Endless

Expressions researched:
"endless" |"endlessly" |"no end"

BG Chapters 7 - 12

BG 10.40, Translation:

O mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is but a mere indication of My infinite opulences.

BG 11.16, Translation:

O Lord of the universe, O universal form, I see in Your body many, many arms, bellies, mouths and eyes, expanded everywhere, without limit. I see in You no end, no middle and no beginning.

BG Chapters 13 - 18

BG 14.12, Purport:

If he wants to construct a residential house, he tries his best to have a palatial house, as if he would be able to reside in that house eternally. And he develops a great hankering for sense gratification. There is no end to sense gratification. He always wants to remain with his family and in his house and to continue the process of sense gratification. There is no cessation of this. All these symptoms should be understood as characteristic of the mode of passion.

BG 15.1, Purport:

The entanglement of this material world is compared here to a banyan tree. For one who is engaged in fruitive activities, there is no end to the banyan tree. He wanders from one branch to another, to another, to another. The tree of this material world has no end, and for one who is attached to this tree, there is no possibility of liberation.

SB Canto 1

SB 1.7.10, Purport:

There is no end to the list of material enjoyments, nor can anyone in the material universe have all of them. As far as the mystic powers are concerned, they are eight in all (such as to become the minutest in form, to become weightless, to have anything one desires, to lord it over the material nature, to control other living beings, to throw earthly globes in outer space, etc.).

SB 1.10.11-12, Purport:

The living being's constitutional position is one of serving a superior. He is obliged to serve by force the dictates of illusory material energy in different phases of sense gratification. And in serving the senses he is never tired. Even though he may be tired, the illusory energy perpetually forces him to do so without being satisfied. There is no end to such sense gratificatory business, and the conditioned soul becomes entangled in such servitude without hope of release.

SB 1.10.36, Purport:

One cannot imitate the sun, which can exhaust water even from a filthy place; the most powerful can do something which is all-good, but our imitation of such acts will put us into endless difficulty. Therefore, in all actions, the experienced guide, the spiritual master, who is the manifested mercy of the Lord, should always be consulted, and the path of progress will be assured.

SB 1.18.13, Purport:

Devotional service is eternal; it has no end, because it is spiritual. Therefore, since the assets of a pure devotee are completely different from material assets, there is no comparison between the two. Sūta Gosvāmī was a pure devotee of the Lord, and therefore his association with the ṛṣis in Naimiṣāraṇya is unique.

SB 1.18.14, Purport:

There is no end to such transcendental discourses. In mundane affairs there is the law of satiation, but in transcendence there is no such satiation. Sūta Gosvāmī desired to continue the topics of Lord Kṛṣṇa before the sages of Naimiṣāraṇya, and the sages also expressed their readiness to hear from him continuously. Since the Lord is transcendence and His attributes are transcendental, such discourses increase the receptive mood of the purified audience.

SB Canto 2

SB 2.10.34, Translation:

Therefore beyond this (gross manifestation) is a transcendental manifestation finer than the finest form. It has no beginning, no intermediate stage and no end; therefore it is beyond the limits of expression or mental speculation and is distinct from the material conception.

SB 2.10.34, Purport:

The gross external body of the Supreme is manifested at certain intervals, and thus the external feature or form of the Supreme Personality of Godhead is not the eternal form of the Lord, which has no beginning, no intermediate stage and no end. Anything which has a beginning, interim and end is called material. The material world is begun from the Lord, and thus the form of the Lord, before the beginning of the material world, is certainly transcendental to the finest, or the finer material conception.

SB Canto 3

SB 3.10.11, Purport:

Factually, however, time has nothing to do with the relativities of things; rather, everything is shaped and calculated in terms of the facility offered by time. Time is the basic measurement of the activity of our senses, by which we calculate past, present and future; but in factual calculation, time has no beginning and no end. Cāṇakya Paṇḍita says that even a slight fraction of time cannot be purchased with millions of dollars, and therefore even a moment of time lost without profit must be calculated as the greatest loss in life.

