There is no possibility (CC and Other Books)

Expressions researched:
"there is no possibility"

CC Adi-lila

CC Adi 5.66, Purport:

Material scientists and philosophers conditioned by the spell of material nature suppose that material energy acts automatically, and therefore they are frustrated, like an illusioned person who tries to get milk from the nipplelike bunches of skin on the neck of a goat. As there is no possibility of getting milk from these bunches of skin, there is similarly no possibility that anyone will be successful in understanding the original cause of creation by putting forward theories produced by the material energy. Such an attempt is a manifestation of ignorance.

The material energy of the Supreme Personality of Godhead is called māyā, or illusion, because in two capacities (by supplying the material elements and by causing the material manifestation) it makes the conditioned soul unable to understand the real truth of creation. However, when a living entity is liberated from the conditioned life of matter, he can understand the two different activities of material nature, namely covering and bewildering.

CC Adi 5.86, Purport:

Although the causal and element-supplying features exist in material nature by dint of the glance of the Supreme Personality of Godhead, the Lord is never affected by glancing over the material qualities. By the will of the Supreme Lord the different qualitative changes in the material world take place, but there is no possibility of material affection, change or contamination for Lord Viṣṇu.

CC Adi 7.5, Purport:

Thus there are spiritual distinctions between them. The bhakta-rūpa (Śrī Caitanya Mahāprabhu), the bhakta-svarūpa (Śrī Nityānanda Prabhu) and the bhakta-avatāra (Śrī Advaita Prabhu) are described as the Supreme Personality of Godhead Himself, His immediate manifestation and His plenary expansion, and They all belong to the Viṣṇu category. Although the spiritual and marginal energies of the Supreme Personality of Godhead are nondifferent from the Supreme Personality of Godhead Viṣṇu, they are predominated subjects, whereas Lord Viṣṇu is the predominator. As such, although they are on the same platform, they have appeared differently in order to facilitate tasting of transcendental mellows. Actually, however, there is no possibility of one being different from the other, for the worshiper and the worshipable cannot be separated at any stage. On the absolute platform, one cannot be understood without the other.

CC Adi 8.16, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says in this connection that although one may go on chanting the Hare Kṛṣṇa mantra for many, many years, there is no possibility of attaining the platform of devotional service unless one accepts Śrī Caitanya Mahāprabhu. One must follow strictly the instruction of Śrī Caitanya Mahāprabhu given in the Śikṣāṣṭaka (3):

tṛṇād api su-nīcena taror iva sahiṣṇunā

amāninā māna-dena kīrtanīyaḥ sadā hariḥ

(CC Adi 17.31)

"One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly."

CC Adi 8.17, Purport:

These ślokas are to be discussed. Their purport is that one cannot obtain kṛṣṇa-bhakti, or the devotional service of the Lord, by official execution of the Vedic rituals. One has to approach a pure devotee. Narottama dāsa Ṭhākura sings, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: "Who has been elevated without rendering service to a pure Vaiṣṇava?" It is the statement of Prahlāda Mahārāja that unless one is able to accept the dust from the lotus feet of a pure Vaiṣṇava there is no possibility of achieving the platform of devotional service. That is the secret. The above-mentioned tantra-vacana, quoted from the Bhakti-rasāmṛta-sindhu (1.1.36), is our perfect guidance in this connection.

CC Adi 13.45, Translation:

If Śeṣa Nāga Ananta personally were to make the pastimes of Lord Caitanya into sūtras, even with His thousands of mouths there is no possibility that He could find their limit.

CC Adi 17.32, Purport:

When chanting the Hare Kṛṣṇa mahā-mantra, in the beginning one may commit many offenses, which are called nāmābhāsa and nāma-aparādha. In this stage there is no possibility of achieving perfect love of Kṛṣṇa by chanting the Hare Kṛṣṇa mahā-mantra. Therefore one must chant the Hare Kṛṣṇa mahā-mantra according to the principles of the above verse, tṛṇād api su-nīcena taror iva sahiṣṇunā. One should note in this connection that chanting involves the activities of the upper and lower lips as well as the tongue. All three must be engaged in chanting the Hare Kṛṣṇa mahā-mantra. The words "Hare Kṛṣṇa" should be very distinctly pronounced and heard. Sometimes one mechanically produces a hissing sound instead of chanting with the proper pronunciation with the help of the lips and tongue. Chanting is very simple, but one must practice it seriously. Therefore the author of Śrī Caitanya-caritāmṛta, Kṛṣṇadāsa Kavirāja Gosvāmī, advises everyone to keep this verse always strung about his neck.

