The Concept and Methodology of Brahmacharya

Sri M. Karthikeyan

Contents

Aim and scope

The concept
Celibacy, its place in brahmacharya
Mastering Celibacy
Conclusion

Aim and scope

This article on the subject of brahmacharya is meant for those who fall under one
or more of the following categories:
Those already exposed to the concept of brahmacharya but like to know more,
for whatever reason.
Those convinced about the value of brahmacharya and are looking for ways to
practice it.
Those convinced and practicing but feeling to have some problems due to lack
of clear understanding on the subject.
Those who are already adepts in brahmacharya and like to maintain a high
level of perfection by keeping in touch with the right people and relevant
literature.
The work is intended to provide the reader with a clear and wholesome
understanding of the subject and recommend some techniques that are useful in
practical application, along with a critical analysis of some ideas and practices
connected with the subject that are currently popular.

The concept
The word brahmacharya literally means `in the way to Brahma. Here it means
Brahma jnana or the wisdom of Brahman. Brahman is the word used by the
upanishads to denote The Absolute Reality from which all life came, by which all
life is sustained and unto which everything goes back at the time of cosmic
dissolution. A brahmachari is a person dedicated to this pursuit, living the life of a
student, within the structure of the society and family. He is an aspirant for
wisdom, still bound by the sense of duty towards the teacher, parents, the world,
the devas(dieties) and pitris(departed souls of ancestors). It is said about this
wisdom of Brahman as, `` that by knowing which everything is known and without
knowing which all other knowledge is incomplete; and `` that wisdom which
liberates one from all sorrow, cycle of birth and death and all karmas, which makes
one fearless and immortal. This drives home the importance of this wisdom.

Brahmacharya is a life style that takes care of the conditions that are necessary for
the student to be imparted with this wisdom by a competent teacher.
It is incomplete and dangerous to interpret brahmacharya as just abstaining from
sexual activity. Apart from limitimg the scope of the lifestyle called brahmacharya,
this interpretation has given rise to a lot of immature and idiotic practices
categorised under this title. Also, it has always been over emphasised for men and
women are almost left out. It is lucky to have a male body as the force of
`abhinivesha or `clinging to life is less in a male than in a female. This makes it
easy to overcome `deha vasana. But this does not mean females are not qualified
for Brahmajnana. A female following the life of brahmacharya is called a
Brahmacharini. In fact, there is a diety named Brahmacharini (one of the
navadurgas), as mentioned in the scriptures. It is a rare phenomenon to see a
brahmacharini even in those days, thats all.
The life of brahmacharya needs many qualities like humility, faith in the teacher
and the scriptures, readiness to learn and attentiveness, single minded pursuit,
abstaining from indulgence in sense pleasure of any form (this includes celibacy,
eating only satwic food, avoiding all things that disturbs ones mind from the main
pursuit) and devoting ones time totally towards acts meant for purifying ones
mind, listening to the teachings, meditating on their meaning and realising the
teachings by living them moment to moment. In samskritam these are called as
karma&upasana, shravana, manana and nidhidhyasana. It is very important that a
bramhachari should be free of the worries about earning wealth etc; and his or her
sustenance should be taken care of by the structure of the society. This also holds
good for the Acharya, the one who teaches Brahmajnana.
Brahmacharya as a concept comes from the sages of the ancient society of Bharat
(India). So, it is important to understand the social context in which brahmacharya
was practiced. In the ancient Indian society based on the teachings of wise men
and functioning according to Varna and ashrama systems, the simple needs of the
acharya and the brahmachari were taken care of. The invasions of the arabs and the
europeans and the consequent cultural onslaught has resulted in the current state of
competetive and conflict ridden society in India. It was a non competetive society
where each person contributed according to ones core competency. All life was
geared towards purification of mind and attainment of wisdom, designed according
to the wholesome understanding of reality, as given by the vedas and wise ones. It
is worthwhile to mention the words of Aristotle to Alexander before he set out for
conquering the world. He said, `` when you reach the holy land of Bharat, do
not declare war. Bring me a hand full of mud from that land, vessel filled with
water from the holy river Ganga, a copy of Baghavatgita, and a sannyasi.. This
should be an enough proof of the value of the society based on vedic wisdom for
the ignorant who think India is a country of snake charmers and beggars and that it
was civilised by the barbarian invaders! Brahmacharya is not possible in perfection
while one is constantly subject to the degenerating effects of a competitive and
conflict ridden society