SB 3.20.35, Purport:

A diseased person cannot enjoy anything; he has to restrain his enjoyment in order to get rid of the disease. Similarly, our material condition is a diseased condition. If one wants to enjoy real sense enjoyment, then one must get free of the entanglement of material existence. In spiritual life we can enjoy sense enjoyment which has no end. The difference between material and spiritual enjoyment is that material enjoyment is limited. Even if a man engages in material sex enjoyment, he cannot enjoy it for long.

SB 3.25.38, Purport:

Thus the eternal propensity for love in all living entities is always searching for a place to reside. From this verse we can learn that we can love the Supreme Personality of Godhead as our dearmost object—as a friend, as a son, as a preceptor or as a well-wisher—and there will be no cheating and no end to such love. We shall eternally enjoy the relationship with the Supreme Lord in different aspects.

SB 3.29.45, Translation:

The eternal time factor has no beginning and no end. It is the representative of the Supreme Personality of Godhead, the maker of the criminal world. It brings about the end of the phenomenal world, it carries on the work of creation by bringing one individual into existence from another, and likewise it dissolves the universe by destroying even the lord of death, Yamarāja.

SB Canto 4

SB 4.13.44, Translation:

A sinful son causes a person's reputation to vanish. His irreligious activities at home cause irreligion and quarrel among everyone, and this creates only endless anxiety.

SB 4.20.31, Purport:

The father knows the necessities of the son and supplies them, and the Supreme Lord knows the necessities of the living entities and supplies them sumptuously. Therefore the Īśopaniṣad states that everything in this material world is complete (pūrṇam idam (Īśopaniṣad, Invocation)). The difficulty is that due to forgetfulness the living entities create unnecessary demands and entangle themselves in material activities. The result is that there is no end to material activities, life after life.

SB 4.24.36, Purport:

The sun-god is also addressed herein as pūrṇa, or complete, because the rays emanating from the sun have no end. For millions and millions of years since the creation of this universe, the sun-god has been supplying heat and light without diminution. The word paramahaṁsa is applied to persons who are completely cleansed.

SB 4.30.31, Translation:

Dear Lord, we shall therefore pray for Your benediction because You are the Supreme, beyond all transcendence, and because there is no end to Your opulences. Consequently, You are celebrated by the name Ananta.

SB Canto 5

SB 5.24.24, Translation:

Alas, how pitiable it is for Indra, the King of heaven, that although he is very learned and powerful and although he chose Bṛhaspati as his prime minister to instruct him, he is completely ignorant concerning spiritual advancement. Bṛhaspati is also unintelligent because he did not properly instruct his disciple Indra. Lord Vāmanadeva was standing at Indra's door, but King Indra, instead of begging Him for an opportunity to render transcendental loving service, engaged Him in asking me for alms to gain the three worlds for his sense gratification. Sovereignty over the three worlds is very insignificant because whatever material opulence one may possess lasts only for an age of Manu, which is but a tiny fraction of endless time.

SB 5.25 Summary:

The entire material energy is working according to the plans of Anantadeva. Therefore we should regard Him as the root cause of the material creation. There is no end to His strength, and no one can fully describe Him, even with countless mouths. Therefore He is called Ananta (unlimited). Being very merciful toward all living entities, He has exhibited His spiritual body. Śukadeva Gosvāmī describes the glories of Anantadeva to Mahārāja Parīkṣit in this way.

SB 5.25.9, Purport:

"Lord Śrī Ananta is worshiped by all the uncontaminated devotees mentioned above. He has thousands of hoods and is the reservoir of all devotional service.

ādideva, mahā-yogī, 'īśvara', 'vaiṣṇava'

mahimāra anta iṅhā nā jānaye saba

"Lord Ananta is the original person and the great mystic controller. At the same time, He is a servant of God, a Vaiṣṇava. Since there is no end to His glories, no one can understand Him fully.

SB 5.25.9, Purport:

"Although He has been chanting the glories of Lord Kṛṣṇa since time immemorial, He has still not come to their end.

adyāpiha 'śeṣa'-deva sahasra-śrī-mukhe

gāyena caitanya-yaśa anta nāhi dekhe

"To this very day, Lord Ananta continues to chant the glories of Śrī Caitanya Mahāprabhu, and still He finds no end to them."

