Brahmacharya

By Swami Trigunatitananda,
a direct disciple of Sri Ramakrishna
Reproduced from Vedanta Kesari Magazine ecem!er "##$
'No force can be created; it can only be directed. Therefore, we must learn to
control the grand powers that are already in our hands, and by will power make them
spiritual, instead of merely animal. Thus it is clearly seen that chastity is the cornerstone of
all morality and of all religion,' says Swami Vivekananda. !.". #.$%&
The following article on 'rahmacharya or continence provides a complete and
comprehensive picture of the sub(ect and can serve as an authentic manual to anyone
wanting to know about continence. The value of this writing assumes great importance in
view of the fact that it was written by Swami Trigunatitananda, a direct disciple of Sri
)amakrishna. *t first appeared in +,-. in '/dbodhan,' the 'engali monthly of the
)amakrishna 0rder. Now, this forms a part of the book ')eligion and *ts 1ractice'
published by 2dvaita 2shrama, 3olkata. *t is not known who translated it into 4nglish. The
subheads in the te5t have been added at the Vedanta 3esari 0ffice for better
comprehension.
Swami Trigunatitananda was a highly venerated monk and was known for deep
scholarship, commitment and enormous power of endurance. 6e was the first editor of
/dbodhan and widely travelled in *ndia. *n +,78 he went to /S2, at the instance of Swami
Vivekananda. 6e was the head of the Vedanta Society of Northern !alifornia, San
9rancisco, and guided scores of sincere aspirants until his untimely demise in +,+..
Human Birth: A Rare Opportunity
Truly does Shankara say that human birth is very rare indeed. The human form is
the highest, and man the greatest being, because in that form alone lies his greatest and best
chance to attain salvation--to attain Knowledge. All other creatures, be they gods or angels,
have to come down to this world and attain salvation through a human body. This is a rare
privilege--this human life. And such a privilege we are foolishly abusing. Without
appreciating the value of such a privilege we are bringing down untold miseries on
ourselves by our evil actions. an there be a greater irony of fate! an there be a greater
fool than one who, getting such a rare chance, busies himself with worldly things and
aspires not after Knowledge! "ar from striving for Knowledge, we are on the contrary
getting more and more steeped in ignorance. What is the reason! #an, who was almost free
from diseases, who used to do whatever he willed, who used to sing$ %& have no fear of
death, etc.,% and was thoroughly convinced of it--why is he today beset with a thousand
fears, worried by distracting thoughts, and sinking in the abysmal ocean of discontent!
What is the reason! &t is all due to lack of continence. Time was when a child could by his
reply, pregnant with wisdom, strike dumb his en'uirer, though an intellectual giant$ when
children like (achiketas and sages like Shukadeva were born. Why has such a society been
brought to such a pass! &t is because we have lost that ancient fire, that ancient force in us,
due to lack of continence. Without continence nothing great can be achieved.
What is Brahmacharya
What is )rahmacharya or continence! &t is the conservation of the se*ual energy. &n
all spheres of life, whether spiritual or material, whether pertaining to this world or the
other, this conservation of the se*ual energy is absolutely necessary if success is to be
attained. Without absolute continence, you can neither have perfect health, nor be able to
do good to others, or attain realisation. The famous +r. (ichols says, %The suspension of the
use of generative organ is attended with a notable increase of bodily and mental vigour and
spiritual life.% Therefore there is no hope of success in any sphere of life, whether material
or spiritual, unless man maintains absolute continence. Sri ,amakrishna used to say, %When
a man succeeds in the conservation of his se*ual energy, his intellect reflects the image of
)rahman, even as a glass gives a perfect image when its back is painted with mercury
solution. The man who carries this image of )rahman in his heart is able to accomplish
everything--he will succeed wonderfully in whatever action he engages himself.% So
without continence our life is useless.
The dictionary meaning of the word )rahmacharya is that ashrama or stage of life
which a man undertakes for the study of )rahman or the -edas. The -edas are generally
studied in boyhood, so the first of the four ashramas or stages of life is called the
)rahmacharya Ashrama. The taking to this ashrama is obligatory on all, specially on the
)rahmanas, the Kshatriyas, and the -aishyas. Why it is obligatory! )ecause all the great
and noble 'ualities of character are cultivated and easily ac'uired in this period of life.
