Servitorshp

Expressions researched:
"servitorship"

BG Chapters 1 - 6

BG 4.18, Purport:

The sense of eternal servitorship to Kṛṣṇa makes one immune to all sorts of reactionary elements of work.

BG 4.19, Purport:

Development of this knowledge of eternal servitorship to the Lord is compared to fire. Such a fire, once kindled, can burn up all kinds of reactions to work.

SB Canto 1

SB 1.1.3, Purport:

In the revealed scriptures the following twelve varieties of rasas are enumerated: (1) raudra (anger), (2) adbhuta (wonder), (3) śṛṅgāra (conjugal love), (4) hāsya (comedy), (5) vīra (chivalry), (6) dayā (mercy), (7) dāsya (servitorship), (8) sakhya (fraternity), (9) bhayānaka (horror), (10) bībhatsa (shock), (11) śānta (neutrality), (12) vātsalya (parenthood).

SB 1.9.34, Purport:

The Lord is the absolute form of eternity, bliss and knowledge. As such, transcendental loving service to the Lord in one of the five principal relations, namely śānta, dāsya, sakhya, vātsalya and mādhurya, i.e., neutrality, servitorship, fraternity, filial affection and conjugal love, is graciously accepted by the Lord when offered to the Lord in genuine love and affection. Śrī Bhīṣmadeva is a great devotee of the Lord in the relation of servitorship.

SB 1.13.42, Purport:

The factual position of the living being is, however, that he is the eternal servitor of the Supreme Lord. In his liberated state he renders service to the Lord in transcendental love and thus enjoys a life of full freedom, even sometimes on an equal level with the Lord or sometimes more than the Lord. But in the conditioned material world, every living being wants to be the Lord of other living beings, and thus by the illusion of māyā this mentality of lording it over becomes a cause of further extension of conditional life. So in the material world the living being is still more conditioned, until he surrenders unto the Lord by reviving his original state of eternal servitorship. That is the last instruction of the Bhagavad-gītā and all other recognized scriptures of the world.

SB Canto 3

SB 3.9.33, Purport:

Lord Śrī Caitanya Mahāprabhu, in the Caitanya-caritāmṛta, also confirms this statement by declaring that the real, spiritual form of the living entity is eternal servitorship to the Supreme Lord. The Māyāvāda school shudders at the thought of a service attitude in the living entity, not knowing that in the transcendental world the service of the Lord is based on transcendental love.

SB 3.25.10, Purport:

As soon as the living entity forgets his real, constitutional position of eternal servitorship to the Lord and wants instead to enjoy himself by sense gratification, he is captured by māyā.

SB 3.27.24, Purport:

To be the servant of the Lord is the greatest position. If one can understand this and can thus revive one's original nature of eternal servitorship of the Lord, one stands fully independent.

SB 3.32.5, Purport:

In unpurified consciousness one thinks of himself as the Lord of the universe, but in purified consciousness one thinks himself the eternal servant of the Supreme Personality of Godhead. Putting oneself in that position of eternal servitorship to the Supreme Lord and working for Him perpetually, one actually becomes completely satisfied. As long as one works for his personal sense gratification, he will always be full of anxiety.

SB 3.33.26, Purport:

As soon as we are reestablished in our original position of servitorship to the Supreme Lord, we begin to forget the necessities of the body, and at last we forget the body.

SB Canto 4

SB 4.20.27, Purport:

Pṛthu Mahārāja was thinking only of the lotus feet of the Lord because he is on the platform of dāsya-rasa, or servitorship of the Lord.

SB Canto 9

SB 9.9.48, Translation:

Thus Mahārāja Khaṭvāṅga, by his advanced intelligence in rendering service to the Lord, gave up false identification with the body full of ignorance. In his original position of eternal servitorship, he engaged himself in rendering service to the Lord.

SB Canto 10.1 to 10.13

SB 10.9.3, Purport:

Either in parental affection or conjugal love, friendship or servitorship—in any way—we must follow in the footsteps of the inhabitants of Vṛndāvana, not try to become like them.

