How Much We Should Care Our Body

Founder AcrayaOm Vishnupada Sri SrimadBhaktivedanta Narayana

Goswami Maharaja

1 0 8 Q & A

From: Center for BHAKTI StudiesAnd Sri Ranganatha Gaudiya Matha

Question 13: How much we should take care of our physical body?

Answer compiled by Bhaktivedanta Vishnu Daivata Maharaj from many sources including Srila Gurudev's book. For more info email Maharaj at [email protected]

How much a devotee should care for his physical body?

Sannys should not engage in any occupation to maintain his life

While explaining the duty of a sannys, Devari Nrada said to Yudhihira Mahrja, A sannys should roam about, be devoted to Nryaa and be the well-wisher of all living entities. He should not engage in any occupation to maintain his life, nor should he engage in discussions only for the sake of debate. He should only accept objects that come through begging (bhik). He should not be attached to literature that discusses temporary, material subject matters, nor should he, for material benefit, give mantras to unqualified persons to increase his number of disciples. He should not show his scholarly talent, but rather he should study literature on bhakti and put these teachings into practice. It is unfavourable to pure devotion, and also a waste of time, to establish and maintain large temples to make a show of opulence. Many kinds of unqualified persons will take shelter of such temples, and their devious activities will defame the society of sdhus. Saintly persons should perform bhajana under the guidance of their superiors, following the path designated by the disciplic succession (parampar). Only a sdhaka on the platform of bhva is qualified to make disciples, and he does so only for the welfare of society and the protection of the sampradya. The scriptures forbid unqualified persons from making many disciples. (From: Sri Bhajana Rahasya Chapter 4 Verse 4)

One should not be disturbed by the loss of acquired assets

Text 7

One should not be disturbed by the loss of acquired assets. In this regard Bhakti-rasmta-sindhu (1.2.114) quotes the Padma Pura:

alabdhe v vinae v

bhakycchdana-sdhane

aviklava-matir bhtv

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harim eva dhiy smaret

One who is devoted to hari-bhakti should remain undisturbed and continue remembering Hari, even if he is unsuccessful in obtaining food and clothing, or if what he has obtained is lost.

bhakya-cchdana yadi sahaje n pya

athav piy kona gatike hrya

nmrita bhakta aviklava-mati haiy

govinda araa laya sakti chiy

Bhajana-rahasya-vtti

When the living entity attains taste (ruci) for r-bhagavat-kath and harinma, he no longer has an attachment to worldly things. He is satisfied with only the cloth and food necessary to protect and sustain the body. If he gains or loses anything, his mind remains steady. His mood is that whatever is obtained or lost is the Lords desire. He knows that gain, loss and so forth come according to ones previous karma. Detached from worldly matters, he remembers r Bhagavns name with a steady mind.

(From: Sri Bhajana Rahasya Chapter 4 Verse 7)

One should accept only as much wealth as is necessary to maintain his life

Text 9

One should accept only as much wealth as is necessary to maintain his life. The Nradya Pura states:

yvat syt sva-nirvha

svkuryt tvad arthavit

dhikye nynaty ca

cyavate paramrthata

A sdhaka who needs to maintain himself will collect only as much wealth and other material necessities as are required to maintain his bhakti; to accept too much or too little will surely make him deviate from his goal.

sahaje jvana-ytr-nirvhopayog

dravydi svkra kare bhakta nahe bhog


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A person qualified for vaidh-bhakti should earn money to maintain his life through prescribed virtuous means; that is, according to varrama-dharma. It is auspicious to accept assets only according to ones needs. Craving to accept more than necessary creates attachment, which will gradually destroy ones bhajana. Accepting less than necessary is also harmful, as this will create an insufficiency, which in turn will weaken ones bhajana. Therefore as long as a person is not indifferent to material things, he should cultivate pure bhakti and accept only those assets that are required to maintain his life.


When one acknowledges his body to be his gurus property, it is necessary to take care of it

Text 10

The symptoms of advancement in unmotivated devotional service are given in rmad-Bhgavatam (11.2.42):

bhakti parenubhavo viraktir

anyatra caia trika eka-kla

prapadyamnasya yathnata syus

tui pui kud-apyo nu-ghsam

With each morsel of food that a hungry person eats, he simultaneously experiences satisfaction, nourishment and relief from hunger. Similarly a surrendered devotee, who is engaged in the performance of bhakti, simultaneously realises his worshipful deity, strengthens his relationship with that deity and becomes detached from this temporary world and material relationships.

bhakta-jane samamne yugapad udaya

bhakti, jna, virakti, tina jnaha nicaya

cid-acid-vara sambandha-jne jna

ketare ansakti virakti-prama

ye rpa bhajane tui pui pratigrse

kudhra nivtti ei tina anyse


The symptoms observed in a sdhaka who has directly experienced the sweetness of Bhagavn are described in this Text. In such devotees, three symptoms are simultaneously visible: attainment of service to the Lord, realisation of all knowledge related to bhakti and detachment from matters unrelated to Ka. The sdhaka develops detachment from those items of enjoyment that are not useful in the service of r Ka, but he does not develop detachment from that which can be used in His service. Because he does not consider using such objects for his own pleasure, there is no need for him to renounce them.

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When, due to humility, rla Santana Gosvm resolved to give up his life by throwing his body under the wheel of Lord Jagannthas chariot, r Gaurasundara, who resides in everyones heart as the Supersoul, told him that a person cannot attain Ka merely by giving up his body. Ka is only attained through bhajana; that is, through fulfilling the inner desire of ones guru (manobha-sev).

When the sdhaka surrenders to r gurus lotus feet, the guru becomes the owner of the sdhakas body. Therefore, when one acknowledges his body to be his gurus property, it is necessary to take care of it. In the same mood, the vraja-devs decorate their bodies with clothes, ornaments, cosmetics and so forth only for service to r Ka.

Indifference to material objects develops according to the extent of ones realisation of Bhagavn. This indifference gives one the qualification to attain the direct service of Bhagavn. rla Raghuntha dsa Gosvm states in Vilpa-kusumjali (6):

vairgya-yug bhakti-rasa prayatnair

apyayan mm anabhpsum andham

kpmbudhir ya para-dukha-dukh

santana ta prabhum raymi

I surrender to the lotus feet of my master, r Santana Gosvm, who is the bestower of sambandha-jna. He is an ocean of mercy and his heart always becomes distressed upon seeing the suffering of others. Although due to the darkness of ignorance I had no desire to taste bhakti-rasa imbued with renunciation, he forced me to taste it and thereby gave me knowledge of my relationship with Ka.

Ignorant people honour artificial renunciation and praise those who accumulate dry knowledge. Such knowledge and renunciation, being devoid of the inclination to serve, simply result in mundane talk and deception of the public. There is no pure bhakti in them.


Uncontrolled senses pull the sdhaka to different sense objects

Text 12

rmad-Bhgavatam (7.9.40) explains how life is completely destroyed by attraction to the form, taste and so on of material objects:

jihvaikato cyuta vikarati mvitpt

ino nyatas tvag-udara ravaa kutacit

ghro nyata capala-dk kva ca karma-aktir

bahvya sapatnya iva geha-pati lunanti

O Acyuta, my tongue is pulling me towards very relishable flavours, my genitals towards beautiful women, my stomach towards foodstuffs that are harmful, my ears towards sweet songs and useless talk, my nose towards pleasant fragrances, my eyes towards beauty and my sense of touch towards soft

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things. In this way all my sense organs are pulling me towards their respective sense objects. O Nanda-nandana, my situation is like that of a man with many wives, each dragging him towards her own bedroom. In such a condition how can I remember You and Your form, qualities and pastimes?

jihv ne rasa prati, upastha kadarthe

udara bhojane ne viama anarthe

carma ne ayydite, ravaa kathya

ghra ne surabhite, caku dye yya

karmendriya karme ne, bahu-patn yath

ghapati karaya, mora mana tath

emata avasth mora r-nanda-nandana

ki rpe tomra ll kariba smaraa?


The sdhaka is praying to Bhagavn with great humility, O Lord, let my mind always be completely attached to Your lotus feet and engaged in glorifying You. But, O Acyuta, although I am trying to control my senses by innumerable endeavours, I have not been successful. Alas, alas, what shall I do? My unsatisfied tongue, genitals, belly, ears, nose, restless eyes and sense of touch are drawing me in the direction of their respective sense objects sound, form, taste, smell and touch and are thus destroying me. O Prabhu, although I have tried my best to subdue them, I have not succeeded. My condition is like that of a man who, controlled by lust, has married several wives. Now all these wives are dragging him in their own direction, each wanting her lustful desires fulfilled. He is not able to pacify the fire of their lust nor do they leave him alone. The more this lusty man tries in various ways to satisfy the desires of these ladies, the less successful he is. Similarly, I endeavoured in many ways, but all in vain. O protector of the helpless, now You are my only shelter. I have faith in You alone. By the power of Your mercy, please deliver me from the entanglement of this material existence and thus make Your name, Patita-pvana, meaningful.


