View source for Actually, the constitutional position of the living entities are that he is eternally servant of God

<div id="compilation">
<div id="facts">
{{terms|"Actually, the constitutional position of the living entities are that he is eternally servant of God"}}
{{notes|}}
{{compiler|Bhaktavasagovinda}}
{{complete|ALL}}
{{first|20Nov11}}
{{last|07Dec11}}
{{totals_by_section|BG=0|SB=0|CC=0|OB=0|Lec=1|Con=0|Let=0}}
{{total|1}}
{{toc right}}
[[Category:Actually]]
[[Category:Eternal Constitutional Position]]
[[Category:Constitutional Position Of The Living Entity]]
[[Category:We Are Eternal Servants of God]]
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB1514NewVrindabanMay221969_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="129" link="Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969" link_text="Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969">
<div class="heading">Actually, the constitutional position of the living entities are that he is eternally servant of God. That is his position. He's meant for that purpose, but he forgets. So that forgetfulness is also janmādy asya yataḥ (SB 1.1.1), the Supreme. Why? Because he wanted to forget.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969|Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969]]: </span><div class="text"><p style="display: inline;">Prabhupāda:</p>
:śrī-caitanya-mano-'bhīṣṭaṁ
:sthāpitaṁ yena bhū-tale
:svayaṁ rūpaḥ kadā mahyaṁ
:dadāti sva-padāntikam
<p>(When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?)</p>
<p>We shall speak something about the compilation of Śrīmad-Bhāgavatam by Vyāsadeva. (break) ...known as Vedavyāsa. Vedavyāsa, because he has compiled all the Vedic literatures, wonderful education... There are millions of verses in the Purāṇas, Mahābhārata, in Śrīmad-Bhāgavatam. Only Śrīmad-Bhāgavatam contains 18,000 verses. Mahābhārata contains about more than 100,000's of verses. Similarly, there are other Purāṇas. Besides that, Upaniṣads. He is the editor and compiler of all these Vedic literatures.</p>
<p>But he was not satisfied even after his presentation of the Vedānta-sūtra. He summarized all the Vedic knowledge in sūtra—Sūtra means codes—so people may take advantage. Just like there are business codes, Bentley's codes, Henry's codes. So one or two words will give impression of volumes of knowledge. Businessmen, they need it to save the expenditure on wiring, on telegraphing. Just like CIF. "Accept your offering. CIF." CIF means "cost including freight." That means goods will be delivered at your door. So similarly, there are many codes in business matter. In military arts there are so many codes. So Vedānta-sūtra means codes of all Vedic knowledge. Sūtra. Sūtra means codes.</p>
<p>Just like athāto brahma jijñāsā. Atha, "now," ataḥ, "after this," brahma, "the Supreme Absolute Truth," jijñāsā, "one should inquire." Now you can explain in volumes of books athāto brahma jijñāsā. So there are different commentators, they have explained when brahma-jijñāsā should begin, when one should be prepared to inquire about the Supreme. Somebody says, "After karma-kāṇḍīya, after finishing all these sense gratificatory processes," or "After this, after this." Because the word is atha, "now, hereinafter." "Therefore." "Therefore," that's atha. This word is very significant, atha. Why "therefore"? Especially in your America—you are all American boys and girls—you should take note of this atha, "therefore." What is that "therefore"? "Therefore" means that "You have enjoyed your material life as luxuriantly as possible, but you are confused. You are not happy. You have produced hippies, frustration. Therefore." You can take this word, "therefore." Because we have failed, the Americans have failed to achieve the highest pleasure of life even by arranging all kinds of material facilities, therefore they should be eager to understand. At least, they should inquire what is the cause. (aside:) Don't bother about that. Here.</p>
<p>So brahma-jijñāsā. This brahma-jijñāsā is answered immediately in the Vedānta-sūtra. What is Brahman or what is the greatest? Say, greatest happiness. Now you have enjoyed material happiness, but you are not satisfied. You are confused. Then you should inquire what is greatest happiness. So these codes are so important thing, Vedānta-sūtra. You can explain "therefore" in so many ways according to your knowledge. But scientifically, this "therefore" means we are trying to find out the original source of everything. We are trying to find out what is the original source of this cosmic manifestation, why we are hankering after happiness, why we are confused. So many things.</p>
