Janani janma-bhūmiś ca svargād api garīyasī. Our birthplace, even it is hell, it is better than heaven. That is māyā. Just like hog. Hog is living most abominable condition of life, with stools and filthy water, but still, he is thinking he's living in heaven. You see? Janani janma-bhūmiś ca svargād api garīyasī.
So therefore, the conclusion is that so far material comforts are concerned, you cannot get more. Or less. You will get. It is already fixed up. Deha-yogena dehinām. Sukham aindriyakaṁ daityā deha-yogena dehinām sarvatra labhyate . . . (SB 7.6.3), eh? Yathā duḥkham ayatnataḥ.
Prahlāda Mahārāja says. Sarvatra labhyate. So far material comfort is concerned, what you are destined to get, you'll get it, in wherever you may live. It doesn't matter. Your allotment is already there. That is your body. And our sense pleasure means this material bodily pleasure. That is all. Sukham aindriyakam. We have got these senses: hands, legs, eyes, ears, and five working senses, and gathering . . . knowledge-gathering senses. They are all constitute the whole body. So bodily comfort means this sense gratification, dharma, artha, kāma.
But here it is said trai-vargikam. Saṁsthāṁ vijñāya sannyasya karma trai-vargikaṁ ca yat. When you are ready for death, there is no more this trai-vargikam. Trai-vargikam means religion and economic development and sense gratification. This is human civilization. This is not human civilization in one sense, because there is question of dharma.
Dharma means religion. Religion . . . not exactly in the same way as we understand in English language: "A kind of faith." Dharma. Generally, people understand that, "I have got my own dharma": "I am Hindu," "I am Christian," "I am Muslim," "I am this," "I am that." But in Sanskrit language, dharma does not mean like that, "A kind of faith." No. Faith is blind. Today you are Hindu, tomorrow you are Christian, today you are Christian.
So this faith-changing is not dharma. Dharma means "Which you cannot change." That is dharma. Not that whimsically I change. That dharma is service. Every one of us rendering some service to other. That is dharma. Every one of us. Jīvera svarūpa haya kṛṣṇera nitya dāsa (CC Madhya 20.108). Caitanya Mahāprabhu gives us immediate information what is a living entity.
He immediately gives the definition that a living entity means who is rendering service to the Lord. So we are rendering service. Somebody's rendering service to the countries, society, family, and at least to dog, to cat. That is our general inclination, because we want to give service to the Supreme. But because we have forgotten the Supreme, our service attitude is now distributed in so many ways.
But I am serving. That's a fact. Either you serve dog or either you serve God, the service is there. That you cannot avoid. You cannot say, nobody can say that, "I am not serving anyone." Even becoming God, so-called God . . . as there are so many rascals, say, they say that, "We are God" or "I am God," "Everyone God."
God is never servant. God is enjoyer. God is master. God does not serve anyone. Just like you see, we have God here, Kṛṣṇa. He's not serving; He's enjoying. That is God. You'll always find God enjoying. God is not servant. Master.