Possible only... (CC and Other Books)

Expressions researched:
"only be possible" |"only possible" |"possible only" |"possible, however, only" |"possible, however, only"

CC Adi-lila

CC Adi 3.71, Purport:

There are innumerable living entities throughout the material and spiritual universes, but still Lord Kṛṣṇa is full in Himself. To think that God has lost His personality because His many parts and parcels are distributed all over the universe is an illusion. That is a material calculation. Such calculations are possible only under the influence of the material energy, māyā. In the spiritual world the material energy is conspicuous only by its absence.

In the category of viṣṇu-tattva there is no loss of power from one expansion to the next, any more than there is a loss of illumination as one candle kindles another. Thousands of candles may be kindled by an original candle, and all will have the same candle power. In this way it is to be understood that although all the viṣṇu-tattvas, from Kṛṣṇa and Lord Caitanya to Rāma, Nṛsiṁha, Varāha and so on, appear with different features in different ages, all are equally invested with supreme potency.

CC Adi 4.21-22, Purport:

When devotional service is executed with some material purpose, involving fruitive activities, mental speculations or mystic yoga, it is called mixed or adulterated devotional service. Besides bhakti-yoga, the Bhagavad-gītā also describes karma-yoga, jñāna-yoga and dhyāna-yoga. Yoga means linking with the Supreme Lord, which is possible only through devotion. Fruitive activities ending in devotional service, philosophical speculation ending in devotional service, and the practice of mysticism ending in devotional service are known respectively as karma-yoga, jñāna-yoga and dhyāna-yoga. But such devotional service is adulterated by the three kinds of material activities.

For those grossly engaged in identifying the body as the self, pious activity, or karma-yoga, is recommended. For those who identify the mind with the self, philosophical speculation, or jñāna-yoga, is recommended.

CC Adi 4.41, Purport:

Lord Śrī Caitanya Mahāprabhu's transcendental mission is to distribute love of Godhead to everyone. Anyone who accepts God as the Supreme can take to the process of chanting Hare Kṛṣṇa and become a lover of God. Therefore Lord Caitanya is the most magnanimous. This munificent broadcasting of devotional service is possible only for Kṛṣṇa Himself. Therefore Lord Caitanya is Kṛṣṇa.

In the Bhagavad-gītā Kṛṣṇa has taught the philosophy of surrender to the Supreme Personality of Godhead. One who has surrendered to the Supreme can make further progress by learning to love Him. Therefore the Kṛṣṇa consciousness movement propagated by Lord Caitanya is especially meant for those who are cognizant of the presence of the Supreme Godhead, the ultimate controller of everything. His mission is to teach people how to dovetail themselves into engagements of transcendental loving service. He is Kṛṣṇa teaching His own service from the position of a devotee.

CC Adi 4.50, Purport:

This phase of conjugal love is found in those who have surrendered to the Lord in intense love, knowing well that such illicit love with a paramour is not morally approved in society. The risks involved in such love of Godhead make this emotion superior to the relationship in which such risk is not involved. The validity of such risk, however, is possible only in the transcendental realm. Svakīya and parakīya conjugal love of Godhead have no existence in the material world, and parakīya is not exhibited anywhere in Vaikuṇṭha, but only in the portion of Goloka Vṛndāvana known as Vraja.

Some devotees think that Kṛṣṇa is eternally the enjoyer in Goloka Vṛndāvana but only sometimes comes to the platform of Vraja to enjoy parakīya-rasa. The six Gosvāmīs of Vṛndāvana, however, have explained that Kṛṣṇa's pastimes in Vraja are eternal, like His other activities in Goloka Vṛndāvana.

CC Adi 4.200-201, Purport:

As mentioned above, the gopīs are the predominated lovers, and Śrī Kṛṣṇa is the predominator, the beloved. The love of the predominated nourishes the love of the predominator. The gopīs had no desire for selfish enjoyment. Their feeling of happiness was indirect, for it was dependent on the pleasure of Kṛṣṇa. Causeless love of Godhead is always so. Such pure love is possible only when the predominated is made happy by the happiness of the predominator. Such unadulterated love is exemplified when the lover deprecates her happiness in service that hinders her from discharging it.

CC Adi 7.80, Purport:

Śrī Caitanya Mahāprabhu, as an ideal teacher, shows us how a disciple should deal with his spiritual master. Whenever there is doubt regarding any point, he should refer the matter to his spiritual master for clarification. Śrī Caitanya Mahāprabhu said that while chanting and dancing He had developed the kind of mad ecstasy that is possible only for a liberated soul. Yet even in His liberated position, He referred everything to His spiritual master whenever there were doubts. Thus in any condition, even when liberated, we should never think ourselves independent of the spiritual master, but must refer to him as soon as there is some doubt regarding our progressive spiritual life.