Material happiness is even obtained in the body of a hog

Text 15

One should endeavour to attain pure unalloyed devotion (uddha-ahaituk-bhakti). rmad-Bhgavatam (1.5.18) states:

tasyaiva heto prayateta kovido

na labhyate yad bhramatm uparyadha

tal labhyate dukhavad-anyata sukha

klena sarvatra gabhra-rahas

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[r Nrada said:] In the course of time I have been wandering from the seven higher planets to the seven lower, such as Sutalaloka, but I have not attained eternal, transcendental happiness, which wise persons endeavour to taste. Just as misery comes without endeavour, by the influence of grave, quickly-moving time, happiness also comes without any endeavour. What, therefore, is the use of endeavouring for worldly happiness?

vin yatne dukhera ghaan yena haya

sei rpe kla-krame sukhera udaya

ataeva caudda-loke durlabha ye dhana

sei bhakti-janya yatna kare budha-gaa


A devotee understands that any pleasure within the material universe is insignificant compared to even the slightest experience of the nectar and fragrance of Bhagavns lotus feet. One who has only tasted molasses will give it up when he tastes fragrant sugar candy. Similarly, before actually cultivating devotion to Bhagavn in the association of pure devotees, the living entity who is allured by the flowery words of the Vedas desires to enjoy nectar, nectarean food and the other heavenly pleasures of Svarga. Alternatively, by the influence of association with jns, the living entity desires liberation. Pure devotees do not accept either of these they only desire the happiness of loving service to Bhagavn through bhakti. This text tells us that those who are genuinely wise search only for that constant, eternal, transcendental happiness that is only obtained in Hari-dhma (Vaikuha). This transcendental happiness is not available to the jva who wanders throughout the fourteen worlds searching for mundane enjoyment.

Material happiness is even obtained in the body of a hog. According to his karma the living entity sometimes tastes sorrow and difficulties, and sometimes he effortlessly tastes happiness. Therefore the scriptures unanimously instruct that one should not endeavour to obtain that which is temporary and material. The jvas goal is neither to prevent his material suffering nor to be successful in endeavours for happiness. Such attempts are simply childish fickleness. The wise give up searching for these temporary things and endeavour to attain service to r Hari, which is the souls eternal dharma.


The real self is not material

The jvas contact with the gross body is called birth, and separation from it is called death. When the jvtm is situated in the gross body, people have loving dealings with each other. But, such ignorant persons, who consider the gross body to be the tm, do not realise that the real self is not material, and thus, when a jva disappears from a body, they become absorbed in grief.

(From: Srimad Bhagavad-gita Chapter 2 Verse 12)

Death is the beginning of the new life

Just as the embodied tm passes from boyhood to youth to old age, similarly, after death, he passes into another body. An intelligent person is not bewildered by the birth and death of the body.

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Srrtha-Vari

The following point may be raised: Since the tm is associated with the body, the body will also be an object of our love. Furthermore, those who are related to the body, such as sons, brothers, relatives, grandsons and so on, will also be the objects of our love, so when they die, we will certainly feel grief. r Bhagavn speaks this loka beginning with dehina, in answer to this. The jva in the body attains boyhood; at the end of boyhood he attains youth, and at the end of youth he attains old age. Similarly, at the loss of the body he attains another body. Just as one does not grieve at the end of boyhood and youth, which are objects of love due to their relationship with the tm, similarly, one should not grieve for the loss of the body itself, which is also an object of love due to its relationship with the tm, when it is lost. If a person grieves when he attains old age at the loss of youth, then he also feels happy when he attains youth at the loss of boyhood. Therefore, you should feel happy because when Bhma and Droa lose their old bodies they will attain new ones. Or you should consider that, just as in one body various stages of growth are reached, the same jva attains various types of bodies.

(From: Srimad Bhagavad-gita Chapter 2 Verse 13)

One should chant the holy name while maintaining ones life by yukta-vairgya

Text 38

One should chant the holy name while maintaining ones life by yukta-vairgya, the mood of appropriate renunciation. Bhakti-rasmta-sindhu (1.2.125) states:

ansaktasya viayn

yathrham upayujata

nirbandha ka-sambandhe

yukta vairgyam ucyate

Appropriate renunciation is to accept objects favourable to ones service while being detached from that which is unrelated to Ka and attached to that which is related to Ka.

yathyogya viaya bhoga ansakta ha

suyukta-vairgya bhakti-sambandha kariy

Text 39

rmad-Bhgavatam (7.11.32) further states:

vtty sva-bhva-ktay

vartamna sva-karma-kt

hitv sva-bhva-ja karma

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anair nirguatm iyt

One who maintains his occupational duty (svadharma) by taking shelter of his innate propensity will gradually become detached from these activities and become situated beyond the material modes.

svabhva-vihita-vtti kariy raya

nippa jvane kara ka-nmraya

(From: Sri Bhajana Rahasya Chapter 2 Verse 38 and 39)

A sdhaka should also eat only what is needed to maintain his life

Text 40

rmad-Bhgavatam (11.7.39) also says:

pra-vttyaiva santuyen

munir naivendriya-priyai

jna yath na nayeta

nvakryeta v-mana

I have taken a lesson from the way in which the vital force within the body operates, that one should eat and drink only as much as is required to sustain the body. A sdhaka should also eat only what is needed to maintain his life. A sdhaka should not enjoy sense objects merely for his own gratification; otherwise his intelligence will become corrupted, his mind restless and his speech engaged in topics unrelated to Ka.

aprajalpe kara pra-vtti agkra

indriyera priya-vtti n kara svkra

vg-indriya mano-jna yhe svsthya pya

ei rpa hre yukta-vairgya n yya

It is necessary to maintain and protect the body, which is essential for the performance of ones sva-dharma (prescribed duties)

niyata kuru karma tva

karma jyyo hy akarmaa

arra-ytrpi ca te

na prasidhyed akarmaa17


tvamyou; kurumust perform; karmaduties; niyatamunder regulation of stra (sandhy and upsan); hicertainly; karmaaction; jyyais better; akarmaahthan inaction; caand; apieven; teyour; arrabodily; ytrmaintenance; na prasidhyetcan not be effected; akarmaawithout work.

Perform your prescribed duties such as sandhy-upsan, because action (karma) is better than in-action (akarma). If you refrain from action, you will not even be able to maintain your body.

Srrtha-Vari

Therefore, O Arjuna, perform your nitya-karma (regulated duties) such as sandhy (morning, noon and evening prayers) and upsan (worship). It is better to do so than to renounce karma (akarmaa). If you give up all karma, you will not even be able to maintain your body.

Srrtha-Vari Prakik-vtti

The above statement is verified in Chndogya Upaniad (7.26.2):

hra-uddhau sattva-uddhi

sattva-uddhau dhruv smti

smti-lambhe sarvagranthn vipramoka

It is by the purity of food that ones mind becomes purified and sttvika. When the mind is purified, one attains a stable memory. When the memory is stable, all the knots of the heart are untied.

Furthermore it is stated in Gt (3.13):

bhujate te tv agha pp

ye pacanty tma-krat

It is understood from this and other statements that for the perfection of ones sdhana, it is necessary to maintain and protect the body, which is essential for the performance of ones sva-dharma (prescribed duties). However, those who impetuously give up all action by taking sannysa do not see the light of knowledge in their impure hearts. Moreover, if they perform no work at all, they can even leave their bodies due to lack of maintenance.

(From: Srimad Bhagavad-gita 3.9)

Only to maintain the body that the wise men engage their senses in action with an attitude of detachment

ye hi saspara-j bhog

dukha-yonaya eva te

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dy-antavanta kaunteya

na teu ramate budha

kaunteyaO son of Kunt; bhogpleasures; yewhich; (are) saspara-jborn of sensual contact; hicertainly; (are) dukha-yonayasources of misery; tethey; (have) di-antavantaa beginning and an end; evacertainly; budhaan enlightened man; na ramatedoes not delight; teuin them.

O Kaunteya, pleasures born of contact with the senses are certainly the cause of misery. Since they have a beginning and an end, a wise man does not become attached to them.

Srrtha-Vari

A wise man does not become attached to sense enjoyment. For this reason, this loka beginning with the words ye hi is spoken.


The happiness derived by the contact of the senses with sense objects is called saspara-moka. Such happiness has a beginning and an end, for when the contact is broken, the happiness ceases. For this reason, the wise do not become attached to such sense enjoyment, which is transient and which only appears to be pleasant. It is only to maintain the body that they engage their senses in action with an attitude of detachment.


