Not fulfilled (Books)

Expressions researched:
"cannot be fulfilled" |"cannot fulfill" |"never able to fulfill" |"never aspire for the fulfillment" |"never be able to fulfill" |"never be fulfilled" |"never fulfill" |"never fulfilled" |"never fulfills" |"never had their desire fulfilled" |"never to be fulfilled" |"never will be fulfilled" |"not able to fulfill" |"not be fulfilled" |"not been fulfilled" |"not being fulfilled" |"not bring fulfillment" |"not exactly for fulfilling" |"not fulfill" |"not fulfilled" |"not fulfilling" |"not meant to fulfill" |"not possible to fulfill" |"not reject the fulfillment" |"not to be fulfilled" |"unfulfilled"

SB Canto 1

SB 1.5.12, Translation and Purport:

Knowledge of self-realization, even though free from all material affinity, does not look well if devoid of a conception of the Infallible (God). What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilized for the devotional service of the Lord?

As referred to above, not only ordinary literatures devoid of the transcendental glorification of the Lord are condemned, but also Vedic literatures and speculation on the subject of impersonal Brahman when they are devoid of devotional service. When speculation on the impersonal Brahman is condemned on the above ground, then what to speak of ordinary fruitive work, which is not meant to fulfill the aim of devotional service. Such speculative knowledge and fruitive work cannot lead one to the goal of perfection.

SB 1.9.27, Purport:

The king had to see that the reserved energy of humanity was properly utilized. Human energy is meant not exactly for fulfilling animal propensities, but for self-realization. The whole government was specifically designed to fulfill this particular purpose. As such, the king had to select properly the cabinet ministers, but not on the strength of voting background. The ministers, the military commanders and even the ordinary soldiers were all selected by personal qualification, and the king had to supervise them properly before they were appointed to their respective posts. The king was especially vigilant to see that the tapasvīs, or persons who sacrificed everything for disseminating spiritual knowledge, were never disregarded. The king knew well that the Supreme Personality of Godhead never tolerates any insult to His unalloyed devotees. Such tapasvīs were trusted leaders even of the rogues and thieves, who would never disobey the orders of tapasvīs. The king would give special protection to illiterates, the helpless and widows of the state.

SB Canto 2

SB 2.3.9, Purport:

For fulfillment of material desires one may worship the Supreme Lord, but the result of such worship is different, as will be explained in the next verse. Generally the Lord does not fulfill anyone's material desires for sense enjoyment, but He awards such benedictions to worshipers of the Lord, for they ultimately come to the point of not desiring material enjoyment. The conclusion is that one must minimize the desires for material enjoyment, and for this one should worship the Supreme Personality of Godhead, who is described here as param, or beyond anything material. Śrīpāda Śaṅkarācārya has also stated, nārāyaṇaḥ paro 'vyaktāt: the Supreme Lord is beyond the material encirclement.

SB 2.7.7, Purport:

The Lord has the sign of the foot of bhṛgupāda as the mark of tolerance. The Lord, therefore, is never affected by any kind of wrath, so how can there be any place for lust, which is less strong than wrath? When lust or desire is not fulfilled, there is the appearance of wrath, but in the absence of wrath how can there be any place for lust? The Lord is known as āpta-kāma, or one who can fulfill His desires by Himself. He does not require anyone's help to satisfy His desires. The Lord is unlimited, and therefore His desires are also unlimited.

SB 2.7.49, Purport:

The Lord is so kind that even if a devotee of the Lord cannot fulfill the complete course of devotional service unalloyed and uncontaminated by material association, he is given another chance in the next life by being awarded a birth in the family of a devotee or rich man so that without being engaged in the struggle for material existence the devotee can finish the remaining purification of his existence and thus immediately, after relinquishing the present body, go back home, back to Godhead. This is confirmed in the Bhagavad-gītā.

SB 2.9.35, Purport:

This transcendental devotional service of the Lord is so wonderful that the occupation keeps the deserving devotee always rapt in psychological activities, without deviation from the absolute touch. Thus love of Godhead, developed in the heart of the devotee, is a great mystery. Brahmājī previously told Nārada that the desires of Brahmājī are never unfulfilled because he is always absorbed in the transcendental loving service of the Lord; nor has he any desire in his heart save and except the transcendental service of the Lord. That is the beauty and mystery of the process of bhakti-yoga. As the Lord's desire is infallible because He is acyuta, similarly the desires of the devotees in the transcendental service of the Lord are also acyuta, infallible.

SB 2.9.36, Purport:

As long as one is blind to inquiring after self-realization, all material activities, however great they may be, are all different kinds of defeat because the aim of human life is not fulfilled by such unwanted and profitless activities. The function of the human body is to attain freedom from material bondage, but as long as one is fully absorbed in material activities, his mind will be overwhelmed in the whirlpool of matter, and thus he will continue to be encaged in material bodies life after life.

SB Canto 3

SB 3.9.40, Purport:

The prayers offered by Brahmā cannot be chanted by anyone who desires to fulfill his own sense gratification. Such prayers can be selected only by a person who wants to satisfy the Lord in His service. The Lord certainly fulfills all desires in regard to transcendental loving service, but He cannot fulfill the whims of nondevotees, even when such casual devotees offer Him the best of prayers.