CC Madhya-lila

CC Madhya 2.47, Translation:

“Even though I do not see the moonlike face of Kṛṣṇa as He plays on His flute, and although there is no possibility of My meeting Him, still I take care of My own body. That is the way of lust. In this way, I maintain My flylike life.

CC Madhya 5.90, Purport:

The dealings between a devotee and the Lord are very simple. The young brāhmaṇa said to the Lord, "You know everything, but if You do not bear witness, You will be involved in sinful activities." There is no possibility, however, of the Lord's being involved in sinful activities. A pure devotee, even though he knows everything of the Supreme Lord, can speak with the Lord exactly as if He were a common man. Although the dealings between the Lord and His devotee are always very simple and open, there is formality. All these things happen because of the connection between the Lord and the devotee.

CC Madhya 9.49, Purport:

The Buddhists maintain that the principle "I am" is the ultimate truth, but this excludes the individuality of "I" and "you." If there is no "I" and "you," or individuality, there is no possibility of argument. The Buddhist philosophy depends on argument, but there can be no argument if one simply depends on "I am." There must be a "you," or another person also. The philosophy of duality—the existence of the individual soul and the Supersoul—must be there. This is confirmed in the Second Chapter of the Bhagavad-gītā (2.12), wherein the Lord says:

na tv evāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ

na caiva na bhaviṣyāmaḥ sarve vayam ataḥ param

"Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be."

CC Madhya 9.263, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that there are two types of karma-kāṇḍa activities—pious and impious. Pious activities are certainly better than impious activities, but even pious activities cannot bring about ecstatic love of God, Kṛṣṇa. Pious and impious activities can bring about material happiness and distress, but there is no possibility of one's becoming a pure devotee simply by acting piously or impiously. Bhakti, devotional service, means satisfying Kṛṣṇa. In every revealed scripture, whether stressing jñāna-kāṇḍa or karma-kāṇḍa, the principle of renunciation is always praised. The ripened fruit of Vedic knowledge, Śrīmad-Bhāgavatam, is the supreme Vedic evidence. In Śrīmad-Bhāgavatam (1.5.12) it is said:

naiṣkarmyam apy acyuta-bhāva-varjitaṁ

na śobhate jñānam alaṁ nirañjanam

kutaḥ punaḥ śaśvad abhadram īśvare

na cārpitaṁ karma yad apy akāraṇam

"Knowledge of self-realization, even though freed 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?"

CC Madhya 9.289, Purport:

After Śrīla Mādhavendra Purī, worship of both Rādhā and Kṛṣṇa was established. For this reason Śrī Mādhavendra Purī is accepted as the root of worship in ecstatic love. Unless one is connected to the disciplic succession of Mādhavendra Purī, there is no possibility of awakening the symptoms of ecstatic love. The word gosāñi is significant in this connection. The spiritual master who is fully surrendered unto the Supreme Personality of Godhead and has no business other than the Lord's service is called the best of the paramahaṁsas. A paramahaṁsa has no program for sense gratification; he is interested only in satisfying the senses of the Lord. One who has control of the senses in this way is called a gosāñi or a gosvāmī, master of the senses. The senses cannot be controlled unless one is engaged in the service of the Lord; therefore the bona fide spiritual master, who has full control over his senses, engages twenty-four hours a day in the Lord's service. He can therefore be addressed as gosāñi or gosvāmī. The title gosvāmī cannot be inherited but can be given only to a bona fide spiritual master.

CC Madhya 10.177, Purport:

The heavenly planets, the abodes of the demigods, appear to a devotee like phantasmagorias. The yogīs meditate for sense control, but for the devotee the senses appear like serpents with broken teeth. The devotee doesn’t have to control his senses, for his senses are already engaged in the Lord's service. Consequently there is no possibility that the senses will act like serpents. In the material condition, the senses are as strong as poisonous snakes. But when the senses are engaged in the Lord's service, they are like poisonous snakes with their fangs removed, and so they are no longer dangerous. The entire world is a replica of Vaikuṇṭha for the devotee because he has no anxiety. He sees that everything belongs to Kṛṣṇa, and he does not want to enjoy anything for himself. He does not even aspire for the position of Lord Brahmā or Indra. He simply wants to engage everything in the service of the Lord; therefore he has no problem. He stands in his original constitutional position.

