर्जयेत् ।प्रतिवेदं ब्रह्मचर्य्यं द्वादशाब्दानि पञ्च वा ॥
ग्रहणान्तिकमित्येके केशान्तञ्चैव षोडश ॥
”(ब्रह्मचर्य्ये अष्टाङ्गमैथुनप्रतिषेधः । यदुक्तम् ।“स्मरणं कीर्त्तनं केलिः प्रेक्षणं गुह्यभाषणम् ।संकल्पोऽध्यवसायश्च क्रियानिर्वृत्तिरेवच ॥
एतन्मैथुनमष्टाङ्गं प्रवदन्ति मनीषिणः ।विपरीतं ब्रह्मचर्य्यमेतदेवाष्टलक्षणम् ॥
”एतच्च स्त्रीपुरुषयोः साधारणम् । पुंसः स्त्रीस्मरणादि शून्यत्वम् । स्त्रियाश्च पुरुषस्मरणादि-राहित्यम् अतएवाह मनुः । ५ । १६० ॥
“मृते भर्त्तरि साध्वी स्त्री ब्रह्मचर्य्ये व्यवस्थिता ।स्वर्गं गच्छत्यपुत्रापि यथा ते ब्रह्मचारिणः ॥
”“ब्रह्मचर्य्ये व्यवस्थिता अकृतपुरुषान्तरमैथुना ॥
”इति कुल्लूकभट्टः ॥
यमभेदः । यथा, पातञ्जले । २ । ३० ।“अहिंसासत्यास्तेय ब्रह्मनर्य्यापरिग्रहा यमाः ॥
”“ब्रह्मचर्य्यमुपस्थनियमः ।” वीर्य्यधारणम्बा इतिभाष्यम् ॥
एतत्तु कलियुगे नास्ति । यथाहमहानिर्व्वाणतन्त्रे ।“ब्रह्मचर्य्याश्रमो नास्ति वानप्रस्थोऽपि न प्रिये ! ।गार्हस्थो भैक्षुकश्चैव आश्रमौ द्वौ कलौ युगे ॥
”)
वाचस्पत्यम्
Sanskrit
ब्र(व्र)ह्मचर्य्य
न०
 ब्रह्मणे वेदग्रहणार्थं चर्य्यम् । द्विजानांवेदग्रहणार्थव्रतभेदे । “प्रतिवेदं ब्रह्मचय्य द्वादशावदानिपञ्च वा । ग्रहणान्तिकमित्येके” गरुडपु० ९४ अ० ।तत्प्रकारो मनुनोक्तो यथा“कृतोपनयनस्यास्य व्रतादेशनमिष्यते । ब्रह्मणो ग्रहण-श्चैव क्रमेण विधिपूर्वकम् । यद् यस्य विहितञ्चर्म यत्सूत्रं या च मेखला । यो दण्डो यच्च वसनन्तत्तदस्यव्रतेष्वपि । सेवेतेमांस्तु नियमान् ब्रह्मचारी गुरौ वसन् ।सन्नियम्येन्द्रियग्रामन्तपोवृद्ध्यर्थमात्मनः । नित्यं स्नात्वाशुचिः कुर्य्याद्देवर्षिपितृतर्पणम् । देवताभ्यर्चनञ्चैव समि-दाधानमेव च । वर्जयेन्मधुमांसञ्च गन्धं माल्यं रसान्स्त्रियः । शुक्तानि यानि सर्वाणि प्राणिनाञ्चैव हिंस-नम् । अभ्यङ्गमञ्जनञ्चाक्ष्णोरुपानच्छत्रधारणम् । कामंक्रोधञ्च लोभञ्च नर्त्तनं गीतवदनम् । द्यूतञ्च जन-वादञ्च परिवादन्तथाऽनृतम् । स्त्रीणाञ्च प्रेक्षणालम्भ-सुपघातम्परस्य च । एकः शयीत सर्वत्र न रेतः स्कन्द-येत् क्वचित् । कामाद्धि स्कन्दयन् रेतो हिनस्तिव्रतमात्मनः । स्वप्ने सिक्त्वा ब्रह्मचारी द्विजः शुक्रमका-मतः । स्नात्वार्कमर्चयित्वा त्रिः पुनर्मामित्यृचं जपेत् ।उदकुम्भं सुमनसो गोशकृनमृत्तिकाकुशान् । आहरेद्-यावदर्थानि भैक्षञ्चाहरहश्चरेत् । वेदयज्ञैरहीनानांप्रशस्तानां स्वकर्मसु । ब्रह्मचार्य्याहरेद्भैक्षं गृहेभ्यःप्रयतोऽन्वहम् । गुरोः कुले न भिक्षत न ज्ञातिकुलबन्धुषु । अलाभे त्वन्यगेहानां पूर्वं पूर्वं विवर्जयेत् ।