SB 5.25.13, Translation:

There is no end to the great and glorious qualities of that powerful Lord Anantadeva. Indeed, His prowess is unlimited. Though self-sufficient, He Himself is the support of everything. He resides beneath the lower planetary systems and easily sustains the entire universe.

SB Canto 6

SB 6.16.9, Translation:

The living entity is eternal and imperishable because he actually has no beginning and no end. He never takes birth or dies. He is the basic principle of all types of bodies, yet he does not belong to the bodily category. The living being is so sublime that he is equal in quality to the Supreme Lord. Nonetheless, because he is extremely small, he is prone to be illusioned by the external energy, and thus he creates various bodies for himself according to his different desires.

SB 6.16.20, Purport:

The expansions of the Supreme Lord's body are innumerable (advaitam acyutam anādim ananta-rūpam (Bs. 5.33)), but the conditioned soul is limited to only one form. From history we learn that a conditioned soul, by mystic power, can sometimes expand into eight forms, but the Lord's bodily expansions are unlimited. This means that the bodies of the Supreme Personality of Godhead have no beginning and no end, unlike the bodies of the living entities.

SB Canto 7

SB 7.3.30, Translation:

My dear lord, by your form as the Vedas personified and through knowledge relating to the activities of all the yajñic brāhmaṇas, you spread the Vedic ritualistic ceremonies of the seven kinds of sacrifices, headed by agniṣṭoma. Indeed, you inspire the yajñic brāhmaṇas to perform the rituals mentioned in the three Vedas. Being the Supreme Soul, the Supersoul of all living entities, you are beginningless, endless and omniscient, beyond the limits of time and space.

SB 7.9.31, Purport:

The time factor is the energy of the Supreme Personality of Godhead, but the Lord is separate from the time factor. Everything is created, maintained and annihilated by time, but the Supreme Lord, the Personality of Godhead, has no beginning and no end. He is nityaḥ śāśvataḥ—eternal, permanent. Everything passes through time's phases of present, past and future, yet the Lord is always the same.

SB Canto 8

SB 8.1.12, Translation:

The Supreme Personality of Godhead has no beginning, no end and no middle. Nor does He belong to a particular person or nation. He has no inside or outside. The dualities found within this material world, such as beginning and end, mine and theirs, are all absent from the personality of the Supreme Lord. The universe, which emanates from Him, is another feature of the Lord. Therefore the Supreme Lord is the ultimate truth, and He is complete in greatness.

SB 8.2.33, Translation:

The Supreme Personality of Godhead is certainly not known to everyone, but He is very powerful and influential. Therefore, although the serpent of eternal time, which is fearful in force, endlessly chases everyone, ready to swallow him, if one who fears this serpent seeks shelter of the Lord, the Lord gives him protection, for even death runs away in fear of the Lord. I therefore surrender unto Him, the great and powerful supreme authority who is the actual shelter of everyone.

SB Canto 9

SB 9.6.52, Translation:

In the beginning I was alone and engaged in performing the austerities of mystic yoga, but later, because of the association of fish engaged in sex, I desired to marry. Then I became the husband of fifty wives, and in each of them I begot one hundred sons, and thus my family increased to five thousand members. By the influence of the modes of material nature, I became fallen and thought that I would be happy in material life. Thus there is no end to my material desires for enjoyment, in this life and the next.

SB 9.19.13, Purport:

Improvement of one's economic condition is the aim and object of a materialist, but there is no end to this material advancement, for if one cannot control his lusty desires, he will never be pleased, even if he gets all the material wealth of the world. In this age we see much material improvement, but still people are struggling to get more and more material opulence. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). Although every living entity is a part of the Supreme Being, because of lusty desires one continuously struggles for so-called betterment of one's economic condition. To have a satisfied mind, one must give up his heart disease of lusty desires.

