The Divine Fakir

The Divine Fakir will be – The Story of Ajamila

Throughout Śrīmad-Bhāgavatam there are descriptions of ten subject matters, including creation, subsequent creation and the planetary systems. Śukadeva Gosvāmī, the speaker of Śrīmad-Bhāgavatam, has already described creation, subsequent creation and the planetary systems in the Third, Fourth and Fifth Cantos. Now, in this Sixth Canto, which consists of nineteen chapters, he will describe poṣaṇa, or protection by the Lord.

The First Chapter relates the history of Ajāmila, who was considered a greatly sinful man, but was liberated when four order carriers of Viṣṇu came to rescue him from the hands of the order carriers of Yamarāja. A full description of how he was liberated, having been relieved of the reactions of his sinful life, is given in this chapter. Sinful activities are painful both in this life and in the next. We should know for certain that the cause of all painful life is sinful action. On the path of fruitive work one certainly commits sinful activities, and therefore according to the considerations of karma-kāṇḍa, different types of atonement are recommended. Such methods of atonement, however, do not free one from ignorance, which is the root of sinful life. Consequently one is prone to commit sinful activities even after atonement, which is therefore very inadequate for purification. On the path of speculative knowledge one becomes free from sinful life by understanding things as they are. Therefore the acquirement of speculative knowledge is also considered a method of atonement. While performing fruitive activities one can become free from the actions of sinful life through austerity, penance, celibacy, control of the mind and senses, truthfulness and the practice of mystic yoga. By awakening knowledge one may also neutralize sinful reactions. Neither of these methods, however, can free one from the tendency to commit sinful activities.

By bhakti-yoga one can completely avoid the tendency for sinful life; other methods are not very feasible. Therefore the Vedic literature concludes that devotional service is more important than the methods of karma-kāṇḍa and jñāna-kāṇḍa. Only the path of devotional service is auspicious for everyone. Fruitive activities and speculative knowledge cannot independently liberate anyone, but devotional service, independent of karma and jñāna, is so potent that one who has fixed his mind at the lotus feet of Kṛṣṇa is guaranteed not to meet the Yamadūtas, the order carriers of Yamarāja, even in dreams.

To prove the strength of devotional service, Śukadeva Gosvāmī described the history of Ajāmila. Ajāmila was a resident of Kānyakubja (the modern Kanauj). He was trained by his parents to become a perfect brāhmaṇa by studying the Vedas and following the regulative principles, but because of his past, this youthful brāhmaṇa was somehow attracted by a prostitute, and because of her association he became most fallen and abandoned all regulative principles. Ajāmila begot in the womb of the prostitute ten sons, the last of whom was called Nārāyaṇa. At the time of Ajāmila’s death, when the order carriers of Yamarāja came to take him, he loudly called the name Nārāyaṇa in fear because he was attached to his youngest son. Thus he remembered the original Nārāyaṇa, Lord Viṣṇu.

Although he did not chant the holy name of Nārāyaṇa completely offenselessly, it acted nevertheless. As soon as he chanted the holy name of Nārāyaṇa, the order carriers of Lord Viṣṇu immediately appeared on the scene. A discussion ensued between the order carriers of Lord Viṣṇu and those of Yamarāja, and by hearing that discussion Ajāmila was liberated. He could then understand the bad effect of fruitive activities and could also understand how exalted is the process of devotional service.

 Mahārāja Parīkṣit said: O my lord, O Śukadeva Gosvāmī, you have already described [in the Second Canto] the path of liberation [nivṛtti-mārga]. By following that path, one is certainly elevated gradually to the highest planetary system, Brahmaloka, from which one is promoted to the spiritual world along with Lord Brahmā. Thus one’s repetition of birth and death in the material world ceases.

 O great sage Śukadeva Gosvāmī, unless the living entity is freed from the infection of the material modes of nature, he receives different types of bodies in which to enjoy or suffer, and according to the body, he is understood to have various inclinations. By following these inclinations he traverses the path called pravṛtti-mārga, by which one may be elevated to the heavenly planets, as you have already described [in the Third Canto].

You have also described [at the end of the Fifth Canto] the varieties of hellish life that result from impious activities, and you have described [in the Fourth Canto] the first manvantara, which was presided over by Svāyambhuva Manu, the son of Lord Brahmā.

The Divine Fakir – The Story of Ajamila

Bhagavata Purana contains many inspiring stories that explain the power of devotion, repentance, and divine grace. One such spiritual lesson connected with The Divine Fakir is The Story of Ajamila. This sacred tale teaches how even a person who has lost the right path can attain salvation through sincere remembrance of God. The Divine Fakir often emphasized faith, patience, and devotion, values that are beautifully reflected in The Story of Ajamila.

The Story of Ajamila begins with a man born into a respected Brahmin family. In his early life, Ajamila followed religious principles, respected elders, and performed spiritual duties sincerely. He was known for his discipline and devotion. However, as time passed, he became distracted by worldly desires and slowly moved away from the path of righteousness. The Divine Fakir taught that attachment and uncontrolled desires can lead people away from spiritual truth, and Ajamila’s life became an example of this lesson.

As described in The Story of Ajamila, he abandoned his moral responsibilities and became involved in sinful actions. He forgot spiritual practices and spent his life in material attachment. Despite his mistakes, Ajamila deeply loved his youngest son, whose name was Narayana. The Divine Fakir always reminded devotees that even in difficult times, divine grace can appear in unexpected ways.

Near the end of his life, The Story of Ajamila reaches its most important moment. When messengers of death approached him, Ajamila became frightened and called out the name of his son, Narayana. Since Narayana is also one of the sacred names of Lord Vishnu, divine messengers immediately appeared to protect him. This event showed the incredible spiritual power of remembering God’s holy name. The Divine Fakir also taught that sincere remembrance of the divine can remove fear and guide a soul toward peace.

After this experience, Ajamila realized his mistakes and sincerely repented for his actions. He left worldly attachments and dedicated the rest of his life to prayer, meditation, and devotion. Through faith and spiritual discipline, he eventually attained liberation. The Divine Fakir often encouraged people never to lose hope, because transformation and redemption are always possible through devotion.

The Story of Ajamila carries a timeless message that connects deeply with the teachings of The Divine Fakir. Both emphasize compassion, forgiveness, and the power of faith. The story reminds devotees that God’s mercy is greater than human mistakes and that sincere devotion can purify even a troubled life.

Followers of The Divine Fakir continue to learn from stories like Ajamila’s because they inspire spiritual awareness and inner change. The teachings encourage people to live honestly, remember God, and practice kindness in daily life. Faith and devotion become a source of strength during challenges and difficulties.

Overall, The Divine Fakir and The Story of Ajamila together deliver a powerful spiritual message about redemption, divine grace, and the importance of remembering God. Their teachings continue to inspire millions of devotees toward faith, peace, and spiritual growth.

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