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126 The Concept of Pañcasila in Indian Thought by eradicating wrong and superficial notions or ideas and avoiding wrong actions. In this sense, in its etymological meaning the term has a close relationship with the principle of truth as a moral and metaphysical principle; and renunciation of sex or sensual desires would be called only a part of 'brahmacarya' as a whole, in so far as sexual or sensual desire becomes a hindrance to the achievement of final goal; in this sense it does not seem very clear as to how the conven. tional usage has been derived from the etymological meaning; however, there are certain reasons for the derivation of conventional meaning from the etymological meaning.
The term 'brahmacarya' has been directly translated into English as 'celibacy'. This English term has been derived from the Latin word 'Caelebs' which means 'unmarried', 'single', and signifies a state of living ‘unmarried'. "Originally it was applied to virgin or widowed state of either sex, but later usage refers it mostly to a man religously pledged to a single life."] But now wherever the term 'celibacy' is used, it signifies a state or religious sentiment which is also depicted by the Indian term 'brahmacarya'. So far as the etymological meanings of both these terms are concerned they have no resemblance with each other. In Christianity modern Protestent churches denounce complete celibacy as the work of a devil; according to them it is God who ordained marriage. However, now there seem to be certain sects in Christianity in which there is a trend where celibacy and celibate people are respected as highly religious ones; in them, they say, there is a constant striving for the supreme goal. The term 'brahmacārin' stands for one who observes 'brahmacarya', just as "celibate" stands for the observer of celibacy.
In order to understand the comprehensive and extensively broad implications of the term 'brahmacarya' a peep into the earliest literary account of the Vedas is to be made. In the
1. E. R. E., vol. III, p. 272. 2. Ibid., p. 275.
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