SB 3.15.14, Purport:

In Vaikuṇṭhaloka there is no occupation but the service of the Lord, and this service is not rendered with a purpose. Although every service has a particular result, the devotees never aspire for the fulfillment of their own desires; their desires are fulfilled by rendering transcendental loving service to the Lord.

SB 3.15.31, Purport:

Anger will continue even in the liberated stage. These four mendicant brothers, the Kumāras, were considered liberated persons, but still they were angry because they were restricted in their service to the Lord. The difference between the anger of an ordinary person and that of a liberated person is that an ordinary person becomes angry because his sense desires are not being fulfilled, whereas a liberated person like the Kumāras becomes angry when restricted in the discharge of duties for serving the Supreme Personality of Godhead.

SB 3.15.31, Purport:

The younger brother of desire is anger. If one's desire is not fulfilled, the younger brother, anger, follows. Here we can mark that even great saintly persons like the Kumāras were also angry, but they were not angry for their personal interests. They were angry because they were forbidden to enter the palace to see the Personality of Godhead. Therefore the theory that in the perfectional stage one should not have anger is not supported in this verse. Anger will continue even in the liberated stage. These four mendicant brothers, the Kumāras, were considered liberated persons, but still they were angry because they were restricted in their service to the Lord.

SB 3.22.12, Purport:

In material life everyone is desirous of sense gratification; therefore, a person who gets an object of sense gratification without endeavor should not refuse to accept it. Kardama Muni was not meant for sense gratification, yet he aspired to marry and prayed to the Lord for a suitable wife. This was known to Svāyambhuva Manu. He indirectly convinced Kardama Muni: "You desire a suitable wife like my daughter, and she is now present before you. You should not reject the fulfillment of your prayer; you should accept my daughter."

SB 3.30.7, Translation:

Although he is always burning with anxiety, such a fool always performs all kinds of mischievous activities, with a hope which is never to be fulfilled, in order to maintain his so-called family and society.

SB Canto 4

SB 4.6.44, Purport:

The tendency in this age of Kali to make a classless society and not observe the principles of varṇa and āśrama is a manifestation of an impossible dream. Destruction of the social and spiritual orders will not bring fulfillment of the idea of a classless society. One should strictly observe the principles of varṇa and āśrama for the satisfaction of the creator, for it is stated in the Bhagavad-gītā by Lord Kṛṣṇa that the four orders of the social system—brāhmaṇas, kṣatriyas, vaiśyas and śūdras—are His creation. They should act according to the regulative principles of this institution and satisfy the Lord, just as different parts of the body all engage in the service of the whole.

SB 4.8.40, Purport:

Dhruva Mahārāja's demand was to achieve an abode even greater than Lord Brahmā's. Within this universe, Lord Brahmā is supposed to be in the most exalted position, for he is the chief of all demigods, but Dhruva Mahārāja wanted a realm beyond his. Therefore his desire was not to be fulfilled by worshiping any demigod. As described in Bhagavad-gītā, the benedictions offered by the demigods are all temporary. Therefore Nārada Muni asked Dhruva Mahārāja to follow the path recommended by his mother—to worship Kṛṣṇa, Vāsudeva. When Kṛṣṇa offers anything, it is beyond the expectation of the devotee. Both Sunīti and Nārada Muni knew that the demand of Dhruva Mahārāja was impossible for any demigod to fulfill, and therefore both of them recommended following the process of devotional service to Lord Kṛṣṇa.

SB 4.9.29, Purport:

Dhruva Mahārāja's demand was for a position so exalted that it was never enjoyed even by Lord Brahmā, his great-grandfather. Kṛṣṇa, the Supreme Personality of Godhead, is so affectionate and kind towards His devotee, especially to a devotee like Dhruva Mahārāja, who went to render devotional service in the forest alone at the age of only five years, that although the motive might be impure, the Lord does not consider the motive; He is concerned with the service. But if a devotee has a particular motive, the Lord directly or indirectly knows it, and therefore He does not leave the devotee's material desires unfulfilled. These are some of the special favors by the Lord to a devotee.

SB 4.22.57, Purport:

When Indra releases a thunderbolt, even the biggest hills and mountains crack. On the other hand, Mahārāja Pṛthu was as tolerant as the earth itself, and he fulfilled all the desires of his citizens just like torrents of rain from the sky. Without rainfall, it is not possible to fulfill one's various desires on this planet. As stated in Bhagavad-gītā (3.14), parjanyād anna-sambhavaḥ: food grains are produced only because rain falls from the sky, and without grains, no one on the earth can be satisfied. Consequently an unlimited distribution of mercy is compared to the water falling from the clouds.

SB 4.29.70, Translation and Purport:

As long as there exists the subtle material body composed of intelligence, mind, senses, sense objects, and the reactions of the material qualities, the consciousness of false identification and its relative objective, the gross body, exist as well.