SB 10.12.7-11, Translation:

All the boys would be differently engaged. Some boys blew their flutes, and others blew bugles made of horn. Some imitated the buzzing of the bumblebees, and others imitated the voice of the cuckoo. Some boys imitated flying birds by running after the birds' shadows on the ground, some imitated the beautiful movements and attractive postures of the swans, some sat down with the ducks, sitting silently, and others imitated the dancing of the peacocks. Some boys attracted young monkeys in the trees, some jumped into the trees, imitating the monkeys, some made faces as the monkeys were accustomed to do, and others jumped from one branch to another. Some boys went to the waterfalls and crossed over the river, jumping with the frogs, and when they saw their own reflections on the water they would laugh. They would also condemn the sounds of their own echoes. In this way, all the cowherd boys used to play with Kṛṣṇa, who is the source of the Brahman effulgence for jñānīs desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead. How can one explain their great fortune?

CC Adi-lila

CC Adi 1.46, Purport:

If one poses himself as an ācārya but does not have an attitude of servitorship to the Lord, he must be considered an offender, and this offensive attitude disqualifies him from being an ācārya.

CC Adi 3.12, Purport:

Imperfect life is realized in material existence, in five different relationships we share with everyone within the material world: neutrality, servitorship, friendship, filial love and amorous love between husband and wife or lover and beloved.

CC Adi 4.34, Purport:

Special natural appreciation of the descriptions of a particular pastime of Godhead indicates the constitutional position of a living entity. Adoration, servitorship, friendship, parental affection and conjugal love are the five primary relationships with Kṛṣṇa. The highest perfectional stage of the conjugal relationship, enriched by many sentiments, gives the maximum relishable mellow to the devotee.

CC Adi 4.34, Purport:

The activities of the sahajiyās simply lower one deeper into the material contamination of the senses and mind. Kṛṣṇa's transcendental pastimes display eternal servitorship to Adhokṣaja, the Supreme Lord, who is beyond all conception through material senses. Materialistic conditioned souls do not understand the transcendental exchanges of love, but they like to indulge in sense gratification in the name of devotional service.

CC Adi 4.35, Purport:

If one accepts Kṛṣṇa as the supreme friend, the attraction of material friendship will be finished for him, and he will not be dismayed by so-called friendship with mundane wranglers. If he is attracted by servitorship to Kṛṣṇa, he will no longer have to serve the material body in the degraded status of material existence, with the false hope of becoming master in the future.

CC Adi 6 Summary:

That Advaita, the superintendent of the cosmic manifestation, has descended in the form of Advaita Ācārya to associate with Lord Caitanya. When He is addressed as the servitor of Lord Caitanya, His glories are magnified because unless one is invigorated by this mentality of servitorship one cannot understand the mellows derived from devotional service to the Supreme Lord, Kṛṣṇa.

CC Adi 6.76, Purport:

In the material world, although materialists want to become one with God or compete with God, everyone directly or indirectly engages in the service of the Lord. The more one is forgetful of the service of Kṛṣṇa, the more he is considered to be dying. Therefore, when one develops pure Kṛṣṇa consciousness, he immediately develops his eternal servitorship to Kṛṣṇa.

CC Adi 6.104, Purport:

People in general, because of their foolishness only, try to become masters of everything, forgetting the transcendental mellow of servitorship to the Lord. When a person is actually advanced in spiritual understanding, however, he can accept the transcendental servitorship of the Lord without hesitation.

CC Adi 6.110, Purport:

Lord Caitanya, who is known as Śrī Gaurahari, is complete in relishing all the different mellows, namely neutrality, servitorship, fraternity, parental affection and conjugal love. By accepting the ecstasy of different grades of devotees, He is complete in relishing all the mellows of these relationships.

CC Adi 6.112, Purport:

Although Śrī Advaita Prabhu belongs to the Viṣṇu category, He displays servitorship to Lord Caitanya Mahāprabhu as one of His associates. When Lord Viṣṇu appears as a servitor, He is called an incarnation of a devotee of Lord Kṛṣṇa.

CC Madhya-lila

CC Madhya 1.43, Purport:

Finally there is a discussion of overlapping of different rasas, and there are discussions of śānta (neutrality), servitorship, taking shelter, parental love, conjugal love, direct transcendental enjoyment and enjoyment in separation, previous attraction and the glories of Śrīmatī Rādhārāṇī.

CC Madhya 8.83, Purport:

That is svarūpa-siddhi, the perfection of one's eternal relationship with the Supreme Lord. Svarūpa-siddhi, the eternal relationship with the Supreme Lord, may be situated in any one of the transcendental mellows. Each and every one of them is as perfect as the others. But by comparative study an unbiased person can realize that the mellow of servitorship is better than the mellow of neutrality, that the mellow of fraternity is better than the mellow of servitorship, that the parental mellow is better than that of fraternity, and that above all other mellows is the mellow of conjugal love.

