Motivated abstinence from worldly pleasures
Brahmacharya (; Devanagari: ब्रह्मचर्य) 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 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 or moksha.
In 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.
Etymology.
The word stems from two Sanskrit roots:
Hence, roughly means "to stay true to one's Self or one own " or "on the path of "n"".
In ancient and medieval era Indian texts, the term is a concept with a more complex meaning, indicating a lifestyle conducive to the pursuit of sacred knowledge and spiritual liberation. is a means, not an end. It usually includes cleanliness, , 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" is known as a "brahmacārī" or "brahmacārinī." Various (, transl. hermitage) and (, transl. college of ascetics) of Hinduism also call their initiates by these terms.
In Hinduism.
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.
In the Vedas.
The Vedas discuss , both in 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 (long-haired) and with soil-colored clothes (yellow, orange, saffron) engaged in the affairs of (mind, meditation). "Rig Veda", however, refers to these people as and . The "Atharva Veda", completed by about  BCE, has more explicit discussion of , in Book XI, Chapter 5. This chapter of "Atharva Veda" describes as that which leads to one's second birth (mind, Self-awareness), with Hymn 11.5.3 painting a symbolic picture that when a teacher accepts a , the student becomes his embryo.
The concept and practice of is found extensively among the older strata of the Mukhya Upanishads in Hinduism. The  BCE text Chandogya Upanishad describes, in Book 8, activities and lifestyle that is :
 ;templatestyles src="Template:Blockquote/styles.css" / ;Now what people call (sacrifice) is really , for only by means of does the knower attain that world (of Brahman). And what people call (worship) is really , for only worshipping by means of does one attain the Atman (the liberated Self). Now, what people call the (sacrificial session) is really , for only by means of does one obtain one's salvation from (Being). And what people call the (vow of silence) is really for only through does one understand the Atman and then meditate. Now, what people call a (vow of fasting) is really , for this Atman never perishes which one attains by means of . And what people call the (life of a hermit) is really , for the world of Brahman belongs to those who by means of 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,
 ;templatestyles src="Template:Blockquote/styles.css" / ;Through continuous pursuit of (truthfulness), (perseverance, austerity), (correct knowledge), and , one attains (the Self).
The Vedas and early Upanishadic texts of Hinduism in their discussion of , make no mention of the age of the student at the start of , 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 (such as the Manusmriti) that the male "student", referred to as the "" should abstain from the "release of semen." This rule may or may not apply to 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 , i.e., the teacher of the "student ", 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 the student.
As a virtue.
 is traditionally regarded as one of the five 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 a single person, it means celibacy. Patanjali in verse 2.38 states that the virtue of brahmacharya leads to the profit of (). This Sanskrit word, , 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 as one of ten 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 the fruits of this virtue differently. For example, Pada Chandrika, Raja Marttanda, Sutrartha Bodhini, Mani Prabha, and Yoga Sudhakara each state that must be understood as the voluntary restraint of power. Chandogya Upanishad in verses of chapter 8.5 extols as a sacrament and sacrifice which, once perfected, leads to realization of the Self (), and thereafter becomes the habit of experiencing the Self in others and everything. Tattva Vaisharadi and Yoga Sarasangraha assert that leads to an increase in (power of knowledge) and (power of action).
The great epic Mahabharata describes the objective of as knowledge of Brahman (Book Five, Udyoga Parva, the Book of Effort). leads one to union with 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 (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 . A should do useful work, and the earnings he obtains should be given away as ("fee," "gift of thanks") to the guru. The epic declares that is one of twelve virtues, an essential part of in yoga and the path of perfecting perseverance and the pursuit of knowledge.
In Jainism.
 is one of the five major vows prescribed for the (layman) and for ascetics in Jainism. For those Jains who adopt the path of monks, celibacy in action, words, and thoughts is expected. For lay Jains who are married, the virtue of requires remaining sexually faithful to one's chosen partner. For lay Jains who are unmarried, chaste living requires Jains to avoid sex before marriage. (Supreme Celibacy) is one of the ten excellencies of a Jain monk. is mentioned as one of the (ten virtues) in ancient Jain texts like "Tattvartha Sutra", "Sarvārthasiddhi" and "Puruşārthasiddhyupāya".
Among Sramanic traditions.
Among the Sramanic traditions (Buddhism, Jainism, Ājīvika, and Charvaka schools), is the term used for a self-imposed practice of celibacy that is generally considered a prerequisite for spiritual practice. The fourth of 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 is said to gain great vitality.
As Asrama stage of life.
 in Hinduism literally means "conduct consistent with Brahman" or "on the path of Brahman".
Historically referred to a stage of life () within the Vedic ashram system. Ancient Hindu culture divided the human lifespan into four stages: , , , and . occupies the first 20–25 years of life, roughly corresponding to adolescence. Upon the child's , the young person would begin a life of study in the Gurukula (the household of the Guru) dedicated to learning all aspects of that is the "principles of righteous living". 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 the age of 14 to 20 years. During this stage of life, the traditional vedic sciences and various 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, 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: ).
The Vedas and Upanishads do not restrict the student stage of life to males. "Atharva Veda", for example, states
 ;templatestyles src="Template:Blockquote/styles.css" / ;A youthful (, girl) who graduates from , obtains a suitable husband.
Gonda states that there were no age restrictions for the start of in ancient India. Not only young men, but older people resorted to the student stage of life, and sought teachers who were authoritative in certain subjects. The "Chandogya Upanishad", in Section 5.11, describes "wealthy and learned householders" becoming (students) with Rishi Kaikeya, to gain knowledge about Atman (inner Self) and Brahman (Ultimate Reality).
References.
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