CC Adi 8.19, Translation:

(The great sage Śukadeva said:) “My dear Mahārāja Parīkṣit, the Supreme Personality of Godhead Kṛṣṇa is always ready to help you. He is your master, guru, God and very dear friend, and also the head of your family. Yet sometimes He agrees to act as your family's servant or order-carrier. You are greatly fortunate because this relationship is possible only by bhakti-yoga. The Lord can give liberation (mukti) very easily, but He does not very easily give one bhakti-yoga, because by that process He is bound to the devotee.”

CC Adi 8.20, Purport:

Communism is a movement of śūdras, and capitalism is meant for vaiśyas. In the fighting between these two factions, the śūdras and vaiśyas, gradually, due to the abominable condition of society, the communists will emerge triumphant, and as soon as this takes place, whatever is left of society will be ruined. The only possible remedy that can counteract the tendency toward communism is the Kṛṣṇa consciousness movement, which can give even communists the real idea of communist society. According to the doctrine of communism, the state should be the proprietor of everything. But the Kṛṣṇa consciousness movement, expanding this same idea, accepts God as the proprietor of everything. People cannot understand this because they have no sense of God, but the Kṛṣṇa consciousness movement can help them to understand God and to understand that everything belongs to God.

CC Adi 10.84, Purport:

Śrī Rāmānanda Rāya personally bathed these girls, touching them and washing them with his own hands, yet he remained calm and passionless, as a great devotee should be. Lord Caitanya Mahāprabhu certified that this was possible only for Rāmānanda Rāya. Similarly, Dāmodara Paṇḍita was notable for his objectivity as a critic. He did not even spare Caitanya Mahāprabhu from his criticism. This also cannot be imitated by anyone else. Haridāsa Ṭhākura is exceptional for his forbearance because although he was beaten with canes in twenty-two marketplaces, he was nevertheless tolerant. Similarly, Śrī Sanātana Gosvāmī, although he belonged to a most respectable brāhmaṇa family, was exceptional for his humility and meekness.

CC Adi 17.1, Purport:

Although less intelligent men cannot understand it, this is the special power of Lord Caitanya Mahāprabhu. Actually, the body of a Kṛṣṇa conscious person changes in many ways. Even in the United States, when our devotees chant on the street, American ladies and gentlemen inquire from them whether they are actually Americans because no one could expect Americans to become such nice devotees all of a sudden. Even Christian priests are greatly surprised that all these boys from Jewish and Christian families have joined this Kṛṣṇa consciousness movement; before joining, they never regarded any principles of religion seriously, but now they have become sincere devotees of the Lord. Everywhere people express this astonishment, and we take great pride in the transcendental behavior of our students. Such wonders are possible, however, only by the mercy of Śrī Caitanya Mahāprabhu. They are not ordinary or mundane.

CC Adi 17.278, Translation:

It is firmly concluded that the ecstatic mood of the gopīs is possible only before Kṛṣṇa, and no one else.

CC Madhya-lila

CC Madhya 6.278, Translation:

Indeed, that very person who had been accustomed to reading and teaching Māyāvāda philosophy was now even hating the word "mukti." This was possible only by the mercy of Śrī Caitanya Mahāprabhu.

CC Madhya 8.44, Purport:

"The advanced devotee sees that all living entities are part and parcel of the Supreme Personality of Godhead. Everyone is in Kṛṣṇa, and Kṛṣṇa is also within everyone. Such a vision is possible only for a person who is very advanced in devotional service."

CC Madhya 9.61, Purport:

Rather, his disciples were initiated by Śrī Kṛṣṇa Caitanya Mahāprabhu, and they in turn were able to initiate their so-called spiritual master. This is the paramparā system. The so-called spiritual master of the Buddhists was actually in the position of a disciple, and after his disciples were initiated by Śrī Caitanya Mahāprabhu, they acted as his spiritual masters. This was possible only because the disciples of the Buddhist ācārya received the mercy of Lord Śrī Caitanya Mahāprabhu. Unless one is favored by Śrī Caitanya Mahāprabhu in the disciplic succession, one cannot act as a spiritual master. We should take the instructions of Śrī Caitanya Mahāprabhu, the spiritual master of the whole universe, to understand how one becomes a spiritual master and a disciple.

CC Madhya 11.117, Purport:

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear." Such firm faith in the Supreme Personality of Godhead is possible only by the mercy of the Lord. The Lord is sitting within everyone's heart, and when He personally inspires His devotee, the devotee does not stick to the Vedic principles or social customs but rather devotes himself to the transcendental loving service of the Lord. This is confirmed in the following verse from Śrīmad-Bhāgavatam (4.29.46).