One should maintain ones body while engaging in navadh-bhakti

One should completely give up the worship of other devas and devs in the bhakti-yoga process and, with no ulterior motive and with staunch faith, one should maintain ones body while engaging in navadh-bhakti such as ravaa, krtana and smaraa of r Ka only. Such ananya-bhaktas are superior to karms, jns and yogs, even if those ananya-bhaktas are badly behaved in the preliminary stage. Hence, they are indeed saintly because in a matter of a few days they become fixed in their aikntika-bhva and their character becomes pure in all respects.


Being endowed with bhakti-yoga, the devotees want to maintain their bodies simply to attain perfection in bhakti

If the question is raised as to how such bhaktas maintain their lives, the response is santua, that is, they remain satisfied with whatever eatables they get by the will of providence or with little endeavour. Arjuna asked, But earlier You said that they are even-minded both in misery and happiness, satisfied even if they face the hardship of not getting any food, so how can it be that they feel satisfaction when

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attaining food for themselves? This seems contradictory. In response r Bhagavn says: satata yog. Being endowed with bhakti-yoga, they want to maintain their bodies simply to attain perfection in bhakti. As it is said, One must endeavour to acquire food to maintain ones life. Such maintenance of the body is proper, because only by keeping the body healthy can one think of the Absolute, and by specific knowledge of the Absolute, one can attain brahma. If, by the will of providence, they do not get anything to eat, they remain undisturbed (yattm). And if they have to face a situation that disturbs their minds, they still do not engage in the practice of aga-yoga to pacify it. For this reason, they are known as dha-nicaya, that is, they never deviate from their sole purpose of attaining ananya-bhakti to Bhagavn. They remain devoted to remembrance of and contemplation on Bhagavn. Such bhaktas are dear to Me, as they act in such a way that is pleasing to Me.


In previous lokas, after explaining the various types of sdhana practised by aikntika (one-pointed) and sa-nihita (steadfast) bhaktas, r Bhagavn is explaining their qualities in the next seven lokas. Here, the word adve means that they do not even envy those who are envious of them. They think that such envy of them is the result of their prrabdha-karma as given by Paramevara and therefore they envy no one. Rather, considering everyone as the dwelling place of Paramevara, they maintain a friendly attitude towards all. Upon seeing the misery of others, they try to remove it, whatever the cause may be; therefore, they are compassionate. They consider the body and anything related to the body as transformations of material nature and different from their tma-svarpa (own self); thus they do not even have a feeling of possessiveness toward their own bodies, and while performing their activities, they remain free from false bodily identification. When they have to face material happiness and distress, they become neither elated nor disturbed as they are steady in both. Because they are forgiving, they are also tolerant. Since they remain content in all situations of loss or gain, fame or infamy, victory or defeat, they are yogs and remain steadily fixed in the sdhana given to them by r Gurudeva. The word yattm means one who has control over the senses. Since they cannot be disturbed by any false logic, their determination is firm. In this material world, no misery can deviate them from bhagavad-bhakti. This is the special quality of aikntika-bhaktas. They are endowed with the firm faith that, I am the servant of Bhagavn, and their mind, body and everything else is surrendered unto the lotus feet of r Bhagavn. Therefore, such bhaktas are dear to Him. In rmad-Bhgavatam (11.11.29-32), r Ka describes these qualities to His devotee Uddhava. They are also described in Caitanya-caritmta, Madhya-ll (22.78-80).

(From: Srimad Bhagavad-gita Chapter 12 Verses 13-14)

A person who is gutta, transcendental to the three modes renounces all karma except that required to maintain the body.

r Bhagavn said: O son of Pu, a person who is gutta, transcendental to the three modes, is one who does not hate illumination, activity and delusion when they occur, nor long for them when they cease, who is therefore indifferent to, and unmoved by, the guas such as happiness and misery, knowing that the modes alone are acting, who remains undisturbed and even-minded, who is situated in his svarpa, who considers dirt, stone and gold to be the same, who is situated equally amidst pleasant and unpleasant events, who is intelligent, who remains equipoised both in criticism and glorification and in honour and dishonour, who treats friend and foe equally, and who has renounced all karma except that required to maintain the body.

(From: Srimad Bhagavad-gita Chapter 14 Verses 22-25)

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Do not maintain the conception that I am this material body and that wordly objects of sense gratification are mine

Those who, in spite of hearing the astonishing glories of the holy name, maintain the conception that I am this material body and that wordly objects of sense gratification are mine, and who show no persistence in or love for the utterance of r nma, are also nma-apardhs.

(Sri Bhajana Rahasya Chapter 2 Text 23)

If human beings maintain their lives and protect their bodies with the sole intention of attaining Me, the reactive quality of the activities they perform is eliminated, and these activities become acts of devotion

One might raise the question: how will a person protect his body and maintain his life if he always remains absorbed in the constant endeavor for perfection in bhakti? Death is inevitable when activities for physical preservation and maintenance are arrested, and how will it be possible to endeavor for perfection in bhakti when one has died? To dispel this doubt, Bhagavn is saying, If human beings maintain their lives and protect their bodies with the sole intention of attaining Me, the reactive quality of the activities they perform is eliminated, and these activities become acts of devotion. The survival and sustenance of the human being is accomplished through three types of activity, namely, bodily, mental and social. Bodily activities include eating, drinking, sitting, walking, reclining, dressing and activities for purifying oneself, such as bathing. Mental activities include thinking, remembering, concentrating, realizing and feeling happiness and distress. There are many types of social activities such as marriage, mutual obligations between the king and his subjects, fraternity, assemblies for performing sacrifice, activities related to ones home and temple, fulfilling desires by constructing hospitals and digging wells for public welfare, maintaining family members, receiving guests, observing customs and honoring others according to their social status. When all these activities are performed for the sake of ones own enjoyment, they can be called karma-ka. When one attempts to accumulate knowledge through the performance of these activities, they can be called karma-yoga or jna-yoga. But when all such activities are favorable to sdhana-bhakti, they are called the indirect application of bhakti (gaua-bhakti-yoga).

Only activities that are purely based on service to Me may be called the direct application of devotion. According to the circumstances, one may sometimes engage in the activities of direct devotion, and at other times, one may be engaged in indirect bhakti while meeting worldly obligations. In either case, every activity is effectively a meditation upon Me. In such a condition, one does not become indifferent to Me, even while being engaged in activities. In this method, although work is performed, one remains internally fixed. r Iopaniad (1) states:

vsyam ida sarva

yat kicij jagaty jagat

tena tyaktena bhujth

m gdha kasya svid dhanam

Our revered commentator has stated, tena a-tyaktena vistena. The essential purport is that whatever one receives should be accepted with the understanding, By good fortune I have attained this mercy personally given by Bhagavn. If one accepts everything in this way, the reactive quality of karma is eliminated and the activity takes on the quality of devotion. Therefore, the verse beginning with

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vsya conveys the

following sense:

kurvann eveha karmi

jijviec chata sam

eva tvayi nnyatheto sti

na karma lipyate nare

r opaniad (2)

By observing this method, a human being may work throughout a life extending over thousands of years, without being tainted by karma.

The jns interpret both of these mantras as advocating the renunciation of the fruits of work. However, the devotees interpret them to mean that one can attain the mercy of Bhagavn by completely offering everything unto Him. Bhagavn is saying, Perform your worldly duties along with meditating upon Me and worshiping Me on the path of formal deity worship.

Within Brahms heart there is a desire to create. If Brahm considers the task of creation to be Bhagavns order, and carries it out while meditating upon Him, then, because he is surrendered to Bhagavn, this may be included within bhakti as a secondary function favorable to the nourishment of devotion. Thus it was appropriate for Bhagavn to instruct Brahm in this way, although this type of instruction is not required for a living entity who has attained bhva, beause he is naturally detached from any subject other than r Ka.

(From: Sri Brahma Samhita Verse 61 Purport)

Using honest means to maintain ones body is nitya-karma

Nitya-karma is karma that produces auspiciousness for the body, mind, and society, and which results in promotion to other planets after death. Everyone is obligated to perform nitya-karma, such as chanting the brahma-gyatr-mantra at the three junctures of the day (sandhy-vandan), offering prayers, using honest means to maintain ones body and society, behaving truthfully, and caring for ones family members and dependants. Naimittika-karma is karma that one must carry out under certain circumstances, or on certain occasions, for example, performing rites for the departed souls of ones mother and father, atoning for sins and so on.

(From: Jaiva Dharma Chapter 3)

As far as the body is concerned, we should simply perform the karma that is necessary to maintain it, and nothing more

The material body is not eternal, and one will certainly have to give it up some day. As far as the body is concerned, we should simply perform the karma that is necessary to maintain it, and nothing more. When the body collapses by the will of Ka, it cannot be saved by any kind of effort, but until the

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designated time for the demise of the body has arrived, a snake cannot harm a person, even if he is sleeping right next to it. Therefore, one may not introduce himself as a Vaiava until he gets rid of his fear of snakes and all such things. If the mind is agitated by such fears, how will one be able to fix it upon the lotus feet of r Hari? So one should certainly stop being afraid of snakes and trying to kill them out of fear.

