Yama = the 1st step = Of Ashtanga Yoga = Unconditional = Extraordinary Vow

PATANJALI YOGASUTRAS

CH:2.SAADHANA PAADHA

UNCONDITIONAL YAMA

VERSE.31.

YETHE JAATHI-DESA-KAALA –SAMAYA-

ANAVACCHINNAAH – SAARVABHOUMAAH –

MAHAAVRATHAM

Ø  Yethe = These

Ø  jaathi = by differentiation based on  of birth

Ø  desha = specific place

Ø  kaala = specific period

Ø  samaya = circumstances or conditions

Ø  anavachchhinnaah = not limited by

Ø  saarvabhoumaah = totality, universal

Ø  mahaavratham = great sacred vow

We have seen five pillars of Yama : non-violence; truth; non-stealing; abstinence from sex and following path of eternal truth; not receiving anything without paying just price. We have examined their deep implications – and how they purify us.

When we adhere to them in thought, word and deed, we are taken into a different dimension of life.

These are to be followed by the Yoga Sadhakas totally unconditionally, at all times and places and without differentiation of caste, religion, race, colour, status and any other difference based on birth. These four major factors limit the following of Yama by most people usually. But, these factors should not operate in respect of the Yoga Sadhakas :

Jaathi – usually signifies caste. But, it also signifies any differentiation of people based on birth - like religion, race, colour, status and so on. A Sadhaka’s practice of Yama (non-violence, truth etc) must transcend all these barriers of birth.

Desam : Some People follow extreme non-violence, truth etc – at some places like- Kasi, Tirupati, Prayag, Sabarimala and so on. But once out of these pilgrimage centres – they revert back to their relaxed self – and indulge in falsehood, violence etc. This will not do for Yoga Sadhakas. They must adhere to Yama at all places.

Kaalam : On the Amavasya day, on Saturday, on festival days etc - I will not kill any animal or eat non-vegetarian food. Some people do such limited vratham. It implies that they do understand the better quality of non-vegetarianism and non-violence. But, they limit it to certain periods of time only. At other times, they indulge in violence, untruth etc. But, A sadhaka’s practice must be at all times.

SAMAYAM : If you are non-violent, I also will be; but, not otherwise. In presence of guests, I will be very civilized and Polite;but, not when they are not there. If it is not against myself, I will follow. Not otherwise. I will not use obscene words in big congregations. After that, I will use such words. Some Politicians regularly use such conditional adoption of truth, non-violence etc.  But Sadhakas cannot keep such conditions. Practice of Yama must be totally unconditional.

PRECAUTION : Are these practices limited to Males only – is a doubt that arises especially in respect of some practices like Brahmacharyam.  The answer is an absolute no. It is to be followed by all Sadhakas - Males and Females alike. But, it is initially better to stay away from all objects and persons which tempt us into violating the 5 pillars of Yama.

Then, there can be gradual exposure to such objects / persons. There must be conditioning the self into absolute adherence of Yama  - in presence of all objects, persons, times and circumstances. It must be a conscious, self controlled practice at all times – until one achieves total success. When the Sadhana becomes a 24 hours x 7 Days (per each week) Sadhana throughout life – the scope for diversion will be limited. As we have seen in ch.1,Vs.12. Abhyasa (practice) and Vairagya (removing impurities in thoughts & emotions) – are the 2 keys which gradually bring control on all Chittha Vritthis. What we are witnessing here in Yama practices is precisely the achievement of this control on Chittha Vritthis. We are seeing them in greater detail and precision here.

When YAMA is not limited and conditioned by all these four factors, and it transcends all of them, then, it becomes a Great, Sacred Vow or Mahavratham.

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How do we accumulate Debt?= How difficult it is to Repay? = YOGASUTRAS CH:2.SAADHANA PAADHA VS.31 = YAMA = APARIGRAHAM

YOGASUTRAS

CH:2.SAADHANA PAADHA

VS.31 : YAMA

APARIGRAHAM

Aparigraha is the fifth  pillar of Yama. We have already seen the first four, namely, Ahimsa (non-violence); Sathya (truth); Astheya (non-stealing) and Brahmacharya (self control-abstrinece from sex-treading the path of Brahman). All the five are intended to purify us and make us a perfect mirror-like, reflecting world as it is.

