|
|
Line 25: |
Line 25: |
| </div> | | </div> |
| <div id="LectureonSB6122IndoreDecember131970_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="631" link="Lecture on SB 6.1.22 -- Indore, December 13, 1970" link_text="Lecture on SB 6.1.22 -- Indore, December 13, 1970"> | | <div id="LectureonSB6122IndoreDecember131970_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="631" link="Lecture on SB 6.1.22 -- Indore, December 13, 1970" link_text="Lecture on SB 6.1.22 -- Indore, December 13, 1970"> |
| <span class="link">[[Vanisource:Lecture on SB 6.1.22 -- Indore, December 13, 1970|Lecture on SB 6.1.22 -- Indore, December 13, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So there was one Ajāmila at that time, but you will find many Ajāmilas like that at the present moment because it is the age of Kali. There was one Rāvaṇa. In the dress of a sannyāsī he kidnapped Lord Rāmacandra's wife, and nowadays you will find many Rāvaṇas like that. You see? The so-called sannyāsīs, their business is to... This tendency is always there, but according to the age, sometimes it is very prominent and sometimes not so prominent. But this material world is so contaminated. In the days of Rāmacandra people were hankering after the kingdom of Rāma, even there was Rāvaṇa in the days of Rāmacandra. And what to speak of all these nonsense debauchees? Rāmacandra was so strict, and God Himself was ruling, and still, there was Rāvaṇa. But because Rāmacandra was there he was also killed. Paritrāṇāya sādhūnām ([[Vanisource:BG 4.8|BG 4.8]]). God's business is to protect the faithful and kill the demons. That is always. Therefore we find Lord Viṣṇu, the four symbolic representation: for killing, the club and the cakra; and for protecting, the lotus flower and conchshell.</p> | | <span class="link">[[Vanisource:Lecture on SB 6.1.22 -- Indore, December 13, 1970|Lecture on SB 6.1.22 -- Indore, December 13, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So there was one Ajāmila at that time, but you will find many Ajāmilas like that at the present moment because it is the age of Kali. There was one Rāvaṇa. In the dress of a sannyāsī he kidnapped Lord Rāmacandra's wife, and nowadays you will find many Rāvaṇas like that. You see? The so-called sannyāsīs, their business is to... This tendency is always there, but according to the age, sometimes it is very prominent and sometimes not so prominent. But this material world is so contaminated. In the days of Rāmacandra people were hankering after the kingdom of Rāma, even there was Rāvaṇa in the days of Rāmacandra. And what to speak of all these nonsense debauchees? Rāmacandra was so strict, and God Himself was ruling, and still, there was Rāvaṇa. But because Rāmacandra was there he was also killed. Paritrāṇāya sādhūnām ([[Vanisource:BG 4.8 (1972)|BG 4.8]]). God's business is to protect the faithful and kill the demons. That is always. Therefore we find Lord Viṣṇu, the four symbolic representation: for killing, the club and the cakra; and for protecting, the lotus flower and conchshell.</p> |
| :evaṁ nivasatas tasya | | :evaṁ nivasatas tasya |
| :lālayānasya tat-sutān | | :lālayānasya tat-sutān |
Line 61: |
Line 61: |
| :aṣṭāśītyāyuṣaḥ samāḥ | | :aṣṭāśītyāyuṣaḥ samāḥ |
| :([[Vanisource:SB 6.1.23|SB 6.1.23]]) | | :([[Vanisource:SB 6.1.23|SB 6.1.23]]) |
| <p>So in this way the Ajāmila, he practiced this unfair way of livelihood. Bandy-akṣaiḥ kaitavaiś cauryair garhitāṁ vṛttim āsthitaḥ. So vṛtti means livelihood. If one adopts abominable livelihood, there is no, I mean to say, hope of spiritual advancement, finished because... We have learned from Bhagavad-gītā. Arjuna says Kṛṣṇa, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān ([[Vanisource:BG 10.12|BG 10.12]]). "Kṛṣṇa, you are the Supreme Brahman, param dhāma, the supreme resort of everything, and pavitraṁ paramaṁ bhavān, and the supreme pure." So nobody can approach Kṛṣṇa if he's impure. That is not possible. In the Bhagavad-gītā still it is said, yeṣāṁ tu anta-gataṁ pāpam: "One who is free from all contamination of sinful activities, yeṣāṁ anta-gataṁ pāpam janānām puṇya-karmaṇām, "simply engaged in pious activities only," te, "such persons," dvanda-moha-nirmukta, "without any doubt and duality," bhajante māṁ dṛḍha-vratāḥ, "with fixed up mind he can become Kṛṣṇa conscious."</p> | | <p>So in this way the Ajāmila, he practiced this unfair way of livelihood. Bandy-akṣaiḥ kaitavaiś cauryair garhitāṁ vṛttim āsthitaḥ. So vṛtti means livelihood. If one adopts abominable livelihood, there is no, I mean to say, hope of spiritual advancement, finished because... We have learned from Bhagavad-gītā. Arjuna says Kṛṣṇa, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān ([[Vanisource:BG 10.12-13 (1972)|BG 10.12]]). "Kṛṣṇa, you are the Supreme Brahman, param dhāma, the supreme resort of everything, and pavitraṁ paramaṁ bhavān, and the supreme pure." So nobody can approach Kṛṣṇa if he's impure. That is not possible. In the Bhagavad-gītā still it is said, yeṣāṁ tu anta-gataṁ pāpam: "One who is free from all contamination of sinful activities, yeṣāṁ anta-gataṁ pāpam janānām puṇya-karmaṇām, "simply engaged in pious activities only," te, "such persons," dvanda-moha-nirmukta, "without any doubt and duality," bhajante māṁ dṛḍha-vratāḥ, "with fixed up mind he can become Kṛṣṇa conscious."</p> |
