For Global Peace with Social Justice in a Sustainable Environment

Experiment on Celibacy by Mahatma Gandhi, Part- II

Prof. Dr. Yogendra Yadav

Gandhian Scholar

Gandhi Research Foundation Jalgaon, Maharashtra, India

Contact No. - 09404955338, 09415777229

E-mail-dr.yadav.yogendra@gandhifoundation.net; dr.yogendragandhi@gmail.com

Experiment on Celibacy by Mahatma Gandhi, Part-II

Brahmacharya or spotless chastity is the best of all penances; a celibate of such spotless chastity is not a human being, but a god indeed. To the celibate who conserves the semen with great efforts, what is there unattainable in this world? By the power of the composure of the semen, one will become just like me. Brahmacharya is abstaining from all kinds of sexual enjoyment forever, in all places and in all conditions, physically, mentally and verbally. Mahatma Gandhi wrote, “If the whole world becomes celibate in my sense, it will be transfigured into something infinitely superior to what it is today but there is not much chance, I fear, of the whole world taking to a life of complete self-restraint all of a sudden. There- fore we thus talk of grahasthashrama, the stage next to that of complete celibacy.”31 Mahatma Gandhi wrote, “I am being inundated with letters on brahmacharya and means to its attainment. Let me repeat in different language what I have already said or written on previous occasions. Brahmacharya is not mere mechanical celibacy; it means complete control over all the senses and freedom from lust in thought, word and deed. As such it is the royal road to self-realization or attainment of Brahman. The ideal brahmachari had not to struggle with sensual desire or desire for procreation; it never troubles him at all. The whole world will be to him one vast family, he will centre all his ambition in relieving the misery of mankind and the desire for procreation will be to him as gall and wormwood. He who has realized the misery of mankind in all its magnitude will never be stirred by passion. He will instinctively know the fountain of strength in him, and he will ever persevere to keep it undefiled. His humble strength will command respect of the world, and he will wield an influence greater than that of the sceptred monarch. But I am told that this is an impossible ideal, that I do not take count of the natural attraction between man and women. I refuse to believe that the sensual affinity referred to here can be at all regarded as natural; in that case the deluge would soon be over us. The natural affinity between man and woman is the attraction between brother and sister, mother and son, or father and daughter. It is that natural attraction that sustains the world. I should find it impossible to live, much less carry on my work, if I did not regard the whole of womankind as sisters, daughters or mothers. If I looked at them with lustful eyes, it would be the surest way to perdition. Procreation is a natural phenomenon indeed, but within specific limits. A transgression of those limits imperils womankind, emasculates the race, induces disease, puts a premium on vice, and makes the world ungodly. A man in the grip of the sensual desire is a man without moorings. If such a one were to guide society, to flood it with his writings and men were to be swayed by them, where would society be? And yet we have the very thing happening today. Supposing a moth whirling round a light were to record the moments of its fleeting joy and we were to imitate it, regarding it as an exemplar, where would we be? No, I must declare with all the power I can command that sensual attraction even between husband and wife is unnatural. Marriage is meant to cleanse the hearts of the couple of sordid passions and take them nearer to God. Lust less love between husband and wife is not impossible. Man is not a brute. He has risen to a higher state after countless births in brute creation. He is born to stand, not to walk on all fours or crawl. Bestiality is as far removed from manhood, as matter from spirit. In conclusion I shall summarize the means to its attainment. The first step is the realization of its necessity. The next is gradual control of the senses. A brahmachari must needs control his palate. He must eat to live, and not for enjoyment. He must see only clean things and close his eyes before anything unclean. It is thus a sign of polite breeding to walk with one’s eyes towards the ground and not wandering about from object to object. A brahmachari will likewise hear nothing obscene or unclean; smell no strong, stimulating, things. The smell of clean earth is far sweeter than the fragrance of artificial scents and essences. Let the aspirant to brahmacharya also keep his hands and feet engaged in all waking hours in healthful activity. Let him also fast occasionally. The third step is to have clean companions clean friends and clean books. The last and not the least is prayer. Let him repeat Ramanama with all his heart regularly every day, and ask for divine grace. None of these things are difficult for an average man or woman. They are simplicity itself. But their very simplicity is embarrassing. Where there is a will, the way is simple enough. Men have not the will for it and hence vainly grope. The fact that the world rests on the observance, more or less, of brahmacharya or restraint, means that it is necessary and practicable.”32