सर्वं वापि चरेद् ग्रामं पूर्वोक्तानामसम्भवे । नियम्य प्र-यतो वाचमभिशस्तंस्तु वर्जयेत् । दूरादाहृत्य समिधःसंनिष्टध्याद्विहायसि । सायम्प्रातश्च जुहुयात्ताभिरग्निम-तन्द्रितः । अकृत्वा भैक्षचरणमसमिध्य च पावकम् ।अनातुरः सप्तरात्रमवकीर्णिव्रतं चरेत् । भैक्षेण वर्त्तये-न्नित्यं नैकान्नादी भवेद् व्रती । भैक्षेण व्रतिनो वृत्ति-रूपवाससमा स्मृता । व्रतवद्देवदैवत्ये पित्र्ये कर्मण्यथ-र्षिवत् । काममभ्यर्थितोऽश्नीयाद् व्रतमस्य न लुप्यते ।ब्राह्मणस्यैव कर्मैतदुपदिष्टं मनीषिभिः । राजन्यवैश्य-योस्त्वेवं नैतत् कर्म विधीयते” । ततः गुरुवृत्तिरुक्तासा च गुरुवृत्तिशब्दे २६२३ पृ० दर्शिता । २ योगाङ्गयमभेदेच “अहिंसासत्याऽस्तेय ब्र(व्र)ह्मचर्य्याऽपरिग्रहा षमाः”वात० । तत्र व्र(व्र)ह्मचर्य्यं व्याकृतं भाषकविवरणाभ्यांयथा “व्र(व्र)ह्मचर्य्यं “गुप्तेन्द्रियस्योमस्थस्य संयमः”भा० । “संयतोपस्थोऽपि हि स्त्रीप्रेक्षणतदालापकन्द-र्पायतनतदङ्गस्पशंनसक्तो न ब्र(व्र)ह्मचर्य्यवान् तन्निरा-सायोक्तं गुप्तेन्द्रियस्येति इन्द्रियान्तराण्यपि तत्र लोलु-पानि रक्षणीयानि” विव० । तत्र अष्टाङ्गमैथुनशब्दे ५२४पृ० दर्शितवाक्येन मैथुनस्य स्मरणाद्यष्टाङ्गतया तदुपयो-गीन्द्रियाणि संयम्यानीत्यर्थः । तत्फलञ्च तत्रोक्तं यथा“ब्र(व्र)ह्मचर्य्यप्रतिष्ठायां वीर्य्यलाभः” पात० । “यस्यलाभादप्रतिघान् गुणानुत्कर्षयति सिद्धश्च विनेयेषु ज्ञानमाधतुं समर्थो भवति” भा० । “वीर्य्यं सामर्थ्यं यस्यलाभादप्रतिघान् गुणानणिमादीन् विनेयेषु शिष्येषु ज्ञानंयोगतदङ्गविषयमाधातुं मसर्थो भवति” विव० । तथाचअष्टाङ्गमैथुनवर्जनमेव ब्र(व्र)चर्य्यं तच्च स्त्रीपुं सयोः सा-धारणं पुंसः स्त्रीस्मरणाद्यष्टाङ्गराहित्यस्येव स्त्रीणां पुं-स्मरणादिशून्यत्वेस्यापि तथात्वम् “अतएव ब्र(व्र)ह्मचर्य्यंतदन्वायरोहणं वा” विष्णु सू० । विधवानामपि ब्र(व्र)ह्म-चर्य्यं विहितम् “मृते भर्त्तरि साध्वी स्त्री ब्र(व्र)चर्य्य-व्यवस्थिता । स्वर्गं गच्छत्यपुत्रापि यथा ते ब्र(व्र)ह्म-चारिणः” मनुव्याख्यायां ब्र(व्र)चर्य्ये व्यवस्थिता अ-कृतपुरुषान्तरमैथुना” कुल्लू० उक्तम् । भावे क्यम् ब्रह्मचर्य्यातत्रार्थे स्त्री ।
Capeller
German
ब्रह्मच॑र्य
n.
 heiliges Studium (die Lebensstufe
des Brahmanenschülers), Enthalt
samkeit, Keuschheit.