CC Madhya 8.83, Purport:

For example, it may be said that dāsya-rasa is better than śānta-rasa, yet transcendental love of God is there in both of them. Similarly, we can judge that love of Godhead in fraternity is better than love of Godhead in neutrality and servitorship. Similarly, love of Godhead in parental affection is better than love in fraternity. And, as stated before, love of God in the conjugal rasa is superior to that in the parental rasa.

CC Madhya 8.88, Purport:

The same can be applied to the rasa known as mādhurya-rasa, or conjugal love. In conjugal love there are the qualities of neutrality, servitorship, fraternity and parental affection, as well as those of conjugal love itself. The conclusion is that through conjugal love the Lord is completely satisfied.

CC Madhya 19.154, Purport:

There are also other planets in the spiritual world, called Vaikuṇṭha planets, and on these planets Lord Nārāyaṇa is worshiped with awe and veneration. On these planets śānta-rasa is prevalent, and some of the devotees are also connected with the Supreme Personality of Godhead in dāsya-rasa, the mellow of servitorship.

CC Madhya 19.165, Purport:

The five rasas (mellows) in the transcendental world are practiced by the inhabitants of Goloka Vṛndāvana in neutrality, servitorship, friendship, parental affection and conjugal love. All these please the Lord so much that He is controlled by the devotees.

CC Madhya 20.118, Purport:

From time immemorial the nitya-mukta living entity has always been a devotee of Kṛṣṇa, and his only attempt has been to serve Kṛṣṇa. Thus he never forgets his eternal servitorship to Kṛṣṇa. Any living entity who forgets his eternal relationship with Kṛṣṇa is under the sway of the material condition.

CC Madhya 22.121, Translation:

“After one is established in devotional service, the positive actions are (1) hearing, (2) chanting, (3) remembering, (4) worshiping, (5) praying, (6) serving, (7) accepting servitorship, (8) becoming a friend and (9) surrendering fully.

CC Madhya 23.45, Translation:

“According to the candidate possessing these transcendental qualities (sneha, māna and so on), there are five transcendental mellows—neutrality, servitorship, friendship, parental love and conjugal love.

CC Madhya 23.47, Translation:

“When the permanent ecstasies (neutrality, servitorship and so on) are mixed with other ingredients, devotional service in love of Godhead is transformed and becomes composed of transcendental mellows.

CC Madhya 23.53, Translation:

“There are five transcendental mellows—neutrality, servitorship, friendship, parental affection and conjugal love, which is also known as the mellow of sweetness. Conjugal love excels all the others.

CC Madhya 23.54, Translation:

“The position of neutrality increases up to the point where one can appreciate love of Godhead. The mellow of servitorship gradually increases to the point of spontaneous love of Godhead.

CC Madhya 23.55, Translation:

“After the mellow of servitorship, there are the mellows of friendship and parental love, which increase to subordinate spontaneous love. The greatness of the love found in friends like Subala extends to the standard of ecstatic love of Godhead.

CC Madhya 23.55, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the mellow of neutrality increases to simple love of Godhead. In the mellow of servitorship, love of Godhead increases beyond that to affection, counterlove (anger based on love), love and attachment. Similarly, the mellow of friendship increases to affection, counterlove, love, attachment and subattachment.

CC Madhya 23.56, Purport:

In the transcendental mellows of neutrality and servitorship, there are similar divisions of yoga and viyoga, but they are not variegated. The divisions of yoga and viyoga are always existing in the five mellows.

CC Madhya 23.93, Translation:

“Just as Lord Kṛṣṇa and Śrīmatī Rādhārāṇī are the object and shelter of the mellow of conjugal love, so, in the mellow of servitorship, Kṛṣṇa, the son of Mahārāja Nanda, is the object, and servants like Citraka, Raktaka and Patraka are the shelter. Similarly, in the transcendental mellow of friendship, Lord Kṛṣṇa is the object, and friends like Śrīdāmā, Sudāmā and Subala are the shelter. In the transcendental mellow of parental affection, Kṛṣṇa is the object, and mother Yaśodā and Mahārāja Nanda are the shelter.