CC Madhya 11.58, Purport:

Our first duty, therefore, is to satisfy the spiritual master, who can arrange for the Lord's mercy. A common man must first begin to serve the spiritual master, or the devotee. Then, through the mercy of the devotee, the Lord will be satisfied. Unless one receives the dust of a devotee's lotus feet on one's head, there is no possibility of advancement. This is also confirmed by a statement of Prahlāda Mahārāja's in Śrīmad-Bhāgavatam (7.5.32):

naiṣāṁ matis tāvad urukramāṅghriṁ

spṛśaty anarthāpagamo yad-arthaḥ

mahīyasāṁ pāda-rajo-’bhiṣekaṁ

niṣkiñcanānāṁ na vṛṇīta yāvat

Unless one approaches a pure devotee, he cannot understand the Supreme Personality of Godhead. Mahārāja Pratāparudra worshiped both Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya. Thus he touched the lotus feet of pure devotees and was able thereby to approach Śrī Caitanya Mahāprabhu.

CC Madhya 12.194, Purport:

Devotees never agree with the monists' preaching of oneness. Unless one adheres to the conceptions of the knower, the knowable and knowledge, there is no possibility of understanding spiritual variety, nor can one taste the transcendental bliss of spiritual variety.

The philosophy of monism is an adjustment of the Buddhist philosophy of voidism. In a mock fight with Śrī Advaita Ācārya, Śrī Nityānanda Prabhu was refuting this type of monistic philosophy. Vaiṣṇavas certainly accept Lord Śrī Kṛṣṇa as the ultimate "one," and that which is without Kṛṣṇa is called māyā, or that which has no existence. External māyā is exhibited in two phases—jīva-māyā, the living entities, and guṇa-māyā, the material world. In the material world there is prakṛti (material nature) and pradhāna (the ingredients of material nature). However, for one who becomes Kṛṣṇa conscious, the distinction between material and spiritual varieties does not exist. An advanced devotee like Prahlāda Mahārāja sees everything as one—Kṛṣṇa. As stated in Śrīmad-Bhāgavatam (7.4.37), kṛṣṇa-graha-gṛhītātmā na veda jagad īdṛśam. One who is in full Kṛṣṇa consciousness does not distinguish between things material and spiritual; he takes everything to be related to Kṛṣṇa and therefore spiritual.

CC Madhya 13.141, Purport:

The mystic yoga practice, by which the mind is controlled and the senses are subjugated, also appears ludicrous to a pure devotee. The devotee's mind and senses are already engaged in the transcendental service of the Lord. In this way the poisonous effects of sensory activities are removed. If one's mind is always engaged in the service of the Lord, there is no possibility that one will think, feel or act materially. Similarly, the fruitive workers' attempt to attain to the heavenly planets is nothing more than a phantasmagoria for the devotee. After all, the heavenly planets are material, and in due course of time they will all be dissolved. Devotees do not care for such temporary things. They engage in transcendental devotional activities because they desire elevation to the spiritual world, where they can live eternally and peacefully and with full knowledge of Kṛṣṇa. In Vṛndāvana, the gopīs, cowherd boys and even the calves, cows, trees and water are fully conscious of Kṛṣṇa. They are never satisfied with anything but Kṛṣṇa.

CC Madhya 17.75, Translation:

"Kṛṣṇa is an ocean of mercy. He is especially merciful to the poor and fallen. Without His mercy, there is no possibility of happiness."

CC Madhya 17.184, Purport:

Unless one comes to the Absolute Truth, there is no possibility of agreement. Nāsāv ṛṣir yasya mataṁ na bhinnam: it is said that a great learned scholar or sage cannot be exalted unless he disagrees with other scholars and sages. On the material platform, there is no possibility of agreement; therefore there are different kinds of religious systems. But the Absolute Truth is one, and when one is situated in the Absolute Truth, there is no disagreement. On that absolute platform the Supreme Personality of Godhead is worshipable. As stated in the Bhagavad-gītā (18.55), bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. On the absolute platform, the worshipful Deity is one, and the process of worship is also one. That process is bhakti.

CC Madhya 19.149, Purport:

The conclusion is that only the devotees, who are simply satisfied in serving the Lord, can actually become desireless. Therefore Caitanya Mahāprabhu says here, kṛṣṇa-bhakta niṣkāma. Since the kṛṣṇa-bhakta, the devotee of Kṛṣṇa, is satisfied with Kṛṣṇa, there is no possibility of falldown.

CC Madhya 19.176, Translation:

“"The material desire to enjoy the material world and the desire to become liberated from material bondage are considered to be two witches, and they haunt one like ghosts. As long as these witches remain within the heart, how can one feel transcendental bliss? As long as these two witches remain in the heart, there is no possibility of enjoying the transcendental bliss of devotional service."

CC Madhya 20.248, Translation:

“There are innumerable incarnations of Kṛṣṇa, and there is no possibility of counting them. We can simply indicate them by giving the example of the moon and the branches of a tree.