(From: Jaiva Dharma Chapter 4)

One should protect and maintain the body only to keep it fit for the service of the Lord

(6) Krthe akhila-bhoga-tyga (Renunciation of all enjoyment for the sake of Ka)

To enjoy material pleasure through activities such as eating, drinking, sleeping and mating is called bhoga (material enjoyment). This bhoga is principally opposed to bhajana. Bhajana becomes easily accessible by giving up such material enjoyments for the sake of ka-bhajana. A person attached to sense enjoyment is like a person addicted to intoxication. He becomes so engrossed in the enjoyment of material pleasure that he cannot perform pure bhajana. Therefore he should only accept bhagavat-prasda in the mood of service. He should protect and maintain the body only to keep it fit for the service of the Lord. He should give up all types of material enjoyment, particularly on holy days such as Ekda, Janmam, Rma-navam, Gaura-prm, Nsiha-caturda and so on.

(From: Bhakti-rasamrtama-sindhu-bindu, Sixth limb of devotional service)

One should adopt the conception that, I am a servant of Ka, I accept only the remnants of Kas prasda and this body is an instrument suitable for the service of Ka.

(49) tma-nivedanam (Dedication of the self)

The word tm refers to ahat (egoism), or in other words the sense of I pertaining to the body, as well as mamat (possessiveness), or the sense of mine that is related to the body. To offer both of these to Ka is called tma-nivedana.

The living entity who is within the body is known as deh, one who possesses the body, and aham, the ego, egoism or the self. When the living entity takes support of these two conceptions (i.e. the sense of possessing a body (deh) and the sense of ego or self (aham)), it gives rise to the sense of I. The possessiveness or attachment that rests upon this sense of I is called deh-niha-mamat, or attachment grounded in the egoism of possessing a body.

The sense of mine in relation to the body is called deha-niha-mamat, or possessiveness related to the body itself. One should offer both the sense of I and the sense of mine to Ka. One should give up the conceptions of I and mine and adopt the conception that, I am a servant of Ka, I accept only the remnants of Kas prasda and this body is an instrument suitable for the service of Ka. To maintain the body exclusively with this mentality is called tma-nivedana.

(From: Bhakti-rasamrtama-sindhu-bindu, Forty ninth limb of devotional service)

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Take some prasada, because you will have to maintain your body

[Srila Narayana Maharaja:] Try to fix your mind in harinama kirtana and japa. This is first. Pray to Nama Prabhu, who is not less than Krsna and Srimati Radhika. In fact, Nama Prabhu is more powerful even than Krsna. So pray to them: "Please make me qualified to serve you in all respects." Then, serve with your senses, mind, words and everything you possess.

If you concentrate your mind only on chanting and not eating, then you will die after two, three, or four days. So take some prasada, because you will have to maintain your body. As long as your body is there, you will have to maintain it. But dont be attached to that. Try to be attached to the pure name. We do not have darsana of Krsna, but He is present in the form of the name. Have this strong mood, and then you will be able to perform all activities like Ambarish Maharaja and Prahlada Maharaja.

(From: A fireside darsana in Germany, 23 February 2003)

You should maintain your body, but only to realize the soul and the Supersoul so that you can be happy forever

We should try to somehow maintain our lives and also help others, but we should know who we really are, how we can be happy, and what is the process of chanting the holy names. I have not come to make you Hindu or to change your religion. I have come to tell you that you do not have to give up your religion, home, job and family. Just chant and remember the Supreme Lord. This is the only method chanting the holy name. Without the holy name, nobody can save you. When you die, you cannot take any wealth from this world. Even a penny or a single hair on your head cannot be taken from here. Then why are you working so hard to enjoy this temporary body? You should maintain your body, but only to realize the soul and the Supersoul so that you can be happy forever.

(From: Class in Tuscon, May 4, 2003)

You should work as much as necessary to maintain your life

O brother, wealth will not give happiness to anyone. At the time of death you cannot take even a paisa with you. Your mother, father, brother, wife, son and grandson will not go with you. Then why are you working so hard like an ass day and night?

You should work as much as necessary to maintain your life and be like Jagannatha Prabhu (senior local devotee) and spend most of your time in bhagavad bhakti (devotional service to Bhagavan). What is that thing inside your body that after leaving, your body does not speak and slowly rot away? In one day it will rot. Now you are able to talk; but if your atma leaves, will you be able to talk or not?

We should understand that we are not this body. We are the atma inside the body. It is one part and parcel of Bhagavan. As long as the atma is present, all is going on and when it leaves the body, the body will start rotting. This body is a plastic bag of waste but Bhagavan has made it beautiful from outside so that we can have association with devotees. If we are cows, bulls or hogs then no one will listen to us. People are coming to listen from New Zealand, Australia and other places. Why are they leaving

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everything and coming to listen to me? Because they can get something worthwhile. You cannot get these things so easily. In this world it is so rare to find people to hear and even more rare is to find people to speak it. I will explain [all these topics] by hook and crook.

(From: Darsana in Fiji)

The Meaning of Sannyasa for the Vaisnava

Devotee: Since the general order to go out and preach has been very broadly given to all devotees by Lord Caitanya Mahaprabhu, what is the special utility of the sannyasa order in our sampradaya when Mahaprabhu has said that it is forbidden in this age of Kali-yuga?

Sridhara Maharaja: The answer is explained in Sri Caitanya-caritamrta. This is a general question not only for the Gaudiya Sampradaya, but also for the followers of Ramanuja, Madhvacarya, and even Sankaracarya. The Buddhists may not care for the directions of the Puranas, but the Sankara school and the Vaisnava schools accept sannyasa. Sankara was a sannyasi and for the most part his successors were all sannyasis as well. This is true of Ramanuja also, Madhvacarya, and the Visnuswami Sampradaya also. The interpretation is this: in Kali-yuga, sannyasa in the strict sense of karma-sannyasa is forbidden. Karma-sannyasa means that you leave everything, and that type of sannyasa is not possible in Kali-yuga. It is described in the sastras that in Satya-yuga, as long as a man's bones exist, that is how long he will live. Along with the longevity of the bones, the life will be there. In Treta-yuga, life may be maintained by the nervous system; but it is stated that in Kali-yuga, kalav annagatah pranah - one's longevity depends on food. Therefore sannyasa in the strict sense is not possible in Kali-yuga. Previously, Valmiki was engaged in tapasya for so many years that the insects captured his whole body and reduced the flesh into earth, yet he remained present within his bones. Then later, by the help of some spiritual miracle his whole body was restored. But in Kali-yuga, without food it is not possible to live. All penances have been especially adjusted for Kali-yuga, and the only continuous fast allowed in Kali-yuga is for twenty-four hours; not more than that. In other ages, at least twelve days fasting was generally done. If a person had done anything wrong, then according to the Smrti sastra, twelve days fasting was the standard punishment for any sins. But in Kali-yuga, twenty-four hour fasting is the maximum because without food a man cannot survive.If he were to take karma-sannyasa while being so extremely dependent on material giving and taking, then he wouldn't he able to maintain his existence. But the life of Vaisnava tridanda-sannyasa, which is not very extreme - take prasadam, do service - is a sort of modified form based on yuktahara viharas ca, and one living according to this principle can take sannyasa. Mahaprabhu took sannyasa, Sankaracarya, Ramanuja - all the pioneers of the different sampradayas took sannyasa. That has been interpreted as karma-sannyasa, but still, sannyasa is of several kinds. There is also vidvat-sannyasa, which is considered by the salvationist section to be the highest. Their idea is that when one has fully realized that his connection with this material realm is a negative one, he will finish his material encasement and enter into the spiritual sphere. When he is fully established in this firm consciousness that "my connection with the material world will be injurious to me," he will then relinquish his body and go away to the spiritual sky. That is vidvat-sannyasa.There is also narottama-sannyasa:

yah svakat parato veha

jata-nirveda atmavan

hrdi krtva harim geyat

pravrajet sa narottamah

(Bha: 1.13.27)

In the narottama system of sannyasa, one has realized the presence or existence of God within his heart, and thinking of Him, he leaves his present engagement and duties of the household and

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remains outside, anywhere and everywhere - under a tree or in a cave or wherever - careless of his physical needs. He does not immediately relinquish his body, but he takes whatever food he gets, and when he does not get any food he fasts, and in this way he goes on. He leaves the household for good; that is narottama-sannyasa. And there are also different stages of sannyasa mentioned in the sastra: kuticaka, bahudaka, hamsa, and paramahamsa, progressively. But tridanda-sannyasa is when the sannyasi engages himself fully in the service of Godhead by spreading His messages and doing some good to the public, and that characteristic is different. It is categorically different. The tridandi-sannyasi is not adopting an attitude or tactic of leaving all of the engagements of this world as a result of becoming disgusted with its many temptations. Rather, he is engaging himself in the higher duty of the upper world through an agent, so his body has got utility. Remaining here, maintaining connection here, he is drawing some higher thing from above and distributing that in the environment. That is another conception of sannyasa, and it has positive value. This is a similar engagement to that performed by the Lord's closest associates. When an incarnation of God comes down, His favorite parsadas, His friends and servitors, are also sent by Him to come down to do some service to help Him. There are also sub-agents who have received some engagement from the higher agent, and by moving within this world in that capacity, they can earn more spiritual wealth than those who are very eager to disconnect completely from this material plane. They want to try to utilize their connection with this mundane plane to earn some substantial wealth of the upper house. So like the Lord's parsadas, the tridandi-sannyasis want to work as God's agents.