SB Canto 10.1 to 10.13

SB 10.9.13-14, Translation:

The Supreme Personality of Godhead has no beginning and no end, no exterior and no interior, no front and no rear. In other words, He is all-pervading. Because He is not under the influence of the element of time, for Him there is no difference between past, present and future; He exists in His own transcendental form at all times. Being absolute, beyond relativity, He is free from distinctions between cause and effect, although He is the cause and effect of everything. That unmanifested person, who is beyond the perception of the senses, had now appeared as a human child, and mother Yaśodā, considering Him her own ordinary child, bound Him to the wooden mortar with a rope.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.14.23, Translation:

You are the one Supreme Soul, the primeval Supreme Personality, the Absolute Truth—self-manifested, endless and beginningless. You are eternal and infallible, perfect and complete, without any rival and free from all material designations. Your happiness can never be obstructed, nor have You any connection with material contamination. Indeed, You are the indestructible nectar of immortality.

SB 10.48.17, Translation:

(Akrūra said:) It is our good fortune that You two Lords have killed the evil Kaṁsa and his followers, thus delivering Your dynasty from endless suffering and causing it to flourish.

SB 10.50.23, Translation:

Lord Kṛṣṇa took arrows from His quiver, fixed them on the bowstring, pulled back, and released endless torrents of sharp shafts, which struck the enemy's chariots, elephants, horses and infantrymen. The Lord shooting His arrows resembled a blazing circle of fire.

SB 10.51.47, Translation:

I have wasted all this time, O unconquerable one, becoming more and more intoxicated by my domain and opulence as an earthly king. Misidentifying the mortal body as the self, becoming attached to children, wives, treasury and land, I suffered endless anxiety.

SB 10.63.26, Translation:

Time; fate; karma; the jīva and his propensities; the subtle material elements; the material body; the life air; false ego; the various senses; and the totality of these as reflected in the living being's subtle body—all this constitutes your material illusory energy, māyā, an endless cycle like that of seed and plant. I take shelter of You, the negation of this māyā.

SB 10.64.23, Translation:

(Yamarāja said:) My dear King, do you wish to experience the results of your sins first, or those of your piety? Indeed, I see no end to the dutiful charity you have performed, or to your consequent enjoyment in the radiant heavenly planets.

SB 10.89.51, Translation:

Following the Sudarśana disc, the chariot went beyond the darkness and reached the endless spiritual light of the all pervasive brahma-jyoti. As Arjuna beheld this glaring effulgence, his eyes hurt, and so he shut them.

SB 11.4.11, Translation:

Some men practice severe penances to cross beyond our influence, which is like an immeasurable ocean with endless waves of hunger, thirst, heat, cold and the other conditions brought about by the passing of time, such as the sensuous wind and the urges of the tongue and sex organs. Nevertheless, although crossing this ocean of sense gratification through severe penances, such persons foolishly drown in a cow's hoofprint when conquered by useless anger. Thus they exhaust the benefit of their difficult austerities in vain.

SB 11.16.1, Translation:

Śrī Uddhava said: My dear Lord, You are beginningless and endless, the Absolute Truth Himself, unlimited by anything else. You are the protector and life-giver, the destruction and creation of all things that exist.

SB 11.23.49, Translation:

Persons who identify with this body, which is simply the product of the material mind, are blinded in their intelligence, thinking in terms of "I" and "mine." Because of their illusion of "this is I, but that is someone else," they wander in endless darkness.

SB 11.24.21, Translation:

I am the basis of the universal form, which displays endless variety through the repeated creation, maintenance and destruction of the planetary systems. Originally containing within itself all planets in their dormant state, My universal form manifests the varieties of created existence by arranging the coordinated combination of the five elements.

SB 11.27.6, Translation:

The Supreme Personality of Godhead said: My dear Uddhava, there is no end to the innumerable Vedic prescriptions for executing Deity worship; so I shall explain this topic to you briefly, one step at a time.