CC Madhya 20.254, Translation:

“There is no possibility of creation without thinking, feeling, willing, knowledge and activity. The combination of the supreme will, knowledge and action brings about the cosmic manifestation.

CC Madhya 20.277, Translation:

“Combining all the different elements, the Supreme Lord created all the universes. Those universes are unlimited in number; there is no possibility of counting them.

CC Madhya 20.382, Translation:

“The consecutive pastimes of Kṛṣṇa are being manifested in one of the innumerable universes moment after moment. There is no possibility of counting the universes, but in any case some pastime of the Lord is being manifested at every moment in one universe or another.

CC Madhya 22.71, Purport:

It should be understood that a madhyama-adhikārī, a second-class devotee, is fully convinced of Kṛṣṇa consciousness but cannot support his convictions with śāstric reference. A neophyte may fall down by associating with nondevotees because he is not firmly convinced and strongly situated. The second-class devotee, even though he cannot support his position with śāstric reference, can gradually become a first-class devotee by studying the śāstras and associating with a first-class devotee. However, if the second-class devotee does not advance himself by associating with a first-class devotee, he makes no progress. There is no possibility that a first-class devotee will fall down, even though he may mix with nondevotees to preach. Conviction and faith gradually increase to make one an uttama-adhikārī, a first-class devotee.

CC Antya-lila

CC Antya 1.198, Translation:

Śrī Caitanya Mahāprabhu praised the metaphors and other literary ornaments of Śrīla Rūpa Gosvāmī’s transcendental poetry. Without such poetic attributes, He said, there is no possibility of preaching transcendental mellows.

CC Antya 5.48, Purport:

All the activities of Lord Kṛṣṇa are transcendental, and the gopīs are also transcendentally situated. Therefore the activities of the gopīs and Lord Kṛṣṇa, if seriously understood, will certainly free one from material attachment. Then there is no possibility that lusty material desires will awaken.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 7:

The material cosmic manifestation and its different universes are manifest through māyā, or material energy. However, one should not think that material nature or material energy is the cause of this cosmic manifestation. Rather, it is caused by the Supreme Lord, who uses His different expansions through material nature. In other words, there is no possibility of any creation without the superintendence of the Supreme Lord. The form by which the energy of material nature works to bring about creation is called the Saṅkarṣaṇa form, and it is understood that this cosmic manifestation is created under the superintendence of the Supreme Lord.

Teachings of Lord Caitanya, Chapter 8:

The Viṣṇu expansion is like the second candle. He is as powerful as Kṛṣṇa, but the original Viṣṇu is Kṛṣṇa. Brahmā and Lord Śiva are obedient servants of the Supreme Lord, and the Supreme Lord as Viṣṇu is an expansion of Kṛṣṇa.

After describing the Līlā and guṇa-avatāras, Lord Caitanya explains the manvantara-avatāras to Sanātana Gosvāmī. He first states that there is no possibility of counting the manvantara-avatāras. In one kalpa, or one day of Brahmā, fourteen Manus are manifest. One day of Brahmā is calculated at 4 billion 320 million years, and Brahmā lives for one hundred years on this scale. Thus if fourteen Manus appear in one day of Brahmā, there are 420 Manus during one month of Brahmā, and during one year of Brahmā there are 5,040 Manus. Since Brahmā lives for one hundred of his years, it is calculated that there are 504,000 Manus manifest during the lifetime of one Brahmā. Since there are innumerable universes, no one can imagine the totality of the manvantara incarnations.

Teachings of Lord Caitanya, Chapter 15:

These Brahman worshipers are further divided into three categories: the neophyte, one who is absorbed in Brahman realization, and one who has actually realized himself as Brahman. If devotional service is added, the knower of Brahman can then become liberated; otherwise there is no possibility of liberation. Anyone who is fully engaged in devotional service in Kṛṣṇa consciousness is understood to be already realized in Brahman. Devotional service is so strong that one is attracted to Kṛṣṇa even from the platform of Brahman worship. The Lord awards the devotee the perfection of a spiritual body, and he eternally engages in the transcendental service of Kṛṣṇa. It is when the devotee understands and becomes attracted by Kṛṣṇa's transcendental qualities that he wholeheartedly engages in devotional service.

Teachings of Lord Caitanya, Chapter 17:

When a living entity is dominated by a desire for material enjoyment and becomes entangled in material life, he is subjected to the threefold miseries of material existence. He is just like a seed sown in the earth. If a seed is overpowered by too much water, there is no possibility of its fructifying. Similarly, if a man is captivated by material enjoyment, and even if the seed of such enjoyment is within the heart of the conditioned soul, he can be overpowered by a flood of transcendental activities performed in love of God. In this way his potential seed cannot fructify into a conditional life of material existence. The conditioned living entities in the material world, especially in the present age of Kali, are overpowered by the flood of love of God inaugurated by Lord Caitanya and His associates.