The desires in the subtle body of mind, intelligence and ego cannot be fulfilled without a gross body composed of the material elements earth, water, air, fire and ether. When the gross material body is not manifest, the living entity cannot factually act in the modes of material nature. In this verse it is clearly explained that the subtle activities of the mind and intelligence continue due to the sufferings and enjoyments of the living entity's subtle body. The consciousness of material identification (such as "I" and "mine") still continues because such consciousness has been extant from time immemorial. However, when one transfers to the spiritual world by virtue of understanding Kṛṣṇa consciousness, the actions and reactions of both gross and subtle bodies no longer bother the spirit soul.

SB 4.29.76-77, Purport:

Sometimes in the present body the living entity feels that many of his desires and imaginations are not fulfilled. Those who are overly attracted to their life situation are forced to remain in a ghostly body and are not allowed to accept another gross body. Even in the body of a ghost, they create disturbances for neighbors and relatives. The mind is the prime cause of such a situation. According to one's mind, different types of bodies are generated, and one is forced to accept them.

SB 4.31.1, Purport:

King Prācīnabarhiṣat, the father of the Pracetās, left home before the arrival of his sons, who were engaged in austerity within the water. As soon as the time is ripe, or as soon as one has developed perfect Kṛṣṇa consciousness, he should leave home, even though all his duties may not be fulfilled. Prācīnabarhiṣat was waiting for the arrival of his sons, but following the instructions of Nārada, as soon as his intelligence was properly developed, he simply left instructions for his ministers to impart to his sons. Thus without waiting for their arrival, he left home.

SB Canto 5

SB 5.9.1-2, Purport:

Bharata Mahārāja was a great devotee, but he did not attain success in one life. In Bhagavad-gītā it is said that a devotee who does not fulfill his devotional duties in one life is given the chance to be born in a fully qualified brāhmaṇa family or a rich kṣatriya or vaiśya family. Śucīnāṁ śrīmatāṁ gehe (BG 6.41). Bharata Mahārāja was the firstborn son of Mahārāja Ṛṣabha in a rich kṣatriya family, but due to his willful negligence of his spiritual duties and his excessive attachment to an insignificant deer, he was obliged to take birth as the son of a deer. However, due to his strong position as a devotee, he was gifted with the remembrance of his past life. Being repentant, he remained in a solitary forest and always thought of Kṛṣṇa. Then he was given the chance to take birth in a very good brāhmaṇa family.

SB 5.11.4, Purport:

In Caitanya-caritāmṛta it is said that material pious and impious activities are both opposed to the principle of devotional service. Devotional service means mukti, freedom from material entanglement, but pious and impious activities result in entanglement within this material world. If the mind is captivated by the pious and impious activities mentioned in the Vedas, one remains eternally in darkness; one cannot attain the absolute platform. To change the consciousness from ignorance to passion or from passion to goodness does not really solve the problem. As stated in Bhagavad-gītā (14.26), sa guṇān samatītyaitān brahma-bhūyāya kalpate. One must come to the transcendental platform; otherwise life's mission is never fulfilled.

SB 5.13.12, Translation:

On the forest path of material existence, sometimes a person is without wealth and due to this does not have a proper home, bed or sitting place, nor proper family enjoyment. He therefore goes to beg money from others, but when his desires are not fulfilled by begging, he wants to borrow or steal the property of others. Thus he is insulted in society.

SB 5.18.27, Purport:

Sometimes so-called svāmīs are very eager to feed poor people, thinking them to be daridra-nārāyaṇa, the Lord's incarnations as beggars. They prefer to serve the manufactured daridra-nārāyaṇa than the original, supreme Nārāyaṇa. They say, "Don't encourage service to Lord Nārāyaṇa. It is better to serve the starving people of the world." Unfortunately such materialists, either singly or combined in the form of the United Nations, cannot fulfill their plans. The truth is that the many millions of human beings, animals, birds and trees—indeed, all living entities—are maintained solely by the Supreme Personality of Godhead. Eko bahūnāṁ yo vidadhāti kāmān: one person, the Supreme Lord, is supplying the necessities of life for all other living entities.

SB 5.20.5, Purport:

As stated in Bhagavad-gītā (7.20), kāmais tais tair hṛta-jñānāḥ prapadyante 'nya devatāḥ: those whose minds are distorted by material desires surrender unto the demigods. People who are almost blind because of lusty desires are recommended to worship the demigods to have their material desires fulfilled, but actually those desires are not fulfilled by the material demigods. Whatever the demigods do is done with the sanction of Lord Viṣṇu. People who are too lusty worship various demigods instead of worshiping Lord Viṣṇu, the Supersoul of all living entities, but ultimately it is Lord Viṣṇu they worship because He is the Supersoul of all demigods.