Yoga is uniting YOU with YOURSELF. In non-violence - in thought word or deed – you must free yourself from all thoughts of others. Look at people as they are. Be non-judgmental. When you judge, you judge not only the good but the bad also. Then, you become violent. Therefore, remain non-judgmental. 

Sathya or truth is similar.  See truth as it is. This is difficult. Most of the time, our perceptions through the five senses and the mind are coloured by our judgment. Then, invariably, the mind fills up many blanks and comes up with a story that it is comfortable with. But, the story is not what we have actually seen or heard. Can you take an incident and tell what exactly is the truth? What you have seen is different from what you think you have seen. 

We ask people to describe! The word ‘describe’ itself goads us into untruthfulness. Describe implies – tell us a story. Not the Bits and Pieces you have seen actually. So, you fill up the blanks and construct the story. Being truthful is extremely difficult.

But, Yoga needs you to be truthful. Truth, as you have seen, is not an empty, irrelevant truth. When you have to “tell a truth to someone else” – you must have clarity between what is the EXACT TRUTH, and what you need to tell.  There are rules on when, how and to whom – you must tell the truth. Truth must be told in a perfectly non-violent way – only to the person to whom it needs to be told and when it does him maximum good.

The third is Astheyam or non-stealing. Non-stealing implies that you pay the reasonable price for anything that you get. You must get it from others with all their willingness. Willingness of both parties, reasonable price and mutual satisfaction in each transaction – are essential features of non-stealing or Astheyam. Stealing of ideas, writings, things, people – or anything visible or invisible is prohibited. Only possible exception may be -  if you must steal, steal the others’ hearts. And, they will be more than happy with it.

The fourth is Brahmacharyam. Abstinence from sex is one aspect of it. If one  practices Brahmacharyam in childhood, during his studies at the feet of Guru, brahmacharyam is really easy. Else, later it needs more vigorous practice. Brahmacharyam also implies treading the path of Brahman or the absolute truth. This means the Yogic path.

The fifth is Aparigraham. Praigraham means taking up things for our use – implying that we take them from others. Aparigraham means - not receiving anything from others for our use – even with their consent-without paying its just price.

There are many interpretations for this word. We must not take – even from nature – what is not required for our use – just for storing as wealth for future use. A yogi must not keep anything beyond the limited immediate need. Tomorrow will take care of itself.

What is absolutely needed for today - only must be taken in the most dharmic or legal / ethical way. What you take from trees etc also must be non-violent. One must pray to the trees to release for one’s use – what one really needs. The trees will be happy to comply with his request.

Beyond this, we must not seek or keep anything.

Do not take anything FREE. Actually nothing is FREE. When you take anything free – knowingly or unknowingly – you get into the Karma spiral – and will pay a huge price for it – as the story below indicates. 

We may not understand the bondages we create when we earn, when we protect what we have earned and when we lose what we had earned, or when we take without paying its just price. But, all these processes create huge bondages – which distract the Yogi from his Sadhanas very heavily.

Look at this ancient story :

There was a cobbler who was also security official in the king’s court. In day time, he makes chappals, sandals and shoes. In the Night, he is required to go round the town in each period (say, each one and a half hours time) of the night and shout – beware of thieves! He must also report the sighting of any thieves in the town.

He is a happily married man – but has no children. A great learned man comes to the town and delivers a sermon on  a day. The cobbler is highly impressed – and invites him to his home. The cobbler washes his feet, treats him as guest – and then seeks his blessing for having children. The learned man tells him – you will have children; but, for that, you must do something good to any great Sage and please him. This advice gets into the mind of the cobbler and he starts searching for such a sage.

Outside the town, in deep woods, he finds a sage, who was performing deep penance (tapas) under a tree. The cobbler is much impressed by the glow in the face of this Sage. He decides to do whatever he can for this sage. But the sage is in deep meditation. So, he cannot disturb him. He looks around- for what he can do. Under the tree – he finds the worn out sandals (footwear) of the sage. Quietly, he takes measurements of the same, goes home, prepares a new pair exactly to the same measurement and same shape – and places it at the feet of the sage, where the old sandals were. He then throws off the old sandals. The Sage is totally unaware of these happenings.

When he gets up from meditation and goes to the river for taking bath – he now wears his new sandals for the walk. He enjoys the new sandals but does not know about them. Four days pass. On the fifth day, the Sage decides to give up his mortal body and take mukthi or liberation forever. He again wears his sandals, goes to the river, performs his morning ablutions and leaves his body.

