View source for The jivatma, the living entity, is eternally servitor of Krsna, and one should understand the nature of his master so that his service attitude, his affection, may be more intimate

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{{terms|"The jīvātmā, the living entity, is eternally servitor of Kṛṣṇa, and one should understand the nature of his master so that his service attitude, his affection, may be more intimate"}}
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{{compiler|Visnu Murti}}
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[[Category:Jiva]]
[[Category:Living Entities]]
[[Category:Eternally]]
[[Category:Eternal Servitor]]
[[Category:Servant of Krsna]]
[[Category:One Should]]
[[Category:Should Understand]]
[[Category:Nature Of God]]
[[Category:Service Attitude]]
[[Category:Affection]]
[[Category:May Be]]
[[Category:More]]
[[Category:Intimate]]
[[Category:1966 Pages Needing Audio]]
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<h2>Lectures</h2>
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<h3>Sri Caitanya-caritamrta Lectures</h3>
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The jīvātmā, the living entity, is eternally servitor of Kṛṣṇa, and one should understand the nature of his master so that his service attitude, his affection, may be more intimate. Suppose I am serving at a place. I am engaged in a service to a master, but I do not know how big is my master. But when I understand the influence and opulence and greatness of my master, I become more devoted: "Oh, my master is so great.".
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[[Vanisource:661205 - Lecture CC Madhya 20.152-154 - New York|661205 - Lecture CC Madhya 20.152-154 - New York]]
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So Lord Caitanya is describing about the personal feature of Lord Kṛṣṇa. The (im)personal feature of Lord Kṛṣṇa, as described in the Bhagavad-gītā, that is the manifestation of His material energy. Now the personal feature as described by Lord Caitanya in the Caitanya-caritāmṛta, this is the description of His spiritual feature. We have already studied in the Bhagavad-gītā that the Lord has two distinctive features: material and spiritual, superior and inferior. Of course, for Him there is no superior or inferior. But for us, it is superior, inferior. We cannot say that because everything is emanation from the Supreme, therefore there is no superior or inferior. No. Superior, inferior, in relationship with the energy. Just like īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: ([[Vanisource:BG 18.61|BG 18.61]]) "Īśvara, the Supreme Lord, is situated in everyone's heart." So He is in the heart of a hog, of a dog, and the learned brāhmaṇa as well. For Him there is no such discrimination—what is hog, what is dog, what is brāhmaṇa, what is good, what is bad—because He is Absolute. But here we have to distinguish between the hog and the dog, at least so far the material body is concerned.

So Lord Caitanya says,

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:kṛṣṇera svarūpa-vicāra śuna, sanātana
:advaya-jñāna-tattva, vraje vrajendra-nandana
:([[Vanisource:CC Madhya 20.152|CC Madhya 20.152]])
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He is addressing Sanātana Gosvāmī. You'll remember that this chapter, "Instruction to Sanātana Gosvāmī," was begun when Sanātana Gosvāmī, after his retirement, approached the Lord at Benares and surrendered himself and asked Him, "What I am?" So under that question, He is describing his relationship with Kṛṣṇa. Kṛṣṇa. The jīvātmā, the living entity, is eternally servitor of Kṛṣṇa, and one should understand the nature of his master so that his service attitude, his affection, may be more intimate. Suppose I am serving at a place. I am engaged in a service to a master, but I do not know how big is my master. But when I understand the influence and opulence and greatness of my master, I become more devoted: "Oh, my master is so great." So therefore simply knowing, "God is great, and I have got some relationship with God," that is not sufficient. You must know how much great He is. Of course, you cannot calculate, but as far as possible, you should know how great He is.

So that greatness of Lord Kṛṣṇa is being described here by Lord Caitanya to His disciple, Sanātana Gosvāmī. Advaya-jñāna-tattva, vraje vrajendra-nandana. Advaya-jñāna-tattva. Advaya-jñāna-tattva means He is Absolute. He is not relative. Here everything is relative, but God means He is Absolute. He has nothing to be dependent. Here everything, we are all dependent. To understand something, to understand light, we have to understand darkness. To understand good, we have to understand what is bad. So here it is everything duality. So Kṛṣṇa is Absolute. That is the first understanding, that there is no duality. Kṛṣṇa, His name, His fame, His pastimes, His quality, His association, associates—everything is one. One plus one equal to one, always remember. There is no difference between Kṛṣṇa and Kṛṣṇa's name. That is Absolute. We have got here experience that the thing and the name of the thing, they are different, dual. Suppose here is a glass of water. I am thirsty. I want glass of water. But if I say "water, water, water, water," that will not quench my thirst. I must have the thing, water, and then it will be acting. But Kṛṣṇa is advaya-jñāna. So when we hear Kṛṣṇa's name, then we should understand that "Kṛṣṇa is before me in His sound vibration. He is present before me in sound because He is everything." Why sound (is) not Kṛṣṇa? If He is everything, sound is also Kṛṣṇa.
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