SB 12.4.15-19, Translation:

The element fire then seizes the taste from the element water, which, deprived of its unique quality, taste, merges into fire. Air seizes the form inherent in fire, and then fire, deprived of form, merges into air. The element ether seizes the quality of air, namely touch, and that air enters into ether. Then, O King, false ego in ignorance seizes sound, the quality of ether, after which ether merges into false ego. False ego in the mode of passion takes hold of the senses, and false ego in the mode of goodness absorbs the demigods. Then the total mahat-tattva seizes false ego along with its various functions, and that mahat is seized by the three basic modes of nature—goodness, passion and ignorance. My dear King Parīkṣit, these modes are further overtaken by the original unmanifest form of nature, impelled by time. That unmanifest nature is not subject to the six kinds of transformation caused by the influence of time. Rather, it has no beginning and no end. It is the unmanifest, eternal and infallible cause of creation.

SB 12.4.37, Translation:

These stages of existence created by beginningless and endless time, the impersonal representative of the Supreme Lord, are not visible, just as the infinitesimal momentary changes of position of the planets in the sky cannot be directly seen.

SB 12.5.8, Translation:

The soul within the body is self-luminous and is separate from the visible gross body and invisible subtle body. It remains as the fixed basis of changing bodily existence, just as the ethereal sky is the unchanging background of material transformation. Therefore the soul is endless and without material comparison.

SB 12.10.41, Translation:

Although this event was unique and unprecedented, some unintelligent persons compare it to the cycle of illusory material existence the Supreme Lord has created for the conditioned souls—an endless cycle that has been continuing since time immemorial.

CC Adi-lila

CC Adi 4.225, Translation:

Lord Śrī Kṛṣṇa Caitanya is the abode of rasa. He Himself tasted the sweetness of rasa in endless ways.

CC Adi 5.25, Translation:

Only in these three places (Dvārakā, Mathurā and Gokula) does the all-sporting Lord Kṛṣṇa perform His endless pastimes with His personal associates.

CC Adi 5.52, Translation:

Surrounding Vaikuṇṭha is a mass of water that is endless, unfathomed and unlimited.

CC Adi 6.79, Translation:

Rudra, who is an expansion of Sadāśiva and who appears in unlimited universes, is also a guṇāvatāra (qualitative incarnation) and is the ornament of all the demigods in the endless universes.

CC Adi 10.44, Translation:

There was no end to the transcendental qualities of Haridāsa Ṭhākura. Here I mention but a fraction of his qualities. He was so exalted that Advaita Gosvāmī, when performing the śrāddha ceremony of his father, offered him the first plate.

CC Madhya-lila

CC Madhya 14.25, Translation:

The prasādam sent by the King had been offered at the Balagaṇḍi festival and included uncooked milk products and fruits. It was all of the finest quality, and there was no end to the variety.

CC Madhya 14.256, Translation:

The pastimes of Lord Caitanya are unlimited and endless. Even Sahasra-vadana, Lord Śeṣa, cannot reach the limits of His pastimes.

CC Madhya 19.149, Purport:

Although karmīs, jñānīs and yogīs fulfill their desires by performing various activities, they are never satisfied. A karmī may work very hard to acquire a million dollars, but as soon as he gets a million dollars he desires another million. For the karmīs, there is no end of desire. The more the karmī gets, the more he desires. The jñānīs cannot be desireless because their intelligence is unsound. They want to merge into the Brahman effulgence, but even though they may be raised to that platform, they cannot be satisfied there.

CC Madhya 20.298, Translation:

“Some of the pastime incarnations are the fish incarnation, the tortoise incarnation, Lord Rāmacandra, Lord Nṛsiṁha, Lord Vāmana and Lord Varāha. There is no end to them."

CC Antya-lila

CC Antya 18.21, Translation:

Endless waves arise moment after moment in that ocean of love. How could an insignificant living entity estimate their limits?

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 7:

It is thus safe to conclude that there is no end to the expansions and incarnations of Kṛṣṇa. Lord Caitanya explains some of them to Sanātana just to give him an idea of how the Lord expands and enjoys. These conclusions are also confirmed in Śrīmad-Bhāgavatam (1.3.26). There it is said that there is no limit to the incarnations of the Supreme Lord, just as there is no limit to the waves of the ocean.