CC Madhya 24.32, Translation:

“The attraction to Kṛṣṇa of devotees on the platform of neutrality increases up to love of Godhead (prema), and the attraction of devotees on the platform of servitorship increases to spontaneous attachment (rāga).

CC Madhya 24.210, Purport:

The six further meanings of the verse are based on the following meanings of the word ātmārāma: (1) mental speculators (vide verse 165), (2) those engaged in different types of endeavor (vide verse 168), (3) those who are patient and sober (vide verse 174), (4) those who are intelligent and learned scholars (vide verse 187), (5) those who are intelligent but illiterate and foolish (vide verse 187), and (6) those who are conscious of their eternal servitorship to Kṛṣṇa (vide verse 201).

CC Antya-lila

CC Antya 5.97, Purport:

When the twelve mellows—such as neutrality, servitorship and friendship—are characterized by adverse sthāyi-bhāva, vibhāva and anubhāva ecstasies, they are known as uparasa, submellows.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 1:

Examples of devotees in the second stage, the dāsya stage of servitorship, are Raktaka, Citraka and Patraka in the Gokula rasa. These all function as servants of Kṛṣṇa. In Dvārakā there is Dāruka, and in the Vaikuṇṭha planets there are Hanumān and others.

Teachings of Lord Caitanya, Chapter 1:

When one attains śānta-rasa, unflinching faith in Kṛṣṇa is established, and all material desires cease. These specific characteristics of śānta-rasa—unflinching faith in Kṛṣṇa and cessation of all desires which are not connected with Kṛṣṇa—are common to all other rasas as well, just as sound is generally present in all other elements (air, fire, water and earth) because it is produced from the sky. Similarly, these two characteristics of śānta-rasa are present in other transcendental relationships, such as dāsya (servitorship), sakhya (fraternity), vātsalya (paternal affection), and the madhura-rasa (conjugal love).

Teachings of Lord Caitanya, Chapter 1:

Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19): "After many, many births of worshiping Brahman and Paramātmā, when one surrenders unto Vāsudeva as the supreme master and accepts himself as the eternal servitor of Vāsudeva, he becomes a great transcendentally realized soul." At that time, due to his thick and thin relationship with the Supreme Absolute Truth, one begins to render some sort of transcendental loving service to the Supreme Personality of Godhead. Thus the neutral relationship known as śānta-rasa is transformed into dāsya-rasa, servitorship.

Teachings of Lord Caitanya, Chapter 14:

The particular rasas (flavors or tastes) of the devotees who merge into that ocean of bhakti-rasāmṛta are known as neutrality, servitorship, friendship, parenthood and conjugal love. Conjugal love is very prominent, and it is symptomized by the devotee's decorating his body to attract Kṛṣṇa. The flavor of servitorship increases to include affection, anger, fraternity and attachment. The flavor of friendship increases to include affection, anger, fraternity, attachment and devotion, and in parenthood the attachment increases to include affection, anger, fraternity, attachment, and devotion.

Teachings of Lord Caitanya, Chapter 17:

Other pure devotees, who are more or less attached to Śrī Nityānanda Prabhu and Advaita Prabhu, are attracted by other transcendental relationships, such as parental affection, friendship and servitorship. When such devotees are attached to the activities of Lord Caitanya, they at once become confidential devotees in conjugal love with the Supreme Lord.

Teachings of Lord Caitanya, Chapter 23:

Śrīmad-Bhāgavatam begins with the surrender of the living entity unto the Absolute Person. This surrender is made with clear consciousness and awareness of the devotee's oneness with the Absolute, and, at the same time, of his eternal position of servitorship. In the material conception, one thinks himself to be the Lord of all he surveys; consequently he is always troubled by the threefold miseries of life. As soon as one comes to know his real position in transcendental service, he at once becomes freed from all these miseries.

Nectar of Devotion

Nectar of Devotion Introduction:

Invoking auspiciousness: Lord Śrī Kṛṣṇa is the Supreme Personality of Godhead, the cause of all causes, the reservoir of all rasas, or relationships, which are called neutrality (passive adoration), servitorship, friendship, parenthood, conjugal love, comedy, compassion, fear, chivalry, ghastliness, wonder and devastation.

Nectar of Devotion 11:

In the opinion of the karmīs (fruitive workers), offering the results of karma is called servitorship. But according to Vaiṣṇava ācāryas like Rūpa Gosvāmī, servitorship means constant engagement in some kind of service to the Lord.