(From: Golden Staircase Chapter 4: Test, Taste and Triumph, Srila Bhakti Raksaka Sridhara Gosvami Maharaja)

Three planes of life

First of all we are to understand that there are three planes of life: the plane of mundane enjoyment, the plane of renunciation, and the plane of dedication. The plane of enjoyment is where we are at present more or less. Mundane enjoyment means exploitation; and without exploitation, none can exist in this plane:

ahastani sahastanam

apadani catuspadam

laghuni tatra mahatam

jivo jivasya jivanam

" Those that have hands, live on those who have no hands. Four-footed animals live on grass, creepers, etc., and the big live on the small."

Everything is full of life: creepers, grass, and trees also have life, but without exploitation none can maintain their body here.

This is the plane of exploitation, and, as Newton's third law says, to every action there is an equal and opposite reaction. By exploitation one takes a loan, and to clear that loan he will have to go down. In this way there are so many jivas (souls) going up and down, up and down due to action and reaction in the plane of exploitation. Society is trying to exploit to the utmost; everywhere there is the attempt to live at the cost of others. Without it life is impossible in this area because this is the plane of exploitation.

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(From: Home Comfort, Part One, Srila Bhakti Raksaka Sridhara Gosvami Maharaja)

A sannyasi must specifically remove himself from the urges of the tongue, belly and genitals

Of course, everyone in this material world is interested in maintaining the body for sense gratification, but by cultivating knowledge one should gradually understand that the body is not the self. Both the soul and the Supersoul are transcendental to the material world. This is to be understood in the human form of life, especially when one takes sannyasa. A sannyasi, one who has understood the self, should be engaged in elevating the self and associating with the Superself. Our Krsna consciousness movement is meant for elevating the living being for promotion back home, back to Godhead. Seeking such elevation is one's duty in the human form of life. Unless one performs this duty, why should one maintain the body? Especially if a sannyasi not only maintains the body by ordinary means but does everything to maintain the body, including even eating meat and other abominable things, he must be a lampatah, a greedy person simply engaged in sense gratification. A sannyasi must specifically remove himself from the urges of the tongue, belly and genitals, which disturb one as long as one is not fully aware that the body is separate from the soul.

(From: Srimad Bhagavatam 7.15.40, Purport, Srila Bhaktivedanta Swami Maharaja)

A Ka conscious person does not make much endeavor even to maintain his body

A Ka conscious person does not make much endeavor even to maintain his body. He is satisfied with gains which are obtained of their own accord. He neither begs nor borrows, but he labors honestly as far as is in his power, and is satisfied with whatever is obtained by his own honest labor. He is therefore independent in his livelihood. He does not allow anyones service to hamper his own service in Ka consciousness. However, for the service of the Lord he can participate in any kind of action without being disturbed by the duality of the material world. The duality of the material world is felt in terms of heat and cold, or misery and happiness. A Ka conscious person is above duality because he does not hesitate to act in any way for the satisfaction of Ka. Therefore he is steady both in success and in failure. These signs are visible when one is fully in transcendental knowledge.

(From: Bhagavad-gita 4.22, Srila Bhaktivedanta Swami Maharaja)

One should not eat more than what he requires to maintain body and soul together

One should know, therefore, from the expert spiritual master, the advantages and disadvantages of discharging devotional service, just as Mahrja Parkit asked his spiritual master, rla ukadeva Gosvm. According to Bhakti-rasmta-sindhu, the science of devotional service, one should not eat more than what he requires to maintain body and soul together. Vegetable diets and milk are sufficient for maintenance of the human body, and therefore one has no need to eat anything more to satisfy the palate. One should also not accumulate money to become puffed up in the material world. One should earn his livelihood easily and honestly, for it is better to become a coolie for an honest livelihood than to become a great man in society by hook and crook. There is no harm if one becomes the richest man in the world by honest dealings, but one should not sacrifice the honest means of livelihood simply to accumulate wealth. Such an endeavor is harmful to devotional service. One should not talk nonsense. A devotees business is to earn the favor of the Lord. Therefore a devotee should always glorify the Lord in His wonderful creations. A devotee should not decry the creation of the Lord, defying Him by saying

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that He has created a false world. The world is not false. Factually we have to take so many things from the world for our maintenance, so how we can say that the world is false? Similarly, how can one think of the Lord as being without form? How can one become formless and at the same time have all intelligence and consciousness, direct and indirect? So there are many things for a pure devotee to learn, and he should learn them perfectly from a bona fide personality like ukadeva Gosvm.

(From: Srimad Bhagavatam 2.8.21 Purport, Srila Bhaktivedanta Swami Maharaja)

One should eat only as much as necessary to maintain the body and soul together

Another word here is mita-bhuk. This means that one should eat only as much as necessary to maintain the body and soul together. One should not be gluttonous to satisfy the tongue. Grains, fruits, milk and similar foods are allotted for human consumption. One should not be excessively eager to satisfy the tongue and eat that which is not meant for humanity. Particularly, a devotee should eat only prasda, or food which is offered to the Personality of Godhead. His position is to accept the remnants of those foodstuffs. Innocent foods like grains, vegetables, fruits, flowers and milk preparations are offered to the Lord, and therefore there is no scope for offering foods which are in the modes of passion and ignorance. A devotee should not be greedy. It is also recommended that the devotee should be muni, or thoughtful; he should always think of Ka and how to render better service to the Supreme Personality of Godhead. That should be his only anxiety. As a materialist is always thoughtful about improving his material condition, a devotees thoughts should always be engaged in improving his condition in Ka consciousness; therefore he should be a muni.

The next item recommended is that a devotee should live in a secluded place. Generally a common man is interested in pounds, shillings and pence, or materialistic advancement in life, which is unnecessary for a devotee. A devotee should select a place of residence where everyone is interested in devotional service. Generally, therefore, a devotee goes to a sacred place of pilgrimage where devotees live. It is recommended that he live in a place where there is no large number of ordinary men. It is very important to live in a secluded place (vivikta-araa). The next item is nta, or peacefulness. The devotee should not be agitated. He should be satisfied with his natural income, eat only as much as he needs to keep his health, live in a secluded place and always remain peaceful. Peace of mind is necessary for prosecuting Ka consciousness.


One should accept material activity only to maintain body and soul together

While in the subtle body, we create many plans to enjoy sense gratification. These plans are recorded in the spool of ones mind as bja, the root of fruitive activities. In conditional life the living entity creates a series of bodies one after another, and this is called karma-bandhana. As explained in Bhagavad-gt (3.9), yajrtht karmao nyatra loko yam-karma-bandhana: if we act only for the satisfaction of Viu, there is no bondage due to material activity, but if we act otherwise, we become entrapped by one material activity after another. Under these circumstances, it is to be supposed that by thinking, feeling and willing, we are creating a series of future material bodies. In the words of Bhaktivinoda hkura, andi karama-phale, padi bhavrava jale. The living entity falls into the ocean of karma-bandhana as a result of past material activities. Instead of plunging oneself into the ocean of material activity, one should accept material activity only to maintain body and soul together. The rest of ones time should be devoted to engaging in the transcendental loving service of the Lord. In this way one can attain relief from the reactions of material activity.

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A desire to maintain body, wife and children is also observed in animal society

TEXTS 1a2a

sarvem eva jantn

satata deha-poae

asti praj samyatt

ko vieas tad nm

labdhvehnte manuyatva

hitv dehdy-asad-graham

tma-sty vihyeda

jvtm sa viiyate

SYNONYMS

sarvemall; evacertainly; jantnmof animals; satatamalways; deha-poaeto maintain the body; astithere is; prajintelligence; samyattresting on; kawhat; vieadifference; tadthen; nmof the human beings; labdhvhaving attained; ihahere; anteat the end of many births; manuyatvama human life; hitvafter giving up; deha-diin the gross and subtle body; asat-grahaman incorrect conception of life; tmaof spiritual knowledge; styby the path; vihyahaving abandoned; idamthis body; jva-tmthe individual spirit soul; sathat; viiyatebecomes prominent.