Celibacy, its place in Brahmacharya

A razor sharp intelligence, intuition, and phenomenal alertness that is able to
discern every thought that passes over in ones mind are necessary for jnana to take
place with enough intensity to burn all the avarana forces of tamas and dissolve
ones causal body made of the force of avidya (ignorance of ones own real nature)
gathered over countless lives. This demands an enormous amount of very fine
energy for the brain. Only then the discriminative power of consciousness (called
as viveka kyati by pathanjali) can come into being. That comes in the form of
witnessing consciousness that is able to perceive the absolute Self as different from
the field of experience, as a fact, as clearly as a common man can see that he is not
the shirt he is wearing. This viveka kyathi when applied properly and continuously
throughout all ones experiences, waking, dreaming, and sleeping or in some
paranormal trance, without break, can result in absolute freedom called kaivalyam,
even while one is alive. Such a free person is called a jivanmukta. Even if
jivanmukti is not achieved, this viveka kyathi should be strong enough to work
during the time of death, so that one dies with conscious awareness, applying the
jnana during the process of death, till the end, not identifying with any of the
thought forms that arise in the mind while the astral body leaves the physical body.
This will make sure there is no enough momentum available for the astral body to
project itself into another womb. As a result, the astral body will disintegrate
completely and the individual consciousness will dissolve into cosmic
consciousness, the absolute Brahman. This is called videha mukti or turiyatita.
(That is why it is said ``brahmavid brahmaiva bhavati. Bhavati means, in future
after some time.This is from the relative point of view only. Further elaboration on
videha mukti is out of the scope of this article).
In this context, abstaining from sex, or celibacy, becomes an important part of
brahmacharya. Though it is not the only thing in brahmacharya, it is the most
important part. In this, there is no compromise. It is not wrong to over emphasise
it, better than understating the importance; which can lead to mediocrity. Now that
we have the whole picture of what brahmacharya really is, we can go into the
elaboration on celibacy.
It is important to understand sexual energy before we try to control it in the name
of celibacy. It has to be understood in all its dimensions, not just at the level of
body. Also we should know why the conquering of sex urge is important in the life
of brahmacharya.
The name for the function of life force (prana) when it is available for the mind is
Ojas.It fuels the expansion of consciousness into subtle modes of functioning, for
removing tamas. This ojas is depleted enormously during an orgasm or ejaculation.
This is why ayurveda advises intake of a lot of prana rich foods after sex. The
subtle most part of the food we eat is converted into ojas. The grosser portions
become feces, flesh, bone marrow, and semen/ ovum. When one indulges too
much in sex, the digestion and assimilation powers become weak and are not

enough to convert food into more of ojas and less of gross portions. More gross
portions are formed. Consequently, one becomes tamasic and has no enough power
of will or alertness for any subtle functioning of the mind.
Each time one indulges in sex, the next time it is more difficult to overcome the
urge. It is true with every desire. When one has not enough say even over the
conscious mind while living, what can be expected during death!, when the whole
of subconscious and unconscious urges open up like an explosion, combined with
the terrible fear of death on top of it all!?How much ever one does bajan, reads all
vedanta books, attends any number of yoga and vedanta courses from world
famous swamijis, it is all useless without celibacy as all this will remain just at the
level of information like anyother subject. It may help in getting a better next life
where one will have a stronger urge for moksha; thats all. Again, the tendency for
sex will also be there as strong as ever, may be more! In that `better next life. So,
the best time for celibacy is NOW!

