View source for The father is seeing that the small child is trying to walk and trying to talk with the father in broken language, and he is observing very minutely, and mumude, he was enjoying. So you can have the idea of enjoyment

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{{terms|"The father is seeing that the small child is trying to walk and trying to talk with the father in broken language, and he is observing very minutely, and mumude, he was enjoying. So you can have the idea of enjoyment"}}
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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If you love Kṛṣṇa as your child, just like Ajāmila is loving his youngest child so much, similarly, if you love Kṛṣṇa, then it will continue eternally. You will enjoy. It is enjoyment, ānanda. The father is seeing that the small child is trying to walk and trying to talk with the father in broken language, and he is observing very minutely, and mumude, he was enjoying. So you can have the idea of enjoyment.
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[[Vanisource:750709 - Lecture SB 06.01.25 - Chicago|750709 - Lecture SB 06.01.25 - Chicago]]
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Nitāi: "The child's broken language and movements were very pleasing to Ajāmila, who was very attracted to the child. He always took care of the child and enjoyed his activities."

Prabhupāda: "Attached," "attached to the child."

Nitāi: ". . .very much attached to the child."

Prabhupāda:

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:sa baddha-hṛdayas tasminn
:arbhake kala-bhāṣiṇi
:nirīkṣamāṇas tal-līlāṁ
:mumude jaraṭho bhṛśam 
:([[Vanisource:SB 6.1.25|SB 6.1.25]])
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So this is called material attachment. He is very much attached to the child, but he does not know this will break; this attachment will not endure. When the child is grown up, neither the father will have so much attachment, nor the child will have so much. . . This is called material world. But the same attachment is there in the spiritual world. Just like Mother Yaśodā, Mahārāja Nanda, he is attached to Kṛṣṇa. They are also enjoying the same way, but that enjoyment is never broken. That is the difference. This attachment between father and son or mother and son in this material world, it will not stay. It will break, today or tomorrow. That is the nature.

Therefore in the Vedānta-sūtra it is said, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Wherefrom this attachment has come unless originally it is there in the spiritual world? Originally, the same attachment. . . Just like we have got attachment for our country, nation; then attachment between the servant and the master, attachment between friend and friend, attachment between father and son or mother and son, and attachment between husband and wife or the beloved and the lover—these five kinds of attachment are there in this material world. Śānta, dāsya, sākhya, vātsalya, mādhurya. So the same attachment is there between Kṛṣṇa and devotee, either in the śānta. . . Some devotees have become there land, water, tree, flower. They are attached to Kṛṣṇa. Some devotees, they have become servants. They are attached to Kṛṣṇa. And some devotees, they have become cowherds boy, friendly. They are attached to Kṛṣṇa. And some devotees have become Kṛṣṇa's father, mother, uncle, elderly. They are attached to Kṛṣṇa. And some devotees, they have become gopīs, young girls, and love Kṛṣṇa, dance with Him rāsa dance.

So in this way Vṛndāvana means this attachment to Kṛṣṇa. Central point is Kṛṣṇa, but the varieties of attachment, they are the same. The only difference is that this attachment centering round Kṛṣṇa is never broken. If you love Kṛṣṇa as your child, just like Ajāmila is loving his youngest child so much, similarly, if you love Kṛṣṇa, then it will continue eternally. You will enjoy. It is enjoyment, ānanda. The father is seeing that the small child is trying to walk and trying to talk with the father in broken language, and he is observing very minutely, and mumude, he was enjoying. So you can have the idea of enjoyment. Not idea; everyone has got practical experience. So if enjoyment continues perpetually, just imagine what is that life. And you are enjoying, but if it is broken halfway, then it is very painful.

So if you want this permanent enjoyment, eternal. . . We are all eternal. We want everything eternally existing. If you want that, then you place your love in Kṛṣṇa. This is the difference. Kṛṣṇa consciousness means if you practice here, following the inhabitants of Vṛndāvana either as gopī or as cowherd boy or as flowers, trees, water. . . Vṛndāvana is not vacant. It is full of varieties. Without varieties, there is no enjoyment. Variety is the mother of enjoyment. So the Māyāvādī philosophers, nirviśeṣa-śūnyavādi. . . There are philosophers, they are trying to negate these varieties. They are disgusted with the varieties. Everyone is disgusted. The same child, when he grows up, he becomes disobedient to the father and breaks. He goes away. The father is broken-hearted: "Oh, I loved this child, and he became so unfaithful. He has done so much harm, and he has gone away." Broken-hearted. Broken-heart. . . That you will have to experience in the material world.
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