CC Madhya 21.120, Translation:

“Such ecstatic transactions between Kṛṣṇa and the gopīs are possible only in Vṛndāvana, which is full of the opulences of transcendental love. The form of Kṛṣṇa is the original source of all transcendental qualities. It is like a mine of gems. The opulences belonging to all the personal expansions of Kṛṣṇa are to be understood to be bestowed by Kṛṣṇa; therefore Kṛṣṇa is the original source and shelter of everyone.

CC Madhya 23.57, Purport:

The very sweet attraction of conjugal love increases through affection, counterlove, love, attachment, subattachment, ecstasy and highly advanced ecstasy (mahābhāva). The platform of mahābhāva includes rūḍha and adhirūḍha. These platforms are possible only in conjugal love. Advanced ecstasy is found in Dvārakā, whereas highly advanced ecstasy is found among the gopīs.

CC Antya-lila

CC Antya 13.113, Purport:

"One who cannot deliver his dependent from the path of birth and death should never become a spiritual master, a relative, a father or mother, or a worshipable demigod, nor should such a person become a husband." Everyone naturally gets a father and mother at the time of birth, but the real father and mother are those who can release their offspring from the clutches of imminent death. This is possible only for parents advanced in Kṛṣṇa consciousness. Therefore any parents who cannot enlighten their offspring in Kṛṣṇa consciousness cannot be accepted as a real father and mother. The following verse from the Bhakti-rasāmṛta-sindhu (1.2.200) confirms the uselessness of serving ordinary parents:

laukikī vaidikī vāpi yā kriyā kriyate mune

hari-sevānukūlaiva sa kāryā bhaktim icchatā

"One should perform only those activities—either worldly or prescribed by Vedic rules and regulations—which are favorable for the cultivation of Kṛṣṇa consciousness."

CC Antya 14.6, Translation:

How can one describe unfathomable subject matters? It is possible only if Śrī Caitanya Mahāprabhu gives him the capability.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 26:

Lord Caitanya laughed very loudly at this and embraced Bhaṭṭācārya with great love.

Thus Bhaṭṭācārya, who had taken pleasure in explaining Māyāvādī philosophy, became such a staunch devotee that he even hated to utter the word mukti. This is only possible by the causeless mercy of the Lord Śrī Caitanya. The Lord is like a touchstone, for by His grace He can turn iron into gold. After his conversion, everyone marked a great change in Bhaṭṭācārya, and they concluded that this change was made possible only by the inconceivable power of Lord Caitanya. Thus they took it for granted that Lord Caitanya was none other than Lord Kṛṣṇa Himself.

Nectar of Devotion

Nectar of Devotion 10:

This statement of Śrīmad-Bhāgavatam should be the guide of all devotees. A devotee should not expect immediate relief from the reactions of his past misdeeds. No conditioned soul is free from such reactionary experiences, because material existence means continued suffering or enjoying of past activities. If one has finished his material activities then there is no more birth. This is possible only when one begins Kṛṣṇa conscious activities, because such activities do not produce reaction. Therefore, as soon as one becomes perfect in Kṛṣṇa conscious activities, he is not going to take birth again in this material world. A devotee who is not perfectly freed from the resultant actions should therefore continue to act in Kṛṣṇa consciousness seriously, even though there may be so many impediments. When such impediments arise he should simply think of Kṛṣṇa and expect His mercy. That is the only solace. If the devotee passes his days in that spirit, it is certain that he is going to be promoted to the abode of the Lord.

Nectar of Devotion 16:

There are other devotees who do not wish direct contact with the Supreme Person, but who relish the conjugal love affairs of the Lord with the gopīs. Such devotees enjoy simply by hearing of the activities of the Lord with the gopīs.

This development of conjugal love can be possible only with those who are already engaged in following the regulative principles of devotional service, specifically in the worship of Rādhā and Kṛṣṇa in the temple. Such devotees gradually develop a spontaneous love for the Deity, and by hearing of the Lord's exchange of loving affairs with the gopīs, they gradually become attracted to these pastimes. After this spontaneous attraction becomes highly developed, the devotee is placed in either of the above-mentioned categories.

Nectar of Devotion 19:

If a devotee is continuously in love with Lord Kṛṣṇa and his mind is always fixed upon Him, that devotional attitude will prove to be the only means of attracting the attention of the Lord. In other words, a Vaiṣṇava who is incessantly thinking of the form of Lord Kṛṣṇa is to be known as a pure Vaiṣṇava.

Generally, a devotee who has achieved the causeless mercy of the Lord on account of following the strict rules and regulations of devotional service becomes attracted by the supreme greatness of the Lord, by the transcendental beauty of the Lord and by the spontaneous execution of devotional service. To be more clear, by executing the regulative principles of devotional service one can fully appreciate the transcendental beauty of the Lord. In any case, such exalted positions are possible only by the extraordinary mercy of the Lord upon the devotee.

Nectar of Devotion 20:

There are several origins or causes for this compulsive love of Kṛṣṇa, such as Kṛṣṇa Himself, the devotees of Kṛṣṇa, and Kṛṣṇa's playing on the flute. The effect is sometimes loving and sometimes stunted.