| <p>So this Ajāmila, he learned all this nonsense, abominable way of livelihood. And therefore his example is given, how he was downtrodden and fallen. Still by the grace of Nārāyaṇa how he was elevated, that is the itihāsa, history, which is, Sūta Gosvāmī is citing, how Kṛṣṇa consciousness is powerful. That is the motive of narrating Ajāmila ūḍha, delivering Ajāmila. So here it is said, evaṁ nivasatas tasya lālayānasya tat-sutān. Everyone is tat-sutān, his children. Even one big economic, economist professor, Prof. Marshall, he says... I was student of economics in the Marshall book. He says that economic development begins out of family affection. Family affection. That is the basis. That was his understanding, that nobody would work for livelihood unless he is attached in family. That is his proposition. So here he was attached to the family. Lālayānasya tat-sutān. Ataḥ gṛha-kṣetra sutāpta vittaiḥ ([[Vanisource:SB 5.5.8|SB 5.5.8]]). Material bondage is that family affection. It is not that one has to give up this procedure. No, that is not.</p> | | <p>So this Ajāmila, he learned all this nonsense, abominable way of livelihood. And therefore his example is given, how he was downtrodden and fallen. Still by the grace of Nārāyaṇa how he was elevated, that is the itihāsa, history, which is, Sūta Gosvāmī is citing, how Kṛṣṇa consciousness is powerful. That is the motive of narrating Ajāmila ūḍha, delivering Ajāmila. So here it is said, evaṁ nivasatas tasya lālayānasya tat-sutān. Everyone is tat-sutān, his children. Even one big economic, economist professor, Prof. Marshall, he says... I was student of economics in the Marshall book. He says that economic development begins out of family affection. Family affection. That is the basis. That was his understanding, that nobody would work for livelihood unless he is attached in family. That is his proposition. So here he was attached to the family. Lālayānasya tat-sutān. Ataḥ gṛha-kṣetra sutāpta vittaiḥ ([[Vanisource:SB 5.5.8|SB 5.5.8]]). Material bondage is that family affection. It is not that one has to give up this procedure. No, that is not.</p> |
| <p>The Vedic civilization is so nice that you accept the platform which is suitable for you, brahmacārī, gṛhastha, vānaprastha, sannyāsa. The spiritual... These are called āśrama. Āśrama means where spiritual culture is practiced. That is called āśrama. Perhaps you know this āśrama word. Āśrama means... It is not a place for sense gratification. It is a place for advancing in Kṛṣṇa conscious. That is āśrama. So there are four āśramas for your spiritual cultivation: brahmacārī, gṛhastha... Gṛhastha is also āśrama, family. That is also āśrama. If the gṛhastha life is meant for cultivating Kṛṣṇa consciousness, it is all right. This is āśrama. Gṛhastha āśrama, then retired life, vānaprastha. Although gṛhastha āśrama is allowed, but not for all the time, that up to the death, no. That is not allowed. After fiftieth year... Twenty-five years to fiftieth year the young man's spirit is there, the sex power is strong, so the gṛhastha-āśrama is a concession for satisfying sex, that's all. But not more than fifty years. Then you must give up. That is the Vedic civilization. You accept gṛhastha āśrama.</p> | | <p>The Vedic civilization is so nice that you accept the platform which is suitable for you, brahmacārī, gṛhastha, vānaprastha, sannyāsa. The spiritual... These are called āśrama. Āśrama means where spiritual culture is practiced. That is called āśrama. Perhaps you know this āśrama word. Āśrama means... It is not a place for sense gratification. It is a place for advancing in Kṛṣṇa conscious. That is āśrama. So there are four āśramas for your spiritual cultivation: brahmacārī, gṛhastha... Gṛhastha is also āśrama, family. That is also āśrama. If the gṛhastha life is meant for cultivating Kṛṣṇa consciousness, it is all right. This is āśrama. Gṛhastha āśrama, then retired life, vānaprastha. Although gṛhastha āśrama is allowed, but not for all the time, that up to the death, no. That is not allowed. After fiftieth year... Twenty-five years to fiftieth year the young man's spirit is there, the sex power is strong, so the gṛhastha-āśrama is a concession for satisfying sex, that's all. But not more than fifty years. Then you must give up. That is the Vedic civilization. You accept gṛhastha āśrama.</p> |