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Real occupational duty

Srimad-Bhagavatam

SB Canto 7

Every living being is an eternal servant of Kṛṣṇa. That is one's real occupational duty.
SB 7.5.51, Purport:

As long as one is under the control of material nature, his occupational duty is different from that of a person not under such control. One's real dharma, or occupational duty, is described in Śrīmad-Bhāgavatam (dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19)). As described to his order carriers by Dharmarāja, or Yamarāja, a living being is a spiritual identity, and therefore his occupational duty is also spiritual. The real dharma is that which is advised in Bhagavad-gītā: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). One must give up one's material occupational duties, just as one must give up his material body. Whatever one's occupational duty, even according to the varṇāśrama system, one must give it up and engage in one's spiritual function. One's real dharma, or occupational duty, is explained by Śrī Caitanya Mahāprabhu. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': (CC Madhya 20.108) every living being is an eternal servant of Kṛṣṇa. That is one's real occupational duty.

The real occupational duty of the living entity is to serve the Supreme Personality of Godhead.
SB 7.11.2, Purport:

Sanātana-dharma means devotional service. The word sanātana refers to that which is eternal, which does not change but continues in all circumstances. We have several times explained what the eternal occupational duty of the living being is. Indeed, it has been explained by Śrī Caitanya Mahāprabhu. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': (CC Madhya 20.108) the real occupational duty of the living entity is to serve the Supreme Personality of Godhead. Even if one prefers to deviate from this principle he remains a servant because that is his eternal position; but one serves māyā, the illusory, material energy. The Kṛṣṇa consciousness movement, therefore, is an attempt to guide human society to serving the Personality of Godhead instead of serving the material world with no real profit. Our actual experience is that every man, animal, bird and beast—indeed, every living entity—is engaged in rendering service. Even though one's body or one's superficial religion may change, every living entity is always engaged in the service of someone. Therefore, the mentality of service is called the eternal occupational duty. This eternal occupational duty can be organized through the institution of varṇāśrama, in which there are four varṇas (brāhmaṇa, kṣatriya, vaiśya and śūdra) and four āśramas (brahmacarya, gṛhastha, vānaprastha and sannyāsa). Thus, Yudhiṣṭhira Mahārāja inquired from Nārada Muni about the principles of sanātana-dharma for the benefit of human society.

SB Canto 8

SB 8.20.2, Translation:

Bali Mahārāja said: As you have already stated, the principle of religion that does not hinder one's economic development, sense gratification, fame and means of livelihood is the real occupational duty of the householder. I also think that this religious principle is correct.

Lectures

Bhagavad-gita As It Is Lectures

I have already explained that our real occupational duty is to become servant. So instead of becoming servant of Kṛṣṇa, we are now servant of our senses.
Lecture on BG 18.45 -- Durban, October 11, 1975:

This is instruction. So here is the lakṣaṇam, symptom, who is brāhmaṇa: śamaḥ. Śamaḥ means controlling the sense, controlling the mind. In every circumstances mind is steady; that is called śamaḥ. And damaḥ means senses, controlling the senses. My tongue is dried up, asking for a cigarette. Now, if I am brāhmaṇa, then I shall say, "No, you cannot smoke." That is damaḥ. That is damaḥ. A senses may dictate me... We are... Now, at the present moment, we are all servants of senses. I have already explained that our real occupational duty is to become servant. So instead of becoming servant of Kṛṣṇa, we are now servant of our senses. This is our material life. So if you, instead of becoming servant of the senses, if you become master of the senses, then you are a brāhmaṇa. Then you are a brāhmaṇa. Not that you remain a servant of the senses and because you are born in a brāhmaṇa family you remain a brāhmaṇa. This is miscalculation. This is not allowed.

Srimad-Bhagavatam Lectures

So the question was that "After departure of Kṛṣṇa from this planet to His abode, under whom the real occupational duty was entrusted?" Kṛṣṇa also came to give us the real occupational duty—not of the body or the mind.
Lecture on SB 1.2.6 -- London, August 27, 1971:

So the question was that "After departure of Kṛṣṇa from this planet to His abode, dharmaḥ kaṁ śaraṇaṁ gataḥ, under whom the real occupational duty was entrusted?" Kṛṣṇa also came to give us the real occupational duty—not of the body or the mind. Bodily occupational duty changes, because as soon as the body is changed... I am now human being, and next time, if I become some animal, so my occupational duty changes. Or if I become demigod, my occupational duty changes. The body is born in India, so one is feeling that "It is my duty to serve my country." Similarly, an Englishman is thinking to serve his country. But these occupational duties are not para. Para means transcendental, supreme. This is temporary. Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "This is your real occupation. You have got some bodily occupation, some mental occupation, some intellectual occupation, but you have to give up all these things. Simply surrender unto Me. This is your real occupation." Kṛṣṇa says.

So according to the body, our occupational duties change. But real occupational duty is of the soul.
Lecture on SB 1.2.6 -- New Vrindaban, September 5, 1972:

Religion, I have already said, it is a kind of faith. Faith can be changed, but our constitutional position, occupational duty, that cannot be changed. We are eternal servant of Kṛṣṇa, but without serving Kṛṣṇa we are serving māyā. We have accepted a false occupational duty, therefore it is called māyā. Māyā means false. Just like if I have got a body of America, American body, then my occupational duty is different from the body of an Indian, or from the body of a dog or a cat. So according to the body, our occupational duties change. But real occupational duty is of the soul. When you come to that platform—the occupational duty of the soul—that is the highest class of religion. That is explained here, sa vai puṁsāṁ paro dharmaḥ.