Nectar of Devotion 11:

In the Nāradīya Purāṇa there is a statement of how this servitorship is transcendental. It is said there that a person who is constantly engaged in devotional service by his body, mind and words, or even a person who is not practically engaged but is simply desiring to be so, is considered to be liberated.

Nectar of Devotion 25:

It is described that Kṛṣṇa, the enemy of Kaṁsa, has sixty-four transcendental qualities, and all of the ever-liberated souls who accompany the Lord have the first fifty-five of the qualities, without any doubt. Such devotees are related to the Supreme Personality of Godhead in any of five transcendental mellows—namely neutrality, servitorship, friendship, parenthood and conjugal love.

Nectar of Devotion 32:

When transcendental humors in relationship with Kṛṣṇa become mixed (e.g., when the relationships with Kṛṣṇa in friendship, servitorship and parental love become mixed together), the result is called mixed humor or flavor. Such mixed transcendental flavors are manifested by such devotees as Uddhava, Bhīma and Mukharā, the personal attendant of mother Yaśodā.

Nectar of Devotion 36:

Another devotee once said, "This Supreme Personality of Godhead from whose bodily pores come millions of universes, permanently rising, who is the ocean of mercy, who is the owner of inconceivable energies, who is always equipped with all perfections, who is the origin of all incarnations, who is the attraction for all liberated persons—this very Supreme Personality of Godhead is the supreme controller and the supremely worshipable. He is all-cognizant, fully determined and fully opulent. He is the emblem of forgiveness and the protector of surrendered souls. He is munificent, true to His promise, expert, all-auspicious, powerful and religious. He is a strict follower of the scripture, He is the friend of the devotees, and He is magnanimous, influential, grateful, reputable, respectable, full of all strength, and submissive to pure love. Surely He is the only shelter of devotees who are attracted to Him by the affection of servitorship."

Nectar of Devotion 39:

Devotees situated in the transcendental rasa of servitorship render their particular service whenever there is an opportunity. Sometimes they sit down in front of Kṛṣṇa to receive orders. Some persons are reluctant to accept this level of devotional service as actual bhakti-yoga, and in some of the Purāṇas also this servitorship in devotional service to Kṛṣṇa is not accepted as the actual bhakti-yoga system. But Śrīmad-Bhāgavatam has clearly indicated that the servitor relationship with Kṛṣṇa is the actual beginning of yoga realization.

Nectar of Devotion 49:

There is another statement as follows: "When shall I be freed from the mode of ignorance? And being thus purified, when shall I attain the stage of serving Kṛṣṇa eternally? Only then shall I be able to worship Him, always observing His lotus eyes and beautiful face." In this statement the whole is the ecstasy of neutrality, and the part is servitorship.

Nectar of Devotion 50:

There is the following statement by a gopī: "My dear Kṛṣṇa, the first thing You should do is just embrace me with Your strong arms. Then, my dear friend, I shall first smell Your head, and then I shall enjoy with You." This is an example of incompatibility in which conjugal love is the whole and servitorship is the part.

Krsna, The Supreme Personality of Godhead

Krsna Book 20:

In the rainy season some of the roads are not frequently used, and they become covered with long grasses. These roads are exactly like a brāhmaṇa who is not accustomed to studying and practicing the reformatory methods of the Vedic injunctions—he becomes covered with the long grasses of māyā. In that condition, forgetful of his constitutional nature, he forgets his position of eternal servitorship to the Supreme Personality of Godhead. By being deviated by the seasonal overgrowth of long grasses created by māyā, a person identifies himself with the māyic production and succumbs to illusion, forgetting his spiritual life.

Krsna Book 87:

The conclusion is, therefore, that Kṛṣṇa is worshipable and that all other living entities are simply His servants. This understanding is called self-realization. Any other realization of one's self beyond this relationship of eternal servitorship to Kṛṣṇa is impelled by māyā.

Renunciation Through Wisdom

Renunciation Through Wisdom 2.11:

In the Gītā (4.11) He says, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: "As all surrender unto Me, I reward them accordingly." He responds to all the different devotional mellows—servitorship, fraternity, parental affection, and conjugal love. Similarly, he ignores those who disrespect Him by regarding Him as an ordinary mortal. Conversely, He always shelters and protects those who accept Him as the Supreme Lord and serve Him with loving devotion, following in the footsteps of past saintly masters.