Mastering celibacy
At the level of body, sex is meant for giving progeny, for continuing the species.
This, everyone knows. Now, let us view this urge more deeply. This urge is
common for man and animals. Sex is the extreme form of externalised expression
of body consciousness (the idea that I am the body) and the consequent craving for
continuing it. Also ones subconscious intelligence knows that ones body is
mortal. This gives rise to the procreation instinct where one tries to live as the
offsprings. This is reason why there is so much attachment to ones kids, both for
animals and humans, pride in fatherhood and motherhood. Every parent bothers
only about ones own kids and not so much for the neighbours. One is even ready
to give the best to ones children at the cost of other children. All this is an
externalised form of love of ones own bodily life!
Any sense of beauty in the person of opposite sex is just a subtle expression of sex
urge. There is nothing fine about it. If we analyse enough, we can find that, any
definition of beautiful looks for one person by a person of opposite sex will have
some connection with sexuality. Why is it that always a beautiful girl or a boy is
attracting attention to each other and not a beautiful dog or a pig in the same sense?
It is all sexual urge, love to continue living in ones children subconciously
expressing in new forms. Similar is the case with seeking a `spiritual partner of
the opposite sex. It is just an excuse for managing the guilt. So is all
chivalrousness. A lot of caution is adviced in these `sublimated expressions stuff.
Nothing is sublimated like this. It is the same devil in a differently attractive mask
of which one is not yet aware. Hence it is more dangerous than gross sexuality,
where atleast one can recognise the bondage. If one supresses this urge, then it
leads to the sublimating illusions!
So, it is clear that the root of sex urge lies in the identification of onself with ones
body. This is a consequence of ignorance of ones own real nature as the infinite

and blissful absolute consciousness. The force of this attachment to body is so

much due to the prolonged habit of the conditioned consciousness, in all the past
births and this birth, in trying to experience pleasure through the body (whatever
be the body) and mind. Sex urge, being the direct and most external expression of
this attachment to body, happens to be the most intense of all body experiences and
hence is the cause for maximum pleasure and also maximum pain. This also makes
it apparently the most difficult to conquer. Not so when approached through right
understanding.
The immediate cause is the attachment to body, and its final effect as a bodily
expression is sex urge. The ultimate cause, not just for sex but for every other
attachment, is avidya, or ignorance of ones real nature as sat chit ananda,
combined with the lack of awareness of the pains of living as a limited individual
and the continued habit of mindlessness or inattentiveness. This should give us
some light on how to manage the sex urge so that enough energy is available for
awakening viveka kyathi in a Brahmachari, without which there is no Mukti.
Now, for mastering celibacy, instead of struggling at the effect level, it is best
effective to work directly at the causal level. That means working with avidya and
attachment to body, directly. When this is mastered, then sex urge stands mastered
automatically. It is an immature and painful method to keep meddling with the
body sensations and prana using asanas, breathing techniques and distributing
energy from sex chakra to other chakras. These will definitely help to get rid of the
urge at the body level for the time being. But it will not prevent it from coming
again. What will you do during dream? What is with wet dreams? There is no
conscious control during dreams. Only subconscious habit takes over.
Unless deha vasana and the fear of death are gone, sex urge will not be eliminated.
Unless there is Self knowledge, the attachment to body and fear of death will not
be gone. Mastery in celibacy is the first step in Freedom, the first sign of success in
applying Athmajnana.
The final expression of deha vasana is sex urge. But what is the first expression?
That is the urge to breathe. The first thing one does after taking birth is to take a
breath, which makes one grounded into the physical body and thereby lose all
astral awareness. Working with that is pranayama, which will put ones
consciousness in direct touch with the power of attachment to physical body.
Pranayama is control of the urge to breathe, thereby expanding ones viveka kyathi
beyond the limitations of body and removing the grossest veil of ashudha maya,
called bramha granti.
Here, it is important to say that pranayama is not breathing exercise, as commonly
taught in the `yoga industry.It is totally wrong to hold the breath at physical level
by force, sending up strong currents in the spine and thinking it is kundalini. Also
it is idiotic to rise the prakruthi level kundalini through artificial means like
`shaktipat dhiksha or similar masters grace stuff done by the gurus of moksha
market. Feeling some temporary currents in the spine and some ecstacy will not do