There are eight transcendental symptoms found in the body during ecstasy, and all of them are possible only by a mixture of the above—mentioned five ecstatic divisions. Without some mixture of these five ecstatic principles, one cannot relish transcendental bliss. The cause or basis for relishing transcendental mellow is exactly what we mean by vibhāva. This vibhāva is divided into two—namely, basic and impelling, or impetus—giving. In the Agni Purāṇa the description of vibhāva is given as follows: "The basis from which ecstatic love is born is called vibhāva, which is divided into two-basic and impelling." In other words, there are two kinds of ecstatic love. The object of basic ecstatic love is Kṛṣṇa and His devotee.

Nectar of Devotion 28:

They are lamenting with different words, and their eyes have become moistened with tears. Actually, all of them are in great confusion."

There is a supreme symptom of ecstatic love which is called mahābhāva. This mahābhāva expression was possible only in Rādhārāṇī, but later on when Śrī Kṛṣṇa Caitanya appeared to feel the mode of love of Rādhārāṇī, He also expressed all of the symptoms of mahābhāva. Śrī Rūpa Gosvāmī says in this connection that when the symptoms of ecstatic love become the most bright, that stage is accepted as mahābhāva.

Śrīla Rūpa Gosvāmī further analyzes the ecstatic loving expression into four divisions which are called sāttvikābhāsā.

Nectar of Devotion 32:

The continuous ecstasy of love can remain like a powerful king, subduing all temporary manifestations of love as well as any opposing elements of anger. It can be exhibited directly or indirectly, and thus ecstatic love can be described as direct or indirect. These symptoms of ecstatic love are possible only when one is fully situated in a transcendental position. Direct ecstatic love can be divided into two groups—namely, selfish and selfless.

When noncontradictory symptoms of ecstatic love are distinctly manifest, any contradictory symptoms create a sense of abomination. Contradictory ecstatic love is called selfish. That ecstatic love which can adjust all contradictory or noncontradictory symptoms is called direct selfless love. These selfless symptoms can again be divided into five groups: neutrality, servitude, fraternity, parenthood and conjugal love. Such ecstatic love assumes a particular mode in contact with different objects of love.

Nectar of Devotion 33:

In this connection there is the following statement: "How can a person take pleasure in the enjoyment of sex life in this body, which is a bag of skin and bones, filled with blood and covered by skin and flesh, and which produces mucus and evil smells?" This perception is possible only for one who is awakened to Kṛṣṇa consciousness and who has become fully cognizant of the abominable nature of this material body.

A fortunate child in the womb of his mother prayed to Kṛṣṇa as follows: "O enemy of Kaṁsa, I am suffering so much because of this material body. Now I am trapped within a mess of blood, urine and liquid stool, within the womb of my mother. Because I am living in such a condition, I am suffering great pangs. Therefore, O divine ocean of mercy, please be kind to me. I have no ability to engage in Your loving devotional service, but please save me!" There is a similar statement by a person fallen in a hellish condition of life. He addressed the Supreme Lord thus: "My dear Lord, Yamarāja has placed me in a situation which is full of filthy and obnoxious smells. There are so many insects and worms, surrounded by the stools left by different kinds of diseased persons. And after seeing this horrible scene, my eyes have become sore, and I am becoming nearly blind.

Nectar of Devotion 34:

Great liberated souls like Rūpa Gosvāmī and others have tried to give us some hints of transcendental activities in the spiritual world, but on the whole these transactions will remain inconceivable to us at the present moment. Understanding the exchanges of transcendental loving service with Kṛṣṇa is possible only when one is actually in touch with the pleasure potency of the Supreme Lord.

In this connection Śrī Rūpa Gosvāmī gives an example of the clouds in the sky. The clouds in the sky arise from the ocean, and when the clouds become water again and fall to the ground, they glide back to the ocean. Thus the pleasure potency of Kṛṣṇa is compared to the ocean. The pure devotee is the pleasure-possessing cloud, and when he is filled with transcendental loving service, then he can bestow his mercy as a downpour of rain—and the pleasure potency returns to the ocean of Kṛṣṇa.

Nectar of Devotion 50:

Kṛṣṇa who is sought after by great sages through severe austerities and perseverance!" Although in this statement there are contradictory mellows of ecstatic devotion, the result is not incompatible, because the conjugal love is so elevated that it is defeating all other varieties of mellows. Śrīla Jīva Gosvāmī comments in this connection that such a loving state of mind is not possible for all. It is possible only in the case of the gopīs of Vṛndāvana.