SB Canto 6

SB 6.16.34, Purport:

A living entity cannot exist without desires, but desires that can never be fulfilled are called kāma, lusty desires. Kāmais tais tair hṛta jñānāḥ: (BG 7.20) because of lusty desires, nondevotees are deprived of their intelligence. Thus they are unable to conquer the Supreme Lord, whereas devotees, being freed from such unreasonable desires, can conquer the Lord. Such devotees are also conquered by the Supreme Personality of Godhead. Because they are pure, being free from all material desires, they fully surrender to the Supreme Lord, and therefore the Lord conquers them. Such devotees never aspire for liberation. They simply desire to serve the lotus feet of the Lord. Because they serve the Lord without desires for remuneration, they can conquer the mercy of the Lord. The Lord is by nature very merciful, and when He sees that His servant is working without desires for material profit, naturally He is conquered.

SB Canto 7

SB 7.10.8, Purport:

As stated in Śrīmad-Bhāgavatam, kāmaṁ hṛd-rogam. Materialistic life means that one is afflicted by a formidable disease called lusty desire. Liberation means freedom from lusty desires because it is only due to such desires that one must accept repeated birth and death. As long as one's lusty desires are unfulfilled, one must take birth after birth to fulfill them. Because of material desires, therefore, one performs various types of activities and receives various types of bodies with which to try to fulfill desires that are never satisfied. The only remedy is to take to devotional service, which begins when one is free from all material desires. Anyābhilāṣitā-śūnyam (Bhakti-rasāmṛta-sindhu 1.1.11).

SB 7.14.6, Translation:

An intelligent man in human society should make his own program of activities very simple. If there are suggestions from his friends, children, parents, brothers or anyone else, he should externally agree, saying, "Yes, that is all right," but internally he should be determined not to create a cumbersome life in which the purpose of life will not be fulfilled.

SB 7.15.20, Purport:

In Bhagavad-gītā (3.37) it is stated that lust, anger and greed are the causes of the conditioned soul's bondage in this material world. Kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. When strong lusty desires for sense gratification are unfulfilled, one becomes angry. This anger can be satisfied when one chastises his enemy, but when there is an increase in lobha, or greed, which is the greatest enemy caused by rajo-guṇa, the mode of passion, how can one advance in Kṛṣṇa consciousness? If one is very greedy to enhance his Kṛṣṇa consciousness, this is a great boon. Tatra laulyam ekalaṁ mūlam. This is the best path available.

SB Canto 8

SB 8.3.19, Purport:

The Lord gives everyone an opportunity to fulfill his ambitions. Even such a devotee as Dhruva Mahārāja wanted the material benediction of a kingdom greater than that of his father, and although he received a spiritual body, he also got the kingdom, for the Supreme Personality of Godhead does not disappoint anyone who takes shelter of His lotus feet. Therefore, since Gajendra, King of the elephants, had surrendered to the Supreme Personality of Godhead to get free from the present danger and, indirectly, from the present danger of materialistic life, why should the Supreme Personality of Godhead not fulfill his desire?

SB 8.5.30, Purport:

The external energy of the Supreme Personality of Godhead gives all conditioned souls what appears to be an opportunity to be happy within this material world, but that is māyā; in other words, it is a dream that is never to be fulfilled. Thus every living being is illusioned by the external energy of the Supreme Lord. That illusory energy is undoubtedly very strong, but she is fully under the control of the transcendental person who is described in this verse as pareśam, the transcendental Lord. The Lord is not a part of the material creation, but is beyond the creation. Therefore, not only does He control the conditioned souls through His external energy, but He also controls the external energy itself. Bhagavad-gītā clearly says that the strong material energy controls everyone and that getting out of her control is extremely difficult.

SB 8.16.13, Translation:

O my lord, since you are a Prajāpati and are personally my instructor in the principles of religion, where is the possibility that all my desires will not be fulfilled?

SB 8.16.22, Purport:

It is said, "Man proposes, God disposes." Thus a person may desire many things, but unless these desires are fulfilled by the Supreme Personality of Godhead, they cannot be fulfilled. Fulfillment of desire is called satya-saṅkalpa. Here the word satya-saṅkalpa is very important. Aditi placed herself at the mercy of her husband so that he would give her directions by which to worship the Supreme Personality of Godhead so that all her desires would be fulfilled. A disciple must first decide that he should worship the Supreme Lord, and then the spiritual master will give the disciple correct directions. One cannot dictate to the spiritual master, just as a patient cannot demand that his physician prescribe a certain type of medicine. Here is the beginning of worship of the Supreme Personality of Godhead.

SB 8.19.41, Translation:

The utterance of the word oṁ signifies separation from one's monetary assets. In other words, by uttering this word one becomes free from attachment to money because his money is taken away from him. To be without money is not very satisfactory, for in that position one cannot fulfill one's desires. In other words, by using the word oṁ one becomes poverty-stricken. Especially when one gives charity to a poor man or beggar, one remains unfulfilled in self-realization and in sense gratification.

SB 8.21 Summary:

This chapter describes how Lord Viṣṇu, desiring to advertise the glories of Bali Mahārāja, arrested him for not fulfilling his promise in regard to the Lord's third step.