any spiritual help for celibacy or brahmacharya which means no attachment to any
experience. Moreover, these things can result in very serious problems at the astral
level, apart from the chaos it creates in the physical level. These problems are hard
to be solved even by a perfect sidha, not to mention the money crazy and
hallucinated new age healers; and least of all the allopathy doctors and
psychiatrists who dont even know the physical body properly.
All the time we are aware of the desires and feelings only through their
expressions, never do we experience any desire, feeling or vasana directly. For
example, we encounter fear only as the situations of fear. For all the situations of
fear, the feeling of fear is common. Have we tried to see fear directly, beyond the
situations? It is not possible unless there is viveka kyathi at the manomaya level.
That means the next level, the piercing of vishnu granti after crossing bramha
granti. I am mentioning it for information sake. The detailing of these higher stages
is beyond the scop of this article. Right now, let us concern ourselves with
mastering the body attachment, thereby conquering sex urge. This will provide us
with enough energy to master the next levels later, as a Brahmachari.
For extinguishing a fire, first we must stop adding fuel. In the case of celibacy, the
first step is to stop all external activities that lead to sex urge. In a normal city life,
it is impossible to be without seeing and interacting with the person of opposite sex
(of same sex, if one is gay) So we can limit the interactions to the extent of
professional necessity. Try to avoid any physical contact, even a hand shake.
Hugging and kissing are totally unnecessary. Avoid entertaining the persons of
opposite sex in idle conversations just for being with them, trying to get some time
alone etc; dating is out of question. The sastras talk of ashta maithunam (8 types of
sexual activity, apart from copulation), which includes the above. Spending too
much time alone with ones own mother is prohibited for a brahmachari, especially
when she is a widow. Others need no mention.
One must also avoid films and soap operas as most of this appeal to the urge to
cling to physical body. Avoid dressing in a provocative way so as to not attract
attention from people of opposite sex. Others thought vibrations can affect our
thought processes till we master Vishnu granthi. Do not consciously enjoy looking
at persons of opposite sex however beautiful or ugly you think they are. Never go
to a disco or dance even alone for wild music. Avoid this `spiritual partner
nonsense at all cost. In spirituality, one is alone. Even the guru cannot accompany
after a level. Jnana alone stays till the end. Then, even that as a vritti, is renounced.
All this will amount to suppression; if after stopping to indulge in the physical
level, you do not work with the urge at the subtle level. If you do not stop at the
external, physical level, there is never a chance for the awareness to expand to the
subtle level. So never give vent to any sensual urge or passion externally. This is
first. Then one must immediately start becoming aware at the subtle levels and
make the passion subside with the help of pranayama, prathyahara and viveka
vichara. I shall give a few tips on how it can be done.
1. Immediately after waking up in the morning, before opening the eyes, take a few
deep breaths while consciously being aware of the feeling of `iam ness of