There are many other instances of contradictory mellows where there is no perverted experience of rasābhāsa. Once some minor demigod of the heavenly planets remarked, "Kṛṣṇa, whose joking words were once the source of so much laughter for the residents of Vraja, has now been attacked by the serpent king, Kāliya, and He has become the object of everyone's overwhelming lamentation!" In this instance there is a mixture of laughter and compassion, but there is no incompatibility, because by both of these rasas the loving affection for Kṛṣṇa is increased.

Nectar of Instruction

Nectar of Instruction 7, Purport:

Despite this disease, if one with great care and attention takes to Kṛṣṇa consciousness, chanting the holy name and hearing Kṛṣṇa's transcendental pastimes, his ignorance will be destroyed and his tongue enabled to taste the sweetness of the transcendental nature of Kṛṣṇa and His paraphernalia. Such a recovery of spiritual health is possible only by the regular cultivation of Kṛṣṇa consciousness.

When a man in the material world takes more interest in the materialistic way of life than in Kṛṣṇa consciousness, he is considered to be in a diseased condition. The normal condition is to remain an eternal servant of the Lord (jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa' (CC Madhya 20.108)). This healthy condition is lost when the living entity forgets Kṛṣṇa due to being attracted by the external features of Kṛṣṇa's māyā energy. This world of māyā is called durāśraya, which means "false or bad shelter." One who puts his faith in durāśraya becomes a candidate for hoping against hope.

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

As such, man's attempts to reach the moon, the sun, or Mars will be completely futile because of the different atmospheres prevailing on those planets. Individually, however, one can attempt to go to any planet he desires, but this is only possible by psychological changes in the mind. Mind is the nucleus of the material body. The gradual evolutionary progress of the material body depends on psychological changes within the mind. The change of the bodily construction of a worm into that of a butterfly and, in modern medical science, the conversion of a man's body into that of a woman (or vice versa) are more or less dependent on psychological changes.

In the Bhagavad-gītā it is said that if a man, at the time of death, concentrates his mind upon the form of the Personality of Godhead, Śrī Kṛṣṇa, and while so doing relinquishes his body, he at once enters the spiritual existence of the antimaterial world. This means that anyone who trains the mind to turn from matter to the spiritual form of the Godhead by performance of the prescribed rules of devotional service can easily attain the kingdom of God, in the antimaterial sky. And of this there is no doubt.

Krsna, The Supreme Personality of Godhead

Krsna Book 18:

While Kṛṣṇa and Balarāma were enjoying life in Vṛndāvana in the midst of the cowherd boys and girls, the season gradually changed to summer. The summer season in India is not very much welcomed because of the excessive heat, but in Vṛndāvana everyone was pleased because summer there appeared just like spring. This was possible only because Lord Kṛṣṇa and Balarāma, who are the controllers even of Lord Brahmā and Lord Śiva, were residing there. In Vṛndāvana there are many falls which are always pouring water, and the sound is so sweet that it covers the sound of the crickets. And because water flows all over, the forest always looks very green and beautiful.

The inhabitants of Vṛndāvana were never disturbed by the scorching heat of the sun or the high summer temperatures. The lakes of Vṛndāvana are surrounded by green grasses, and various kinds of lotus flowers bloom there, such as the kahlāra, kañja and utpala, and the air blowing in Vṛndāvana carries the aromatic pollen of those lotus flowers. When the particles of water from the waves of the Yamunā, the lakes and the waterfalls touched the bodies of the inhabitants of Vṛndāvana, they automatically felt a cooling effect.

Krsna Book 33:

One may also argue that since Kṛṣṇa is the supreme authority, His activities should be followed. In answer to this argument, Śukadeva Gosvāmī has very clearly said that the īśvara, or supreme controller, may sometimes violate His own instructions, but this is possible only for the controller Himself, not for the followers. Unusual and uncommon activities by the controller can never be imitated. Śukadeva Gosvāmī warned that the conditioned followers, who are not actually in control, should never even imagine imitating the uncommon activities of the controller. A Māyāvādī philosopher may falsely claim to be God or Kṛṣṇa, but he cannot actually act like Kṛṣṇa. He can persuade his followers to falsely imitate the rāsa dance, but he is unable to lift Govardhana Hill. We have many experiences in the past of Māyāvādī rascals who delude their followers by posing themselves as Kṛṣṇa in order to enjoy rāsa-līlā. In many instances they were checked by the government, arrested and punished.

Krsna Book 33:

So they approached goddess Kātyāyanī to have Kṛṣṇa as their husband. There are many other circumstances which also testify to the supreme authority of Kṛṣṇa and show that He is not bound by the rules and regulations of the material world. In special cases, He acts as He likes to favor His devotees. This is possible only for Him, because He is the supreme controller. People in general should follow the instructions of Lord Kṛṣṇa as given in the Bhagavad-gītā and should not even imagine imitating Lord Kṛṣṇa in the rāsa dance.

