ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः॥३८॥
brahmacharya=celibacy; pratiShThaayaaM=on the establishment of; vIrya=potency, power; aabhaH=the gain
Sw. Satchidananda
"By one established in continence, vigor is gained."
By getting established in celibacy, we gain vital energy. Preserving seminal fluid gives strength and stamina to the brain and the nerves. When absorbed in the system, it is transformed into prana which is the vital life force.
It is OK to have sex with the appropriate life partner but only in moderation. In the Hindu system four stages of life have been prescribed: brahmacharya (celibacy), grihastha (family life), vanaprastha (literally, living in a forest), sanyasa (total renunciation). In the first stage, brahmacharya, a person leads the life of a student as a celibate. After finishing the studies, he enters the married life of a grihastha. Having fulfilled the obligations to children and the society, both husband and wife follow spiritual pursuits. In sanyasa, a person completely renounces all worldly belongings and becomes a mendicant.
By observing celibacy, one preserves sexual energy which gets transformed into a subtle energy called ‘ojas’. It can tone the entire personality, builds nerves, improves brain power and calms the mind. Ojas, when preserved, creates ‘tejas’ – the aura or the glow.
Bryant
"Upon the establishment of celibacy, power is attained."
When celibacy is established, the yogi gains power and becomes capable of imparting knowledge to disciples. The word ‘virya’ mentioned in the sutra can be interpreted to mean power of knowledge or action, vigor in body’s organs and the mind, spiritual power or the attainment of the eight mystic powers (siddhis).
Practicing celibacy can enhance one’s ‘ojas’, the subtle vital energy that is the essence of the seven bodily tissues (as per Ayurveda). When semen is dissipated, the immune system of the body is deprived of this vital substance and one becomes susceptible to psychosomatic ailments. Celibacy cannot be attained by one who indulges in too much sleep or too much food intake.
One of the most famous stories related to attainment of power through the practice of brahmacharya is that of Bhishma, grandfather to the opposing armies of Kauravas and Pandavas in Mahabharata. In order to allow his father, Shantanu, to marry the daughter of a fisherman, Bhishma took the severe oath that he would never marry in his life and remain forever a brahmachari (celibate). As a result of his practice of celibacy he attained supernormal powers.
Discussion
(Commentary by Kailasam Iyer)
YSP II-38 Senses in control, the mind gains in strength of its faculties. ( Distractions are the root causes of misery)I am translating this sutra in this form intentionally to highlight my differences with most other translators and commentators who place an undue importance in the act of coitus being responsible for draining human potential. This notion is not supported by science and I do not see any reason why our ancients would have thought that sex between consenting adults would do harm. I see a need to contextualize the meaning of the sutra by bringing in YSP I-15 for two reasons. Firstly, sticking with the literal meaning of Brahmacharyam as “on the path to Brahman”, the practitioner rejects the so called “spiritual goals” recommended in the scriptures as well as the earthly goals of the senses as precursors to gaining control of the mind ( perceptions). Attainment of Vivekam and its application to discernment is the goal of Yoga philosophy. Secondly, the Acharya is leading the practitioner to the concept of minimalism as being necessary to gaining the true “meaning of life” in the next sutra. Brahmacharyam is recommended for boys AND girls.
BG II- 62 & 63 trace the process of decay of the human potential quite clearly and BG II-64 recommends the same remedy whish is consistently cleaved to by YSP. Hariharananda’s caution is apropos here. External denial and internal hankering after sensual pleasures is no form of discipline. Not strenuously objecting to indulgences but gently and naturally developing an indifference is recommended. In the context of yoga practice, driving Prakriti back to its unmanifest state is the object. Prasadham ( tranquility) is the reward. The sign of attainment of this reward is the natural ( not forced) settling down of the senses away from chaotic pursuits. A life characterized by the image of a spherule of water on a live lotus leaf in a pond as shown in the attachment is the ideal.
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