We must serve . . . but whom?
As mentioned before, Ajamila was trained as a proper brahmana from birth, and thus he was properly situated in service to his spiritual master, elders like his father, and the Supreme Personality of Godhead. But due to his association with a prostitute, he gave up his brahminical engagements and became a servant of Lord Krsnas illusory energy, maya.
There are two kinds of servants: mayas servants and Krsnas servants. Every living entity is originally a servant of Krsna. Lord Caitanya Himself affirms this: jivera svarupa hayakrsnera nitya dasa. The constitutional position of the living entity is to be an eternal servant of Krsna. (Caitanya-caritamrta, Madhya-lila 20.108) In this world, everyone is trying to be a master. Individually and collectively, everyone is trying to assert, I am the lord of all I survey. But this attitude is futile, because by nature everyone is a servant. Instead of becoming a servant of Krsna, we have become the servant of our senses. In either case we are servants. Therefore, those who are really intelligent think, If I have to work as a servant, why not be a servant of Krsna? Only the Krsna conscious devotee is sane, because he accepts his natural position as a servant of Krsna.
Worship of Lord Krsna, or Visnu, is the actual goal of Vedic civilization, but the so-called Vedantists do not accept this. They divert their attention to the worship of demigods and advise that one may worship any of them. No! Even demons (asuras) sometimes worship demigods. Ravana was a great devotee of Lord Siva, but he was an asura. Similarly, Hiranyakasipu was a great devotee of Lord Brahma, but he was also an asura. Anyone who is not a devotee of Lord Visnu is an asura. That is the verdict of the Vedas. Ajamila was a brahmana, which means that he was a servant of Narayana. In other words, he was a Vaisnava.
A Vaisnava is one who recognizes that Lord Krsna is the supreme proprietor and enjoyer, and that everyone else is His servant. Just as the master is the enjoyer of his entire establishment, so Krsna is the enjoyer of everything and everyone in both the material and spiritual worlds. Actually, no one else is the enjoyerno one else is in the position to enjoy. Krsna is the only enjoyer.
When we forget our relationship with Krsna as His eternal servitors, we become servants of our senses. Following the dictation of our senses, we enter into the darkest regions of illusion and are subjected to the punishment of Yamaraja. Sometimes our conscience forbids us, Dont do this, but we surrender to our lust and greed, and thus we do it anyway. Krsna is within our heart, also dictating Dont do it, yet still we do it. This kind of service to our senses simply brings suffering. Since we must serve, why not serve Krsna? Why should we serve our senses, which are never satisfied anyway? We should become servants of God; that is the perfection of life. Otherwise we shall be obliged to become servants of our senses and suffer.
One who becomes a servant of Krsna becomes a gosvami, a master of his senses. The title Gosvami indicates one who refuses to follow the dictations of his senses. Instead he follows the dictation of the Supreme Personality of Godhead, just as Rupa Gosvami and Sanatana Gosvami did. Gosvami is not a caste title. Before becoming a gosvami, Rupa Gosvami served the Mohammedan government as a minister and was consequently rejected by the Hindu brahmana society. But when he gave up the dictation of Nawab Hussain Shah to follow the dictation of Caitanya Mahaprabhu, the Lord made him a gosvami.
All genuine gosvamis are also vairagis, renunciants. But if one is unable to be a real vairagi, then he must become a grhastha (householder). It is not that one may pose himself as a brahmacari or a sannyasi and at the same time indulge in illicit sex secretly. That is abominable. If a genuine householder practices karma-yoga, giving the results of his activities to Krsna, he will eventually attain the platform of perfect renunciation. He should not desire to enjoy the fruits of his activities but should instead work as a matter of duty, thinking Krsna wants thisKrsna will be satisfied by my doing thisand therefore I must do it. This is the right attitude for a devotee. Arjuna was unwilling to fight for his personal interest, but when he understood that Krsna wanted him to fight, he took it as his duty: It must be done. It does not matter whether I like it or not. Krsna wants it, and therefore I must do it. That is the attitude of a renounced devotee of the Lord.
In the Bhagavad-gita (18.66) Lord Krsna instructs His disciple Arjuna, Just surrender unto Me, and I shall protect you from all sinful reactions. And Arjuna accepts Krsnas instruction with the words karisye vacanam tava: I will do as You say. (Bhagavad-gita 18.73) If we follow Arjunas example, we will be in direct contact with Krsna, and we will be able to surmount all difficulties in both our spiritual and material life. We hear the instructions of Krsna via the unbroken chain of disciplic succession (guru-parampara). Acceptance of these instructions is called siksa, or voluntarily following the instruction of the spiritual master. The independent nature of the living entity is that he does not want to follow the instructions of another living being, however pure. But when one voluntarily agrees to obey the orders of the spiritual master, one is following the orders of Krsna, and thus ones life becomes perfect.
In the Srimad-Bhagavatam (11.17.27) Krsna says,
acaryam mam vijaniyan
navamanyeta karhicit
na martya-buddhyasuyeta
sarva-deva-mayo guruh
One should know the acarya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods. Thinking the spiritual master an ordinary person and envying him are causes of a devotees falling down. Devotional service requires training under the guidance of a spiritual master, and this guidance is received when one surrenders to the spiritual master, inquires from him, and renders service to him. But these are impossible for one who envies the spiritual master.

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