With the second step the Supreme Personality of Godhead reached the topmost planet of the universe, Brahmaloka, which He diminished in beauty by the effulgence of His toenails. Thus Lord Brahmā, accompanied by great sages like Marīci and the predominating deities of all the higher planets, offered humble prayers and worship to the Lord. They washed the Lord's feet and worshiped Him with all paraphernalia. Ṛkṣarāja, Jāmbavān, played his bugle to vibrate the glories of the Lord. When Bali Mahārāja was deprived of all his possessions, the demons were very angry.

SB 8.21.34, Translation:

Being falsely proud of your possessions, you promised to give Me land, but you could not fulfill your promise. Therefore, because your promise was false, you must live for a few years in hellish life.

SB 8.22.1, Translation:

Śukadeva Gosvāmī said: O King, although the Supreme Personality of Godhead was superficially seen to have acted mischievously toward Bali Mahārāja, Bali Mahārāja was fixed in his determination. Considering himself not to have fulfilled his promise, he spoke as follows.

SB 8.24.5, Purport:

From the Lord's personal activities, human society should learn how to give protection specifically to the brāhmaṇas and cows. Then the protection of religious principles, fulfillment of the aim of life and protection of Vedic knowledge can be achieved. Without protection of cows, brahminical culture cannot be maintained; and without brahminical culture, the aim of life cannot be fulfilled. The Lord, therefore, is described as go-brāhmaṇa-hitāya because His incarnation is only for the protection of the cows and brāhmaṇas. Unfortunately, because in Kali-yuga there is no protection of the cows and brahminical culture, everything is in a precarious position. If human society wants to be exalted, the leaders of society must follow the instructions of Bhagavad-gītā and give protection to the cows, the brāhmaṇas and brahminical culture.

SB 8.24.52, Purport:

By mental speculation one can understand that one is not the body but a spirit soul, but unless one engages in devotional service, the real purpose of life is never fulfilled. The real purpose of life is to go back home, back to Godhead, and live with the Supreme Personality of Godhead, play with the Supreme Personality of Godhead, dance with the Supreme Personality of Godhead and eat with the Supreme Personality of Godhead. These are different items of ānanda, spiritual happiness in spiritual variegatedness. Even though one may come to the platform of brahma-bhūta (SB 4.30.20) and understand his spiritual identity by speculative knowledge, one cannot enjoy spiritual life without understanding the Supreme Personality of Godhead. This is indicated here by the word abhīṣṭa-siddhiḥ. One can fulfill the ultimate goal of life only by engaging in devotional service to the Lord. Then the Lord will give one proper instructions on how to go back home, back to Godhead.

SB Canto 9

SB 9.10.50, Purport:

People are very fond of the pattern of Rāma-rājya, and even today politicians sometimes form a party called Rāma-rājya, but unfortunately they have no obedience to Lord Rāma. It is sometimes said that people want the kingdom of God without God. Such an aspiration, however, is never to be fulfilled. Good government can exist when the relationship between the citizens and the government is like that exemplified by Lord Rāmacandra and His citizens. Lord Rāmacandra ruled His kingdom exactly as a father takes care of his children, and the citizens, being obliged to the good government of Lord Rāmacandra, accepted the Lord as their father. Thus the relationship between the citizens and the government should be exactly like that between father and son. When the sons in a family are well trained, they are obedient to the father and mother, and when the father is well qualified, he takes good care of the children.

SB Canto 10.1 to 10.13

SB 10.5.1-2, Purport:

Śrīla Viśvanātha Cakravartī Ṭhākura has discussed the significance of the words nandas tu. The word tu, he says, is not used to fulfill the sentence, because without tu the sentence is complete. Therefore the word tu is used for a different purpose. Although Kṛṣṇa appeared as the son of Devakī, Devakī and Vasudeva did not enjoy the jāta-karma, the festival of the birth ceremony. Instead, this ceremony was enjoyed by Nanda Mahārāja, as stated here (nandas tv ātmaja utpanne jātāhlādo mahā-manāḥ). When Nanda Mahārāja met Vasudeva, Vasudeva could not disclose, "Your son Kṛṣṇa is actually my son. You are His father in a different way, spiritually." Because of fear of Kaṁsa, Vasudeva could not observe the festival for Kṛṣṇa's birth, Nanda Mahārāja, however, took full advantage of this opportunity.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.62.5, Translation:

(Bāṇāsura said:) O Lord Mahādeva, I bow down to you, the spiritual master and controller of the worlds. You are like the heavenly tree that fulfills the desires of those whose desires are unfulfilled.

CC Adi-lila

CC Adi 2.96, Purport:

The Supreme Whole is compared to the sun, which also exists in four features, namely the personality of the sun-god, the glare of his glowing sphere, the sun rays inside the sun planet, and the sun's reflections in many other objects. The ambition to corroborate the existence of the transcendental Absolute Truth by limited conjectural endeavors cannot be fulfilled, because He is beyond the scope of our limited speculative minds. In an honest search for truth, we must admit that His powers are inconceivable to our tiny brains. The exploration of space has demanded the work of the greatest scientists of the world, yet there are countless problems regarding even fundamental knowledge of the material creation that bewilder scientists who confront them. Such material knowledge is far removed from the spiritual nature, and therefore the acts and arrangements of the Absolute Truth are, beyond all doubts, inconceivable.