Mahatma Gandhi wrote, “There is nothing wrong in living happily by taking the name of Rama. If one cannot earn wealth, it is nothing to grieve over. You alone can know whether you are able to practice your dharma or not. What you have said about the camel forcing its way in while you are trying to drive away the goat is not applicable here. It is a grave error to suppose that nocturnal discharges are more enfeebling than the sexual act. Both of these lead to loss of vigour; very often the sexual act causes greater debility. But through force of tradition we are not able to recognize the enjoyment of sex and nocturnal discharge gives us a mental shock. Hence we believe that we have become more enfeebled than we actually have been. Perhaps it has not escaped your attention that such involuntary discharges can take place even while one continues to indulge in the sexual act. Therefore, if you accept the value of celibacy and cherish the desire to practice it, you should continue its practice without worrying about the discharges which take place despite continuous effort to check them. It is difficult to say when you will gain control over your mind after putting brahmacharya into actual practice for a length of time, as there is no uniform time limit for all persons. A longer or shorter period of time must elapse according to the capacity of each individual. Some persons cannot gain this control throughout their lives; nevertheless they certainly reap the invaluable fruit of brahmacharya which they have practiced in their conduct and they become masters in future of bodies which are able to control their minds. In my opinion, it is not necessary for a husband to seek his wife’s consent for the practice of brahmacharya, nor is it vice versa. It is desirable that the two should assist each other in this matter. It is proper to attempt to get this co-operation. But regardless of whether this consent is obtained or not, the one who desires it should practice it and both would reap its benefits. Consent may not be necessary for eschewing union, but consent of both is necessary for union. The man who indulges in the sexual act without his wife’s consent is guilty of the sin of using force. He violates the laws of both God and the world.”33

Mahatma Gandhi wrote, “Let us further listen to M. Bureau: In proportion as it (modern sociology) follows the evolution of our manners, and as methodical study digs more deeply the soil of social realities, the better is the value perceived of the help which the practice of perpetual chastity brings to the great work of the discipline of the senses. If marriage is the normal state of life for the immense majority of people, it cannot be that all can, or ought to marry. Even putting aside the exceptional vocations of which we have just spoken, there are at least three classes of celibates who cannot be blamed for not being married: the young people of both sexes who for professional or economic reasons think it a duty to defer their marriage; the people who are involuntarily condemned to celibacy because they cannot find a suitable partner; finally, those who ought to abstain from marriage in consequence of their physiological defects that could be transmitted, and in some who are strictly bound to renounce all idea of it. Is it not evident, then, that the renunciation made by these people, doubly necessary both for their own happiness and the interests of society, will be rendered so much the less painful and so much the more cheerful, because they will find beside them others who, in full possession of their physical and intellectual vigour and sometimes with abundant means have declared their firm resolution to remain celibate all their lives? These voluntary and choice celibates, who have willed to consecrate themselves to God without reserve, to prayer and to the training of the souls, declare that in their eyes celibacy, far from being a reduced condition of life, is on the contrary a superior state, in which man asserts, in its plenitude, the mastery of the will over instinct. The author says: To young people of both the sexes, who are still too young to marry perpetual celibacy shows that it is possible to pass one’s youth chastely; to the married it recalls the duty which lies upon them to maintain exact discipline in their conjugal discipline and never to allow a consideration of self-interest however legitimate it be in itself, to prevail over the higher demands of moral generosity. Forester says: The vow of the voluntary celibate far from degrading marriage is on the contrary the best support of the sanctity of the conjugal bond, since it represents in a concrete form man’s freedom in the face of the pressure of his nature. It acts like a conscience with regard to passing whims and sensual assault. Celibacy is also a protection to marriage in the sense that its existence prevents married people from looking upon themselves in their mutual relations as mere slaves to obscure natural forces, and it leads them to take openly in the face of nature, the position of free beings that are capable of mastery. Those who scoff at perpetual celibacy as unnatural or impossible do not know really what they are doing. They fail to see that the line of thought which makes them talk as they do must necessarily lead, by strict logic, to prostitution and polygamy. If the demand of nature is irresistible, how can a chaste life be required of married people? And lastly, they forget the great number of marriages in which, it may be for several months or years, or even for life, one of the spouses is condemned to a real celibacy by the sickness or other disability of the partner. For this reason alone, true monogamy rises or falls with the esteem that is paid to celibacy.”34