yourself. Then allow the breathing to take care of itself (like when you are
engrossed elsewhere without conscious awareness of breathing but breathing
happens by itself) and be consciously aware of it. After some time you may
experience a sense of suffocation and take a deep sigh instinctively. This is the
moment when you can get in touch with deha vasana directly, just that urge to take
a deep breath, before you actually do it. Be aware of it as intensely and effortlessly
as possible with full attention.
Do not strain your nerves to focuss on it. It is enough to recognise it. Any nervous
strain in the name of concentration is a vain attempt. It is the habit of body
dependent awareness. Do not encourage it. Just be patient and persistent in
maintaining effortless awareness. Awareness of the breathing urge will become
clear by practice. After indulging a few times in taking a deep breath, just be aware
of the urge and resist the temptation to take a deep breath. Instead, become aware
of the whole body from your vantage point behind the urge and observe the force
that urges you to breathe with effort and your consequent obeying it and the
intention to breathe that subsequently transalates to actual physical effort and the
deep breath followed by the sense of relief finally.
You must be aware of the whole process moment to moment as it is happening, as
a fact, without any intellctual analysis or speculation or judgment; Just simple
effortless awareness. Practice it for a few months till it becomes natural to be
without indulging in the urge and just observing it as much as it is natural to
indulge without awareness now. Then you will be able to get this level of
awareness at will even while you are doing some simple physical work like
walking, washing dishes, gardening, etc; this will be along with your normal
external awareness needed for the work at hand. Then slowly it will be possible to
maintain awareness of breathing at the level of breathing urge, moment to moment,
even while you are engaged in mental and intellectual work.
At this stage you can apply the discrimination and ability to take conscious
decisions (as you are able to do it to some extent now, after you become aware of
your urges at the physical level, like for example, the forced holding of breath at
the lungs for some time) at the level of pranamaya kosha, before they become
actual physical urges. This will prevent any sense of frustration and psychosomatic
diseases caused by any life situation. You will conserve a lot of energy which is
usually wasted in habitual physical agitations and mannerisms. Practice it at all
times and early success is sure. This is the stage when you can practice real
pranayama techniques to expand the awareness to subtler levels. These are the
subject of rajayoga and have to be taught on an individual basis with
recommendations depending on each persons level of evolution.
2. whatever be the stage of effortlrss awareness you have reached in that days
wakeup time practice, try to maintain it throughout the day. If you lose it, dont get
frustrated. Just become aware of the breathing in whatever situation you are, as it is
happening at that time. Thats all. By getting frustrated you are wasting some more
time. Just understand that inattention was a habit for many lives in the past and be
kind with yourself to give a few months atleast for reforming the habit. Practice it
whenever you remember to, and next time the chance to forgetfulness is lesser!
You have got the whole eternity before you. There is only one life and after that

eternal heaven or hell, is a total lie fabricated by the pope ,I think in 11th century
AD, to control people. In the school of cardinals, they tell them the truth about this
and that one has many lives. There is even documental evidence with one person to
prove it. This information is for those who follow any semetic religion. It is time to
come from the world of believing to the world of knowing. The way is yoga and
Brahmacharya.
3. Along with this practice of awareness, whenever the sex urge arises, inquire
within yourself, not in words but as a pure intention behind words, for who is this
desire? This will make the desire dissolve back into its previous subtler level of
manifestation and finally into the body identification in abstract level of intellect.
At that point, just become conscious of your understanding that you are not the
body, but the life behind it that animates the body, that which is immortal and
independent of the body. Happiness and joy is your nature and you do not need any
bodily experience for the sake of pleasure. Ideally, this vichara is done at the
abstract level of intellect beyond the realm of words, as a pure intention of inquiry.
(This level of functioning of the mind can be understood from the example of a
newborn, before it learns words, when it tries to grab some shiny object. Before it
tries, it looks at it with a pure intention of grabbing. That is the level of mind in
which inquiry should happen, to be really effective immediately). Practically doing
it becomes easy if you combine it with the practice of awareness as mentioned
above in (1). Even otherwise, just doing it intellectually at the level of words also
has a very good effect, which will gradually lead to subtle inquiry.
4. This is the method of budhi yoga (also jnanayoga) of convincing the mind
through right understanding, prescribed by sage vasishta for vasana kshaya
(eliminating all compulsions) He says, `` The results in this method are rapid when
compared to the methods of forced control as employed by hathayogis and tantriks.
What may take them hundreds of years can be achieved by the budhi yogi in a
matter of few months or even days. Seeing this one must not lose faith or doubt
comparing oneself with those who employ the method of forced control. This
indeed is the truth about the effectiveness of this yoga.
5. Please do not think jnana yoga is difficult, after reading the books of those who
never cared to see what this is all about. This is what I follow and from my
experience of experimenting with methods of hathayoga and tantra, this is the most
effective and easiest when done with correct understanding under a competent
teacher. It is the trick of the mind to indulge in all round about ways just to avoid
solving the problem. Really serious people never give even the least leverage to
this tendency. Try this method and see the effects for yourself!, instead of
indulging in useless arguments.
6.It is important not to experiment vamachara tantrik techniques like vajroli,
paryangi yoga etc; as these will generate a lot of tension in the form of suppressed
energy and may cause kidney failure and even madness in long run if there is even
the slightest mistake. These are not meant for brahmacharya, but getting some
psychic powers only. Also do not try drugs like opium or tobacco to numb your

