Divisions of Āśrama (a): Brahmacarya

Brahmacarya, the first stage of the four stages of life, is considered as the period of education. In this āśrama one has to study faithfully with his guru. The student is called Brahmacārī meaning one who tries to seek the knowledge of Brahman. The term brahman has several meanings. It means a sacred prayer, the Veda, knowledge of the ātman, the ultimate reality etc. The way of Brahmacārī is the way of a progressive idealist who tries to prepare himself for the realisation of different values (secular, social and spiritual) of human life. Thus, this āśrama aimed at the student’s all round development including physical, emotional, intellectual and spiritual and also prepared him for getting his livelihood honourably.^[1] Thus the Brahmacarya is the period of discipline and study. During this stage a student has to devote himself to Vedic study. The life of a Brahmacārī, in ancient times, was a hard life in close vicinity with nature. They would not be allowed to live luxuriously or softly during the educational period.

Study is considered as their sacred duty i.e. penance (tapas). Therefore, it is said in the Atharvaveda thus—

mṛtyorahaṃ brahmacārī yadasmi niryācan bhūtāt puruṣaṃ yamāya /
tamahaṃ brahmaṇā tapasā śrameṇānayainaṃ mekhalayā sināmi //^[2]

It means,

“Since I am death’s students (brahmacārin), soliciting from existence (bhūta) a man (puruṣa) for Yama, him do I, by incantation (brāhman), by fervor, by toil, tie with this girdle.^[3]

This āśrama commenced on the upanayana ceremony which was the beginning of the Vedic study and the first stage of life. Before this ceremony every one’s life seems to be irregulated and undisciplined in respect of his presentation in behaviour, speech and eating style etc. This ceremony begins with the Vedic study at the home of the teacher where the teacher takes the responsibility of the disciplined and regulated life of the students. The teacher takes care of the students at the time of bathing, attendance on fire, wandering about for alms and eating food. The students take their food after informing his guru and obtaining permission from him.^[4] To win a teacher's love and affection the students should be diligent in the guru’s work. The student should read intently with attention when summoned by the guru.^[5] After acquiring one, two or all the Vedas from his guru, he is authorised to give the fee with words of eulogy to the teacher.^[6] At the stage of Brahmacārin the student should respect his teacher by offering a seat, accompanying the offer with rising up and other respectful acts, saluting the teacher respectfully and talking with him delectably.

The students should follow the guru. They should not criticize the guru^[7] and should not touch him with the feet^[8] The student never talks of his guru’s crime to other people, even they should pacify the guru when he becomes angry, because the gurus are not found to be angry without any reason.^[9] A student should respectfully walk round a temple and a fig-tree standing on a sacred spot, a place where four roots meet, his superior in learning, a guru and a God. The students should not use shoes, clothes, and garlands etc. which are used by others.^[10] The students never criticize the Gods, the Vedas or Dijas, good, truthful, a teacher, devoted and virtuous wives etc. And the students never listen to those persons who criticize such things.^[11] According to Mārkaṇḍeyapurāṇa, the teacher is permitted to punish his students with the stick.^[12] Such idea is expressed in the Manusaṃhitā also.^[13]

In this āśrama system the relation between the teacher and the student is very strong. At this period the students should follow the rules and regulations very strictly. They, who broke the rule, are also liable to be punished by the teacher. Their lives are characterised by purity, simplicity, moderation, endurance, agility. These qualities make them alert to carry on the responsibilities of the next stage.^[14]

Footnotes and references:

[1]:

Nigal Genu Sahebrao, Axiological Approach to the Vedas, p. 110

[2]:

Atharvaveda, 6.133.3

[3]:

W. D. Whitney, Atharva-veda-saṃhitā, p. 381

[4]:

Mārkaṇḍeyapurāṇa, 25.12

[5]:

Ibid., 25.13

[6]:

Ibid. , 25.14

[7]:

Ibid., 14.44, 31.33-34

[8]:

Ibid., 14.60

[9]:

Ibid., 31.39

[10]:

Ibid., 31.42-43

[11]:

Mārkaṇḍeyapurāṇa, 31.86-87

[12]:

Ibid., 31.48

[13]:

parasya daṇḍaṃ nodyacchet kruddho nainaṃ nipātayet /
anyatra putrācchiṣyādvā siṣṭyarthaṃ tāḍayettu tau // Manusmṛti, 4.164

[14]:

Brahmapurāṇa, 222.22-27; Kūrmapurāṇa, 2.45, Skandapurāṇa, 4.1.36