46-616: Traditional Vrata is a Sanskrit word that means "vow, resolve, devotion", and refers to pious observances such as fasting and pilgrimage ( Tirtha ) found in Indian religions such as Hinduism and Jainism . It is typically accompanied with prayers seeking health and happiness for their loved ones. Vrata ( Sanskrit : व्रत) means "vow, resolve, devotion", and refers to the practice of austerity, particularly in matters related to foods and drinks by people in Hindu and Jaina culture, as part of
92-437: A paksha (week or fortnight) is a vaara-vrata or a paksha-vrata . There are different rules and guidelines followed while observing a given vrata period. This consists of complete fasting without drinking any water. Hence, it is called Nirjala (waterless) vrata. Unlike normal (common) vratas in which the consumption of fruits, juices, milk, water and sugar are allowed, the 'vrati' doesn't eat or drink anything at all, with
138-428: A Vrata . Vrata: the vow Be thou the wife at their sacrifices, strict in thy vows [ vrata ], and gifted with joy! — Kunti to Draupadi , Mahabharata 1.191.5 Transl: Anne Pearson The post-Vedic texts use the term as a form of self-imposed restrictions on food and behavior, sometimes with a vow. The concept evolves as a form of religious votive rite, personalized and interiorized, one that does not need
184-493: A date of one's choice, as part of a particular ceremony such as a wedding, or as a part of a major festival such as Diwali , Shivaratri , Navratri , or the Ekadashis of various deities. A typical vrata involves fasting for a fixed period of time, usually a full day, where either no food is eaten, or only one meal is eaten in the entire day, or only a certain food such as milk is consumed. Other observances include sleeping on
230-425: 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 . 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 ). In
276-753: A layperson has gone through the preliminary stages of spiritual discipline (gunasthana), that person may promise to observe 12 vows for a stated period of time and may renew the pledge at the completion of that time. Fasting#Hinduism Too Many Requests If you report this error to the Wikimedia System Administrators, please include the details below. Request from 172.68.168.226 via cp1108 cp1108, Varnish XID 232070024 Upstream caches: cp1108 int Error: 429, Too Many Requests at Thu, 28 Nov 2024 08:53:10 GMT Brahmacharya Traditional Brahmacharya ( / ˌ b r ɑː m ə ˈ tʃ ɑːr j ə / ; Devanagari : ब्रह्मचर्य )
322-474: A means to prāyaścitta in Dharmasastra texts. Many prāyaścitta vratas in these texts suggest it should include the feeding of "Brahmins, blind, poor and helpless", as well as other acts of charity. However, a vrata can consist of many different activities. Other examples of vrata activities besides fasting include burning incense, prayers before a deity, meditation and so on. The śmrtis go into great detail on
368-448: A part of the festive observance. Some vratas are for religious ( dharma ) or soteriological goals ( moksha ), some are for nonreligious reasons, some are celebrations of one's cultural tradition, and others are a form of quid pro quo sacrifice to get or to give divine help to someone. Another reason for observing vratas is the belief that they are a form of penance and self-correction; expiatory (prāyaścitta) rites. Vratas are discussed as
414-590: A pious observance or prayers seeking health, fertility, long life or happiness for her loved ones. Derived from the root ‘vr’ ("will, rule, restrain, conduct, choose, select"), the word is found over 200 times in the Rigveda . It is also found in other Vedic literature including the Upanishads , but the context suggests that the meaning of the word in the Vedic era was not as a personal pious observance, and instead
460-469: A public ceremony or a private one, but that is privately observed. Its meaning retains a sense of personal sacrifice (fast, or restricted diet), in exchange for hope, accompanied with a prayer to a personally defined or cherished divinity, and propelled by the wish for the well being of one's loved ones. The Grihya-sutras (domestic life manuals), the Puranas and the epics describe the practice particularly in
506-900: A single person, it means celibacy. Patanjali in verse 2.38 states that the virtue of brahmacharya leads to the profit of virya ( वीर्य ). This Sanskrit word, virya , has been variously translated as virility and, by Vyasa , as strength and capacity. Vyasa explains that this virtue promotes other good qualities. The Shandilya Upanishad includes brahmacharya as one of ten yamas in Chapter 1, defining it as "refraining from sexual intercourse in all places and in all states in mind, speech, or body" while Linga Purana in chapter 1.8 states that in case of householders, indulgence in sexual intercourse with their own wives and abstention from it with other women mentally, physically and verbally should be understood as brahmacharya as well. Other ancient and medieval era texts of Hinduism describe