Kṛṣṇa's lifting of Govardhana Hill and His killing of great demons like Pūtanā are all obviously extraordinary activities. Similarly, the rāsa dance is also an uncommon activity and cannot be imitated by any ordinary man. An ordinary person engaged in his occupational duty, like Arjuna, should execute his duty for the satisfaction of Kṛṣṇa; that is within his power. Arjuna was a fighter, and Kṛṣṇa wanted him to fight for His satisfaction. Arjuna agreed, although at first he was not willing to fight. Duties are required for ordinary persons.

Krsna Book 47:

These talks of Rādhārāṇī with the bumblebee messenger, including Her accusing Kṛṣṇa in so many ways and at the same time expressing Her inability to give up talking about Him, are signs of the topmost transcendental ecstasy, called mahā-bhāva. The ecstatic mahā-bhāva manifestation is possible only in the persons of Rādhārāṇī and Her associates. Great ācāryas like Śrīla Rūpa Gosvāmī and Viśvanātha Cakravartī Ṭhākura have analyzed these mahā-bhāva speeches of Śrīmatī Rādhārāṇī and described their different varieties, such as udghūrṇā, or bewilderment, and jalpa-pratijalpa, or talking in different ways. These are the signs of ujjvala-rasa, or the brightest jewel of love of God.

While Rādhārāṇī was talking with the bee and the bee was flying hither and thither, it all of a sudden disappeared from Her sight. She was in full mourning due to separation from Kṛṣṇa and felt ecstasy by talking with the bee.

Krsna Book 60:

“My dear Lord, You have stated that a marriage between persons equal in social standing, beauty, riches, strength, influence and renunciation can be a suitable match. But this status of life can be possible only by Your grace. You are the supreme perfectional source of all opulences. Whatever opulent status one may have is all derived from You. As described in the Vedānta-sūtra, janmādy asya yataḥ (SB 1.1.1)—You are the supreme source from which everything emanates, the reservoir of all pleasures. Therefore, persons endowed with knowledge desire only to achieve You, and nothing else. To achieve Your favor, they give up everything—even the transcendental realization of Brahman. You are the supreme, ultimate goal of life. You are the reservoir of all interests of the living entities. Those who are actually well motivated desire only You, and for this reason they give up everything to attain success. They therefore deserve to associate with You. In the society of the servitors and served in Kṛṣṇa consciousness, one is not subjected to the pains and pleasures of material society, which functions according to sex attraction. Therefore everyone, whether man or woman, should seek to be an associate in Your society of servitors and served. You are the Supreme Personality of Godhead; no one can excel You, nor can anyone come up to an equal level with You.

Krsna Book 60:

Within this decorated bag are bunches of muscles, bundles of bones, and pools of blood, always mixed with stool, urine, mucus, bile and polluted air and enjoyed by different kinds of insects and germs. A foolish woman accepts such a dead body as her husband and, in sheer misunderstanding, loves him as her dear companion. This is possible only because such a woman has never relished the ever-blissful fragrance of Your lotus feet.

“My dear lotus-eyed husband, You are self-satisfied. You do not care whether or not I am beautiful or qualified; You are not at all concerned about it. Therefore Your nonattachment for me is not at all astonishing; it is quite natural. You cannot be attached to any woman, however exalted her position and beauty. Whether You are attached to me or not, may my devotion and attention be always engaged at Your lotus feet. The material mode of passion is also Your creation, so when You passionately glance upon me, I accept it as the greatest boon of my life.

Krsna Book 87:

Since the mind is material and the vibration of words is a material sound, how can the Vedic knowledge, expressing by material sound the thoughts of the material mind, approach transcendence? Description of a subject matter necessitates describing its source of emanation, its qualities and its activities. Such description can be possible only by thinking with the material mind and by vibrating material words. Brahman, or the Absolute Truth, has no material qualities, but our power of speaking does not go beyond the material qualities. How then can Brahman, the Absolute Truth, be described by your words? I do not see how it is possible to understand transcendence from such expressions of material sound.”

The purpose of King Parīkṣit's inquiry was to ascertain from Śukadeva Gosvāmī whether the Vedas ultimately describe the Absolute Truth as impersonal or as personal. Understanding of the Absolute Truth progresses in three features—impersonal Brahman, Paramātmā localized in everyone's heart, and, at last, the Supreme Personality of Godhead, Kṛṣṇa.

Krsna Book 87:

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.

The personified Vedas continued: “Dear Lord, You are sac-cid-ānanda-vigraha (Bs. 5.1), the ever-blissful form of knowledge, and because the living entities are parts and parcels of Your personality, their natural state of existence is to be fully conscious of You. In this material world, anyone who has developed such Kṛṣṇa consciousness is no longer interested in the materialistic way of life. A Kṛṣṇa conscious being becomes uninterested in family life, where there is some concession for sense enjoyment. In other words, he is no longer interested in sense gratification. The perfection of human life is based on knowledge and renunciation, but it is very difficult to attempt to reach the stage of knowledge and renunciation while in family life. Kṛṣṇa conscious persons therefore take shelter of the association of devotees or sanctified places of pilgrimage. Such persons are aware of the relationship between the Supersoul and the individual living entities, and they are never in the bodily concept of life.