senses thinking it is brahmacharya. It will destroy ojas tremendously and will result
in hallucinations of demonic nature. Experimenting spirit should be within the
limits of sattwic techniques and as prescribed in the sastras. All experiments can be
done after rudra granthi is pierced. Not until then. Till then it is only a trick of the
mind that wants to indulge in desires without wanting the discipline of real
Brahmacharya.
7.As for diet, it is very essential that all meat is avoided, which includes egg. As
the animal was killed, the power of fear of death will be directly transmitted to our
mind. Also it reduces the level of alertness by consuming more prana to digest than
required by vegetarian food. In vegetarian food, reduce intake of onion, garlic and
asafoetida. As these are aphrodisiacs. Avoid jasmine perfumes and smelling the
flower for the same reason. Let the food be satwic, balancing for the doshas( refer
ayurvedic books for further guidance), avoid spicy food. Totally avoid tamarind
and chillies. Instead use cocum, tomato or lime instead of tamarind and pepper
instead of chillies. Have some cumin (jeeragam) in daily food, atleast as a herbal
tea. Herbs bramhi(vallarai) and bringaraj(karisalanganni) if taken a little daily will
prove very helpful in improving ojas. They can be eaten raw from the garden or
used as herbal tea when bought as powder from shops. For botanical names, please
refer any ayurvedic or sidha medicine manual for herbs. Avoid cheese as it is
tamasic and use butter instead.
8.Try to use organically cultivated food products if you can afford it. It is very
helpful. Chemical residues generate a lot of heat which is bad for celibacy. It
dilutes sexual energy. Body heat should be kept at minimum required level for
metabolism. Avoid fasting when hungry, as it will heat up the system and reduce
ojas. Any method of force against nature will only spoil celibacy by overheating
the system.
9.Practice of japa of savitri mantra (popularly known as gayathri) and bala tripura
sundari will prove very effective to brahmacharya as a whole. Also any mantra of
sattwic nature is useful for brahmacharya. Avoid worship of tamasic forms of
dieties and demigods as it is more binding than no worship at all. The one
practicing jnana yoga need not worship any diety. Jnana is sufficient in itself,
though right diety worship is very helpful.
10. The concept of brahmacharya should be interpreted according to our times.
Though it is best to practice in solitude, living in modern society is not a big
problem when there is proper understanding of the ways of the mind. One need not
run away leaving job or studies, to some ashram. Avoid getting caught in any cult.
All of them are systems of exploitation. Living alone with occasional visits to
ones guru is sufficient. The right guru never wants name, fame or powers; Never
indulges in sense enjoyment. Also he never tries to possess the student. He always
wants him to be independent and free. He lives a simple and meditative life. He
must be a knower of Self himself and must know the method of teaching it to the
disciple, along with the right methods of practical application and other aids like