Renunciation Through Wisdom 2.13:

They execute this ninefold devotional service in the stage of sādhana, or practice, and feel deep satisfaction in the perfected, or siddha, stage. They become saturated with the transcendental spiritual mellows of servitorship, friendship, and so on, from which they derive divine ecstasy. Lord Kṛṣṇa grants genuine transcendental understanding, buddhi-yoga, to those devotees who experience spiritual satisfaction and divine bliss through constant devotional service; gradually their specific devotional attitude increases to the point where they can relish pure love of God.

Light of the Bhagavata

Light of the Bhagavata 13, Purport:

A covered road is exactly like a brāhmaṇa who is not accustomed to studying and practicing the reformatory practices of Vedic injunctions-he becomes covered with the long grasses of illusion. In that condition, forgetful of his constitutional nature, he forgets his position of eternal servitorship to the Supreme Personality of Godhead. By being deviated by the seasonal overgrowth of long grasses created by māyā, a person identifies himself with illusory productions of nature and succumbs to illusion, forgetting his spiritual life.

Sri Isopanisad

Sri Isopanisad 15, Purport:

Of the childhood play between the Lord and His playmates, the cowherd boys, Śukadeva Gosvāmī says in Śrīmad-Bhāgavatam (10.12.11):

itthaṁ satāṁ brahma-sukhānubhūtyā

dāsyaṁ gatānāṁ para-daivatena

māyāśritānāṁ nara-dārakeṇa

sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ

"The Personality of Godhead, who is perceived as the impersonal, blissful Brahman by the jñānīs, who is worshiped as the Supreme Lord by devotees in the mood of servitorship, and who is considered an ordinary human being by mundane people, played with the cowherd boys, who had attained their position after accumulating many pious activities."

Sri Isopanisad 15, Purport:

Thus the Lord is always engaged in transcendental loving activities with His spiritual associates in the various relationships of śānta (neutrality), dāsya (servitorship), sakhya (friendship), vātsalya (parental affection) and mādhurya (conjugal love).

Mukunda-mala-stotra (mantras 1 to 6 only)

Mukunda-mala-stotra mantra 1, Purport:

The supreme "1" always wants to make our zero efforts valuable by His association, just as a loving father always wants an unhappy son to be in a prosperous position. A rebellious son, however, stubbornly refuses the cooperation of the loving father and thus suffers all sorts of miseries. The Lord, therefore, sends His bona fide representatives to all parts of the material creation, and sometimes He even comes Himself to reclaim His fallen sons. For this purpose He also exhibits the actual life in the transcendental world, which is characterized by relationships with Him in servitorship, friendship, parenthood, and consorthood. All relationships in the material world are but perverted reflections of these original relationships. In the mundane world we experience only the shadow of the reality, which exists in the spiritual world.

Bhagavad-gita As It Is Lectures

Lecture on BG 4.7 -- Montreal, June 13, 1968:

The real identity of the living entity is that he is eternally servant of God. We should not understand this word servant in the meaning of materialistic servant. To become servant of God is a great position. That is not ordinary position. Just like people try to get some government servitorship. Government service. That is also servant, to become servant. Why? Or people try to get some service in some established firm, well-reputed business firm. Why? That service is comfortable, there is great profit in such kind of service. So if people are satisfied by getting a government service or service in some good establishment, then just think over if you become servant of God then what is your position?

Lecture on BG 4.7 -- Montreal, June 13, 1968:

But at the present moment, I am thinking that I am master, I'm not servant. This is called māyā. Actually I am servant, but I am thinking master. Everyone is trying to lord it over the material nature according to his capacity. Controller, master, he's trying to be, but actually his position is servant. So when he forgets his servitorship, that is called dharmasya glānir, discrepancy of his natural position. Dharmasya.

Lecture on BG 4.7 -- Montreal, June 13, 1968:

That real constitutional position of the living entity, especially of the human being, is to accept servitorship of Kṛṣṇa. So in other word, when there is discrepancy in the matter of Kṛṣṇa consciousness, at that time Kṛṣṇa comes. Kṛṣṇa descends. Kṛṣṇa descends.

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.1 -- New Vrindaban, September 1, 1972:

Guest: You said, you say that we, our relationship to Kṛṣṇa is as children. But, I've also read that we, our relationship is also as, as Kṛṣṇa as our son.