CC Adi 4.267, Translation:

“Unless I accept the luster of the ecstatic love of Śrī Rādhikā, these three desires cannot be fulfilled."

CC Adi 7.119, Purport:

When Śrīla Vyāsadeva, by meditation and self-realization, saw the Supreme Personality of Godhead, he also saw the separated energy of the Lord standing behind Him (apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam). Vyāsadeva also realized that it is this separated energy of the Lord, the material energy, that covers the knowledge of the living entities (yayā sammohito jīva ātmānaṁ tri-guṇātmakam (SB 1.7.5)). The separated, material energy bewilders the living entities (jīvas), and thus they work very hard under its influence, not knowing that they are not fulfilling their mission in life. Unfortunately, most of them think that they are the body and should therefore enjoy the material senses irresponsibly since when death comes everything will be finished.

CC Adi 7.120, Purport:

Śrīla Bhaktivinoda Ṭhākura comments in this connection that in all Vedic scriptures the jīva-tattva, the truth of the living entities, is mentioned to be one of the energies of the Lord. If one does not accept the living entity to be a minute, infinitesimal spark of the Supreme but equates the jīva-tattva with the Supreme Brahman or Supreme Personality of Godhead, it must be understood that his entire philosophy is based on a misunderstanding. Unfortunately, Śrīpāda Śaṅkarācārya purposely claimed the jīva-tattva, or living entities, to be equal to the Supreme God. Therefore his entire philosophy is based on a misunderstanding, and it misguides people to become atheists, whose mission in life is unfulfilled. The mission of human life, as described in the Bhagavad-gītā, is to surrender unto the Supreme Lord and become His devotee, but the Māyāvāda philosophy misleads one to defy the existence of the Supreme Personality of Godhead and pose oneself as the Supreme Lord. Thus it has misguided hundreds of thousands of innocent men.

CC Madhya-lila

CC Madhya 5.56, Translation:

All the people gathered there asked the elderly brāhmaṇa, "If you have already promised to give him your daughter in charity, why are you not fulfilling your promise? You have given your word of honor."

CC Madhya 17.185, Purport:

No one can ascertain the Absolute Truth by following the philosophy of Sāṅkhya or the yoga system of Patañjali, for neither the followers of Sāṅkhya nor the yogīs who follow Patañjali accept Lord Viṣṇu as the Supreme Personality of Godhead (na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31)). The ambition of such people is never fulfilled; therefore they are attracted by the external energy. Although mental speculators may be renowned all over the world as great authorities, actually they are not. Such leaders are themselves conservative and not at all liberal. However, if we preach this philosophy, people will consider Vaiṣṇavas very sectarian. Śrīla Mādhavendra Purī was a real mahājana, but misguided people cannot distinguish the real from the unreal. But a person who is awakened to Kṛṣṇa consciousness can understand the real religious path chalked out by the Lord and His pure devotees.

CC Madhya 22.14-15, Translation:

“In this way the conditioned soul becomes the servant of lusty desires, and when these are not fulfilled, he becomes the servant of anger and continues to be kicked by the external energy, māyā. Wandering and wandering throughout the universe, he may by chance get the association of a devotee physician, whose instructions and hymns make the witch of the external energy flee. The conditioned soul thus gets into touch with devotional service to Lord Kṛṣṇa, and in this way he can approach nearer and nearer to the Lord."

CC Antya-lila

CC Antya 3.241, Translation:

“As long as the vow to chant is unfulfilled, I do not desire anything else. When I finish my chanting, then I have an opportunity to do anything."

CC Antya 19.108, Purport:

"O swan, you have come here so happily! Let us welcome you. We understand that you are always Kṛṣṇa's messenger. Now while you drink this milk, tell us what His message is. Has Kṛṣṇa said something about us to you? May we inquire from you whether Kṛṣṇa is happy? We want to know. Does He remember us? We know that the goddess of fortune is serving Him alone. We are simply maidservants. How can we worship Him, who speaks sweet words but never fulfills our desires?"

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 11:

"Lord Kṛṣṇa certainly fulfills the desires of His devotees who come to Him in devotional service, but He does not fulfill desires that would again cause miseries. In spite of being materially ambitious, such devotees, by rendering transcendental service, are gradually purified of desires for material enjoyment, and they come to desire the pleasure of devotional service."

Teachings of Lord Caitanya, Chapter 12:

An impersonalist thinks that his actual identity is in being one with Kṛṣṇa, but a devotee does not destroy his identity in this way. He lives with full faith that Kṛṣṇa will kindly protect him in all respects. Fourthly, a devotee should always accept Kṛṣṇa as his maintainer. Those who are interested in the fruits of activities generally expect protection from the demigods, but a devotee of Kṛṣṇa does not look to any demigod for protection. He is fully convinced that Kṛṣṇa will protect him from all unfavorable circumstances. Fifth, a devotee is always conscious that his desires are not independent; unless Kṛṣṇa fulfills them, they cannot be fulfilled. Lastly, one should always think of himself as the most fallen among souls so that Kṛṣṇa will take care of him.