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#1732783990733552-581: A symbolic picture that when a teacher accepts a brahmacārī , the student becomes his embryo. The concept and practice of brahmacharya is found extensively among the older strata of the Mukhya Upanishads in Hinduism. The 8th-century BCE text Chandogya Upanishad describes, in Book 8, activities and lifestyle that is brahmacharya : Now what people call yajña (sacrifice)
598-472: Is a concept within Indian religions that literally means "conduct consistent with Brahman " or "on the path of Brahman ". 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. In one context, brahmacharya is the first of four ashrama (age-based stages) of
644-417: Is also an expression of care and love, a reminder of the ethical principles of the Hindu traditions. A vrata is sometimes practiced by a brahmacharya (students) or grihastha (householders) if they feel it is obligatory before, or during, certain spiritual or religious practices. Utsavas, or religious festivals, share some elements with vratas, incorporating the practice of fasting and similar austerities as
690-453: Is found in ancient Hindu texts such as the Vedas, but in a fluid context that is not in the sense of pious observances. The Hindu Upanishads conceptualize Vrata as an ethical and behavioral process of discipline: one where food is respected, the needy helped, the stranger welcomed, and the student carries on the pursuit of knowledge. The Puranas link the practice to the empowering concept,
736-543: Is known as a brahmacārī or brahmacārinī. Various ashrams ( आश्रम , transl. hermitage ) and mathas ( मठ , transl. college of ascetics ) of Hinduism also call their initiates by these terms. Brahmacharya represents the highest level of self-control, an intense mental and spiritual discipline of controlling the senses to attain liberation. It encompasses renouncing desires for temporary worldly pleasures to focus one's self toward religious goals. The Vedas discuss brahmacharya , both in
782-468: Is mentioned as one of the das dharma (ten virtues) in ancient Jain texts like Tattvartha Sutra , Sarvārthasiddhi and Puruşārthasiddhyupāya . Among the Sramanic traditions ( Buddhism , Jainism , Ājīvika , and Charvaka schools ), brahmacharya is the term used for a self-imposed practice of celibacy that is generally considered a prerequisite for spiritual practice . The fourth of
828-416: Is observed by both genders, but far more often by women. The most common reasons for a vrata are temporal wishes, such as the speedy recovery of a sick child, success or happiness for a loved one, fertility, the warding off of negativity, prayers and good wishes for someone departing to a distant place. In the case of women, the prayers are usually on behalf of brother(s), children or husbands, but sometimes for
874-601: Is really brahmacharya , for only by means of brahmacharya does the knower attain that world (of Brahman). And what people call Ishta (worship) is really brahmacharya , for only worshipping by means of brahmacharya does one attain the Atman (the liberated Self). Now, what people call the Sattrayana (sacrificial session) is really brahmacharya , for only by means of brahmacharya does one obtain one's salvation from Sat (Being). And what people call
920-507: The Mauna (vow of silence) is really brahmacharya for only through brahmacharya does one understand the Atman and then meditate. Now, what people call a Anasakayana (vow of fasting) is really brahmacharya , for this Atman never perishes which one attains by means of brahmacharya . And what people call the Aranyayana (life of a hermit) is really brahmacharya , for
966-451: The brahmacārī student. Brahmacharya is traditionally regarded as one of the five yamas in Yoga , as declared in verse 2.30 of Patanjali's Yoga Sutras . It is a form of self-restraint regarded as a virtue, and an observance recommended in a manner that depends on an individual's context. For a married practitioner, it means marital fidelity (not cheating on one's spouse); for
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#17327839907331012-534: The Shakti of a woman, while the Dharmasastras link the practice to one possible form of penance through the concept of Prāyaścitta for both men and women. A vrata is a personal practice that typically involves no priest, but it may involve personal prayer, chanting, reading of spiritual texts, social get-togethers of friends and family, or silent meditation. A Vrata may be motivated by many factors and
1058-464: The Hindu, Jain, and Buddhist monastic traditions, brahmacharya implies, among other things, the mandatory renunciation of sex and marriage. It is considered necessary for a monk's spiritual practice. Western notions of the religious life as practiced in monastic settings mirror these characteristics. The word brahmacharya stems from two Sanskrit roots: Hence, brahmacharya roughly means "to stay true to one's Self or one own Atma " or "on