Teachings of Lord Caitanya, Chapter 13:

There are two characteristics by which the seeds of love of Godhead can develop, and these are known as rati, or attachment, and bhāva, the condition immediately preceding love of Godhead. It is by such attachment and bhāva that the Supreme Lord Śrī Kṛṣṇa is conquered by His devotees. These two characteristics are present before any symptoms of love of Godhead are manifest. This was all explained to Sanātana Gosvāmī by Lord Caitanya. Lord Caitanya told him that since there is really no end to describing the system of devotional service with attachment, He is simply trying to offer a sampling.

Teachings of Lord Caitanya, Chapter 19:

When one is absorbed in temporary designated existence, he hankers after sense gratification and liberation. However, love of Godhead is the eternal nature of the soul; it is unchangeable, beginningless and endless. Therefore temporary sense gratification or a desire for liberation cannot compare with the transcendental nature of love of God. Love of God is the fifth dimension in the human endeavor. Compared with the ocean of love of transcendental pleasure, the conception of impersonal Brahman is no more significant than a drop of water.

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

No material scientist can change the stringent laws of nature, however boastful he may be. No astronomer or scientist can change the course of the planets—he can only manufacture a paltry toy planet which he calls a satellite. Foolish children may be impressed by this and may give a great deal of credit to the inventors of modern satellites, sputniks, etc., but the saner section of humanity gives more credit to the creator of the gigantic satellites, namely the sun, stars and planets of which the material scientist can see no end.

Easy Journey to Other Planets 2:

Kṛṣṇa says, "This material world is but a fractional part of the whole." If we look as far as we can see—up to the sky—our vision is still confined within only one universe, and there are unlimited universes clustered together within what is called the material world. But beyond those clusters of unlimited numbers of universes is the spiritual sky, which is also mentioned in Bhagavad-gītā, where the Lord says that beyond the material world is another nature, which is eternal; there is no history of its beginning, and it has no end. "Eternal" refers to that which has no end and no beginning. The Vedic religion is therefore called eternal because no one can trace back when it began. The Christian religion has a history of two thousand years, and the Muhammadan religion also has a history, but if one were to trace back Vedic religion, he would not find its historical beginning. Therefore it is called eternal religion.

Krsna, The Supreme Personality of Godhead

Krsna Book 64:

Seeing that the King had executed so many pious activities and charities, Yamarāja also hinted that he did not know the limit of the King's future enjoyment. In other words, there would be practically no end to the King's material happiness. But in spite of this hint, the King, bewildered, decided first to suffer the results of his impious activities and then to accept the results of his pious activities; therefore Yamarāja immediately turned him into a lizard.

Krsna Book 84:

Our dear Lord, there is no end to Your unlimited knowledge. Your form is transcendental, eternally existing in full bliss and knowledge. You are the Supreme Personality of Godhead, the Supreme Brahman, the Supreme Soul. Being covered by the spell of Your internal potency, yogamāyā, You are now temporarily concealing Your unlimited potencies, but still we can understand Your exalted position, and therefore all of us offer You our respectful obeisances.

Krsna Book 87:

The idea is that because God and His knowledge are both unlimited, as soon as God is cognizant of some of His energies, He perceives that He has still more energies. In this way, both His energies and His knowledge increase. Because both of them are unlimited, there is no end to the energies and no end to the knowledge with which to understand the energies. God is undoubtedly omniscient, but the personified Vedas say that even God Himself does not know the full extent of His energies. This does not mean that God is not omniscient. When an actual fact is unknown to a certain person, this is called ignorance or lack of knowledge. This is not applicable to God, however, because He knows Himself perfectly. But still, as His energies and activities increase, He also increases His knowledge to understand them. Both are increasing unlimitedly, and there is no end to it. In that sense it can be said that even God Himself does not know the limit of His energies and qualities.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.3:

In this way, with their perverted minds bereft of far-sightedness, demoniac men perform activities that bring only misery to the people. And as a result of many such unwanted activities, the atom bomb was discovered. The endless plans these demoniac men chalk out can never bode well for humanity. In the past, Rāvaṇa attempted to build a stairway to heaven, claiming this was for humanity's benefit. Actually, he was trying to cheat the Supreme Lord, Rāmacandra.