But, to his total surprise, his sookshma & karana sareeras are unable to dissolve themselves – and he is unable to achieve total liberation. He has of course, left his gross body and cannot re-enter into it. He then searches for the cause for this sudden turn of events. He finds that he is yet to repay a debt – that of the cobbler. The cobbler has given him new sandals and has sought fulfillment of a wish. He has enjoyed the sandals but has not fulfilled his wish. The debt remains. The “parigraha” remains. He has to take another birth – in the house of the cobbler, repay the debt and then, attain his liberation. There is no other way. Accordingly, at a right time, he takes birth in the house of the cobbler. The cobbler is very happy at begetting a son. The learned man who had given this idea to the cobbler was again passing through the town – and the cobbler seeks his blessings for his new born son.

The learned man looks at the glowing face of the son, understands the events – and tells the cobbler “ Go on showering all your love and affection on the boy. Give all that he needs. But,..but, do not take any thing from him. If you do this, he will live long in your house.”

The cobbler and his wife do not understand the inner significance of this advice – but, all the same, they bring up their son with all love and affection. Five years pass in this way. One day, the cobbler was invited by his brother in the adjacent town for the marriage of his son. And, it is in that night. The cobbler has his security duty at Night! So, he does not know what to go. He searches for a substitute who can do his job that night but does not find any one that day.

Seeing his predicament, his wife tells him, you go and attend the marriage tonight; I will go and shout exactly the way you do. I will manage well.

But, the cobbler asks – what will you do with the boy? The wife says – I will take him along. The boy says playfully – I will also shout! The cobbler laughs at the enthusiasm of the son – and goes away for attending the marriage function.

As promised, the wife takes her son on her shoulders – and goes round the town in each period,shouting, Beware of the thieves. But, not accustomed to such shouting, she becomes tired very quickly in the first round itself.

So, the son volunteers – mother, you say, I am always shouting at the top of my voice. So, you take rest. Now, I will shout, beware of the thieves etc. the mother laughs at him, but says, fine, go ahead.

As the mother and son are now going through the main roads – specially before the King’s palace, Minister’s palace etc, the boy starts shouting – beware of the thieves. Having said that, he adds further- beware of the six internal thieves in you who are constantly robbing your most precious wealth, your happiness – these are kaama, krodha, lobha, moha, madha, matsarya.

The King listens to this. He is wonder struck. What the boy said – starts echoing in his heart. He instantly understands the truth of this. We are ignoring the real thieves who are constantly taking away our happiness, our real wealth – and are after a few petty ones, stealing small moneys, jewels etc. 

The Minister too listens to this in his house. So does the commander. So do other officials. So do all public. Their sleep is now gone. Who is this new security? Who appointed him? How is this great teaching coming to us free and all of a sudden? Now, they are waiting for the next period – to listen to what he says next.

The next period comes. The boy shouts again. Beware of the thieves -  Your mind is your friend. Your mind is also your thief and your greatest foe. It is where your six internal thieves reside. when your mind keeps the real wealth of happiness within; the six internal thieves run away. Else, they rule you; Beware of the thieves.

The rulers and the ruled are now lightning struck. Something in them is suddenly opening up. The world is starting to look different. Now, their minds and hearts are totally filled with these great advices coming from their new  security.

The third period comes. Now, the mother is happy that the boy is really shouting much louder than her and her husband. The boy shouts again - Beware of the thieves. They have stolen your childhood, your youth, your middle age and even your old age. They steal You also - away from all the wealth and all the relations that you earn. Beware of the thieves.

The King and the public are now being taken away into a different realm of life altogether. They understand – and yet not understand. They are deeply thinking now. And waiting for the last call.

The last call comes. The boy shouts - Beware of the thieves; Be aware. Be awake. Be a Sakshi, a pure witness.There will be no more thieves. – Beware of the thieves. 

There is no more sleep in the town. The boy and mother go back home. The Cobbler comes back in the morning, ascertains that the duty was done and all of them sleep.

But, when morning comes, all people flock to the King’s court. The king looks at all people. He understands that all of them are filled with the same thoughts and same emotions. The Minister thanks the King for appointing this new security for the town. The King is surprised. He confesses that he was assuming, the Minister has done it. Then they ask the commander and other top officials. No one is aware of this new security. Finally, they call the regular security, the cobbler, and ask him who patrolled last night. The cobbler was afraid, but says, My lord, I did it. He was then asked to repeat what he said that night. 