1104-587: The Pashupatinatha temple, families light lamps on the Balacaturdasi night and then set them afloat in the Bagamati river next morning, followed by strewing of grains for birds. Kane lists hundreds of vrata found in Hindu texts. The puranas denote various types of vratas, such as, A vrata may also be classified by its duration: a vrata lasting one day is a dina-vrata , and a vrata lasting for
1150-645: The Shila-vratas, which suggest additional virtues. Fasting is part of vrata observances in Jainism, and some involve congregational fasting at temples. Vrata among Jaina women may involve complete or partial fasting on certain specific days; a pilgrimage or tirtha to a particular place or places, as well as virtuous actions to others. Vrata is viewed as a form of austerity , with the power to remove karma from jiva (soul) and gain punya (merit). Laypersons aren't expected to observe these vows strictly. Once
1196-559: The Supreme Self (Chapter 43). By subduing desire, the practice of self-restraint enables the student to learn, pay attention in thought, word, and deed to the guru (teacher), and discover the truth embodied in the Vedas and Upanishads. According to the epic, the practice of studying and learning requires the "aid of time," as well as personal effort, ability, discussion, and practice, all of which are helped by virtue of brahmacharya . A brahmachāri should do useful work, and
1242-455: The age of 14 to 20 years. During this stage of life, the traditional vedic sciences and various sastras are studied along with the religious texts contained within the Vedas and Upanishads . This stage of life was characterized by the practice of celibacy . The purpose of brahmacharya in this stage is to get rid of passions, which interfere with learning. During this stage of life,
1288-543: The age of the student at the start of brahmacharya , nor any restraint on sexual activity. However, there is a clear general consensus in both specific and various Upanishads (such as the Shandilya Upanishad) as well as Hindu smritis (such as the Manusmriti) that the male "student", referred to as the " Brahmachari[n] " should abstain from the "release of semen." This rule may or may not apply to
1334-436: The chastity is for the purposes of learning from a guru (teacher), and during later stages of life, it is for the purposes of attaining spiritual liberation. (Sanskrit: moksha ). The Vedas and Upanishads do not restrict the student stage of life to males. Atharva Veda , for example, states ब्रह्मचर्येण कन्या युवानं विन्दते पतिम् A youthful Kanya ( कन्या , girl) who graduates from brahmacarya , obtains
1380-416: The context of Vedic students , brahmins , and women, as "devotion, solemn vow, holy practice, resolve, dedication". Vrata is a religious votive rite, a vow often involving abstinence from food, particularly common with women. It may be accompanied with elaborate prayers, other rites such as charity or visit to a temple, sometimes observed during festivals or with sanskara (rite of passage) ceremonies. It
1426-750: The context of lifestyle and as a stage of one's life. Rig Veda , for example, in Mandala 10, Sukta 136, mentions knowledge seekers as those kesin (long-haired) and with soil-colored clothes (yellow, orange, saffron) engaged in the affairs of mananat (mind, meditation). Rig Veda , however, refers to these people as Muni and Vati . The Atharva Veda , completed by about 1000 BCE , has more explicit discussion of brahmacharya , in Book XI, Chapter 5. This chapter of Atharva Veda describes brahmacharya as that which leads to one's second birth (mind, Self-awareness), with Hymn 11.5.3 painting
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1472-484: The earnings he obtains should be given away as dakshina ("fee," "gift of thanks") to the guru. The epic declares that brahmacharya is one of twelve virtues, an essential part of angas in yoga and the path of perfecting perseverance and the pursuit of knowledge. Brahmacharya is one of the five major vows prescribed for the śrāvakā (layman) and for ascetics in Jainism . For those Jains who adopt
1518-413: The five great vows of Jain monks , for example, is the vow of celibacy, which in this case means total abstinence from the sensual pleasure of all five senses, including the avoidance of sexual thoughts and desires. The yogin who is firmly grounded in the virtue of brahmacharya is said to gain great vitality. Brahmacharya in Hinduism literally means "conduct consistent with Brahman " or "on
1564-472: The fruits of this virtue differently. For example, Pada Chandrika, Raja Marttanda, Sutrartha Bodhini, Mani Prabha, and Yoga Sudhakara each state that brahmacharya must be understood as the voluntary restraint of power. Chandogya Upanishad in verses of chapter 8.5 extols brahmacharya as a sacrament and sacrifice which, once perfected, leads to realization of the Self ( Atman ), and thereafter becomes
1610-520: The ground or abstaining from sleep, or alternatively practicing yoga with meditation, reading scriptures and giving to charity ( dāna ). Some vratas are more elaborate, such as those associated with major festivals or tirtha pilgrimages or rites of passage, involving weeks of preparation, the drawing of Vrata mandala with coloured powders, decorating and cleaning the house, special baths and festive dress, charity, visits to Hindu temples or puja within one's home. In Nepal , for example, Hindus visit