Teachings of Lord Caitanya, Chapter 20:

The touchstone can produce an unlimited quantity of gold and yet remain the same. Only in the state of ignorance can one accept the Māyāvādī conclusion that this cosmic manifestation and the living entities are false or illusory. No sane man would impose ignorance and illusion upon the Supreme Absolute Truth, who is absolute in everything. There is no possibility of change, ignorance or illusion being in Him. The Supreme Brahman is transcendental and completely different from all material conceptions. In the Supreme Absolute Truth there is every possible inconceivable energy existing. In the Śvetāśvatara Upaniṣad it is stated that the Supreme Absolute Personality of Godhead is full of inconceivable energies and that no one else possesses such energies.

Teachings of Lord Caitanya, Chapter 24:

The Absolute Truth has been called the ablative, causative and locative performer. Thus as a performer, He is the Supreme Personality of Godhead, for these are symptoms of personality. As the ablative performer of this cosmic manifestation, all thinking, feeling and willing come from Him. Without thinking, feeling and willing, there is no possibility of arrangement and design in the cosmic manifestation. Then again, He is causative, for He is the original designer of the cosmos. And He is locative: that is, everything is resting in His energy. These attributes are all clearly attributes of personality.

In the Chāndogya Upaniṣad (5.2.3), it is said that when the Supreme Personality of Godhead desires to become many, He turns over material nature. As also confirmed in Aitareya Upaniṣad (1.1), sa aikṣata: "The Lord glanced at material nature." The cosmic manifestation did not exist before His glance; therefore His glance is not materially contaminated.

Teachings of Lord Caitanya, Chapter 28:

When Rāmānanda Rāya presented this proposal, Lord Caitanya at once said, "Yes, this is right." In this age there is no possibility of acquiring spiritual knowledge by renunciation, by mixed devotional service, by fruitive activity in mixed devotional service, or by the culture of knowledge. Because most people are fallen and because there is no time to elevate them by a gradual process, the best course, according to Lord Caitanya, is to let them remain in whatever condition they are in but to engage them in hearing of the activities of the Supreme Lord as those activities are explained in Bhagavad-gītā and Śrīmad-Bhāgavatam. The transcendental messages of the scriptures should be received from the lips of realized souls. In this way a person may continue to live in whatever condition he is in and still make progress in spiritual advancement. Thus one can surely advance and fully realize the Supreme Personality of Godhead.

Nectar of Devotion

Nectar of Devotion 7:

The purport is that every conditioned soul is always absorbed in thinking of materialistic activities; he has to free himself from such thoughts and transfer himself completely to Kṛṣṇa consciousness. As we have already explained, the basic principle of Kṛṣṇa consciousness is to always think of Kṛṣṇa. One should not be disturbed in material loss, but, rather, should concentrate his mind upon the lotus feet of the Lord.

A devotee should not be subjected to lamentation or illusion. There is the following statement in the Padma Purāṇa: "Within the heart of a person who is overpowered by lamentation or anger, there is no possibility of Kṛṣṇa's being manifested."

Nectar of Devotion 17:

By the process of executing regulated devotional service, one is actually elevated onto the transcendental stage, beyond the material modes of nature. At that time one's heart becomes illuminated like the sun. The sun is far above the planetary systems, and there is no possibility of its being covered by any kind of cloud; similarly, when a devotee is purified like the sun, from his pure heart there is a diffusion of ecstatic love which is more glorious than the sunshine. Only at that time is the attachment to Kṛṣṇa perfect. Spontaneously, the devotee becomes eager to serve the Lord in his ecstatic love. At this stage the devotee is on the platform of uttama-adhikārī, perfect devotion. Such a devotee has no agitation from material affections and is interested only in the service of Rādhā and Kṛṣṇa.

Nectar of Devotion 22:

These letters are the first letters of the words for five different conditions as described below. The first letter, pa, comes from the word parābhava, which means "defeat." In this material struggle for existence, we are simply meeting defeat. Actually, we have to conquer birth, death, disease and old age, and because there is no possibility of overcoming all these miserable conditions, due to the illusion of māyā we are simply meeting with parābhava, or defeat. The next letter, pha, is taken from the word phena. Phena is the foam which is found on the mouth when one is very tired (as is commonly observed with horses). The letter ba comes from the word bandha, or bondage. Bha is taken from the word bhīti, or fearfulness. Ma is taken from the word mṛti, or death. So the word pavarga signifies our struggle for existence and our meeting with defeat, exhaustion, bondage, fearfulness and, at last, death. Apavarga means that which can nullify all of these material conditions.