ashtanga yoga, mantras, upasanas,etc;. He will never demand blind faith without
reason but will explain when necessary.
11. If there is enough money to sustain oneself, then it is better to live alone
practicing yoga and jnana full time, as a brahmachari. It is better to take sannyas
after jnana is strong enough. Atleast vishnu granthi must be crossed, just to be safe
and not take any chances, there by avoiding a fall from prescribed conduct. In fact,
formal sannyasa is not essential for mukti, also it is losing the meaning these days
as almost nobody follows any vedic dharma anyway! It still has some relevance in
India though, as a lifestyle conducive for full time pursuit of kaivalyam or total
freedom from all sense of bondage.
Apart from celibacy, brahmacharya includes getting to understand ones own
strengths and weaknesses, the ways of ones mind through self observation and
constant purification of ones psyche through relevant austerities. The one who
practices brahmacharya properly, will become a jivanmukta, the moment he hears
the truth that he is the Absolute. If this is not the case, the practice of
brahmacharya needs improvement. This should suffice for finding out the level of
perfection in ones brahmacharya. After one becomes a jivan mukta, then there are
no rules, he lives according to gods laws and no logic can explain his actions. It is
foolish to try to understand jivanmuktas. It takes one to recognise one. When one is
a jivan mukta, the question whether one is or is not will not arise. A jivan mukta
doesnt even think he is a jivanmukta. Instead of wasting time on questions like
how to recognise a jivan mukta, etc; it is better to be humble and devote ones time
to practice of brahmacharya in fullest perfection. This will answer all questions in
time when jnana matures. An acharya need not be a jivan mukta. It is enough if he
is a jnani devoting all his time to the abidance in jnana, satisfying the above
mentioned conditions.
The mental state of the teacher is immaterial for the student beyond a certain basic
requirement. Whether the teacher satisfies the basic requirements or not can be
easily found out by observing and talking with him for some time. After this is
known to be sufficient, the brahmachari should devote his efforts to his own
perfection by following what the acharya says. He should stop analysing the
teachers level of evolution from popular view points of popular theories as it is
only confusing and useless. What will help the brahmachari ultimately is his own
practice of the teachings and not the acharyas state of accomplishment.
Even a jivanmukta can help only upto a level. There were people who lived with
Ramana Maharishi all their lives and still died as fools due to lack of personal
commitment. Such company will definitely be helpful to some extent, for getting a
better next life, a little more chitha shudhi, a service done to a jivan muktas body
gets a very high level of punya ,but not beyond it. It is not by itself enough for
ones mukti. So it is better to practice brahmacharya oneself, with right guidance
than hunting for jivanmuktas in vain.

Conclusion
The information given in this article are tested by my own personal experience
and some transcendental matters are taken from scriptures and the words of my
guru swami shantananda puri of vasishta guha, who I know to satisfy more than
enough, the conditions for a jnana guru. His mastery in sastras is well known
among the best of scholars and saints in India. Also, the methods I prescribe, apart
from the authority of my own personal experience, are strictly according to
authoritative classical scriptures on the subject, like yoga vasishta, jivan mukti
viveha, ashtavakra gita, and the most important yoga sutras of Pathanjali. How
muchever one is evolved, it is always better to have a footing on the scriptures
when it comes to advicing others. They are time tested and also by following them,
one keeps away from the danger of trying to be `different into which many a
modern `satguru falls a victim. They, as a result ruin the spiritual and material
lives of their followers, leaving themselves and their followers in worlds of
fantastic hallucinations leading to eons of life wasted in doom. I did not try to
convince novices and total strangers into Brahmacharya as I feel is not my job. It is
the job of preachers. As for me, I am a specialist in jnana yoga and ashtanga yoga
of pathanjali. I am meant for serious students who are already convinced about
spiritual life and are looking for right guidance. This article is for the benefit of
those people and it has no copy rights problem. This can be shared freely among
any number of aspirants out of love. Those who do so shall be blessed with right
spiritual company and guidance. Never should anyone try to make money out of
this article. Those who do so will incur upon them the curse of being born as a
street dog for ten suceeding lives. May the power of all the rishis and tapasvins be
on these words so that they become realised in the way towards collective peace
and well being of all the creation. Om shanti! shanti! shantihi!