(owadays it has become a fashion, so to say, in many countries to impart vocational
education to children. (o attention is paid to the improvement of their moral side, let alone
the spiritual. &n former days, however, this was not the custom with us. The primary
attention was given to the building up of character$ ne*t came the imparting of spiritual
education$ and last of all, some used to impart vocational training also. Then everyone
knew that character and knowledge were things that were needed most, and that money and
all other things would come of themselves to one who possessed these two. haracter and
knowledge are not subservient to money$ the truth lies the other way about.
This ashrama or stage of life is obligatory because of the fact that noble 'ualities are
cultured in this period. #anu says, %&n order to increase the force of his character, a
)rahmachari, living in the house of his .uru or preceptor and having perfect control over
his passions, should duly practise these /vi0. serving the preceptor, repetition of mystic
syllables, austerities, non-in1ury, forbearance, etc.2.%
This stage of life is the very basis of all other stages of life. The other stages, vi0.
the married life, the life of a recluse, and that of the sannyasin--all these stages of life
wholly and fully depend on this period of )rahmacharya. 3ust as a building, though large
and beautiful, is unstable if it is built on a shifting ground, even so no duties of any stage of
life can be performed with any degree of success if this period of )rahmacharya has not
been fully utilised--nay, one is not even thought fit to enter any other stage of life.
The 4ord speaks in the )hagavata5 %When the )rahmachari /i.e. the boy undergoing
)rahmacharya2 shines like fire due to the faithful performance of great penances, when his
sins and past evil tendencies have been burnt down by them and he has ac'uired love for
#e /the 4ord2, then the preceptor will e*amine him /with respect to his knowledge2$ having
passed the test the boy should offer honorarium to the .uru and take his purificatory bath
with his permission, and then that good scion of the twice-born classes may take to a
householder%s life or to the life of a recluse or forthwith to the fourth stage of life, vi0.
sannyasa, according to his own choice.% So we see, this stage of life must be gone through
by all.
Continence and Character
ontinence is such a great power, so noble, so necessary for all, that it should not be
confined only to the first stage of life. &t is wrong to think that it should be practised only in
boyhood. &ts function is not finished with the mere laying out of the foundation-stone of
life$ it is not ended with the climbing of the first step of the ladder of life. &t functions
throughout life. Without )rahmacharya it is impossible to build one%s character even as it is
impossible to raise a building without mortar. Again, 1ust as a particular part of a building
totters where the strength of mortar is lost or weakened, so also that part of our life is
e*posed to dangers wherein the strength of )rahmacharya or continence is lacking.
The 'ualities that are practised in the first stage of life are, all of them, e'ually
necessary in all other stages of life. 6ven in the householder%s life, continence is of great
importance, not to speak of its necessity in the other three stages. Without )rahmacharya it
is absolutely impossible to lead a householder%s life according to the in1unctions of the
scriptures. Without self-control householders can never be true to their ideals. Sri
,amakrishna used to say to all, not e*cepting the householders, %#ake the knowledge of
oneness your own first and then do your work%$ %Take firm hold of the post, i.e. .od, and
then go on whirling%$ %Keep the greater part of your mind fi*ed on .od and with the rest
attend to your ordinary rounds of duty.% With these and many other beautiful similes he
used to teach householders how they should lead their lives. &f one is to live as a
householder up to these instructions, the first thing that is necessary is )rahmacharya.
"irst of all, control over the senses is re'uired. The power of curbing, at will, the
outward tendencies is to be ac'uired first. &n one word, he must be perfectly self-controlled.
&t is for this reason that some speak of the householder%s life as the greatest stage of life. &t
is indeed a very pure ashrama. &t is not for brutes but for the purest in heart, for the
perfectly continent. "or the human brutes the 4ord has not prescribed any ashrama. &n no
scripture can it be found that in the householder%s life one can give free reins to one%s
passions. 3ust imagine for a moment how pure is that ashrama where saints and monks, and
even the 4ord 7imself, come to be born8 What great caution one must e*ercise here8 There
can be no welfare without )rahmacharya, be he a student, a householder, a recluse in the
forest, or an itinerant monk$ neither can national welfare come without it$ nor will the world
know of peace.