Renunciation Through Wisdom

Renunciation Through Wisdom 2.2:

From the foregoing one can understand that this massive cosmic creation, with its innumerable planetary systems and heavenly bodies, has come about only through the interference of some superior and powerful consciousness. It is beyond doubt that matter is inert, incapable of voluntary action, and that consciousness has activated the twenty-four material ingredients so as to exhibit variegatedness in material nature. All this goes to prove the inherent insufficiency and imperfections in material nature. Thus transcendental happiness is possible only in spiritual variegatedness. In the Bhagavad-gītā (7.5) Lord Kṛṣṇa confirms that the jīvas belong to His superior energy:

apareyam itas tv anyāṁ

prakṛtiṁ viddhi me parāṁ

jīva-bhūtaṁ mahā-bāho

yayedaṁ dhāryate jagat

Besides these material energies, O might-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.

Renunciation Through Wisdom 2.11:

Who could be more foolish than the person who rejects this easy and joyful process and, becoming captivated by the mirage of material existence and craving for temporary mundane facilities, takes shelter of demigods? Recent times have witnessed a concerted and noble effort on all fronts to bring about unity, peace, and harmony in the world, but these are possible only when people worship Lord Kṛṣṇa and render Him devotional service.

Such a proposal is neither preposterous nor comic. In fact, if someone is a sincere seeker of the Absolute Truth, then whatever his present situation may be, by regularly offering the Supreme Lord flowers, fruit, leaves, and water with love and devotion, he will readily experience that the Supreme Absolute Truth, Lord Kṛṣṇa, is gradually coming nearer to him. We humbly request all our readers to kindly try this excellent method of approaching Lord Kṛṣṇa's lotus feet. This method requires no monetary expenditure, physical exertion, philosophical knowledge, or noble birth.

Renunciation Through Wisdom 2.12:

When the lowest of human beings can attain the supreme destination by surrendering to Lord Kṛṣṇa, then what to speak of high-born brāhmaṇas? Those who follow the path of devotional service to the Supreme Lord are not hounded by caste and colour discrimination. Monotheism—one religion and one creed—is possible only under the shelter of Lord Kṛṣṇa's lotus feet, and not in any other way.

The illusory potency, māyā, constantly terrorizes and shackles the people in the present Age of Quarrel, Kali-yuga. Due to forgetting their real identity as spirit souls, they bring disaster to the world. Under such a siege, modern-day thinkers and philosophers are desperately trying to bring purity and unity into society. They are conducting in-depth research into this problem. But Lord Kṛṣṇa long ago gave the solution to our modern problems in the Bhagavad-gītā (9.34):

Renunciation Through Wisdom 3.3:

The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence.

The activities of performed as sacrifices are all devotional service. The Sanskrit word yajña means "sacrifice," but it can also mean Lord Viṣṇu Himself. To perform one's activities as transcendental devotional service is possible only for those advanced souls who are fully situated in the Absolute Truth. Again, Kṛṣṇa describes His devotees in the Bhagavad-gītā (7.17):

teṣāṁ jñānī nitya-yukta

eka-bhaktir viśiṣyate

priyo hi jñānino 'tyartham

ahaṁ sa ca mama priyaḥ

Of these, the one who is in full knowledge and is always engaged in pure devotional service is the best. For I am very dear to him, and he is dear to Me.

Renunciation Through Wisdom 3.4:

As this ignorance dissipates, mundane desires become insignificant. Desires remain, but they are no longer mundane. They become transcendental. In that state, one perceives Brahman, the Supersoul, and the Supreme Lord as one. Such higher perceptions are possible only when one's mind and senses are transcendental, a stage impossible to reach in one leap. Those who try the impossible are irrational and overambitious. Everyone has to proceed gradually, placing each step securely before taking the next one. In this way one will ultimately reach the goal.

In his essay entitled "Yoga," Śrī Aurobindo does not recommend destroying desire but rather changing its character. It is a perennial truth that the jīva is by nature an eternal servant of Lord Kṛṣṇa. The jīva has no other identity, whether he is conditioned or liberated. His position is similar to that of a citizen of a country: he is always subject to the government laws, whether he is in or out of jail. When he is inside the jail, all his activities are painful, but as a free citizen he feels content in everything he does. It is merely a matter of changing his character.