Nectar of Instruction

Nectar of Instruction 1, Purport:

Kṛṣṇa is just like the sun, and māyā is just like darkness. If the sun is present, there is no question of darkness. Similarly, if Kṛṣṇa is present in the mind, there is no possibility of the mind's being agitated by māyā's influence. The yogic process of negating all material thoughts will not help. To try to create a vacuum in the mind is artificial. The vacuum will not remain. However, if one always thinks of Kṛṣṇa and how to serve Kṛṣṇa best, one's mind will naturally be controlled.

Similarly, anger can be controlled. We cannot stop anger altogether, but if we simply become angry with those who blaspheme the Lord or the devotees of the Lord, we control our anger in Kṛṣṇa consciousness. Lord Caitanya Mahāprabhu became angry with the miscreant brothers Jagāi and Mādhāi, who blasphemed and struck Nityānanda Prabhu. In His Śikṣāṣṭaka Lord Caitanya wrote, tṛṇād api sunīcena taror api sahiṣṇunā: "One should be humbler than the grass and more tolerant than the tree." One may then ask why the Lord exhibited His anger.

Krsna, The Supreme Personality of Godhead

Krsna Book 14:

Your transcendental potency was not reduced. You are always complete. As it is described in the Vedic literature, even if the complete is taken away from the complete—the Supreme Absolute Truth—it remains the complete Supreme Absolute Truth. And although many expansions from the complete are visible, the complete is one without a second. Since all Your pastimes are spiritual, there is no possibility of their being contaminated by the material modes of nature. When You place Yourself as subordinate to Your father and mother, Nanda and Yaśodā, You are not reduced in Your potency; this is an expression of Your loving attitude toward Your devotees. There is no second identity to compete with You. A person with a poor fund of knowledge concludes that Your appearance and pastimes are simply material designations. You are transcendental to both nescience and knowledge, as it is confirmed in the Gopāla-tāpanī Upaniṣad. You are the original amṛta (indestructible nectar of immortality).

Krsna Book 20:

Similarly, a person who is actually advanced in self-realization protects his energy by controlling the senses. It is advised that after the age of fifty one should retire from family life and conserve the energy of the body for utilization in the advancement of Kṛṣṇa consciousness. Unless one is able to control the senses and engage them in the transcendental loving service of Mukunda, there is no possibility of salvation.

During the daytime in autumn, the sun is very scorching, but at night, due to the clear moonshine, people get relief from the day's fatigue. Similarly, a person who takes shelter of Mukunda, or Kṛṣṇa, can be saved from the fatigue of misidentifying the body with the self. Mukunda, or Kṛṣṇa, is also the source of solace for the damsels of Vṛndāvana. The damsels of Vrajabhūmi are always suffering because of separation from Kṛṣṇa, but when they meet Him during the moonlit autumn night, their fatigue of separation is relieved.

Krsna Book 28:

I look at You, my life is made completely successful because by seeing You I no longer have to accept a material body. Therefore, O Lord, Supreme Personality of Godhead, Supreme Brahman and Supersoul of everything, let me offer my respectful obeisances unto You. You are the supreme transcendental personality; there is no possibility of imposing the influence of material nature upon You. I am very sorry that my foolish man, by not knowing what to do or what not to do, has mistakenly arrested Your father, Nanda Mahārāja. So I beg Your pardon for the offense of my servant. I think that it was Your plan to show me Your mercy by Your personal presence here. My dear Lord Kṛṣṇa, Govinda, be merciful upon me—here is Your father. You can take him back immediately.”

Krsna Book 29:

This parakīya-rasa is ever-existent in Goloka Vṛndāvana, in the spiritual sky, where there is no possibility of the inebriety which characterizes parakīya-rasa in the material world. In the material world, parakīya-rasa is abominable, whereas in the spiritual world it is present in the superexcellent relationship of Kṛṣṇa and the gopīs. There are many relationships with Kṛṣṇa—master and servant, friend and friend, parent and son, and lover and beloved. Out of all these rasas, the parakīya-rasa is considered to be the topmost.

This material world is the perverted reflection of the spiritual world; it is just like the reflection of a tree on the bank of a reservoir of water: the topmost part of the tree is seen as the lowest part. Similarly, parakīya-rasa, when pervertedly reflected in this material world, is most abominable. Therefore when people imitate the rāsa dance of Kṛṣṇa with the gopīs, they simply enjoy the perverted, abominable reflection of the transcendental parakīya-rasa. There is no possibility of enjoying this transcendental parakīya-rasa within the material world. It is stated in Śrīmad-Bhāgavatam that one should not imitate this parakīya-rasa even in dream or imagination. Those who do so drink the most deadly poison.