I am not this matter, I am spirit soul, then my occupational duty changes. Not... That is my real occupational duty, because I am really spirit soul.
Lecture on SB 1.2.6 -- New Vrindaban, September 5, 1972:

Dharma, occupational duty, there are two kinds of occupational duties according to Vedic system, pravṛtti and nivṛtti. Pravṛtti means propensities, material propensities. We have come here within this material world to enjoy material resources. That is called pravṛtti. And when we come to the platform of understanding that I am not this body, I am soul, then my occupational duty changes. At the present moment we are all working on the platform of bodily concept of life but when you come to the platform of understanding that ahaṁ brahmāsmi, I am not this matter, I am spirit soul, then my occupational duty changes. Not... That is my real occupational duty, because I am really spirit soul.

The real occupational duty of the living entity is called sanātana-dharma. Dharma means not religion.
Lecture on SB 1.3.1 -- Vrndavana, November 14, 1972:

The real occupational duty of the living entity is called sanātana-dharma. Dharma means not religion. Dharma means the natural characteristic. That is dharma. We don't mean dharma is a certain type of faith. No. Faith or no faith, the characteristics must be there. Just like salt. It has got a particular type of taste. So you like it or not like it, the taste is there. It is... That is... If you think that "I have faith that salt should be sweet," no. That cannot be. You may have faith. You may create that faith that salt has the sweet taste. But that's not a fact. Similarly, if you say, "I have got my faith that sugar will be pungent." No. That cannot be. Sugar has got a particular type of taste. That will continue. You may believe it or not believe it. It does not depend. And faith means you believe, you can change it. Therefore dharma, the exact word, dharma, is different from the dictionary meaning, English dictionary, "a kind of faith. Religion means a kind of faith." We don't mean that.

So our real occupational duty is to serve the Supreme. That is our real occupational duty. We are meant for serving.
Lecture on SB 1.15.24 -- Los Angeles, December 3, 1973:

In this material condition of life we have forgotten what is our actually aim of life. Therefore Kṛṣṇa comes. Yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham (BG 4.7). Our duty, when we forget our dharma, that is called dharmasya glāniḥ. Dharma is not a religious sentiment. Dharma means our occupational duty, real meaning. I think I have given in Śrīmad-Bhāgavatam. So when we forget our duty, that is called dharmasya glāniḥ. Glāniḥ means deterioration of our real occupational duty.

So our real occupational duty is to serve the Supreme. That is our real occupational duty. We are meant for serving. But when we forget serving Kṛṣṇa and we try to serve so many other things... That means... "So many other things" means our lust, our greediness, our illusion, our so many problems we serve. We have to serve. That is our position. Nobody can be free from service. That is not possible. But we do not know where to give our service. That is forgetfulness. Kāmādīnāṁ kati na katidhā na pālitā durnideśāḥ. Here, the human being in ignorance, they are serving the kāma, lust, greediness, moha, anger—so many things they are serving. They are serving. A man is killing another body by lust, lusty desires. Or by illusion. So many other reasons. So we are serving. There is no doubt about it. We are serving. But we are serving our kāma, krodha, lobha, moha, mātsarya. Lust, desire, avarice, like that.

Real occupational duty... Now I am working as American or others working as Indian or German or Englishmen, or this family men.
Lecture on SB 2.1.1-5 -- Melbourne, June 26, 1974:

So what should be our occupational duty? Sad-dharma. Sad-dharma means... Sat means eternal. Real occupational duty... Now I am working as American or others working as Indian or German or Englishmen, or this family men. Everyone has got some occupational duty. But this occupational duty... Suppose I am working as American or European or Australian. This is temporary, because this body is temporary. And I am in bodily concept of life. Therefore my duty, so-called duty, is also temporary. As soon as the body is finished, I begin another chapter of duty. Suppose this life I am human being; next life I may not be human being. This statement was not liked by the newspaper man. (laughing) He was told that next life you can become animal, so he has published in my name, "The swami can become animal." Also the swami can become also animal. The so-called swami, they will become animal. (laughter) So that is not wrong. But we devotees, we are not afraid of becoming animal. Our only ambition is that we become Kṛṣṇa conscious.

I may change myself to become a Mohammedan or Christian or Hindu, but my real occupational duty is to render service to others.
Lecture on SB 7.6.1 -- New York, April 9, 1969:

What is our dharma? What is our compulsory duty? I have several times analyzed this fact. Our compulsory duty is to serve. Compulsory duty. Every one of us is serving and all the boys and girls present here can know it. And nobody can deny that he or she is not serving. Everyone is serving. That is our compulsory duty. I may change my faith I am Christian or I am Hindu. I may change myself to become a Mohammedan or Christian or Hindu, but my real occupational duty is to render service to others. That cannot be changed. That is the real enunciation of religion. And therefore in the Vedic system it is called sanātana-dharma.

Page Title:Real occupational duty
Compiler:Serene
Created:07 of Dec, 2008
Totals by Section:BG=0, SB=3, CC=0, OB=0, Lec=8, Con=0, Let=0
No. of Quotes:11