Renunciation Through Wisdom 5.1:

Lord Caitanya alone can liberate the conditioned souls of this age. In His younger days Lord Caitanya was known as Nimāi Paṇḍita because He was an erudite scholar. Indeed, He became famous as a master of logic. Yet for the sake of the jīvas afflicted by the Kali-yuga, He presented Himself as illiterate. Such pastimes are possible only for the Supreme Lord. When the famous Māyāvādī sannyāsī Prakāśānanda Sarasvatī met Lord Caitanya in Benares, he spoke as follows to the Lord: "I see You are a sannyāsī, yet You are in the company of sentimentalists, and like them You are dancing and singing. The real business of sannyāsīs is to study the Vedas and meditate on Brahman. But You have rejected these duties and are acting like a sentimentalist. I am impressed with Your effulgent form, which resembles that of Lord Nārāyaṇa Himself, but why do You act below your status?"

Message of Godhead

Message of Godhead 2:

Yet in the transcendental world—although there are approved regulations to bring one from the lower stages to the highest goal by a gradual process of development—one can, by the mercy of Godhead, pass the transcendental M.A. examination without even having passed the preliminary examinations. But this extraordinary mercy of Godhead is possible only by a confidential relationship with the Personality of Godhead. And this confidential relationship with the Personality of Godhead is possible only by the transcendental association of the devotees of the Personality of Godhead.

Each and every soul has a potent, confidential, eternal relationship with the Personality of Godhead. But due to long association with the illusory material energy, every one of us has forgotten that relationship from time immemorial. We are as if roaming in the street like street beggars, although we are all the transcendental sons of the richest personality, the Personality of Godhead.

Light of the Bhagavata

Light of the Bhagavata 42, Purport:

The spiritual situation, however, is completely different. A bona fide lover of God could never forget Him, even in exchange for everything else. The devotee of the Lord cannot be happy in any circumstance without the Lord. In the absence of the Lord the devotee associates with Him by remembering His separation, and because the Lord is absolute, the devotee's feeling of separation is transcendentally more relishable than direct contact. This is possible only when we develop genuine love for Him. In that state the devotee is always with the Lord by feelings of separation, which become more acute and intolerable in suitable circumstances. The mild wind reminded the gopīs of the association of the Lord, and they felt separation from Him acutely.

Sri Isopanisad

Sri Isopanisad 11, Purport:

The activities of the material senses are perverted reflections of the activities of the original, spiritual senses. In his diseased condition, the spirit soul engages in material activities under the material covering. Real sense enjoyment is possible only when the disease of materialism is removed. In our pure spiritual form, free from all material contamination, real enjoyment of the senses is possible. A patient must regain his health before he can truly enjoy sense pleasure again. Thus the aim of human life should not be to enjoy perverted sense enjoyment but to cure the material disease. Aggravation of the material disease is no sign of knowledge, but a sign of avidyā, ignorance. For good health, a person should not increase his fever from 105 degrees to 107 degrees but should reduce his temperature to the normal 98.6. That should be the aim of human life.

Sri Isopanisad 13, Purport:

Arjuna worshiped the Lord by fighting with his so-called relatives, and in this way he became a pure devotee of the Lord. Such accomplishments are possible only when one worships the real Kṛṣṇa and not some fabricated "Kṛṣṇa" invented by foolish men who are without knowledge of the intricacies of the science of Kṛṣṇa described in the Bhagavad-gītā and Śrīmad-Bhāgavatam.

According to the Vedānta-sūtra, sambhūta is the source of birth and sustenance, as well as the reservoir that remains after annihilation (janmādy asya yataḥ (SB 1.1.1)). The Śrīmad-Bhāgavatam, the natural commentary on the Vedānta-sūtra by the same author, maintains that the source of all emanations is not like a dead stone but is abhijña, or fully conscious. The primeval Lord, Śrī Kṛṣṇa, also says in the Bhagavad-gītā (7.26) that He is fully conscious of past, present and future and that no one, including demigods such as Śiva and Brahmā, knows Him fully. Certainly half-educated "spiritual leaders" who are disturbed by the tides of material existence cannot know Him fully. They try to make some compromise by making the mass of humanity the object of worship, but they do not know that such worship is only a myth because the masses are imperfect. The attempt by these so-called spiritual leaders is something like pouring water on the leaves of a tree instead of the root.

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

Mukunda-mala-stotra mantra 3, Purport:

And, as mentioned above, a devotee who does not achieve complete perfection is guaranteed to take his birth in a learned and well-to-do family. But even if a devotee is not given the advantage of good parentage, if he can attain the benediction of always remembering the lotus feet of the Lord, that is greater than any number of material assets. Constant remembrance of the Lord's name, fame, qualities, and so on automatically nullifies the reactions of all vices and invokes the blessings of the Lord. This constant remembrance of the lotus feet of the Lord is possible only when one engages in His active service.

A pure devotee therefore never asks the Lord for wealth, followers, or even a beautiful wife. He simply prays for uninterrupted engagement in the Lord's service. That should be the motto of life for all prospective students in devotional service.