The Concept of Continence Beyond Indian Borders
&t is not only in our country or our religion that )rahmacharya is so much
emphasised or has such a great hold$ all the countries and all the religions of the world
e*tol it. &n ancient days absolute continence was not observed in other parts of the world$ it
was the -edic ,ishis who first practised it in &ndia. We have it in the 9rashna :panishad
that when si* ,ishis, vi0, Sukesha )haradwa1a and others--all devoted to )rahman--came
to ,ishi 9ippalada to ac'uire the highest knowledge, the latter asked them to observe
)rahmacharya for one year more at the end of which he promised to initiate them into the
highest knowledge. Again, in the hhandogya :panishad we have the dialogue between
&ndra, -irochana, and )rahma where )rahma taught &ndra the knowledge of )rahman after
making him undergo )rahmacharya for one hundred and one years.
"rom &ndia this idea of )rahmacharya spread to 6gypt among the (eo-9latonists
and to .reece among the 9ythagoreans, and more or less to many other countries of
6urope, in later days. &t was again from &ndia that this idea spread to various countries of
Asia. The 9ersians took it from &ndia. Then the )uddhist preachers carried it far and wide.
The 6ssenes took it from the )uddhists$ and the hristians partly from the (eo-9latonists
and partly from the 6ssenes. These hristians, in their turn, spread it in many other
countries. &t is seen that in all those countries where this idea of )rahmacharya has gone--
there have arisen many great men. And no men have done greater service to their countries
and to the world at large than these men of continence. We may take St. 9aul and Sir &saac
(ewton as e*amples. So & say that those who want to do any real good to themselves or to
their country, should practise )rahmacharya irrespective of the stage of life they might be
in.
Six Allied Disciplines of Continence
;ne should not think that )rahmacharya is to be observed only by the pious$ it is
e'ually efficacious to those who do not care for religion, who do not believe in .od or
transmigration of the soul or in the -edas. )ecause %the si* treasures%, as they are called,
vi0. the control of the senses and the mind, forbearance, abstinence, faith, and mental
concentration--all of which are included within )rahmacharya--are of the highest value to
those who want their own good and that of their country, be they materialists or unbelievers
in salvation or in the hereafter. Those among the materialists who are good and great have a
very high regard for these %si* treasures%. Those who do not possess one or other of these si*
treasures, can never achieve anything really great. These are indeed si* treasures.
What do they care for in the world--those, who have control over their passions and
their mind! 7e is really poor, a beggar, who does not possess these si* merits even though
he be a mighty emperor. A moneyed or propertied man passes his days in fear or an*ious
thoughts, but the possessor of these si* virtues is greater than monarchs, is even worshipped
by the gods. 7e is filled with bliss and contentment to overflowing. ;ut of the fullness of
these %si*%, earned by him, he can freely give to others. What can give more 1oy than this! &n
times of danger the rich flee for their lives leaving their friends and relatives to their fate,
whereas those who are rich in these si* superior merits pass their days without the least
trace of fear--nay, they encourage and help others. Those who possess )rahmacharya are
real lovers of their country. )lessed indeed are they.
Some O!ections Ans"ered
(ow it might be urged against these world-renouncing )rahmacharins or monks
that they go against the commandments of the 4ord as they do not marry and enter the
householder%s life. "rom the very beginning of creation the two paths of reaching .od, vi0.
through restrained en1oyment and complete renunciation, are in vogue. The 4ord has willed
it so. The -edas say that whenever the spirit of renunciation comes, one should renounce
and be a monk, no matter, whether it comes before or after marriage. %;ne should undertake
that supreme 1ourney /i.e. should take to the monk%s life2 even from the first stage of life,
vi0. that of a student, or from the householder%s or from the forest-recluse%s life$ one should
undertake the supreme 1ourney the very day one is sei0ed with the spirit of renunciation.%
Sanaka, Sananda, Sanatana, Sanatkumara, Shuka, and others were all monks even from
their very birth.
Some might say that if one renounces the world without marrying and begetting
children, one is not absolved from the natural debts< and cannot get liberation. )ut in the
)hagavata /<<.=.><2 Karabha1ana, son of ,ishabhadeva, says to 3anaka, %The man who
leaves off all works or duties and takes wholeheartedly to the worship of #ukunda /.od2
has no debt whatsoever to be discharged--be it to the gods, ,ishis, relatives, manes, men, or
other beings.% &n the #ahabharata /<[email protected]?2 the sage (arada says to Shukadeva, %Without
marrying, be the controller of your senses.% 3esus hrist too says, %And there are eunuchs
who have made themselves eunuchs for the Kingdom of 7eaven%s sake% /#ath. *i*. <A2.
