Celibacy - upanishadic outlook

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namaste.

 

As a biological creature, every human comes into existence

as a result of mating by two persons of opposite sexes. And

in his/her turn, every human is invariably attracted to indulge

in the enjoyment of sexual functions after reaching adoloscence.

This sexual activity is part of the human growth and requirement

in human thought and body. But, strangely, the thought was

introduced that sexual activity is to be condemned. Abstinence

from sex is called celibacy. Curiously, celibacy is not understandable

without involving its violation. It is also strange that humans born

of mating have decried sex vehemently and advised people to abstain

from sex completely. I like to trace in this essay whether this advice

for abstinence from sex is a relatively modern phenomenon or can it be

traced to sayings of the upanishads.

 

The upanishadic view of sexual life is quite normal and wholesome

(as far as I can gather). Almost all the sages of the upanishads are

married persons living in forest hermitages with their wives (there

are some exceptions to this, but very few). The smaller upanishads

(Isha, Kena, MAnDUkya, Aitareya) contain only substance of the

teachings and not the names of the teaching sages. In Prashna

upanishad, the students who approach Pippalada, all bear family

names suffixed by domestic derivations. The Taittiriya upanishad

contains a narrative of VaruNa and his son Bhr^igu, both of them

devoted to Self-realization. The two bigger upanishads (Chandogya

and Br^ihadAraNyaka) have numerous stories of domestic life. In

Chandogya, we see the story of UShaShTi CAkarAyaNa and his young

wife. We also see the story of SatyakAma jAbAla living in his

hermitage with wife. In Br^ihadAraNyaka upanishad, the main

teacher is YAjnavalkya who had two wives (It is true he chose to

renounce the household, but that was well after knowing brahmavidyA).

 

Br^ihadAraNyaka upanishad contains long genealogies of sages,

which proves that the sages of the upanishads were not lonely

ascetics but they lived in forest hermitages with their wives.

Living with their wives confirms that they did not to

celibacy like later ascetic saints. It also confirms that the

upanishadic sages believed in normal sex life in their conduct

of life.

 

We can deduce this not only from the episodes of the upanishads

but also from several statements of truth from the upanishads.

There is no feeling of taboo about sex. Chaste sex is regarded

as a normal and natural fact of life. I give below some examples

of these statements which are contrary to the thinkings of the

present-day proponents of celibacy.

 

1. The Br^ihadAraNyaka upanishad [4.3.21] says that the delight

of spiritual realization is similar and much more absorbing as

is the experience of a couple united in an intimate embrace.

As the couple in embrace is so absorbed in delight of experience

that they have no cognition of any outer or inner object, similarly,

in spiritual experience, a person looses all cognition of outer

and inner objects.

 

2. The upanishads regard sex as the central source of all secular

joys of life.

 

(i) Br^ihadAraNyaka u. says the sexual organ is the central seat

of all other enjoyments of life [evam sarveShAm AnandAnAm upastha

ekAyanam. Br. u. 2.4.11]

 

(ii) Prashna u. associates secular enjoyment again with the upastha

[upastshcAnandayitavyam ca. Prashna u. 4.8]

 

(iii) KaushItaki u. says that Brahman (the supreme spirit) inspires

all activity of the human and It inspires delight in sexual organs

and activity [... kenAnandam ratim prajAtim iti, upasthaneti...

By what (do you acquire) joy, delight and procreation? By the

geenerative organ KaushItaki u. 1.7; ... upastha evAsyA ekam angam

udUham, tasyAnando ratiH prajAtiH parastAt prativihitA bhUtamAtrA ...

The generative organ is one portion taken out of it. Bliss, delight

and procreation are its externally correlated object element.

KaushItaki u. 3.5; ... prajnAyopastham samAruhyopasthenAnandam

ratim prajAtim Apnoti... having obtained control over the generative

organ by intelligence, by the generative organ one obtains bliss,

delight and procreation. KaushItaki u. 3.6)

 

(iv) The Br^ihadAraNyaka u. contains a detailed account of copulation

in its concluding chapter. That the greatest and most influential

upanishad ends with a sexual theme is enough testimony that the

ancient sages did not advocate abhorence of sex. On the other hand,

it confirms the sanctity of their view of chaste sex.

 

(v) Finally, Prashna u. 1.13 says mating with one's wife during

night is regarded as tantamount to brahmacarya. This confirms the

upanishadic view of sex as one of moral dignity and that chaste

sex is a natural part of human life and there is no taboo associated

with it.

 

I like to conclude this essay with a brief mention of celibacy,

chastity and brahmacarya. They all have different meanings.

 

I take celibacy to mean abstinence from sex, that is from the

physical sex; the mind may be fully occupied with it.

 

Chastity is where the devotion is to the spouse only; the sexual

thoughts and actions are confined manasA, vAcA, kAyA (in mind, talk

and body) to the spouse only.

 

brahmacarya is a much broader word where all the senses are natuarally

and voluntarily are in control. This is a spiritual attitude in life

implying restraint of sensory urges and having a strong moral discipline.

 

I have referred to the following in preparing this essay.

 

The Principal upanishads by S. Radhakrishnan

The Br^ihadAraNyaka upanishad with the commentary of ShankarAcArya

translated by Swami Madhavananda

Secular social and ethical values in the upanishads by R. Tiwari

A constructive survey of upanishadic philosophy by R.D. Ranade

Message of the Upanishads by Swami Ranganathananda

 

 

Regards

Gummuluru Murthy

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