SC 2: In Imitation Of the Original
Ajāmila's sinfulness is shown by the fact that although he was eighty-eight years old, he had a very young child. According to Vedic culture, one should leave home as soon as he has reached fifty years of age; one should not live at home and go on producing children. Sex is allowed for twenty-five years, between the ages of twenty-five and fifty. After that one should give up the habit of sex and leave home as a
Ajāmila was a young man of twenty when he met the prostitute, and he begot ten children in her. When he was almost ninety years old, the time came when he was to die. At that time most of his children were grown up, so naturally the youngest child, Nārāyaṇa, became his parents' favorite, and Ajāmila was very much attached to him.
A baby's smile immediately attracts the father, mother, and relatives. When the child begins to talk, making sounds in broken language, it is very joyful for the parents. Unless this attraction is there, it is not possible to raise the child with affection. Parental affection is natural even among the animal species. In Kanpura, a monkey once came with her baby near the room where we were staying. The baby monkey entered the window through the bars, and the mother became very upset. She became mad with anxiety. Somehow or other we pushed the baby monkey out of the bars, and immediately the mother embraced the baby and took it away with her.
In human society, the affection between a mother and her child is very much eulogized, but as we see, this relationship is visible even among the animals. Therefore it is not an outstanding qualification; it is material nature's law. Unless the mother and child are affectionately connected, it is not possible for the child to grow up. Parental affection is natural and necessary, but it does not raise one to the spiritual platform.
The character of the debauchee Ajāmila was abominable, but he was still very affectionate toward his youngest child. Although Ajāmila was nearly ninety, he was still enjoying the child's playful pastimes, just as Mahārāja Nanda and Mother Yaśodā enjoyed the childhood pastimes of Lord Kṛṣṇa.
Spiritual Affection and Variety
Parental affection in this material world is a perverted reflection of parental affection in the spiritual world, where it is found in its pure, original form. Everything originates with the transcendental reality. As stated in the
Since the Absolute Truth is the source of everything, whatever varieties we see here in this material world are simply reflections of the varieties in the spiritual world. If the Absolute Truth were without variety, then where have all these varieties come from? No, the Absolute Truth is not impersonal (
Still, some persons, called Māyāvādīs, are so disappointed and frustrated with the imperfect varieties of this material world that they imagine the spiritual world to be impersonal and without variety. These impersonalists realize that they are Brahman, or spirit, but they do not know that there are innumerable planets in the
ye 'nye 'ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya-kṛcchrena paraṁ padaṁ tataḥ
patanty adho 'nādṛta yuṣmad aṅghrayaḥ
"Although impersonalists are almost liberated, still, on account of their negligence of the lotus feet of Kṛṣṇa, their intelligence is not yet purified. Thus despite performing severe austerities to rise up to the platform of Brahman, they must fall down again to this material world."
Spiritual Form and Spiritual Pastimes
The impersonalist philosophers cannot differentiate between activities in the material world and similar activities in the spiritual world. Nor do they differentiate between the material form and God's form. They are convinced that the impersonal
God has a form, but not a material form like ours. His form is
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna
"When I come, I do not accept a material body; My birth and activities are completely spiritual. And anyone who perfectly understands this is liberated." When Kṛṣṇa displayed Himself as the perfect child before Mother Yaśodā, He would break everything when she did not supply Him with butter—as if He were in need of butter! So God can display Himself exactly like an ordinary human being, yet He remains the Supreme Personality of Godhead.
Impersonalists cannot know God because they see Him as an ordinary man. This is rascaldom, as Kṛṣṇa declares in the
Sometimes a so-called incarnation of God declares, "I am God." He should be tested to determine whether or not he is actually God. The Māyāvādīs are claiming, "I am God, I am Kṛṣṇa, I am Rāma." Everyone becomes "Kṛṣṇa," everyone becomes "Rāma," yet people do not challenge their claims: "If you are Rāma, exhibit your supreme potency! Rāma constructed a bridge over the Indian Ocean. What have you done? At the age of seven, Kṛṣṇa lifted Govardhana Hill. What have you done?" When they are challenged by Kṛṣṇa's pastimes, these rascals say, "It is all fiction; it is all legend."
Once Lord Brahmā thought that Kṛṣṇa might also be such a false God. He observed that a mere boy in Vṛndāvana, India, was accepted as the Supreme Lord and that He was performing extraordinary activities. So Brahmā decided to make a test. He took away all of Kṛṣṇa's calves and playmates and hid them. When Brahmā returned to Vṛndāvana after one year and saw the same calves and playmates still there, he could understand that Kṛṣṇa had expanded Himself by His unlimited potency into so many calves and boys. The boys' own mothers could not detect that their sons were Kṛṣṇa's expansions, though the mothers could not explain why every evening when their boys returned home from the fields, their affection for them increased more and more. Finally, Brahmā surrendered to Kṛṣṇa, composing very nice prayers in glorification of the Lord.
Similarly, Indra became bewildered when Kṛṣṇa told His father, Nanda Mahārāja, "There is no need of performing sacrifices to Indra, because he is under the order of the Supreme Lord." Kṛṣṇa did not say to Nanda Mahārāja, "I am the Supreme Lord," but He said, "Indra is under the order of the Supreme Lord; therefore he has to supply you with water. So there is no need of performing this
When the sacrifice to Indra was stopped, he became furious and tried to punish the inhabitants of Vṛndāvana by sending incessant torrents of rain for seven days. Vṛndāvana was nearly drowned in water—so great was the downpour. But Kṛṣṇa, a child of about seven years, immediately lifted Govardhana Hill and invited all the residents of Vṛndāvana, together with their animals, to take shelter underneath the hill. Kṛṣṇa held up the hill for seven days and nights without taking any food or rest, just to protect the residents of Vṛndāvana. Thus Indra understood that Kṛṣṇa was the Supreme Personality of Godhead.
In this way the
So, God sometimes displays Himself as God and sometimes as a human being, but the rascal impersonalists dismiss His pastimes as legend or mythology. Either they do not believe in the
The Absolute Truth Full of Knowledge
What are the characteristics of the original source? The
We become cognizant of the Absolute Truth by accepting knowledge from a spiritual master, but how has Kṛṣṇa become perfectly cognizant? How is Kṛṣṇa's knowledge so perfect? Because He is fully independent (