Krsna Book 39:

His face would be smeared with the dust raised by the hooves of the cows, and He would smile and play on His flute and look upon us so kindly. How shall we be able to forget Him? How shall we be able to forget Kṛṣṇa, who is our life and soul? He has already taken away our hearts in so many ways throughout our days and nights, and if He goes away, there is no possibility of our continuing to live.” Thinking like this, the gopīs became more and more grief-stricken at Kṛṣṇa's leaving Vṛndāvana. They could not check their minds, and they began to cry loudly, calling the different names of Kṛṣṇa, "O dear Dāmodara! Dear Mādhava!"

The gopīs cried all night before the departure of Kṛṣṇa. As soon as the sun rose, Akrūra finished his morning bath, got on the chariot and started for Mathurā with Kṛṣṇa and Balarāma. Nanda Mahārāja and the cowherd men got up on bullock carts after loading them with big earthen pots filled with yogurt, milk, ghee and other milk products, and then they began to follow the chariot of Kṛṣṇa and Balarāma.

Krsna Book 49:

Although we appear combined together in a family, society or nation, each of us has an individual destiny. Everyone takes birth according to individual past work; therefore everyone must individually enjoy or suffer the result of his own karma. There is no possibility of improving one's destiny by cooperative living. Sometimes it happens that one's father accumulates wealth by illegal ways, and the son takes away the money, although it is hard-earned by the father, just as a small fish in the ocean eats the material body of a large, old fish. One ultimately cannot accumulate wealth illegally for the gratification of his family, society, community or nation. An illustration of this principle is that many great empires which developed in the past are no longer existing because their wealth was squandered away by later descendants. One who does not know this subtle law of fruitive activities and who thus gives up the moral and ethical principles carries with him only the reactions of his sinful activities. His ill-gotten wealth and possessions are taken by someone else, and he goes to the darkest region of hellish life.

Krsna Book 60:

She said, “My dear lotus-eyed Lord, Your statement that we are not a fit combination is completely right. It is not possible for me to come to an equal level with You, for You are the reservoir of all qualities, the unlimited Supreme Personality of Godhead. How can I be a fit match for You? There is no possibility of comparison with You, who are the master of all greatness, the controller of the three qualities and the object of worship for great demigods like Brahmā and Lord Śiva. As far as I am concerned, I am a product of the three modes of material nature, which impede the progressive advancement of devotional service. When and where can I be a fit match for You? My dear husband, You have rightly said that You have taken shelter in the water of the sea as if You were afraid of the kings. But who are the kings of this material world? I do not think that the so-called royal families are kings of the material world.

Krsna Book 63:

Thus the seven upper planetary systems are maintained by Your grace. At the end of this creation, all manifestations of Your energies, whether in the shape of demigods, human beings or lower animals, enter into You, and all immediate and remote causes of the cosmic manifestation rest in You without distinctive features of existence. Ultimately, there is no possibility of distinction between You and any other thing on an equal level with You or subordinate to You. You are simultaneously the cause of this cosmic manifestation and its ingredients as well. You are the Supreme Whole, one without a second. In the phenomenal manifestation there are three stages: the stage of consciousness, the stage of semiconsciousness in dreaming, and the stage of unconsciousness. But Your Lordship is transcendental to all these different material stages of existence. You exist, therefore, in a fourth dimension, and Your appearance and disappearance do not depend on anything beyond Yourself.

Krsna Book 72:

Lord Kṛṣṇa continued: "There is no one in the three worlds of the universe, including the powerful demigods, who can surpass My devotees in any of the six opulences, namely wealth, strength, reputation, beauty, knowledge and renunciation. Therefore, if you want to conquer the worldly kings, there is no possibility of their emerging victorious."

When Lord Kṛṣṇa thus encouraged King Yudhiṣṭhira, the King's face brightened like a blossoming flower because of transcendental happiness, and thus he ordered his younger brothers to conquer all the worldly kings in all directions. Lord Kṛṣṇa empowered the Pāṇḍavas to execute His great mission of chastising the infidel miscreants of the world and giving protection to His faithful devotees. In His Viṣṇu form, the Lord carries four weapons in His four hands—a lotus flower and a conchshell in two hands, and in the other two hands a club and a disc. The club and disc are meant for the infidel miscreants and demons, and the lotus flower and conchshell are for the devotees. But because the Lord is the Supreme Absolute, the result of all His weapons is one and the same.

