Brahma has never had a wide following of exclu-
sive devotees. There are only two temples in all
of India devoted solely to Brahma; one is at PUSH-
KARA Lake near Ajmer in Rajasthan and the other
is near Idar, on the border between Rajasthan and
Gujarat. Brahma is born in the lotus that emerges
from Vishnu’s navel as he lies on the primordial
MILK OCEAN. In this image he is the creator god,
but still quite subsidiary to VISHNU. Iconographi-
cally Brahma’s vehicle is the swan (Indian goose).
Brahma’s wife is SARASVATI, the goddess of the arts
and learning. He is depicted carrying a vessel that
pours water, prayer beads, and sometimes the
VEDAS.
Brahma is always depicted as having four
heads. The story is told that he was once in the
midst of extended austerities in order to gain the
throne of Indra, king of the gods, when the latter
sent a celestial dancing girl, Tilottama, to disturb
him. Not wanting to move from his meditative
position, when Tilottama appeared to his right, he
produced a face on his right; when she appeared
behind him, he produced a face behind his head;
when she appeared at his left, he produced a face
on the left, and when she appeared above him
he produced a face above. When SHIVA saw this
five-headed Brahma he scolded him for his lust
and pinched off his head looking upward, leaving
Brahma humiliated and with only four heads. He
did not attain the role of king of the gods.
There are a great many stories about Brahma
in Indian mythology. Most commonly he is known
as a boon giver who was required to grant magical
powers as a reward for ascetics, whether animal,
human, god, or demon. Often these beings, ascet-
ics, gods, and the like would become problems for
the gods when they became too powerful.
Further reading: Greg Bailey, The Mythology of Brahma
(Delhi: Oxford University Press, 1983); Cornelia Dim-
mitt and J. A. B. van Buitenen, Classical Hindu Mythol-
ogy: A Reader in the Sanskrit Puranas (Philadelphia:
Temple University Press, 1978); E. Washburn Hopkins,
Epic Mythology (Delhi: Motilal Banarsidass, 1986);
Rajani Mishra, Brahma-Worship: Tradition and Iconogra-
phy (Delhi: Kanishka, 1989).brahmacharya
Brahmacharya literally means “conducting one-
self in accord with BRAHMAN.” Brahmacharya itself
has two important meanings. It refers to the
ancient practice of celibacy for men, considered
an indispensable aid for the most avid yogis and
seekers who wish to break the bonds of SAMSARA,
or worldly existence. Restraint of the senses has
always been an important aspect of Indian YOGAs;
complete restraint on sexuality is one of the most
difficult and spiritually powerful restraints.
Brahmacharya was also used to refer to the
student stage of a man’s life, in the Brahmani-
cal tradition of life stages or ASHRAMAs. One was
expected to remain celibate during the 12 years
of Vedic learning with one’s guru, from the age of
12 to the age of 24, when one was to take up the
household life. These stages of life may never have
been precisely practiced by most BRAHMINS, but
the ideal was widely known and respected.Further readings: Klaus K. Klostermaier, A Survey of
Hinduism (Albany: State University of New York Press,
1989); Patrick Olivelle, The Asrama System: The History
and Hermeneutics of a Religious Institution (New York:
Oxford University Press, 1993); ———, Manu’s Code: A
Critical Edition and Translation of the Manava-Dharma-
sastra (New York: Oxford University Press, 2005).Brahma Kumaris World Spiritual
Organizations (BKWSO) (est. 1937)
A worldwide family of individuals from all walks
of life, the Bahma Kumaris World Spiritual Orga-
nizations offer education in human, moral, and
spiritual values.
The founder, Prajapita Brahma, or Dada
Lekhraj (1876–1969), was born into a humble
home, the son of a village schoolmaster. He was
brought up within the disciplines of the HinduBrahma Kumaris World Spiritual Organizations 89 J