View source for Two things must be there—jnana and vairagya. I have already explained that actually our aim of life, human life, is to acquire knowledge and vairagya. Simply talking of knowledge is useless. There must be vairagya also

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB1212DelhiNovember181973_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="65" link="Lecture on SB 1.2.12 -- Delhi, November 18, 1973" link_text="Lecture on SB 1.2.12 -- Delhi, November 18, 1973">
<div class="heading">Two things must be there—jñāna and vairāgya. I have already explained that actually our aim of life, human life, is to acquire knowledge and vairāgya. Simply talking of knowledge is useless. There must be vairāgya also. Therefore Śrīpāda Śaṅkarācārya, he never liked simply talking. "First of all become a sannyāsī."
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<span class="link">[[Vanisource:Lecture on SB 1.2.12 -- Delhi, November 18, 1973|Lecture on SB 1.2.12 -- Delhi, November 18, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So if one accepts this principle, then that is called śraddhā. Here it is said... Because after Bhagavad-gītā, Bhāgavata was written... So one who accepts Kṛṣṇa, the Supreme Personality of Godhead by understanding Bhagavad-gītā as it is, not by malinterpretations, as it is, then that is called śraddhā. Śraddadhānā munayaḥ. As soon as you become a surrendered soul, then you become one of the munis, great-minded, wide-minded, muni, mahātmā. Munayaḥ. And why kind of śraddhā? Now, jñāna-vairāgya-yuktayā. Two things must be there—jñāna and vairāgya. I have already explained that actually our aim of life, human life, is to acquire knowledge and vairāgya. Simply talking of knowledge is useless. There must be vairāgya also. Therefore Śrīpāda Śaṅkarācārya, he never liked simply talking. "First of all become a sannyāsī." That was his propaganda. "Then you talk." So jñāna-vairāgya. One who is actually jñānī, he must be vairāgī. Vairāgī means vigata-rāga. We are not rāgī. Rāga means attachment. We are materially attached, and when you become actually jñānī, then you should be materially detached. That is called jñāna-vairāgya-yuktayā. Tac chraddadhānā munayo jñāna-vairāgya-yuktayā, paśyanty ātmani cātmānam ([[Vanisource:SB 1.2.12|SB 1.2.12]]). Ātmani, within his mind and within his self, he sees the Paramātmā. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ ([[Vanisource:SB 12.13.1|SB 12.13.1]]). Perfect yogi always sees the Supreme Personality of Godhead within himself.</p>
<p>Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti, yaṁ śyāmasundaram (Bs. 5.38). The question was, "Why Kṛṣṇa is black?" But that black is described in the Brahma-saṁhitā, śyāmasundara. Here one who is black, nobody likes to see, naturally. But Kṛṣṇa is black, at the same time the most exquisitely beautiful. That we cannot adjust. In another place it is said, asitāmbuda-sundarāṅgam. Asitāmbuda-sundarāṅgam. Asitāmbuda-sundarāṅgam. His body is just like black cloud. Kandarpa-koṭi-kamanīya. Kandarpa-koṭi-kamanīya. We understand Kandarpa, the Cupid, as very beautiful, but if you millions of Kandarpas act together to increase the beauty, that is also not comparable with Kṛṣṇa's beauty.</p>
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