The cobbler shouts – beware of the thieves. The king scolds him and asks who really did the shouting and patrolling. The Cobbler falls at the feet of the King and seeks his pardon for his wife and son  – and tells the whole truth. The wife and the son were duly called and asked to explain what they shouted. The son starts explaining. It was clear that this child was not an ordinary child but a great soul who has come for  educating their minds. 

The child explains a lot of truths about life, life thereafter, what is reality, what is not, what we must seek, what we must not seek and so on. The king and the public prostrate before the child for all the wisdom that he has given them. But, the king says – I cannot take anything from any one without returning its value to them. But, I have only these treasures- gold, diamonds etc. Please take them and bless us. Thus, cart loads of all these are taken and the cobbler, his wife and son happily reach their home. 

The boy also was holding a bagful of diamonds. At the door step, the boy tells the mother- mother, why don’t you take my load. The mother takes the bag. The boy tells, mother, my debt is over. I need to go now. So saying, he leaves the body. The body falls dead. The cobbler and his wife weep profusely. Now, the learned man comes again to the town, hears of all these happenings, comes to the cobbler and consoles him.

The point to understand here is – parigraha creates debt – which sits heavily on your life. Yogi must repay all debts – and stay in APRAIGRAHA. Hope the story makes the concept clear.

Parigraham arises because of Greed, trustlessness in tomorrow, fear and so on. The more wealth you have, the more it sits on your head – and the farther away you are from peace and yoga. These five Pillars of Yama are not meant for Yoga Sadhakas alone. They are meant for all of us. And, these constitute the FRIST STEP in Ashtanga Yoga.

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Brahmacharyam (In Yama, the 1st step) = The conquest of Maya = What is it & what is it not? =Yoga sutras = of Patanjali = why self control?

YOGASUTRAS 

CH:2.SAADHANA PAADHA

VS.31: YAMA -THE 1^ST STEP

BRAHMACHARYAM

Brahmacharyam is especially an EASTERN concept – an Indian concept at that. It is regarded as another major pillar of Yama, the first step of Ashtanga Yoga.

An Individual’s life, especially a man’s life, is divided into 4 stages. Brahmacharya, Grihastha, Vaana prastha and Sanyaasa. These are called 4 stages or four Asramas of life. In modern idiom, these equate to student life, Married life, retired life, renounced life.

An individual must necessarily be a Brahmachari in his student life. Brahmachari means – a celibate, one who has given up sexual life - in thought, word and deed. But, this is not enough to be a Brahmachari. He must strive to learn and understand the eternal truth and the existential truth both – from a competent Guru. Brahman means the eternal truth (God in common terms); chari means, one who treads this path. Brahmachari literally therefore means one who treads the path of eternal truth.

In the ancient days, students had to go to a Guru, get accepted by him as disciple after proving their sincerity and devotion and then learn all that the Guru teaches them. They stayed in the Ashram of the Guru till their study is completed.

Therefore, contact with opposite sex is not only not possible but is strictly forbidden for the students. Control over self must be attained before one is regarded as FIT FOR MARRIAGE or Grihastha Asrama. In fact, control over Self is one of the major subjects taught by Gurus. Yoga also is a subject devoted to self control.

Sexual Indulgence, if one does not go through Brahmacharya Asrama,  is known to take away one’s self control – and surrender it to the person of one’s interest in the opposite sex. 

But, one who has gone through Brahmacharya Asrama takes total control over his life into his hands. His subsequent marriage and begetting of children etc – do not deprive him of his self-control. He will also not get into illegal and extra-marital sex affairs at any time.

The Brahmacharya period normally ends before actually entering into youth – unless his studies continue beyond this period also. At any time later in life, if one wants to learn some special skills, faculties etc, one again has to go to a Guru, stay in his Ashram and practice Brahmacharyam – during the period of his studies. 

When one wants to be a Yoga Sadhaka – Brahmacharyam is a necessary attitude to instill. It is a part of the first step of YAMA.

After all, what is the definition of Yoga? Yogah Chittha Vritthi Nirodhah. We started our journey of the Patanjali Yoga sutras with this Definition. 