Renunciation Through Wisdom 1.3:

There are no limits to the imagination of these unclean and deluded demons. They pose as self-styled leaders and endlessly worry about the welfare of society. They worry, for example, about where to lodge the people who come to purchase in the marketplace. What they actually think about is how to make foolproof arrangements to secure their own long-lasting enjoyment, along with their children's, their grandchildren's, and their great-grandchildren's enjoyment, up to the final dissolution of the world.

Renunciation Through Wisdom 1.5:

We can see that the process of performing fruitive actions and experiencing their results is like a mammoth tree sprouting endless branches and twigs. Can the performer of actions who experiences the endless fruits of that mammoth tree ever enjoy peace and benediction? No. Therefore it is said, "In the dispensation of providence, mankind cannot have any rest." Even in this lifetime, one who performs fruitive work is totally entangled in the cycle of karma as he sits on the tree of material existence.

Renunciation Through Wisdom 1.9:

A few among these strangers seem rich and prosperous, but the directions they give do not lead to the father's house, and so the living entities' poverty knows no end. The wealthy strangers suggest many paths, such as karma, jñāna, or dhyāna, but the problem of poverty remains unsolved. The living entities can escape their poverty only by learning and practicing the science of devotional service to the Supreme Lord.

Renunciation Through Wisdom 2.5:

It is seen that many so-called mahātmās, without first realizing that this entire world is pervaded with Lord's Kṛṣṇa's presence, want to become the Lord and master themselves and be served in that capacity. In this way they become fully imprisoned by His illusory potency. They become hounded and bombarded by endless desires, which finally force them to begin worshiping demigods, who are inferior to the Supreme Lord.

Renunciation Through Wisdom 2.6:

I worship Govinda, the Primeval Lord, who is inaccessible to the Vedas, but who is obtainable by pure unalloyed devotion of the soul, who is without a second, who is not subject to decay, is without a beginning, whose form is endless, who is the beginning, and the eternal puruṣa, yet He is a person possessing the beauty of blooming youth.

Renunciation Through Wisdom 4.4:

Those who cannot grasp this profound truth are fools spinning out endless speculations. That person who, although one, desires to expand and thus becomes many—can such a person be a human being or a formless impersonal entity? When this person decides to expand Himself manyfold, is He doing so in order to destroy Himself? If the Lord were to lose His own identity by expanding Himself into many, that would mean destruction of Himself.

Renunciation Through Wisdom 5.1:

We have to become infused with His spiritual potency; thus strengthened, we then have to make the propagation of His transcendental glories our prime duty in life. By means of such Potent missionary activities, innumerable jīvas can experience endless spiritual joy.

Message of Godhead

Message of Godhead 1:

The living spirit is eternal—he has no end and no beginning and thus can never be created by any method whatsoever. After all, it is within our experience that every created thing is subject to annihilation. The eternality of the spirit soul is proved through its noncreatability by material means.

Message of Godhead 2:

In the present age we are witnessing an enormous expansion of material activities, an endlessly variegated multiplicity of material engagements. Mills and factories, as well as hospitals and other institutions, are now in vogue. In ancient times, there was not so great an expansion of material activities. In those days the mode of living was simple, and yet the thoughts were sublime.

Sri Isopanisad

Sri Isopanisad Introduction:

In the Brahma-saṁhitā it is also stated, "Kṛṣṇa, Govinda, has innumerable forms, but they are all one." They are not like our forms, which are fallible. His form is infallible. My form has a beginning, but His form has no beginning. It is ananta. And His form—so many multiforms—has no end. My form is sitting here and not in my apartment. You are sitting there and not in your apartment.

Mukunda-mala-stotra (mantras 1 to 6 only)

Mukunda-mala-stotra mantra 2, Purport:

The Lord is the supreme controller of the material elements, and being endless and beginningless, He exists in all times—past, present, and future. And because He is absolute, He has nothing to do with vice and virtue. In other words, for Him "vices" and "virtues" are one and the same; otherwise the Lord would not be the Absolute Truth.