View source for Just like Prahlada Maharaja, Prthu Maharaja, they were kings, very opulent kings, Dhruva Maharaja. So still they were great devotees. Not only ordinary devotees - mahajanas. So this bhoga-tyaga has no meaning. It has no benefit. One has to become devotee

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{{terms|"Just like Prahlāda Mahārāja, Pṛthu Mahārāja, they were kings, very opulent kings, Dhruva Mahārāja. So still they were great devotees. Not only ordinary devotees—mahājanas. So this bhoga-tyāga has no meaning. It has no benefit. One has to become devotee"}}
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{{compiler|Nabakumar}}
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[[Category:Just Like]]
[[Category:Prahlada is a Mahajana]]
[[Category:Prthu As a Devotee]]
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[[Category:King]]
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[[Category:Prthu's Opulence]]
[[Category:Dhruva]]
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[[Category:Great Devotees of God]]
[[Category:Not An Ordinary Devotee of God]]
[[Category:Mahajanas]]
[[Category:Have No]]
[[Category:Meaning]]
[[Category:Benefit]]
[[Category:One Has To]]
[[Category:Becoming a Devotee of God]]
[[Category:Pages Needing Audio - NABAKUMAR]]
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<h2>Lectures</h2>
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<h3>Nectar of Devotion Lectures</h3>
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Just like Prahlāda Mahārāja, Pṛthu Mahārāja, they were kings, very opulent kings, Dhruva Mahārāja. So still they were great devotees. Not only ordinary devotees—mahājanas. So this bhoga-tyāga has no meaning. It has no benefit. One has to become devotee, either in the bhoga field or in the tyāga field, it doesn't matter.
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[[Vanisource:721226 - Lecture NOD - Bombay|721226 - Lecture NOD - Bombay]]
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If by bhoga they are not satisfied, then tyāga. Brahmā satyaṁ jagan mithyā. Give it, give it up. Again, by tyāga, when he does not find any sense pleasure, then again comes back: All right, come to social service, open hospital, open the school. Why you are coming again?

You have given it up, tyāga, brahma satyaṁ jagan mithyā. Why you are coming to mithyā again, to open school? That, that is going on. That is going on. Sometimes this is brahma . . . jagan mithyā, everything is mithyā, and Brahman is satya. Ahaṁ brahmāsmi. But when they cannot get Brahman, cannot realize Brahman, then again come to this bhoga. Bhoga. Pendulum. Bhoga, tyāga, bhoga, tyāga, bhoga, tyāga. You know that pendulum works: (makes noise) kaut-kaut-kaut-kaut-kaut. Bhoga, tyāga, bhoga, tyāga.

So Kṛṣṇa says, sarva-dharmān pari . . . you have to give up this bhoga dharma and tyāga dharma. Sarva-dharmān parityajya ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). You are now engaged in two kinds of dharma. Somebody, karmīs, they are bhoga, bhoga dharmī. They want to enjoy. And tyāgī, they want to renounce this bhoga. So both of these will not help you. Bhoga-tyāga. Then what? Sevā. You have to take the dharma of sevā. That is bhakti. Kṛṣṇa-sevā. For Kṛṣṇa, you can accept anything. That is . . . it may appear bhoga.

Just like Prahlāda Mahārāja, Pṛthu Mahārāja, they were kings, very opulent kings, Dhruva Mahārāja. So still they were great devotees. Not only ordinary devotees—mahājanas. So this bhoga-tyāga has no meaning. It has no benefit. One has to become devotee, either in the bhoga field or in the tyāga field, it doesn't matter.

Bhoga-tyāga is not required. Required service. That service, it may be on the platform of bhoga or service . . . service is required, Kṛṣṇa's service. Kṛṣṇa has to be satisfied, either in the bhoga platform or tyāga plat . . . he does not . . . devotee's not concerned with bhoga-tyāga. Devotee's concerned with Kṛṣṇa's service.

So sometimes . . . just like there is example. We asked this question, bhoga-tyāga, to our Guru Mahārāja. So . . . what is the difference? Just like Rūpa Gosvāmī, he left everything for Caitanya Mahāprabhu's service. His lucrative service, minister post and everything, he re . . . tyāga. And Rāmānanda Rāya, he was governor. He was governor and gṛhastha, and living very luxuriantly. He's bhoga. He's bhoga platform. Now both of them were devotees of Lord Caitanya. So what is the difference? This question was put.

So our Guru Mahārāja replied—just like a woman. According to our Vedic system, when the husband is out of home, the women is not supposed to dress herself very nicely. Proṣita bhartṛkā. It is called proṣita bhartṛkā. The system was that one should dress herself in such a way that people cannot understand what is her position—whether she's unmarried, whether she's married, whether she's widow, whether her husband is away, whether he's a pro . . . she's a prostitute, everything. By the dress one should understand, "She is . . . she is widow" or "She has got her husband", "Her husband is now away from home", "Oh, she is a prostitute", "She's not married." In this way. Because she's not to be asked. Simply by the dress one can understand.
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