TRANSLATION

A desire to maintain body, wife and children is also observed in animal society. The animals have full intelligence to manage such affairs. If a human being is simply advanced in this respect, what is the difference between him and an animal? One should be very careful to understand that this human life is attained after many, many births in the evolutionary process. A learned man who gives up the bodily conception of life, both gross and subtle, will, by the enlightenment of spiritual knowledge, become a prominent individual spirit soul, as the Supreme Lord is also.

PURPORT

It is said that man is a rational animal, but from this verse we can also understand that rationality exists even in animal life. Unless there is rationality, how can an animal maintain its body by working so hard? That the animals are not rational is untrue; their rationality, however, is not very advanced. In any case, we cannot deny them rationality. The point is that one should use ones reason to understand the Supreme Personality of Godhead, for that is the perfection of human life.

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(From: Srimad Bhagavatam 4.29 1a-2a, Srila Bhaktivedanta Swami Maharaja, Purport)

Material activities are the conditioned souls only engagement

atha kadcin nivsa-pnya-dravidy-anektmopajvanbhinivea etasy sasravym itas tata paridhvati.

SYNONYMS

athain this way; kadcitsometimes; nivsaresidence; pnyawater; draviawealth; diand so on; anekain various items; tma-upajvanawhich are considered necessary to maintain body and soul together; abhiniveaa person fully absorbed; etasymin this; sasra-aavymthe material world, which is like a great forest; ita tatahere and there; paridhvatiruns around.

TRANSLATION

Sometimes the conditioned soul is absorbed in finding residential quarters or apartments and getting a supply of water and riches to maintain his body. Absorbed in acquiring a variety of necessities, he forgets everything and perpetually runs around the forest of material existence.

PURPORT

As originally mentioned, a poor man belonging to the mercantile community goes to the forest to get some cheap goods to bring back to the city to sell at a profit. He is so absorbed in the thought of maintaining body and soul together that he forgets his original relationship with Ka and seeks only the bodily comforts. Thus material activities are the conditioned souls only engagement. Not knowing the aim of life, the materialist perpetually wanders in material existence, struggling to get the necessities of life. Not understanding the aim of life, even though he acquires sufficient necessities, he manufactures artificial necessities and thus becomes more and more entangled. He creates a mental situation whereby he needs greater and greater comforts. The materialist does not know the secret of natures ways. As confirmed in Bhagavad-gt (3.27):

prakte kriyamni

guai karmi sarvaa

ahakra-vimhtm

kartham iti manyate

The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities which are in actuality carried out by nature. Due to lusty desire, the living entity creates a certain mental situation whereby he wants to enjoy this material world. He thus becomes entangled, enters different bodies and suffers in them.

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The hell called Raurava

A person who accepts his body as his self works very hard day and night for money to maintain his own body and the bodies of his wife and children. While working to maintain himself and his family, he may commit violence against other living entities. Such a person is forced to give up his body and his family at the time of death, when he suffers the reaction for his envy of other creatures by being thrown into the hell called Raurava.

PURPORT

In rmad-Bhgavatam it is said:

yasytma-buddhi kuape tri-dhtuke

sva-dh kalatrdiu bhauma-ijya-dh

yat-trtha-buddhi salile na karhicij

janev abhijeu sa eva go-khara

One who accepts this bodily bag of three elements [bile, mucus and air] as his self, who has an affinity for an intimate relationship with his wife and children, who considers his land worshipable, who takes bath in the waters of the holy places of pilgrimage but never takes advantage of those persons who are in actual knowledgehe is no better than an ass or a cow. (Bhg. 10.84.13) There are two classes of men absorbed in the material concept of life. Out of ignorance, a man in the first class thinks his body to be his self, and therefore he is certainly like an animal (sa eva go-khara). The person in the second class, however, not only thinks his material body to be his self, but also commits all kinds of sinful activities to maintain his body. He cheats everyone to acquire money for his family and his self, and he becomes envious of others without reason. Such a person is thrown into the hell known as Raurava. If one simply considers his body to be his self, as do the animals, he is not very sinful. However, if one needlessly commits sins to maintain his body, he is put into the hell known as Raurava. This is the opinion of rla Vivantha Cakravart hkura. Although animals are certainly in the bodily concept of life, they do not commit any sins to maintain their bodies, mates or offspring. Therefore animals do not go to hell. However, when a human being acts enviously and cheats others to maintain his body, he is put into a hellish condition.

(From: Srimad Bhagavatam 5.26.10, Translation)

Asuras generally cannot understand that the objects of sexual pleasure, the so-called pleasure of materialistic life, depend on extremely hard labor

Karma daiva-netrea jantur dehopapattaye[SB 3.31.1]. The living entity receives a particular type of body according to his karma, or fruitive activities. The material pleasure derived in the material world from ones particular body is based on sexual pleasure: yan maithundi-ghamedhi-sukha hi tuccham [SB 7.9.45]. The entire world is working so hard only for sexual pleasure. To enjoy sexual pleasure and maintain the status quo of material life, one must work very hard, and because of such activities, one prepares himself another material body. Prahlda Mahrja places this matter to his friends, the asuras, for their consideration. Asuras generally cannot understand that the objects of sexual pleasure, the so-

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called pleasure of materialistic life, depend on extremely hard labor.


No one can maintain his body or material achievements forever

Within this material world, one should understand by practical experience the value of material opulence, longevity and influence. We have actual experience that even on this planet there have been many great politicians and military commanders like Napoleon, Hitler, Shubhash Chandra Bose and Gandhi, but as soon as their lives were finished, their popularity, influence and everything else were finished also. Prahlda Mahrja formerly gathered the same experience by seeing the activities of Hirayakaipu, his great father. Therefore Prahlda Mahrja did not give any importance to anything in this material world. No one can maintain his body or material achievements forever. A Vaiava can understand that nothing within this material world, not even that which is powerful, opulent or influential, can endure. At any time such things may be vanquished. And who can vanquish them? The Supreme Personality of Godhead. Therefore one should conclusively understand that no one is greater than the Supreme Great. Since the Supreme Great demands, sarva-dharmn parityajya mm eka araa vraja [Bg. 18.66], every intelligent man must agree to this proposal. One must surrender unto the Lord to be saved from the wheel of repeated birth, death, old age and disease.


Here is the difference between Vedic civilization and the modern demoniac civilization

Here is the difference between Vedic civilization and the modern demoniac civilization. Vedic civilization concerned itself with how to achieve self-realization, and for this purpose one was recommended to have a small income to maintain body and soul together. The society was divided into brhmaas, katriyas, vaiyas and dras, and the members of this society would limit their endeavors to meeting their minimum demands. The brhmaas, in particular, would have no material desires. Because the katriyas had to rule the people, it was necessary for them to have money and prestige. But the vaiyas were satisfied with agricultural produce and milk from the cow, and if by chance there were excess, trade was allowed. The dras were also happy, for they would get food and shelter from the three higher classes. In the demoniac civilization of the present day, however, there is no question of brhmaas or katriyas; there are only so-called workers and a flourishing mercantile class who have no goal in life.


One should be satisfied with whatever means of life comes automatically

yvad-artham upsno

dehe gehe ca paita

virakto raktavat tatra

n-loke narat nyaset

SYNONYMS

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yvat-arthamas much endeavor for ones livelihood as necessary; upsnaearning; dehein the body; gehein family matters; caalso; paitaone who is learned; viraktanot at all attached; rakta-vatas if very much attached; tatrain this; n-lokehuman society; naratmthe human form of life; nyasetone should depict.

TRANSLATION

While working to earn his livelihood as much as necessary to maintain body and soul together, one who is actually learned should live in human society unattached to family affairs, although externally appearing very much attached.

PURPORT

This is the picture of ideal family life. When r Caitanya Mahprabhu asked Rmnanda Rya about the goal of life, Rmnanda Rya described it in different ways, according to the recommendations of the revealed scriptures, and finally r Rmnanda Rya explained that one may stay in his own position, whether as a brhmaa, a dra, a sannys or whatever, but one must try to inquire about lifes goal (athto brahma jijs). This is the proper utilization of the human form of life. When one misuses the gift of the human form by unnecessarily indulging in the animal propensities of eating, sleeping, mating and defending and does not try to get out of the clutches of my, which subjects one to repeated birth, death, old age and disease, one is again punished by being forced to descend to the lower species and undergo evolution according to the laws of nature. prakte kriyamni guai karmi sarvaa [Bg. 3.27]. Being completely under the grip of material nature, the living entity must evolve again from the lower species to the higher species until he at last returns to human life and gets the chance to be freed from the material clutches. A wise man, however, learns from the stras and guru that we living entities are all eternal but are put into troublesome conditions because of associating with different modes under the laws of material nature. He therefore concludes that in the human form of life he should not endeavor for unnecessary necessities, but should live a very simple life, just maintaining body and soul together. Certainly one requires some means of livelihood, and according to ones vara and rama this means of livelihood is prescribed in the stras. One should be satisfied with this. Therefore, instead of hankering for more and more money, a sincere devotee of the Lord tries to invent some ways to earn his livelihood, and when he does so Ka helps him. Earning ones livelihood, therefore, is not a problem. The real problem is how to get free from the bondage of birth, death and old age. Attaining this freedom, and not inventing unnecessary necessities, is the basic principle of Vedic civilization. One should be satisfied with whatever means of life comes automatically. The modern materialistic civilization is just the opposite of the ideal civilization. Every day the so-called leaders of modern society invent something contributing to a cumbersome way of life that implicates people more and more in the cycle of birth, death, old age and disease.