Nectar of Devotion

Nectar of Devotion Preface:

As far as material necessities are concerned, the human civilization at the present moment is very much advanced in living comfortably, but still we are not happy, because we are missing the point. The material comforts of life alone are not sufficient to make us happy. The vivid example is America: the richest nation of the world, having all facilities for material comfort, is producing a class of men completely confused and frustrated in life. I am appealing herewith to such confused men to learn the art of devotional service as directed in The Nectar of Devotion, and I am sure that the fire of material existence burning within their hearts will be immediately extinguished. The root cause of our dissatisfaction is that our dormant loving propensity has not been fulfilled despite our great advancement in the materialistic way of life. The Nectar of Devotion will give us practical hints how we can live in this material world perfectly engaged in devotional service and thus fulfill all our desires in this life and the next.

Nectar of Devotion 31:

There is a proverb in Sanskrit which says, "Disappointment gives rise to the greatest satisfaction." In other words, when one's sentiment or ambition becomes too great and is not fulfilled until after seemingly hopeless tribulation, that is taken as the greatest satisfaction. Once the cowherd boys in Vṛndāvana were vainly searching after Kṛṣṇa for a long time, and for that reason their faces became blackened, and their complexions appeared faded. Just then they could hear on the hill a faint vibration from Kṛṣṇa's flute. Immediately all of them became very much gladdened. This is an instance of satisfaction in the midst of disappointment.

Nectar of Devotion 37:

Kṛṣṇa Himself, after seeing Bali Mahārāja, told Uddhava, "My dear friend, how can I express the glorious characteristics of Bali Mahārāja, the son of Virocana? Although the King of the suras (demigods) was cursed by this son of Virocana, and although I cheated him in My incarnation as Vāmana, taking away his dominions throughout the universe, and although I still criticized him for not fulfilling his promise, I have just now seen him in his kingdom, and he feelingly expressed his love for Me."

Nectar of Instruction

Nectar of Instruction 1, Purport:

As for the agitations of the flickering mind, they are divided into two divisions. The first is called avirodha-prīti, or unrestricted attachment, and the other is called virodha-yukta-krodha, anger arising from frustration. Adherence to the philosophy of the Māyāvādīs, belief in the fruitive results of the karma-vādīs, and belief in plans based on materialistic desires are called avirodha-prīti. Jñānīs, karmīs and materialistic planmakers generally attract the attention of conditioned souls, but when the materialists cannot fulfill their plans and when their devices are frustrated, they become angry. Frustration of material desires produces anger.

Krsna, The Supreme Personality of Godhead

Krsna Book 40:

According to the Vedic principles, when a worshiper worships a particular demigod, he also conducts some ritual for Nārāyaṇa, Yajñeśvara, for, as it is mentioned in the Bhagavad-gītā, the demigods cannot fulfill the desires of their worshipers without the sanction of Nārāyaṇa, or Kṛṣṇa. The exact words used in the Bhagavad-gītā are mayaiva vihitān hi tān, which mean that the demigods can award some benediction after being authorized by the Supreme Lord. When a demigod worshiper comes to his senses, he can reason as follows: "The demigods can offer benedictions only after being empowered by the Supreme Lord, so why not worship the Supreme Lord directly?" Such a worshiper of the demigods may come to the Supreme Personality of Godhead, but others, who take the demigods as all in all, cannot reach the ultimate goal.

Krsna Book 45:

Kṛṣṇa and Balarāma learned the art of cutting valuable stones such as diamonds, and They also learned the art of questioning and answering by immediately composing poetry within the mind. They learned the science of the action and reaction of physical combinations and permutations. They learned the art of a psychiatrist, who can understand the psychic movements of another person. They learned how to satisfy one's desires. Desires are very difficult to fulfill; but if one desires something which is unreasonable and can never be fulfilled, the desire can be subdued and satisfied, and that is an art. By this art one can also subdue sex impulses when they are aroused, as they are even in brahmacārī life. By this art one can make even an enemy one's friend or transfer the direct action of a physical element to other things.

Krsna Book 47:

Lord Caitanya taught people in general the method of vipralambha-sevā, which is the method of rendering service unto the Supreme Personality of Godhead in the feeling of separation. The six Gosvāmīs also taught worship of Kṛṣṇa in the feeling of the gopīs in separation. The prayers composed by Śrīnivāsācārya about the Gosvāmīs explain these matters very clearly. Śrīnivāsācārya said that the Gosvāmīs were always absorbed in the ocean of transcendental feelings in the mood of the gopīs. When they lived in Vṛndāvana they were searching for Kṛṣṇa, crying, "Where are You, Kṛṣṇa? O gopīs, where are You? Where are You, Śrīmatī Rādhārāṇī?" They never said, "We have now seen Rādhā and Kṛṣṇa, and therefore our mission is fulfilled." Their mission remained always unfulfilled; they never met Rādhā and Kṛṣṇa.