Prabhupāda: Yes. Because our business is to love God, so this is very higher conception. There are different stages of love. Love in silence, love in servitorship, love in friendship, love in paternal relationship, love in conjugal relationship. So to accept God as son is a process of loving God. Just like the parents and a small child. Nobody can love the small child better than his parents. Similarly, one who wants to love God, he prays to God, "Kindly you become my child."

Lecture on SB 1.5.9-11 -- New Vrindaban, June 6, 1969:

We forget our relationship with God, or Kṛṣṇa. Then adharma. That is... Instead of becoming servant of Kṛṣṇa, I become servant of so many things. I become servant of my family, servant of my country, society, humanity, cats, dogs, so many things. Servant I remain, but I become servant of so many things. So I have to convert from this servitorship to Kṛṣṇa's servitorship.

Lecture on SB 1.16.21 -- Hawaii, January 17, 1974:

Is there any party, is there any school, or is there any institution that they're conducting without any chief leader or director? Can you show me any instance throughout the whole world? Is there any instance? No. Just like from our camp somebody has left, but he has accepted Gaurasundara or Siddha-svarūpa Mahārāja as chief. The principle is there, that you have to accept one chief. But intelligent is that which, what kind of leadership we shall accept. That is knowledge. We have to accept the servitorship or underhand, to become underhand of some person. So the intelligence is that "Whom we have to accept?" That, there lies intelligence: "What kind of leader we shall accept?"

Lecture on SB 3.25.11 -- Bombay, November 11, 1974:

So Bhagavān, the Supreme Personality of Godhead, is the real shelter, śaraṇaṁ śaraṇyam. We are seeking shelter, everyone, because we are servant constitutionally. Originally, we are servant of God. So that is our nature, to take shelter. Everyone is seeking a nice shelter. Somebody's seeking some occupation, service of some big man. Somebody's seeking oc..., servitorship of the government, government servant. But the ultimate shelter is Kṛṣṇa, the Supreme Personality of Godhead.

Lecture on SB 3.25.11 -- Bombay, November 11, 1974:

Because we have given up the servitorship of Kṛṣṇa, we are servant of so many other things. We are obliged to serve, ṛṇī. Ṛṇī means debtor. Devarṣi-bhūtāpta-nṛṇāṁ pitṟṇām (SB 11.5.41). We are debtor to so many persons. We are debtor to the demigods. Just like the sun is demigod. He's giving you heat and light.

Lecture on SB 7.7.25-28 -- San Francisco, March 13, 1967:

Don't be servant of your senses. Servant you are. Just change your servitorship. Instead of becoming servant of senses, just become the servant of the master of the senses. The master of senses is Kṛṣṇa.

Nectar of Devotion Lectures

The Nectar of Devotion -- Vrndavana, October 19, 1972:

Mukti means to be situated in his own constitutional position. That is mukti. So our constitutional position is eternal servitorship of Kṛṣṇa. Caitanya Mahāprabhu has said, jīvera svarūpa haya nitya kṛṣṇera dāsa (Cc. Madhya 20.108-109). So if we can simply understand that "I am eternal servant of Kṛṣṇa. Let me again engage, be engaged in Kṛṣṇa's service," and if he's actually engaged, then immediately he's liberated. So devotees are already liberated.

General Lectures

Lecture -- Seattle, September 27, 1968:

So this false endeavor, that "I want to be master of all I survey," "I am the monarch of all I survey," this attitude should be given up. Every one of us is constitutionally servant. Now, at the present moment, we are servant of the senses. Now, this servitorship should be changed to Kṛṣṇa only. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. And as soon as you change your servitorship to Kṛṣṇa, then gradually, as you become sincere, so Kṛṣṇa reveals to you, and reciprocation of service between Kṛṣṇa and yourself will be so nice. Either you love Him as friend, or master, or lover, or... There are so many items. Any way you can try to love Him and see how much you are satisfied. This is Kṛṣṇa consciousness movement.

Lecture -- Seattle, September 27, 1968:

What is the value of zero? And you waste your time, four hours? After all, it is zero. So people want this. People want this. If we say simple things—"God is great. You are the servant, eternal servant. You have no power. You are always dependent on God. Just turn your servitorship to God, you'll be happy"—"Oh, this is not very nice." So they want to be cheated. Therefore so many cheaters come and cheat and go away, that's all. The people want to be cheated. They don't want simple things.