Mahatma Gandhi wrote, “I have your letter. You may rest assured that I do not belittle pranayama. But what can be achieved through pranayama can also be achieved through other means and, therefore, I do not look upon it as indispensable. While pranayama is extremely difficult to master, other means can be easily cultivated by all men, and I think it is more beneficial to employ them particularly in this age. Pranayama may help in observing celibacy, but I am afraid that by itself it does not dry up our pleasure in objects of sense. This is the main point. You yourself have been practicing pranayama. When you have achieved good success in it, come and discuss the matter with me again. I should certainly like to know persons who have succeeded in the practice of pranayama. Kakasaheb Kalelkar, who is an inmate of the Ashram but who lives elsewhere at present because of his illness, has had good practice in pranayama. After he has recovered his health, please do correspond with him or see him when you are here. He will be back here, most probably by the time of Diwali. I do not give his address, since it is essential that his correspondence should be severely restricted at present. Then there is Vinoba who lives in Wardha. His address is: Satyagraha Ashram, Wardha. You may certainly write to him. You will probably hear what his experience has been.”35

Mahatma Gandhi wrote, “The Gita contains the gospel of karma or work, the gospel of bhakti or devotion and the gospel of jnana or knowledge. Life should be a harmonious whole of these three. But the gospel of service is the basis of all, and what can be more necessary for those who want to serve the country than that they begin with the chapter enunciating the gospel of work? But you must approach it with the five necessary equipments, viz., ahimsa (non-violence), satya (truth), brahmacharya (celibacy), Aparigraha (non-possession), and asteya (non-stealing). Then and then only will you be able to reach a correct interpretation of it. And then you will read it to discover in it ahimsa and not himsa, as so many nowadays try to do. Read it with the necessary equipment and I assure you will have peace of which you were never aware before.”36

Caution in diet is of threefold value, but abstinence from sexual intercourse is of fourfold value. The Sannyasi had, and has, a rule never to look at a woman. It is only within recent years, practically the last forty that the scientific attention has been brought to bear upon the subject of the nature and evolution of the sexual impulse in man. Psychologists and clinical students have made careful investigations into the phenomena of normal and abnormal sexual life among the civilized populations of the present day. Mahatma Gandhi wrote, “They are the five rules of self-restraint and I will repeat them before you. First, brahmacharya, celibacy; the second is satya, truth; the third is ahimsa, absolute innocence, not even hurting a fly; the next condition is asteya, non-stealing, not merely not stealing in the ordinary sense in which the word is understood, but if you appropriate or even cast your greedy eyes on anything that is not your own, it becomes stealing. Lastly, Aparigraha a man, who wants to possess worldly riches or other things, won’t be fit really to understand the spirit of the Buddha. These are the indispensable conditions.”37

Death is hastened by letting out semen from the body; life is saved and prolonged by preserving it. There is no doubt that people die prematurely by letting the semen out of the body; knowing this, the Yogi should always preserve semen and lead a life of strict celibacy. Mahatma Gandhi wrote, “Adhikara then there certainly was. But it was the adhikara of right conduct known as the five yamas or cardinal restraintsahimsa (innocence), satya (truth), asteya (non-stealing), Aparigraha (no possession), and brahmacharya (celibacy). These were the rules that had to be observed by anybody who wished to study religion. He may not go to religious books for proving the necessity of these fundamentals of religion.”38

Mahatma Gandhi wrote, “If the fallen sisters to whom you refer will not mind marrying a person belonging to any caste, there should be no difficulty and they ought not to object to any caste. My asking them to observe celibacy, if they cannot secure a proper match, has a meaning. That is to say, if they will restrict themselves to a caste or a province, and yet lead a pure life, naturally they must observe celibacy or they must accept any person of any character.”39 Mahatma Gandhi wrote, “A widow who takes the vow of celibacy is not a helpless, crippled individual. If she is fit for self-realization, she is a strong independent woman capable of protecting herself. Compared with this, the education given to girls today is, I thing, of little consequence. If however a widow refuses to go to the villages, idles away her time or, year after year, runs’ from one place of supposed pilgrimage to another, mistaking this for dharma, it is obviously better if she stayed even in the city and engaged herself in teaching children. She has before her the vast field of nursing the sick. Very few Hindu women take up the profession of nursing. Widows in Maharashtra are found undergoing this training. Outside Maharashtra, very few widows are prepared to undergo this training. However, the jobs that I have suggested should also be regarded only as examples. Every sensible widow who wishes to practice celibacy should seek out some useful activity for herself and devote her whole life to it.”40