Sex Urge - in thought, word or deed is one of the most potent killers of self control and induces self-dominating chittha vritthis in us. We no more can retain self control and surrender it to any person on whom our sexual interest rests. Some people are known to surrender it entirely – and become a slave of the opposite sex in general. The potency of sex urge in man is so well known – that its control and proper direction is itself taken as a special subject of study.

We have heard the story of how Manmatha (the God of love or cupid) tried to conquer even Lord Siva through his Love-weapons – which crate the sex-urge in man and woman. Lord Siva turned him into ashes and finally allowed him to remain alive without shape and form. But Manmatha’s power over mortals is extraordinary and quite well known. Also known is the fact that a determined Yogi can awaken the Siva in him to conquer the God of Love. This was made clear in verse.1.23 which says – “Eeswara pranidhanaadwaa”. This means that you can achieve yoga through surrender to Eeswara. This in turn means - awaken HIM in you.

What causes the surrender of a man to the attractions of the opposite sex? The causative factor, in modern science, is called (sex) Hormones. But, in ancient days, it is regarded as a divine Maya. 

Procreative Urge is created in every human being by this divine Maya, and some pleasure also invested in it – so that people indulge in sex at the appropriate time of life when they are strong and intelligent - and the human race is maintained through it. For the woman, apart from the sex pleasure, the pleasures of motherhood are added – for the same purpose. But for the addition of these pleasures – man will not himself involve in procreative act and woman will not take up motherhood. 

But a Brahmachari is different – and he knows how to keep this Maya (acting as his sex urge) under his total control. There are of course many other ways – Maya acts on all the beings.

How does Brahmachari control his sex instincts totally. Yoga sutras themselves have already prescribed the method. This method is called “witnessing.” Stand back from yourself and witness your instincts; witness your mind where these urges are arising; witness its horrific effect on your self; witness the  fleeting nature of these so called pleasures; witness also how other people look even to your eyes when they are acting under these instincts; This witnessing process itself brings your mind back under your control.Verses 1.3 and 1.4 of Yoga sutras tell us succinctly that when you remain a Saakshi or witness, your are your real self. Else, you are carried away by the chittavritthis.

Let us look at a beautiful story illustrating the effect of Maya when one does not remain a Saakshi. The divine sage Narada was of course, an accomplished Brahmachari, a great devotee and a Great Yogi – who was not subject to Maya of any form right from his birth – whether of sexual attraction or the other emotional disturbances like anger, hatred etc.

Once he visits Lord Krishna, the giver of Bhagavad Gita, when Krishna’s wives were all playing with him.

Narada says, “Krishna! I have heard so much about your Maya and how it takes away all reason and intelligence from people’s minds and dazzles them in their lives. Why don’t you show me also how your Maya works?”  Krishna says, Narada- you are a Great devotee of me and a Yogi too. You need not experience Maya.

But Narada insists that being a devotee – he must also know the Lord’s Maya, which he has not experienced from his Birth. Krishna finally consents and says, let’s us go and see how my Maya is working.  They walk for a few days across forests and come across a desert. While walking on the desert, Krishna says – Narada! You are always walking in all the worlds and you are accustomed to walking. But, I am not accustomed to so much walking. I am tired. Why don’t you bring me some water from the hut we see over there. I will rest for a few minutes till then.

Narada accepts and goes to the hut. He taps the hut door and the door is opened by a young, beautiful girl. She asks him, who he was and why he has come. Narada looks at this young, beautiful, alone girl in the hut for a few minutes. 

The more, he looks at her, the more he finds her a very special and strange person. He hasn’t seen a more beautiful girl in heaven or any of the worlds he has travelled so far. Lord Indra is a fool to have married his wife, Sachidevi, when such a beautiful girl is here on earth. None of the wives of any God possess so much beauty. He knows it – having seen all of them. Is being Narada greater than being Lord Indra? No…. But,… If I marry this most beautiful girl here on earth, am I not more fortunate than any of the Gods, including Indra? 

Narada’s mind is reeling with all these thoughts. Think fast. Do something. His mind is telling him and urging him now. Yes. He now wants to be better than Lord Indra by marrying this Girl. Instant love takes over him. He proposes to her immediately. The girl too was about to agree. But, then, in comes her old father into the hut. Her father says – Narada, you are always roaming all over the universe. Unless you promise to stay here and take care of my daughter – how can I give my daughter in marriage to a permanent nomad like you.

