View source for When one realizes this position that, "I am eternal servant of Krsna, particle, part and parcel of Krsna. My duty is to serve Krsna," then it is called self-realization

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{{terms|"when one realizes this position that"|"I am eternal servant of Krsna, particle, part and parcel of Krsna. My duty is to serve Krsna"|"then it is called self-realization"}}
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[[Category:When One]]
[[Category:Realize]]
[[Category:Position]]
[[Category:We Are Eternal Servants of Krsna]]
[[Category:Part and Parcel of Krsna]]
[[Category:Particle]]
[[Category:Our Duty is to Serve Krsna]]
[[Category:It Is Called...]]
[[Category:Self-realization]]
[[Category:Pages Needing Audio - SHARMISTHA]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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Only master is Kṛṣṇa, and anyone—all demigods or man or animal or trees or anything—they are all servants. This is the position. And when one realizes this position that, "I am eternal servant of Kṛṣṇa, particle, part and parcel of Kṛṣṇa. My duty is to serve Kṛṣṇa," then it is called self-realization.
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[[Vanisource:741118 - Lecture SB 03.25.18 - Bombay|741118 - Lecture SB 03.25.18 - Bombay]]
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Real dharma means the characteristic. Dharma does not mean some rules and regulation. So just like sugar. Sugar, the characteristic of sugar is to become sweet. The characteristic of chili means to become hot. If sugar becomes hot and chili becomes sweet, then nobody cares for it. Similarly, our characteristic is to serve Kṛṣṇa. And when we serve anything other than Kṛṣṇa, that is our diseased condition of life. Just like this hand is meant for picking up something eatable and put it into the mouth. If it is unable to do it, then it is diseased. If the fingers and hand cannot pick up nice foodstuff and put into the mouth, then it is diseased condition. Similarly, when we are unable to serve Kṛṣṇa, or we do not serve Kṛṣṇa, we serve . . . serving we are. That is a fact. We cannot become master. Nobody . . . can anyone say that he is master? He's not serving anyone? Everyone is serving. That's a fact. Either you are serving your family or society or country or office or so many service. If anyone hasn't got to serve anything, then he picks up a master a cat and dog and serves him. Because service is my nature. But we are missing where to put the service. That is Kṛṣṇa. That is, that is Kṛṣṇa.

So when we understand that we are missing . . . we are serving, but we are having no pleasure. Kāmādīnāṁ kati na katidhā pālitā durnideśāḥ ([[Vanisource:CC Madhya 22.16|CC Madhya 22.16]]). We are serving . . . instead of serving Kṛṣṇa, I am serving my lusty desires. Kāma-lobhādi. If I go to serve any office, I am not going to serve that particular person, proprietor of the office, but I require some money—therefore I am serving. So I am serving the money, not the person. Therefore it is said, kāma-lobha. Lobha. We serve the . . . service must be. Kṛṣṇa is the master. Ekale īśvara kṛṣṇa āra saba bhṛtya ([[Vanisource:CC Adi 5.142|CC Adi 5.142]]). Only master is Kṛṣṇa, and anyone—all demigods or man or animal or trees or anything—they are all servants. This is the position. And when one realizes this position that, "I am eternal servant of Kṛṣṇa, particle, part and parcel of Kṛṣṇa. My duty is to serve Kṛṣṇa," then it is called self-realization. Not that ahaṁ brahmāsmi, "I become Bhagavān." How you can become Bhagavān? If you are Bhagavān, if you are actually the supreme powerful, then why you are in miserable condition under māyā? Does Bhagavān comes under māyā? No. Kṛṣṇa says, mama māyā. Māyā is the maidservant of Kṛṣṇa, and we are servant of māyā. So how we can become māyā, uh, Bhagavān? This is common sense. Had I been Bhagavān, then why I have become servant of māyā?

Therefore we are engaged in the service of māyā in so many phases and different names. Somebody's serving country, somebody's serving society, somebody's serving family, office, this, that, so many. This is māyā's service. Now, when we come to our senses that, "I am . . . so long I was engaged in māyā's service. Now I have to engage myself in Kṛṣṇa's service," that is self-realization. That is described here that jñāna-vairāgya-yuktena. Jñāna-vairāgya. This is knowledge, that "I am servant of Kṛṣṇa. I am nobody's servant." This is jñāna. Because I am in illusion, I am, for nothing, without any benefit, I am serving so many . . . kāmādīnāṁ kati na katidhā pālitā durnideśāḥ. Kāma-lobha. I am serving this kāma, lobha, moha, mātsarya, but without any benefit, without any pleasure. So when we come to this stage, to know, that is called jñānam. And as soon as you become jñānī, actually in knowledge, then what is the next step? Vairāgya. "No more I am serving anyone. I shall serve only Kṛṣṇa. That's all." This is called vairāgya. Jñāna-vairāgya.
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