(From: Srimad Bhagavatam 7.14.5, Srila Bhaktivedanta Swami Maharaja)

One may claim proprietorship to as much wealth as required to maintain body and soul together

yvad bhriyeta jahara

tvat svatva hi dehinm

adhika yo bhimanyeta

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sa steno daam arhati

SYNONYMS

yvatas much as; bhriyetamay be filled; jaharamthe stomach; tvatthat much; svatvamproprietorship; hiindeed; dehinmof the living entities; adhikammore than that; yaanyone who; abhimanyetamay accept; sahe; stenaa thief; daampunishment; arhatideserves.

TRANSLATION

One may claim proprietorship to as much wealth as required to maintain body and soul together, but one who desires proprietorship over more than that must be considered a thief, and he deserves to be punished by the laws of nature.

PURPORT

By Gods favor we sometimes get large quantities of food grains or suddenly receive some contribution or unexpected profit in business. In this way we may get more money than needed. So, how should that be spent? There is no need to accumulate money in the bank merely to increase ones bank balance. Such a mentality is described in Bhagavad-gt (16.13) as asuric, demoniac.

idam adya may labdham

ima prpsye manoratham

idam astdam api me

bhaviyati punar dhanam

The demoniac person thinks, So much wealth do I have today, and I will gain more according to my schemes. So much is mine now, and it will increase in the future, more and more. The asura is concerned with how much wealth he has in the bank today and how it will increase tomorrow, but unrestricted accumulation of wealth is not permitted either by the stra or, in the modern age, by the government. Actually, if one has more than one requires for his necessities, the extra money should be spent for Ka. According to the Vedic civilization, it should all be given to the Ka consciousness movement, as ordered by the Lord Himself in Bhagavad-gt (9.27):

yat karoi yad ansi

yaj juhoi dadsi yat

yat tapasyasi kaunteya

tat kuruva mad-arpaam

O son of Kunt, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me. Ghasthas should spend extra money only for the Ka consciousness movement.

The ghasthas should give contributions for constructing temples of the Supreme Lord and for

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preaching of rmad Bhagavad-gt, or Ka consciousness, all over the world. van bhagavatobhkam avatra-kathmtam. In the strasthe puras and other Vedic literaturesthere are so many narrations describing the transcendental activities of the Supreme Personality of Godhead, and everyone should hear them again and again. For example, even if we read the entire Bhagavad-gt every day, all eighteen chapters, in each reading we shall find a new explanation. That is the nature of transcendental literature. The Ka consciousness movement therefore affords one an opportunity to spend his extra earnings for the benefit of all human society by expanding Ka consciousness. In India especially we see hundreds and thousands of temples that were constructed by the wealthy men of society who did not want to be called thieves and be punished.

This verse is very important. As stated here, one who accumulates more money than needed is a thief, and by the laws of nature he will be punished. One who acquires more money than necessary becomes desirous of enjoying material comforts more and more. Materialists are inventing so many artificial necessities, and those who have money, being allured by such artificial necessities, try to accumulate money to possess more and more. This is the idea of modern economic development. Everyone is engaged in earning money, and the money is kept in the bank, which then offers money to the public. In this cycle of activities, everyone is engaged in getting more and more money, and therefore the ideal goal of human life is being lost. Concisely, it may be said that everyone is a thief and is liable to be punished. Punishment by the laws of nature takes place in the cycle of birth and death. No one dies fully satisfied by the fulfillment of material desires, for that is not possible. Therefore at the time of ones death one is very sorry, being unable to fulfill his desires. By the laws of nature one is then offered another body to fulfill his unsatisfied desires, and upon taking birth again, accepting another material body, one voluntarily accepts the threefold miseries of life.


Even in householder life, one should be satisfied to maintain body and soul together with whatever is available with minimum endeavor, according to place and time, by the grace of the Lord. One should not engage oneself in ugra-karma

tri-varga ntikcchrea

bhajeta gha-medhy api

yath-dea yath-kla

yvad-daivopapditam

SYNONYMS

tri-vargamthree principles, namely religiosity, economic development and sense gratification; nanot; ati-kcchreaby very severe endeavor; bhajetashould execute; gha-medha person interested only in family life; apialthough; yath-deamaccording to the place; yath-klamaccording to the time; yvatas much as; daivaby the grace of the Lord; upapditamobtained.

TRANSLATION

Even if one is a householder rather than a brahmacr, a sannys or a vnaprastha, one should not endeavor very hard for religiosity, economic development or satisfaction of the senses. Even in householder life, one should be satisfied to maintain body and soul together with whatever is available with minimum endeavor, according to place and time, by the grace of the Lord. One should not engage

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oneself in ugra-karma.

PURPORT

In human life there are four principles to be fulfilleddharma, artha, kma and moka (religion, economic development, sense gratification, and liberation). First one should be religious, observing various rules and regulations, and then one must earn some money for maintenance of his family and the satisfaction of his senses. The most important ceremony for sense gratification is marriage because sexual intercourse is one of the principal necessities of the material body. Yan maithundi-ghamedhi-sukha hi tuccham [SB 7.9.45]. Although sexual intercourse is not a very exalted requisite in life, both animals and men require some sense gratification because of material propensities. One should be satisfied with married life and not expend energy for extra sense gratification or sex life.

As for economic development, the responsibility for this should be entrusted mainly to the vaiyas and ghasthas. Human society should be divided into varas and ramasbrhmaa, katriya, vaiya, dra, brahmacarya, ghastha, vnaprastha and sannysa. Economic development is necessary for ghasthas. Brhmaa ghasthas should be satisfied with a life of adhyayana, adhypana, yajana and yjanabeing learned scholars, teaching others to be scholars, learning how to worship the Supreme Personality of Godhead, Viu, and also teaching others how to worship Lord Viu, or even the demigods. A brhmaa should do this without remuneration, but he is allowed to accept charity from a person whom he teaches how to be a human being. As for the katriyas, they are supposed to be the kings of the land, and the land should be distributed to the vaiyas for agricultural activities, cow protection and trade. dras must work; sometimes they should engage in occupational duties as cloth manufacturers, weavers, blacksmiths, goldsmiths, brass-smiths, and so on, or else they should engage in hard labor to produce food grains.

These are the different occupational duties by which men should earn their livelihood, and in this way human society should be simple. At the present moment, however, everyone is engaged in technological advancement, which is described in Bhagavad-gt as ugra-karmaextremely severe endeavor. This ugra-karma is the cause of agitation within the human mind. Men are engaging in many sinful activities and becoming degraded by opening slaughterhouses, breweries and cigarette factories, as well as nightclubs and other establishments for sense enjoyment. In this way they are spoiling their lives. In all of these activities, of course, householders are involved, and therefore it is advised here, with the use of the word api, that even though one is a householder, one should not engage himself in severe hardships. Ones means of livelihood should be extremely simple. As for those who are not ghasthasthe brahmacrs, vnaprasthas and sannyssthey dont have to do anything but strive for advancement in spiritual life. This means that three fourths of the entire population should stop sense gratification and simply be engaged in the advancement of Ka consciousness. Only one fourth of the population should be ghastha, and that should be according to laws of restricted sense gratification. The ghasthas, vnaprasthas, brahmacrs and sannyss should endeavor together with their total energy to become Ka conscious. This type of civilization is called daiva-varrama. One of the objectives of the Ka consciousness movement is to establish this daiva-varrama, but not to encourage so-called varrama without scientifically organized endeavor by human society.


Even if a man is poor, he should not endeavor to improve his economic condition just to maintain his body and soul together or to become a famous religionist

dharmrtham api neheta

ytrrtha vdhano dhanam

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anhnhamnasya

mahher iva vttid

SYNONYMS

dharma-arthamin religion or economic development; apiindeed; nanot; hetashould try to obtain; ytr-arthamjust to maintain the body and soul together; veither; adhanaone who has no wealth; dhanammoney; anhthe desirelessness; anhamnasyaof a person who does not endeavor even to earn his livelihood; mah-ahethe great serpent known as the python; ivalike; vtti-dwhich obtains its livelihood without endeavor.