Mahatma Gandhi wrote, “Observance of the foregoing principles is impossible without the observance of celibacy. It is not enough that one should not look upon any woman or man with a lustful eye; animal passion must be so controlled as to be excluded even from the mind. If married, one must not have a carnal mind regarding one’s wife or husband, but must consider her or him as one’s lifelong friend, and establish relationship of perfect purity. A sinful touch, gesture or word is a direct breach of this principle. The observance of brahmacharya has been found, from experience, to be extremely difficult so long as one has not acquired mastery over taste. Control of the palate has, therefore, been placed as a principle by itself. Eating is necessary only for sustaining the body and keeping it a fit instrument for service, and must never be practiced for self-indulgence. Food must, therefore, be taken, like medicine, under proper restraint. In pursuance of this principle one must eschew exciting foods, such as spices and condiments. Meat, liquor, tobacco, bhang, etc., are excluded from the Ashram. This principle requires.”41

Mahatma Gandhi wrote, “I hold strong views about divorce. My own opinion is that if husband and wife do not agree temperamentally and there is always a jar between them, they should live in voluntary separation. But I do not accept the propriety of either party remarrying. Being a believer in the necessity of celibacy, I naturally incline to the view that the greater the restraint the man or woman exercises the better it is for himself or herself.”42 Mahatma Gandhi wrote, “The vow of celibacy was undoubtedly taken after I had acquired considerable acquaintance with Tolstoy’s teachings. And, whilst it is as a general statement quite true that my life is based upon the teachings of the Gita, I would not be able to swear that Tolstoy’s writings and teachings did not influence my decision about celibacy.”43

Mahatma Gandhi wrote, “I have here translated the description of only one of the rishis. We should admit with shame that the zeal, the earnestness and the perseverance with which some scholars in Europe and, especially in Germany, pursue the study of such treatises as the Vedas are something almost totally absent in this country today. It is very seldom that we come across anyone emulating the life of a rishi. And where do we see now brahmacharya being readily practiced solely for scholastic reasons, without any accompanying ostentation? And when a sister remains a spinster in order to be a companion to her brother and to run his home, is this not something that delights one and creates a sacred atmosphere? The other day an American professor had narrated his experiences in The Times of Bombay. He too is a student of Sanskrit. He writes that he had come to India full of hopes; however, he had been disappointed after coming to India, seeing things for himself and meeting Sanskrit pundits. His article contains exaggerations, is full of hastily-formed judgments and is coloured by the atmosphere created by Europeans living in India. But allowing for all this, I see a grain of truth in what remains, and I feel ashamed. If there had been a true religious awakening in us, if we had the fervour to preserve whatever was true, good and beautiful in our ancient civilization, our condition would have been very different today. Rishis could live fearlessly in forests. Brahmacharya was something that they could readily practice. Today we cannot live safely even in cities. Brahmacharya appears to be something strange and wonderful to us and we shall with difficulty come across a true brahmachari if we search for one. How then can we find any women who have taken the vow of celibacy? Hence for a moment one feels that the rishis have started living in scattered corners of Europe and no longer live in this country which once was their abode. This is not to suggest that anyone who reads this article should go over to Germany or some other place and try to become a rishi. That too will be futile. I cannot visualize an Indian going to Germany and becoming a rishi. It is right for Indians to imitate the good qualities of a person like Professor Otto and, while remaining in India, to revitalize the institution of rishis here. It can be claimed that the Arya Samaj has made superhuman efforts in this director But those attempts are like a drop in the ocean so far as India is concerned. It is only when even mightier efforts are made that we shall be able to find the lost key to our ancient civilization.”44