Lecture -- Los Angeles, November 13, 1968:

So this instruction should be taken by all of us. The purificatory process is chanting Hare Kṛṣṇa. And as soon as our heart is purified, we completely become convinced that "The Lord is Supreme. I am His eternal servant. I have forgotten this. Servant, my servitorship is there, but instead of serving the Lord, I am serving my senses. That's all. I have never become the master. I am not master of my sense; I am the servant of my senses. That is my position." So why not becoming the servant of the Supreme instead of serving on the servant of the senses? You cannot become master.

Pandal Lecture at Cross Maidan -- Bombay, March 26, 1971:

That is the direction by Śrīla Rūpa Gosvāmī. Īhā yasya harer dāsye. One who is always anxious to serve the Supreme Lord... Because my natural constitutional position is to serve Kṛṣṇa. And because I am covered by the ignorance injected by the māyā, I am thinking, "I am servant of this, servant of my country, servant of my society, servant of my body." If not, "I am servant of my dog, of my cat." So that is my position. But actually I am servant of Kṛṣṇa. As I am thinking at present moment, "I am servant of this, servant of that," we have to give up this servant, servitorship or servitude, and we have to turn our face toward Kṛṣṇa. That is perfection of life. Īhā yasya harer dāsye. Jīvan muktaḥ sa ucyate. Nikhilāsv apy avasthāsu. That is the direction of Rūpa Gosvāmī, that it doesn't matter in what condition of life you are now. You may be an Indian, you may be a European, you may be American, you may be Hindu, you may be Christian, you may be Muhammadan, but you should think that you are eternal servant of God, or Kṛṣṇa. "Kṛṣṇa" is the right terminology what we mean by God.

1968 Correspondence

Letter to Cidananda -- Montreal 12 July, 1968:

A living entity has constitutionally mind, intelligence, and ego, but they are contaminated in contact with matter. At the present moment, our ego is working under some designation. Somebody is thinking that he is an American or Indian, and other is thinking that he is Brahmacari or Householder. This sort of ego is material but when one is firmly convinced that he does not belong to any material designation, but, his pure identification is eternal servitorship of Krishna—in Vedic language it is called, aham brahmasmi. That means I am spirit soul.

Letter to Upendra dasa -- 20 September, 1968:

We practice and preach svabhāva dharma but not that dharma which is taken as a matter of faith. The svabhāva dharma of every living creature is to become a servant. Even a great scholar like yourself is also a servant of Washingtondesiya rajya. Similarly everyone is servant of somebody superior. This servitorship is constitutional position of all living beings. But in conditional state everyone is serving his senses. This is called virupa dharma. The svarupa dharma is to serve the master of the senses namely hṛṣikesha. This hṛṣikesha servitorship is liberation of the conditioned soul. Without this, namely hṛṣikena hṛṣikesha sevanam bhaktir ucyate. Harāv ābhaktasya kuto mahat gunāḥ manorathena asato dhāvato vahiḥ, a man is pasubhisamānāh. According to Asian sanskṛt scholars vidya bhāgavatabadhi.

1969 Correspondence

Letter to Janardana -- Los Angeles 2 March, 1969:

The spiritual understanding as taught by Lord Caitanya is that all living entities are eternally servants of God. We have to propagate this philosophy, and for this we have to make propaganda. Every religion believes in God, and we want that everyone should actively come to this understanding of accepting one's eternal servitorship to God.

Letter to Vrndavanesvari -- New Vrindaban 25 May, 1969:

We are working completely on the spiritual platform. The concept of European, American, or Indian is based on the bodily platform. So long one is under the impression that he is this body, he cannot make much progress in this movement. Lord Caitanya says that factually all living entities are the servants of Krishna. This servitorship cannot be rendered from the material platform, because Krishna is not matter.

Letter to Yadavananda -- London 2 December, 1969:

Your initiated name is Yadavananda, which means He who gives pleasure to the Yadu dynasty. This is Krishna, and you are Yadavananda das, the servant of Yadavananda. Except for persons who are in Krishna Consciousness, everyone is to one degree or another the servant of Maya, or illusion. The purpose of our society for Krishna Consciousness is to train people in the science of breaking their servitorship to maya and re-establishing their relationship with Krishna as His loving servitor. When we act in this position of Krishna's servitor very soon we understand that this is our natural, constitutional position, and thus we regain our constitutional qualities of eternity, bliss and knowledge.