TRANSLATION

Even if a man is poor, he should not endeavor to improve his economic condition just to maintain his body and soul together or to become a famous religionist. Just as a great python, although lying in one place, not endeavoring for its livelihood, gets the food it needs to maintain body and soul, one who is desireless also obtains his livelihood without endeavor.

PURPORT

Human life is simply meant for developing Ka consciousness. One need not even try to earn a livelihood to maintain body and soul together. This is illustrated here by the example of the great python, which lies in one place, never going here and there to earn a livelihood to maintain itself, and yet is maintained by the grace of the Lord. As advised by Nrada Muni (Bhg. 1.5.18), tasyaiva heto prayateta kovida: one should simply endeavor to increase his Ka consciousness. One should not desire to do anything else, even to earn his livelihood. There are many, many examples of this attitude. Mdhavendra Pur, for instance, would never go to anyone to ask for food. ukadeva Gosvm has also said, kasmd bhajanti kavayo dhana-durmadndhn. Why should one approach a person who is blind with wealth? Rather, one should depend on Ka, and He will give everything. All the members of our Ka consciousness movement, whether they be ghasthas or sannyss, should try to spread the Ka consciousness movement with determination, and Ka will supply all necessities. The process of jagara-vtti, the means of livelihood of a python, is very much appreciated in this regard. Even though one may be very poor, he should simply try to advance in Ka consciousness and not endeavor to earn his livelihood.


One is recommended to take leave of his family and live alone, maintaining body and soul together by begging alms and eating only as much as needed to keep himself alive

ya citta-vijaye yatta

syn nisago parigraha

eko vivikta-arao

bhikur bhaikya-mitana

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SYNONYMS

yaone who; citta-vijayeconquering the mind; yattais engaged; sytmust be; nisagawithout contaminated association; aparigrahawithout being dependent (on the family); ekaalone; vivikta-araataking shelter of a solitary place; bhikua renounced person; bhaikyaby begging alms just to maintain the body; mita-aanafrugal in eating.

TRANSLATION

One who desires to conquer the mind must leave the company of his family and live in a solitary place, free from contaminated association. To maintain the body and soul together, he should beg as much as he needs for the bare necessities of life.

PURPORT

This is the process for conquering the agitation of the mind. One is recommended to take leave of his family and live alone, maintaining body and soul together by begging alms and eating only as much as needed to keep himself alive. Without such a process, one cannot conquer lusty desires. Sannysa means accepting a life of begging, which makes one automatically very humble and meek and free from lusty desires. In this regard, the following verse appears in the Smti literature:

dvandvhatasya grhasthya

dhyna-bhagdi-kraam

lakayitv gh spaa

sannyased avicrayan

In this world of duality, family life is the cause that spoils ones spiritual life or meditation. Specifically understanding this fact, one should accept the order of sannysa without hesitation.


Everyone in this material world is interested in maintaining the body for sense gratification

tmna ced vijnyt

para jna-dhutaya

kim icchan kasya v hetor

deha puti lampaa

SYNONYMS

tmnamthe soul and the Supersoul; cetif; vijnytcan understand; paramwho are transcendental, beyond this material world; jnaby knowledge; dhuta-ayaone who has cleansed his consciousness; kimwhat; icchandesiring material comforts; kasyafor whom; vor; hetofor what reason; dehamthe material body; putihe maintains; lampaabeing

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unlawfully addicted to sense gratification.

TRANSLATION

The human form of body is meant for understanding the self and the Supreme Self, the Supreme Personality of Godhead, both of whom are transcendentally situated. If both of them can be understood when one is purified by advanced knowledge, for what reason and for whom does a foolish, greedy person maintain the body for sense gratification?

PURPORT

Of course, everyone in this material world is interested in maintaining the body for sense gratification, but by cultivating knowledge one should gradually understand that the body is not the self. Both the soul and the Supersoul are transcendental to the material world. This is to be understood in the human form of life, especially when one takes sannysa. A sannys, one who has understood the self, should be engaged in elevating the self and associating with the Superself. Our Ka consciousness movement is meant for elevating the living being for promotion back home, back to Godhead. Seeking such elevation is ones duty in the human form of life. Unless one performs this duty, why should one maintain the body? Especially if a sannys not only maintains the body by ordinary means but does everything to maintain the body, including even eating meat and other abominable things, he must be a lampaa, a greedy person simply engaged in sense gratification. A sannys must specifically remove himself from the urges of the tongue, belly and genitals, which disturb one as long as one is not fully aware that the body is separate from the soul.


One should maintain one's body by killing animals

In particular, a person who wants to maintain his body by killing animals is most sinful and cannot understand the value of spiritual life. In Bhagavad-gt (16.1920) the Lord says:

tn aha dviata krrn

sasreu nardhamn

kipmy ajasram aubhn

surv eva yoniu

sur yonim pann

mh janmani janmani

mm aprpyaiva kaunteya

tato ynty adham gatim

Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life. Attaining repeated birth among the

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species of demoniac life, such persons can never approach Me. Gradually they sink down to the most abominable type of existence. A human being is meant to understand the value of human life, which is a boon obtained after many, many births. Therefore one must free oneself from tanu-mn, the bodily concept of life, and realize the Supreme Personality of Godhead.


All these necessities can be obtained without approaching puffed-up rich men

cri ki pathi na santi dianti bhik

naivghri-p para-bhta sarito py auyan

ruddh guh kim ajito vati nopasannn

kasmd bhajanti kavayo dhana-durmadndhn

SYNONYMS

critorn old clothes; kimwhether; pathion the path; nanot; santiare; diantigive; bhikmalms; nanot; evacertainly; aghri-pthe trees; para-bhtamaintainers of others; saritarivers; apialso; auyanhave dried up; ruddhclosed; guhcaves; kimwhether; ajitathe Supreme Personality of Godhead, who is unconquerable; avatiprotects; nanot; upasannnthe surrendered; kasmtfor what reason, therefore; bhajantiflatter; kavayathe devotees; dhana-durmada-andhnpersons who are puffed up with material possessions.

TRANSLATION

Are there no torn clothes lying on the common road? Do the trees, which exist for maintaining others, no longer give alms in charity? Do the rivers, being dried up, no longer supply water to the thirsty? Are the caves of the mountains now closed, or, above all, does the unconquerable Supreme Personality of Godhead not protect the fully surrendered souls? Why then should learned persons like devotees go to flatter those who are intoxicated by hard-earned wealth?

PURPORT

This is a quotation from rmad-Bhgavatam (2.2.5). In this verse, ukadeva Gosvm advises Mahrja Parkit that a devotee should be independent in all circumstances. The body can be maintained with no problem if one follows the instructions given in this verse. To maintain the body, we require shelter, food, water and clothing, and all these necessities can be obtained without approaching puffed-up rich men. One can collect old garments that have been thrown out, one can eat fruits offered by the trees, one can drink water from the rivers, and one can live within the caves of mountains. By natures arrangements, shelter, clothing and food are supplied to the devotee who is completely surrendered to the Supreme Personality of Godhead. Such a devotee does not need a puffed-up materialistic person to maintain him. In other words, devotional service can be discharged in any condition. This is the version of rmad-Bhgavatam (1.2.6):

sa vai pus paro dharmo yato bhaktir adhokaje

ahaituky apratihat yaytm suprasdati

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The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self. This verse explains that devotional service cannot be checked by any material condition.

(From: Sri Caitanya Caritamrtam Madhya 23.114)

One who is spiritually situated does not think that he is the body

tmna ced vijnyt

para jna-dhutaya

kim icchan kasya v hetor

deha puti lampaa

SYNONYMS

tmnamthe soul; cetif; vijnytone understands; paramsupreme; jnaby knowledge; dhutathrown off; ayamaterial desires; kimwhat; icchandesiring; kasyawhat; vor; hetofor reason; dehamthe material body; putimaintains; lampaadebauchee.

TRANSLATION

If ones heart has been cleansed by perfect knowledge and one has understood Ka, the Supreme Brahman, he then gains everything. Why should such a person act like a debauchee by trying to maintain his material body very carefully?

PURPORT

This verse (Bhg. 7.15.40) was spoken by Nrada to Yudhihira Mahrja regarding a householders liberation from material bondage. On the spiritual platform, one does not unnecessarily care for the body. rla Narottama dsa hkura has said, deha-smti nhi yra, sasra bandhana kh tra. One who is spiritually situated does not think that he is the body. Therefore he can transcendentally execute severe penances in the renounced order of life. The best example of such renunciation is Raghuntha dsa Gosvm.

(From: Sri Caitanya Caritamrta Antya 6.314)

Gradually liquidating the material composition of the gross and subtle coverings of the spirit soul

The whole process of transferring oneself to the spiritual sky involves gradually liquidating the material composition of the gross and subtle coverings of the spirit soul. The above-mentioned five items of devotional activities are so spiritually powerful that their performance by a devotee, even in the preliminary stage, can v

How Much We Should Care Our Body

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