Mahatma Gandhi wrote, “If I had only to discuss academic principles, I should clearly not attempt an autobiography. But my purpose being to give an account of various practical applications of these principles, I have given the chapters I propose to writeT8 the title of The Story of My Experiments with Truth. These will of course include experiments with non-violence, celibacy and other principles of conduct believed to be distinct from truth. But for me, truth is the sovereign principle, which includes
numerous other principles. This truth is not only truthfulness in word, but truthfulness in thought also, and not only the relative truth of our conception, but the Absolute Truth, the Eternal Principle that is God. There are innumerable definitions of God, because His manifestations are innumerable. They overwhelm me with wonder and awe and for a moment stun me. But I worship God as Truth only. I have not yet found Him, but I am seeking after Him. I am prepared to sacrifice the things dearest to me in pursuit of this quest. Even if the sacrifice demanded be my very life, I hope I may be prepared to give it. But as long as I have not realized this Absolute Truth, so long must I hold by the relative truth as I have conceived it. That relative truth must, meanwhile, be my beacon, my shield and buckler. Though this path is straight and narrow and sharp as the razor’s edge, for me it has been the quickest and easiest. Even my Himalayan blunders have seemed trifling to me because I have kept strictly to this path. For the path has saved me from coming to grief, and I have gone forward according to my light. Often in my progress I have had faint glimpses of the Absolute Truth, God, and daily the conviction is growing upon me that He alone is real and all else is unreal. Let those, who wish, realize how the conviction has grown upon me; let them share my experiments and share also my conviction if they can. The further conviction has been growing upon me that whatever is possible for me is possible even for a child, and I have sound reasons for saying so. The instruments for the quest of truth are as simple as they are difficult. They may appear quite impossible to an arrogant person, and quite possible to an innocent child. The seeker after truth should be humble than the dust. The world crushes the dust under its feet, but the seeker after truth should so humble him that even the dust could crush him. Only then, and not till then, will he have a glimpse of truth. The dialogue1 between Vasishtha and Vishwamitra makes this abundantly clear. Christianity and Islam also amply bear it out.”45

Mahatma Gandhi wrote, “A variety of incidents in my life have conspired to bring me in close contact with people of many creeds and many communities, and my experience with all of them warrants the statement that I have known no distinction between relatives and strangers, countrymen and foreigners, white and coloured, Hindus and Indians of other faiths, whether Mussalmans, Parsis, Christians or Jews. I may say that my heart has been incapable of making any such distinctions. I cannot claim this as a special virtue, as it is in my very nature, rather than a result of any effort on my part, whereas in the case of ahimsa (nonviolence), brahmacharya (celibacy), Aparigraha (non-possession) and other cardinal virtues, I am fully conscious of a continuous striving for their cultivation.”46

Man has degraded himself to a great degree by becoming a puppet of passion. He has become an imitative machine. He has lost his power of discrimination. He has sunk into the most abject form of slavery. What a sad state! What a lamentable plight indeed! If he wishes to regain his lost divine state and Brahmic glory, his whole being must be completely transmuted by entertaining sublime divine thoughts and practice of regular meditation. Transmutation of sex-desire is a very potent, efficacious and satisfactory way to realize eternal Bliss. Mahatma Gandhi wrote, “Apart from health, there is for me a great attraction in this diet. I regard the destruction of even vegetables as violence. Man cannot help such destruction. But despite knowing that, one who believes in the dharma of non-violence, will indulge in a minimum of such destruction. Moreover, diet has an intimate connection with physical celibacy. It has been the primary object of all my dietetic experiments to find out which diet is most helpful in the observance of physical brahmacharya.”47

Mahatma Gandhi wrote, “The five cardinal vows are: non-violence, truth, non-stealing, celibacy, non-possession. The five casual vows are: bodily purity, contentment, the study of the scriptures, austerity, and meditation of God.”48 Mahatma Gandhi wrote, “Brahmacharya (usually translated ‘celibacy’) means not only sexual continence but observance of all the cardinal vows for the attainment of Brahman.”49

Mahatma Gandhi wrote, “Celibacy is condemned for one reason among the others that the earth will cease if all became celibates. Does it not strike you that it will be time enough to consider the question when we have absorbed nine crores worth of dead cattle hide? I am writing to Pratap Pandit and enclosing the letter with this. Your argument about machinery is not happily worded. Surely we can run a tannery both for the instruction of villagers and for supplying the wants of those who need foot-wear made out of dead-cattle hide. The main consideration about machinery is that it should not displace the labour of those who cannot otherwise be employed.”50

Mahatma Gandhi wrote, “You are bound to succeed in your effort to observe celibacy because of you are sincere, both are persevering and both possess a good measure of self-control. Success is certain for him who perseveres. That is the assurance the Gita gives and it cannot fail.”51 Mahatma Gandhi wrote, “If you can put up with a life of hard toil you can certainly come to the Udyoga Mandir, see the thing for yourself and if it suits you, you can remain there. And if you can become acclimatized there your wife may follow. The law of the Udyoga Mandir requires strict celibacy even between husband and wife and therefore if your wife comes she would be expected to live apart from you. But if the Udyoga Mandir is too rigorous for you, you can still be accommodated in some national service if you will be content with a humble salary.”52

