Devotees of God Are Eternal Servants of God: Difference between revisions
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Latest revision as of 19:55, 3 March 2021
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Pages in category "Devotees of God Are Eternal Servants of God"
The following 14 pages are in this category, out of 14 total.
A
- A devotee is akama, there is no kama. He has no personal desires. His desire is only to remain eternal servant of God. That's all. That is his position. That is not desire. That is his actual position
- A devotee's relationship with the Supreme becomes manifest beyond all doubt, and he immediately understands that his position is that of eternal servant of the Lord
- A devotee, who is already liberated, does not see differentiation in terms of the outward body; he sees all living entities as spirit souls, eternal servants of the Lord
- A Vaisnava is superior to a brahmana because whereas a brahmana knows that he is Brahman, not matter, a Vaisnava knows that he is not only Brahman but also an eternal servant of the Supreme Brahman
- All the cowherd boys used to play with Krsna, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child - SB 10.12.7-11
- Although Citraketu provided one example of tolerance and excellence, all the devotees who have taken shelter of the Lord as eternal servants are glorious. They have no eagerness to be happy by being placed in the heavenly planets
T
- The devotee should not be a mercantile man: "If You give me something, then I shall give You something." That is business. A devotee is not like that. He understands that he is eternal servant of Krsna, his duty is to serve Krsna
- The devotee should see his identity as an eternal servant of Krsna. In this way one can engage his senses in the service of the Lord. Such engagement is called pure devotional service
- The difference between the mukti of the impersonalist and that of the devotee is that the devotee is immediately appointed an eternal servant of the Lord
- The first stage is that of servitude, wherein the Supreme Lord is accepted as the master and the devotee as the eternal servitor. When Lord Caitanya accepted this process, Ramananda Raya described the relationship between the servitor and the master
- The glories of the Lord as chanted by the Vaisnava sannyasi are as substantial as the Lord Himself, and thus while glorifying the Lord the devotee becomes one with Him in transcendental interest, although he remains eternally a transcendental servitor