Krsna Book 54:

After hearing such enlightening instructions from Śrī Balarāma, Rukmiṇī immediately became pacified and happy and adjusted her mind, which was very much afflicted by the degraded position of her brother Rukmī. As far as Rukmī was concerned, his promise was not fulfilled, nor was his mission successful. He had come from home with his soldiers and military phalanx to defeat Kṛṣṇa and release his sister, but on the contrary he lost all his soldiers and military strength. He was personally degraded and very sorry, but by the grace of the Lord he could continue his life to its fixed destination. Because he was a kṣatriya, he could remember his promise that he would not return to his capital city, Kuṇḍina, without killing Kṛṣṇa and releasing his sister, which he had failed to do; therefore, he decided in anger not to return to his capital city, and he constructed a small cottage in the village known as Bhojakaṭa, where he resided for the rest of his life.

Krsna Book 62:

Once upon a time, Bāṇāsura came to offer his respects to Lord Śiva. By touching the lotus feet of Lord Śiva with his helmet, which was shining like the sun globe, he offered his obeisances unto him. While offering his respectful obeisances, Bāṇāsura said, "My dear lord, anyone who has not fulfilled his ambition will be able to do so by taking shelter of your lotus feet, which are just like a desire tree from which one can take anything he desires. My dear lord, you have given me one thousand arms, but I do not know what to do with them. They are simply a burden; I cannot use them properly in fighting, since I cannot find anyone competent to fight with me except your lordship, the original father of the material world. Sometimes I feel a great tendency to fight with my arms, and I go out to find a suitable warrior. Unfortunately, everyone flees, knowing my extraordinary power. Being baffled at not finding a match, I satisfy the itching of my arms by beating them against the mountains. In this way, I tear many great mountains to pieces."

Krsna Book 75:

In the material world, everyone has a particular type of desire to be fulfilled, but one is never able to fulfill his desires to his full satisfaction. But King Yudhiṣṭhira, because of his unflinching devotion to Kṛṣṇa, could fulfill all his desires successfully by the performance of the Rājasūya sacrifice. From the description of the Rājasūya-yajña, such a function appears to be a great ocean of opulent desires. Such an ocean is not possible for an ordinary man to cross; nevertheless, by the grace of Lord Kṛṣṇa, King Yudhiṣṭhira was able to cross it very easily, and thus he became freed from all anxieties.

Krsna Book 87:

In a desert there is need of an ocean of water. But if only a drop of water is poured on the desert, what is the value of such water? Similarly, our material hearts are full of multidesires, which cannot be fulfilled by materialistic society, friendship and love. When our hearts begin to derive pleasure from the supreme reservoir of pleasure, then we can be satisfied. That transcendental satisfaction is possible only in devotional service, in full Kṛṣṇa consciousness.

Krsna Book 87:

The Vedic recommendation, therefore, is that one make the lotus feet of Viṣṇu the target of all one's efforts. Tad viṣṇoḥ paramaṁ padam: the Viṣṇu planets, or Viṣṇuloka, are situated above all the material planets. These Vaikuṇṭha planets are known as sanātana-dhāma, and they are eternal. They are never annihilated, not even by the annihilation of this material world. The conclusion is that if a human being does not fulfill the mission of his life by worshiping the Supreme Lord and does not go back home, back to Godhead, it is to be understood that he is breathing just like a blacksmith's bellows, living just like a tree, eating just like a camel and having sex just like the dogs and hogs. Thus he has been frustrated in fulfilling the specific purpose of human life.

Renunciation Through Wisdom

Renunciation Through Wisdom 5.1:

Individual material cravings are less harmful to the world than mass movements for sense gratification. If the material desires of an individual are unfulfilled, he certainly becomes depressed, but when the mass of people remain dissatisfied, the distress is much greater and gives rise to social conflict. In any case, mundane yearnings bring suffering, both individual or collective. Even if a person starts out not intending enjoy the fruits of his actions, once those fruits come he is forced to enjoy them because he thinks of himself as the doer, influenced as he is by the three modes nature—goodness, passion, and ignorance. These fruits are not without the bitter seeds of anxiety, entanglement, frustration, and disruption. Therefore, neither the execution of social responsibilities nor philanthropic work is ultimately good action. Devotional service to the Supreme Lord, which is beyond the three modes, must be accepted as the only good action.

BG Chapters 1 - 6

BG 2.70, Purport:

The fruitive workers, the salvationists, and also the yogīs who are after mystic powers are all unhappy because of unfulfilled desires. But the person in Kṛṣṇa consciousness is happy in the service of the Lord, and he has no desires to be fulfilled. In fact, he does not even desire liberation from the so-called material bondage. The devotees of Kṛṣṇa have no material desires, and therefore they are in perfect peace.

BG Chapters 7 - 12

BG 7.22, Purport:

A living entity goes to the demigods usually because he is mad to fulfill his lust. This happens when something undue is desired by the living entity and the Lord Himself does not fulfill the desire. In the Caitanya-caritāmṛta it is said that one who worships the Supreme Lord and at the same time desires material enjoyment is contradictory in his desires. Devotional service to the Supreme Lord and the worship of a demigod cannot be on the same platform, because worship of a demigod is material and devotional service to the Supreme Lord is completely spiritual.