Mahatma Gandhi wrote, “Control of palate is very closely connected with the observance of brahmacharya. I have found from experience that the observance of celibacy becomes comparatively easy if one acquires mastery over the palate. This does not figure among the observances of time-honoured recognition. Could it be because even great sages found it difficult to achieve? In the Satyagraha Ashram we have elevated it to the rank of an independent observance, and must therefore consider it by itself.”53

Mahatma Gandhi wrote, “In the sentence “A woman who is a sati will participate in the function of procreation within limits,” the phrase ‘a woman who is a sati’ has been used to denote a woman of good character whose husband is alive. My ideal is to make husbands and wives practice total celibacy. If that is not possible, my purpose was to say that both should, within limits, participate in the function of procreation. That is to say, sexual union between the two should be permitted only for the sake of this function and that too for the limited number of children that both desire. This, in my opinion, is limited self-restraint.”54

Mahatma Gandhi wrote, “Yes, I believe in complete equality for women and, in the India I seek to build, they would have it. The reason I have so many women co-workers is, I believe, due to my adoption of celibacy and my instinctive sympathy for women. You have probably heard that in my country women occupy a subordinate position. This is only so outwardly. Actually, their influence has ever been of the strongest. For centuries women have worked on an equal footing with men. If they ceased work, then many of the men would starve. Whatever the race, family life is the first and greatest thing. Its sanctity must remain. Upon it rests the welfare of the nation. For good or for ill home influence persists. Of that there can be no possible doubt, and no State can survive unless the sacred security of its home life is preserved. Individuals there may be who in pursuit of some great principle or ideal, forgo, like myself, the solace of family life, choosing instead one of self-sacrifice and celibacy; but for the mass of the people the preservation of home life is essential.”55

Mahatma Gandhi wrote, “By linking up celibacy with moksha we have made it rare, and it has also, therefore, become difficult to observe. On the other hand, in the West women observe it of their own free will for the sake of service to parents or a brother or some other cause, and they find it easy to observe. I wish to draw two lessons from this. One, the observance of brahmacharya for any selfless purpose is good, and two, its observance is perfectly easy for anybody who has, like Rolland’s sister, a concrete reason, for his self-imposed task leaves such a person no time at all. Besides these two, there is of course the particular lesson that women have to learn from this example.”56 Mahatma Gandhi wrote, “Aminabehn’s children have taught the lesson that parents should observe self-restraint. They were only children. Men and women who observe celibacy can have no children. If there are no births, there will be fewer to die. When you grow up, won’t it be good if you practice self-restraint?”57

Mahatma Gandhi wrote, “Since then I have experimented on hundreds of persons, but I do not remember any case in which spices were used as a medicine with beneficial effect. Personally I am convinced that constipation is a sign of indigestion. Food which is digested does not cause constipation. All food leaves some residue and, if it is properly digested, the bowels throw them out. However, I don’t press you to follow my advice. It is well known that spices are inimical to physical celibacy. For that reason, too, we should think a hundred times before including spices in our food. We may certainly serve any spices purely as medicine for a limited period. It is possible that, so long as they act as medicine, they may not endanger celibacy. For instance, if a person feels extremely cold, pure brandy will make him warm but will not intoxicate him, for the power of the brandy will have been used up in overcoming the cold. I think I have dwelt long enough on chutney. Dr. Talwalkar’s suggestion about including ground-nut should not be acted upon in any circumstances. I have experimented with ground-nut more than anybody else is likely to have done. It has been tried for a long time even in the Ashram. On the whole the result was discouraging. In the current experiment, you seem to have excluded dal altogether. It is all right if the effect has been good. For checking the effect, you should get everybody weighed, and should know from each person how he or she feels. It is for you to judge whether you can cope with all this work. If you do not get the fullest co-operation of most of the inmates for this experiment, you would do better to abandon it. If all of them co-operate, probably you will not feel it as a burden.”58