<p>What is the original source? The original source is replied immediately in the next sūtra, next code. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The original source, either of happiness or of distress, everything original source is that. Simply giving original... Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Wherefrom everything emanates. Distress also emanates and happiness also emanates. This cosmic manifestation also emanates. The supply also emanates. Everything emanates. The supreme source. Now you can explain. Everything emanates. How is that distress also emanates and happiness also emanates, knowledge also emanates, ignorance also emanates? Yes. That is fullness. That is fullness. This is the... How that original source is for everything, that is explained in the Bhagavad-gītā, Bhāgavata also. Kṛṣṇa says in the Bhagavad-gītā that ahaṁ sarvasya prabhavaḥ: ([[Vanisource:BG 10.8 (1972)|BG 10.8]]) "I am the source of everything. I am the source of happiness, I am the source of distress, I am the source of all this Brahmā, Viṣṇu, Maheśvara, everything." Mattaḥ parataraṁ nānyat: ([[Vanisource:BG 7.7 (1972)|BG 7.7]]) "There is no more supreme source than Me." Then why these two things, duality, distress and happiness?</p>
<p>That is also answered in the Bhagavad-gītā. You'll find, sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: ([[Vanisource:BG 15.15 (1972)|BG 15.15]]) "I am sitting in everyone's heart and from Me there is memorization and forgetfulness." (bell sound) Why you are disturbing? Sit down. Hear. Try to hear. So mattaḥ smṛtir jñānam apohanaṁ ca ([[Vanisource:BG 15.15 (1972)|BG 15.15]]). One forgets and also one remembers. Remembrance and forgetfulness. So why one remembers Kṛṣṇa consciousness and why one forgets Kṛṣṇa consciousness? Actually, my constitutional position is, as Caitanya Mahāprabhu says, that jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). Actually, the constitutional position of the living entities are that he is eternally servant of God. That is his position. He's meant for that purpose, but he forgets. So that forgetfulness is also janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), the Supreme. Why? Because he wanted to forget.</p>
:kṛṣṇa-bahirmukha hañā bhoga vāñchā kare
:nikaṭa-stha māyā tāre jāpaṭiyā dhare
:(Prema-vivarta)
<p>Just like sometimes we imitate. Somebody, I think he is very much enjoying, so I also think, "Why not I enjoy like him?" This is natural. We have got independence to think like that. Similarly, when the living entities, whose business is to serve Kṛṣṇa, when he wants to become Kṛṣṇa, when he wants to become God, although he is dog, still, when he wants to imitate, he is immediately put into the clutches of māyā. "All right. You enjoy. Try yourself. Try yourself to become God."</p>
<p>So this is material world means everyone is trying to become God. I am trying to become God, you are trying to become God. So there is competition between Gods. He has forgotten that he is dog, but he's trying to become God. Especially in these days, especially in our (chuckling) India, Bengal, there (are) so many Gods incarnation, rascal. You see? So many. As if God is so cheap thing that anyone can become God. So God has given us the chance, "All right. You try to become God." He's trying to become God, and more and more... This is asuric. Just like Hiraṇyakaśipu. As soon as his little child would say "Kṛṣṇa, Nārāyaṇa," he would immediately become angry: "Oh, who is this Nārāyaṇa?" "Oh, He is God." Just like this child is doing. "I am God. Who is God? You are trying to respect some other God?"</p>
<p>So this philosophy is there always, and now it is very prominent that everyone wants to become God. So many swamis, they come to your country and they, "Oh, you are God, I am God, this God, that God." So this is going on. And in the lower stage they are grossly under the impression that "I am this body," "I am this mind," or "I am this intelligence." And later on, "I am God," and so many things. So this Bhāgavata, Śrīmad-Bhāgavatam, explains that Supreme from where everything is emanating. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). From the very beginning. Janmādy asya yataḥ anvayād itarataś cārtheṣv abhijñaḥ svarāṭ. Very nicely. You have read our explanation, English explanation in the Śrīmad-Bhāgavatam. What is that Supreme? That Supreme, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), that Supreme is abhijñaḥ. He knows everything. But the so-called cheap Gods, do they know everything? He does not know even what is going to happen in next moment. Just like I heard there was a "God," Meher Baba. He had came. And he did not know that he is going to meet with some motor accident, and still he claimed that he's God. You see?</p>
</div>
</div>
</div>