1656-595: The guru. The verses 11.5.4.16 and 11.5.4.17 of the Satpatha Brahamana present two different viewpoints on the sexual activity, of the guru during the Brahmacharya ashrama , i.e., the teacher of the "student Brahmachari[n] ", one against and one as a choice. Similarly, in verse 11.5.4.18, the Satapatha Brahmana presents contrasting viewpoints on an eating restraint (regarding honey) for
1702-431: The habit of experiencing the Self in others and everything. Tattva Vaisharadi and Yoga Sarasangraha assert that brahmacharya leads to an increase in jñana-shakti (power of knowledge) and kriya-shakti (power of action). The great epic Mahabharata describes the objective of brahmacharya as knowledge of Brahman (Book Five, Udyoga Parva , the Book of Effort). Brahmacharya leads one to union with
1748-493: The intent to purify their body. It is common on Hindu festivals such as Nirjala Ekadashi , and chhath . Five vrata-s (vows) are one of the codes of conduct for Jain householders. Any of the vows (vratas) that govern the activities of both monks and laymen. These are similar to the Yamas of yoga , and include the vow of ahimsa , satya , asteya , brahmacharya and aparigraha . Jainism also has seven supplementary vows, called
1794-562: The path of Brahma n ". In ancient and medieval era Indian texts, the term brahmacharya is a concept with a more complex meaning, indicating a lifestyle conducive to the pursuit of sacred knowledge and spiritual liberation. Brahmacharya is a means, not an end. It usually includes cleanliness, ahimsa , simple living, studies, meditation, and voluntary restraints on certain foods (eating only Sattvic food ), intoxicants, and on sexual behavior (both sex and masturbation, in some schools of thought). One who practices brahmacarya
1840-470: The path of Brahman". Historically brahmacharya referred to a stage of life ( asrama ) within the Vedic ashram system . Ancient Hindu culture divided the human lifespan into four stages: brahmacharya , grihastha , vanaprastha , and sannyasa . Brahamacarya asrama occupies the first 20–25 years of life, roughly corresponding to adolescence. Upon the child's upanayanam ,
1886-399: The path of monks, celibacy in action, words, and thoughts is expected. For lay Jains who are married, the virtue of brahmacharya requires remaining sexually faithful to one's chosen partner. For lay Jains who are unmarried, chaste living requires Jains to avoid sex before marriage. Uttam brahmacharya (Supreme Celibacy) is one of the ten excellencies of a Jain monk . Brahmacharya
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1932-524: The subject of vratas, discussing even the details pertaining to what type of flowers should be used in worship. Men and women, state the Dharmashastras and the Puranas, can expiate their sins through the use of vratas. For prāyaścitta, the vratas are the second most discussed method in the Puranas, after the tirtha (pilgrimage). A vrata is observed either as an independent private ritual at
1978-459: The woman's own prosperity, mind-body balance and health. Sociologists who have interviewed women who observe vrata report that the practice is explained (according to Anne Pearson) as something that gives "peace of mind", that the woman making one has made an effort to the best of her abilities and out of her duty towards those important to her. She has a sense of contentment in her heart and intellect, and thus she feels she has achieved something. It
2024-772: The world of Brahman belongs to those who by means of brahmacharya attain the seas Ara and Nya in the world of Brahman. For them there is freedom in all the worlds. A hymn in another early Upanishad, the Mundaka Upanishad in Book 3, Chapter 1, similarly states, सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् । Through continuous pursuit of satya (truthfulness), tapas (perseverance, austerity), samyagjñāna (correct knowledge), and brahmacarya , one attains Atman (the Self). The Vedas and early Upanishadic texts of Hinduism in their discussion of brahmacharya , make no mention of
2070-535: The young person would begin a life of study in the Gurukula (the household of the Guru ) dedicated to learning all aspects of dharma that is the "principles of righteous living". Dharma comprised personal responsibilities towards himself, family, society, humanity, and God which included the environment, earth, and nature. This educational period started when the child was five to eight years old and lasted until
2116-463: Was related to ṛta and dharma , in the sense of inner principles and universal laws that keep order in the cosmos. Every man's vocation, as in hymn 9.112.1 of the Rigveda, is called his Vrata . Thus, whatever profession one is devoted to, resolves to do his best in, is deemed Vrata in the Vedic literature. The act of sacrifice , in another context such as in hymn 1.93.8 of the Rigveda, is also called
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