The close connection of the subject of sex with religion, both in social evolution and individual psychology, renders the study of chastity an extremely important chapter in the past and future sociology of the race. The gratification of every worldly desire is sinful. Man was created for a life of spiritual communion with God. Moral goodness consists in renouncing all sensuous pleasures, in separating from the world, in living solely after the spirit, in imitating the perfection and purity of God. Sensuality is inconsistent with wisdom and holiness. The great business of life is to avoid impurity. Mahatma Gandhi wrote, “I am not thinking of superiority of celibacy over marriage. I am thinking of what you had intended, almost pledged yourself to be. But I know that you had to be true to yourself and appear as you were.”59 Mahatma Gandhi wrote, “Yes, I had a letter from Verrier. It surprised me, it did not disappoint me. I believe with Paul that men should marry rather than burn. Celibacy is good for those whose mind co-operates with the body. I do remember Mary Gillett well. Her innocent face impressed itself on me the very first time I saw her.”60

Mahatma Gandhi wrote, “You are hard on poor babies!! You forget that you were one and I expect thankful for having survived the baby stage! Celibacy for those who can appreciate it and live up to it is a very fine thing. But it must be allowed that it is a supernatural state for embodied beings. They live in pain and will to the end of time. It is therefore perhaps improper to be impatient with the married state and its results. After all we owe Gautama Buddha, Jesus, Zoroaster, Mohammed, Rama, Krishna, St. Francis and numberless such men and women to the married state. We cannot afford to be self-righteous. We cannot fathom the mystery of God. We need therefore to be charitable at every step. We ourselves stand in need of charity every moment. Married state is the only deliverance for millions from a life of lust and misery. It is well that Verrier and Mary have been able to give up the idea of marriage but I was not going to judge them if they had married. They are both striving to do the best that is possible for them. They are brave and true souls. No one is expected to do more than the best. To live up to one’s dharma (i.e., the best in one) is better than trying (vainly), to live up to another’s dharma (i.e., his best). A sweeper who lives up to his state is superior to the Brahmin who is merely playing at his state. Is all this clear, I wonder? I did not want to deliver this sermon to you. But your references to Verrier and the poor dead twins jarred and I thought I would warn you. Do not brood over this. These are momentary things in you. Your bottom is sound and fully weather-proof. It is good that you pour out your innermost thoughts to me without staying to think how I would take them. I want to know you just as you are. And here goes the 5.30 bugle. I must not stay with you longer today. The rest you will have from Ba’s letter.”61

Brahmacharya is the vow of celibacy in thought, word and deed, by which one attains Self-realization or reaches Brahman. It means control of not only the reproductive Indriya but also control of all senses in thought, word and deed. The door to Nirvana or perfection is complete Brahmacharya. Complete celibacy is the master-key to open the realms of Elysian Bliss. The avenue to the abode of Supreme Peace begins from Brahmacharya or purity. Mahatma Gandhi wrote, “My first constructive act on return to India in 1915 was to found the Satyagraha Ashram for the purpose of serving Truth. The inmates are under the vows of truth, ahimsa, celibacy, control of palate, poverty, fearlessness, removal of untouchability, swadeshi with khadi as the centre, equal respect for all religions and bread-labour. The present site for the Ashram was bought in 1916.”62

Mahatma Gandhi wrote, “She would be hard put to it to accommodate herself to Indian surroundings. Her constitution may be undermined or she would have to live a life out of all correspondence to her surroundings. There is ample justification for Europeans saying that they cannot possibly exist in India without incurring expenses out of all proportion to the Indian average. It is difficult enough even for Mira, in spite of her tremendous love for India, in spite of her iron will, to bend herself to the Indian simplicity, and Mira is the general average. But even she has to be protected against herself and compel [led] to give herself facilities which her associates are not given. She would have become bed-ridden long ago if I had not laid down the law from the very first and I know that she has extraordinarily accommodated herself to the Indian life. But, even she would have failed completely if she had married an Indian and made the futile attempt of bringing up her children after the Indian style. Nobody who has not lived in India like Indians can possibly have a conception of what I am writing. India is the poorest country in the world. And if is a tremendous job for a Western girl to come to India and marry an Indian with a fixed determination of living the essentially Indian life. I do not recall a single Indian who has taken a European girl for his wife living the life of the average Indian. He simply cannot do it if he will do justice to his wife. And I myself much less . . .1 reconciled to ourselves to Manu having lower his idea for the sake of Elizabeth.2 It is for reasons such as this I have cried out for celibacy for those who dedicate themselves completely to God, i. e., to the service of God’s creation. There is no difficulty in my treating Mira as my daughter or you, but, imagine me having any European girl as daughter-in-law. I should be frightened. I could not shoulder the burden, because I could not reconcile myself to Devdas, for instance, having to tear himself away from his natural surroundings. I feel it to be premature for Indians to contract marriage relations with Europeans. When India has improved her conditions or when Europeans have boys and girls who have become inured to uttermost simplicity and have become domiciled in India I can look forward with happiness to Indo-European marriages.”63