Krsna Book 87:

The devotees are liberated in both this life and the next. Any work done in this material world for Yajña (Viṣṇu, or Kṛṣṇa) is considered to be liberated work, but without connection with Acyuta, the infallible Supreme Personality of Godhead, there is no possibility of stopping the resultant actions of the law of karma. The life of Kṛṣṇa consciousness is the life of liberation. The conclusion is that a devotee, by the grace of the Lord, is liberated in both this life and the next, whereas karmīs, jñānīs and yogīs are never liberated, either in this life or in the next.

The personified Vedas continued: "Dear Lord, anyone who by Your grace has understood the glories of Your lotus feet is callous to material happiness and distress." The material pangs are inevitable as long as we exist within the material world, but a devotee does not divert his attention to such actions and reactions, which are the results of pious and impious activities. Nor is a devotee very much disturbed or pleased by praise or condemnation from people in general. A devotee is sometimes greatly praised because of his transcendental activities, and sometimes he is criticized, even though there is no reason for adverse criticism.

Message of Godhead

Message of Godhead 1:

Nor is it possible at present to assert that we are unidentified with the body and mind. Therefore, in our present state of existence, there is no possibility of our being indifferent in these matters of material happiness and distress. Thus, acquiring transcendental knowledge does not mean that we become indifferent to our present state of affairs, but it means that we should not be overwhelmed by the coming and going of happiness and distress.

We must know the nature of those temporary states of material happiness and distress. It would be sheer stupidity to ignore them, or to remain indifferent in matters concerning the spirit soul, around which the material body and mind exist. In fact, if one is fortunate enough to understand the happiness and distress of the spirit soul and gets a taste for transcendental knowledge, then he will be indifferent to the happiness and distress of the body and mind and will relish a transcendental peace eternal, even in the midst of worldly happiness and distress. Real peace can be obtained only in that transcendental stage of existence. That is the state of real contentment. If, after a long time, somebody embarks on a homeward journey, the pleasure of being homeward—bound diminishes the accompanying distress of the journey.

Light of the Bhagavata

Light of the Bhagavata 45, Purport:

We should always acknowledge the mercy of God. We should not think that we can produce ample food grains merely with the help of tractors and fertilizers. These can help us only as instruments for such production; without the sanction of the Lord there is no possibility of having grains, even if there are trucks and fertilizers.

When Lord Kṛṣṇa and Baladeva were present, the good men of Vṛndāvana realized that it was due to the presence of the Lord that their supply of food grains was sufficient. Some of the people of Vṛndāvana, including Lord Kṛṣṇa's father, Nanda Mahārāja, used to perform sacrifices to propitiate King Indra, the king of heaven, because he is the controller of rains. Without good rains, grains cannot be produced, and therefore the people would offer sacrifices to Indra. Lord Śrī Kṛṣṇa, however, stopped this age-old ceremony and advised His father to offer the same sacrifice to the Supreme Lord.

Sri Isopanisad

Sri Isopanisad 1, Purport:

Vedic knowledge was originally imparted by the Lord into the heart of Brahmā, the first created living being, and Brahmā in his turn disseminated this knowledge to his sons and disciples, who have handed it down through history.

Since the Lord is pūrṇam, all-perfect, there is no possibility of His being subjected to the laws of material nature, which He controls. However, both the living entities and inanimate objects are controlled by the laws of nature and ultimately by the Lord's potency. This Īśopaniṣad is part of the Yajur Veda, and consequently it contains information concerning the proprietorship of all things existing within the universe.

The Lord's proprietorship over everything within the universe is confirmed in the Seventh Chapter of the Bhagavad-gītā (7.4-5), where parā and aparā prakṛti are discussed. The elements of nature—earth, water, fire, air, ether, mind, intelligence and ego—all belong to the Lord's inferior, material energy (aparā prakṛti),whereas the living being, the organic energy, is His superior energy (parā prakṛti). Both of these prakṛtis, or energies, are emanations from the Lord, and ultimately He is the controller of everything that exists.

Sri Isopanisad 9, Purport:

They fall even further into ignorance than those who have no knowledge of the Vedas at all.

The māyayāpahṛta-jñāna class of men are self-made "Gods." Such men think that they themselves are God and that there is no need of worshiping any other God. They will agree to worship an ordinary man if he happens to be rich, but they will never worship the Personality of Godhead. Such men, unable to recognize their own foolishness, never consider how it is that God can be entrapped by māyā, His own illusory energy. If God were ever entrapped by māyā, māyā would be more powerful than God. Such men say that God is all-powerful, but they do not consider that if He is all-powerful there is no possibility of His being overpowered by māyā. These self-made "Gods" cannot answer all these questions very clearly; they are simply satisfied to have become "God" themselves.