Some apprehend that if one is to lead a celibate life, one will be prone to many
diseases. &t is wrong. +r. (ichols says, %&t is a medical--a physiological fact that the best
blood in the body goes to form the elements of reproduction, in both se*es. &n a pure and
orderly life this matter is absorbed. &t goes back into the circulation, ready to form the finest
brain, nerve, and muscular tissue. This life of man, carried back and diffused through his
system, makes him manly, strong, brave, heroic. &f wasted, it leaves him effeminate, weak,
and irresolute, intellectually and physically debilitated, and a prey to se*ual irritation,
disordered function, morbid sensation, disordered muscular movement, a wretched nervous
system, epilepsy, insanity, and death.% &n the 3nana-Sankalini Tantra, Shiva says, %Torturing
the body is no austerity--)rahmacharaya is the best austerity. A man of unbroken
continence is no man but a god%.
We too see it often, before our very eyes, how weak, chicken-hearted, and narrow-
minded are those who are wicked and slaves to their passions, and how gloomy and
miserable are their lives. And how forceful, vigorous, courageous, and blissful again are the
lives of those who are virtuous and have brought the senses under control.
Sri ,amakrishna used to say, %Whoever can give up the se* idea, can spurn at the
world.% 7e who has given up the sense-en1oyments, the outgoing tendencies of whose mind
have been stopped--know for certain that .od is not far away from such a heart, 7is
shadow has already fallen there, 7e can no longer keep 7imself away from such a devotee
who cares not for anything else. Then he feels an ecstatic 1oy in every pore of his body. So
intense is the 1oy that caught in it he loses all outward consciousness. 7e goes into trance
and en1oys this ineffable 1oy in one continuous stream of consciousness. &f that highest bliss
is to be got and en1oyed without any break, the desire for these fleeting pleasures of sense-
ob1ects which ultimately lead man to terrible miseries should be mercilessly eschewed--not
that kind of hypocritical renunciation which lasts for a day or two, but the wholesale
uprooting of even the least vestige of such desires. &f anyone succeeds in doing this, he will
feel that what he was so long en1oying was but an infinitesimal part of that ocean of bliss
filtering in through one or other of the sense-organs, and that now through every cell of his
body he is en1oying this infinite bliss--that this flesh-and-blood body has been changed and
transfigured into something divine, to be a worthy receptacle for the divine )liss. an
perversity go any further than foregoing this infinite )liss for petty sense-en1oyments!
Ho" to Con#uer $ust
The only way to con'uer lust is to look upon all women as our own mother, as
images of the +ivine #other. 3ust as one is filled with devotion and prompted to worship
when one sees an image of the +ivine #other, so should one be filled with devotion, be
prompted to worship when one sees a woman. (ever should we allow the idea of woman to
rise in our minds. To know a woman as woman is to open the gateway to hell, while to
know her as the +ivine #other is the way to salvation. We have to change the angle of
vision. &f we do so, we shall be free from the fear of temptation.
We have been born again and again, but what have we done to raise ourselves, to
become divine! We have run again and again after these sense-en1oyments and suffered
untold miseries. )ut never too late to mend. A moment%s sincere resignation of oneself and
everything one possesses at the feet of the 4ord is 'uite sufficient to ensure one%s
4iberation. Bes, it must be sincere. This single act will revolutionise one%s whole outlook
on life. ;ne will no longer see men and women but divinities. The hellish idea of se* and
all sense of worldly en1oyments will appear stale or vanish altogether, and instead will be
found a 1oy infinitely superior in blessedness.
Conclusion
The world as it is, is full of misery$ but it lies within the power of each man and
woman to transform it into all-bliss. 6very man is .od, every woman is none else but the
+ivine #other. hange thus your present outlook on life, and the kingdom of 7eaven is
now and here. )rahmacharya is at once the means and the goal of life.
%ote:
+. 2 6indu is said to be born with three natural debts, vi:. the debt to the gods, to
the )ishis, and to the manes. The first is to be discharged by sacrifices ;a(nas&, the second
by the study of the Vedas, and the third by begetting children. The scriptural in(unction is
that no sacrifice can be performed without the assistance of the wife. 6ence unmarried
persons cannot discharge the first and the third debt.