Mahatma Gandhi wrote, “There is no need to repeat that everyone should follow the ideal of celibacy. Of course it is not possible to ride two horses at a time. Those who are not married or, though married, are living like unmarried ones can serve better. But it is not possible to have a rigid rule regarding this. Moreover, there is no need for it. It is good if we get workers who do not wish to marry but if tomorrow Gajanan or Surendra wants to get married, he can do so and still remain a member of the Sangh. If their expenses increase they can take them from the Sangh. It is a personal question. Hypocrisy and unchastely will creep in if we form a rule for it.”64

Mahatma Gandhi wrote, “Arun Chandra Dutt has my blessings and so his partner. I assume that this celibacy means freedom from every form of sexual contact, mental or physical, and that they are husband and wife only in name and are truly partners in service.”65 Mahatma Gandhi wrote, “Jamnalalji created the Mahila Mandal in order to create women workers. The least each one of you can do is to imbibe his spirit of service and take it as your armour when you go into the wider sea of life. Most of you will marry. It is the natural thing to do, and I used to chaff Jamnalalji and call him a registrar of marriages because he was always arranging marriages. He was no less anxious than I that many of our girls should elect to remain unmarried for the sake of serving their less fortunate sisters, but such women are rare. In any case I shall expect service from you, and when married you will be two persons and will have to give fourfold. In many ways married life if well and truly lived, not for the sake of satisfying carnal desires is harder than celibacy.”66

Brahmacharya has two main meanings. In the broad sense it means control of the senses or indriyas. More specifically it refers to celibacy or chastity. Like all traditional spiritual traditions, yoga advocates restraining from indulging in sensual gratification. One of the many reasons is that practicing the higher limbs of Ashtanga yoga Dhahran, dhyana, and samadhi requires a tremendous amount of energy or prana. This energy is built up through the practices of yoga such as asanas, pranayama and japa but is dissipated during sensual enjoyment. Of all the sensual activities, sex is the one that will be the most depleting to the psychic and nervous system. Most people don't like to hear this but, like the other yamas; everyone should practice brahmacharya to the best of their ability. It is a fact that the more people gratify their senses, the less energy they have and the less ability they have to meditate on the absolute. Mahatma Gandhi wrote, “Celibacy is obligatory only for the inmates of the Ashram. It is not meant for others and it would not apply to servants. It should apply to Ram Prasad; he is not an inmate of the Ashram. Our Ashram is no more an ashram in the real sense. But wherever I stay becomes a kind of an ashram. I had even objected to calling it an ashram; but everybody started referring to it by that name and I acquiesced. This does not in any way mean that those who have taken the vow can break it.”67

Mahatma Gandhi wrote, “People have wearied of bloodshed. They would like to follow the path of non-violence and peace. India alone can give a lesson in that. America has great riches. Even other countries have more money than we have. Because they have money, they are investing in devices of mass destruction. That is why our scriptures and the Gita teach us not to hoard wealth. The right way of becoming happy is the observance of truth, non-violence, non-hoarding, and celibacy, non-stealing and physical labour. This is as true as a geometrical theorem. Our army will lead the world if it adopts non-violence instead of violence.”68 The proper way to practice brahmacharya is to sublimate these natural urges into Ojas by a strong yoga practice that includes meditation, asanas, pranayama, japa, kirtan, satsang, and reading of scriptures or yogic texts. Contrary to some popular ideas and incorrect psychological beliefs, celibacy improves health and all aspects of life when practiced in the proper context.

References:

31. LETTER TO P. GOVINDAN KUTTI MENON; April 3, 1926

32. Young India, 29-4-1926

33. Navajivan, 4-4-1926

34. Young India, 5-8-192

35. LETTER TO PRABHUDAS BHIKHABHAI; September 2, 1926

36. The Hindu, 25-10-1927

37. Young India, 8-12-1927

38. Young India, 8-12-1927

39. LETTER TO K. S. KARANTH; December 19, 1927

40. Navajivan, 25-12-1927

41. Young India, 14-6-1928