Narada finds this a reasonable condition, accepts it and gets married to the Girl. The old father goes away on a pilgrimage journey after the marriage. Narada and his beautiful wife live happily and soon, beget a son and daughter. They are now as old as five and three respectively. They are all very happy; more happy than any one in heaven can be.

But, bad days do come. One morning, they wake up to find that a huge flood is approaching the place very fast. The flood waters are rising in height every minute. Narada tells his wife – this place is low. It is not safe. Let us go to a higher place quickly. Narada  takes his son on his shoulders. His wife takes the daughter on her shoulders.

They both leave the hut and start walking fast towards a higher, safer place. But, the flood waters are faster. They come so fast and high that Narada’s and his wife’s strength start failing them. Narada takes immediate decision and tells his wife – look, if you are safe, we will again beget as good a daughter. But, you are important. Leave the daughter and walk faster. With reluctance, his wife obeys him. The daughter is washed away in the floods.

But, now, Narada finds his load of his son also too much. He again decides - if we two reach safely, we can again beget a son and a daughter. You and I are important. So, Narada leaves his son also in the floods, takes hold of his beautiful wife’s hand and starts walking towards the safer place. But, the flood waters are gaining too much in speed very fast. 

Soon, the wife also is unable to walk on the earth. Her feet are floating. Narada grips her hand firmly – as firmly as his physical strength allowed him. But, the flood waters prove stronger. The wife also is washed away from Narada’s grip  by a huge wave. Narada is even unable to locate her in the flood waters. 

Narada stands shocked to the core of his heart. He weeps profusely but, any way walks to the higher, safer place, weeping and alone. His whole world lies shattered and utterly destroyed. His most beautiful wife is gone. His son and daughter are gone. Life has become so lonely and unbearable now. What is the point of living now? Narada keeps his head on his knees  and is weeping uncontrollably.

Just then, a gentle hand taps his shoulder and says, Narada, Narada, what happened? Why are you weeping?

Narada lifts his head and sees Krishna innocently asking him this. Narada flies into a rage. He says – I am your best devotee, and here you are – you have allowed my wife to be killed, my son and daughter to be killed – and razed my heaven like life into shambles in these floods. Why, why..what have I done wrong to You?  To your best devotee, is this what you do? You could have stopped the floods. You did not. Why?

Lord Krishna smiles and asks – what floods? What wife? What son? What daughter? What are you speaking of? I asked you a few minutes ago to bring a glass of water. Here, you are – weeping for the loss of a wife, a son, a daughter! What are you talking of? What are you doing without bringing me water?

Narada lifts his head and sees all round. There is no desert. No trace of any floods. No hut. No trace of his beautiful wife, son or daughter. Narada and Lord Krishna are still sitting on the steps of Krishna’s garden. Lord Krishna is pointing merely at the well and the hut at the other end of the Garden-and asking for water. Narada shook his head well and tried to think. Nothing could be put cogently in its place. 

He suddenly recalls his own request to Krishna to show him his Maya. Now Narada asks – Krishna, please. Enough is enough. Please bring me out of your Maya. Krishna smiles. Narada is brought out of the Maya again. 

The puranas are full of beautiful stories of how powerful is Maya and how it can be conquered. Lord Krishna with his eight wives and 16,000 Gopikas – is  considered the Greatest Brahmachari and is named “Yogeswara”. Siva, with his consort, Gauri – is considered Adi Yogi and yogeeswara. All Yogis like Vasista lived with their wives and begot several children also. So what is Brahmacharyam and what is Yoga? 

Internally, Maya is equated with our “Chittha Vritthis.” All Maya happens in them and through them only. If the Chitta Vritthis are under control, Maya is your servant, you are the Master, you are in Brahmacharyam and you are the Yogi. 

But, while you are still a Sadhaka, rigorous self control needs to be practiced. It is preferable to stay away from persons and objects which take away your self control. As the Sadhaka tries to conquer them – initially they try to pull him back into them, but, later, render all out support to him.

The whole path of Yoga is full of great benefits for the Yogi. The third chapter – vibhuti pada – is full of descriptions of these benefits, which are in the nature of Gradual mastery over Chitta Vritthis (or Maya). 

But, every time – the sex urge comes into you- you must ask the question -Now, am I the Master of myself? Do not allow any one outside of you to be your Master. Be your own Master. Even Guru says – I too am not your master. Be your own Mater! That, in essence, is Brahmacharyam.

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