So in this way the Ajāmila, he practiced this unfair way of livelihood. Bandy-akṣaiḥ kaitavaiś cauryair garhitāṁ vṛttim āsthitaḥ (SB 6.1.22). 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 (BG 10.12): "Kṛṣṇa, You are the Supreme Brahman," param dhāma, "the supreme resort for 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 (BG 7.28): "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."
So this Ajāmila, he learned all this nonsense, abominable way of livelihood. 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, Professor Marshall, he says . . . I was student of economics, 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 (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. 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.