Ultimate goal (CC and Other Books)

Expressions researched:
"ultimate goal"

Notes from the compiler: VedaBase query: "ultimate goal" not "ultimate goal of life" not "ultimate goal of human life"

CC Adi-lila

CC Adi 4.178, Purport:

Kṛṣṇa was never ungrateful to the gopīs, for as He declares to Arjuna in this verse from the Bhagavad-gītā (4.11), He reciprocates with His devotees in proportion to the transcendental loving service they render unto Him. Everyone follows the path that leads toward Him, but there are different degrees of progress on that path, and the Lord is realized in proportion to one's advancement. The path is one, but the progress in approaching the ultimate goal is different, and therefore the proportion of realization of this goal—namely the absolute Personality of Godhead—is also different. The gopīs attained the highest goal, and Lord Caitanya affirmed that there is no method of worshiping God higher than that followed by the gopīs.

CC Adi 5.41, Purport:

Śaṅkarācārya says (sūtra 42) that devotees think the Supreme Personality of Godhead Vāsudeva, Śrī Kṛṣṇa, to be one, to be free from material qualities and to have a transcendental body full of bliss and eternal existence. He is the ultimate goal of the devotees, who believe that the Supreme Personality of Godhead expands Himself into four other eternal transcendental forms—Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. From Vāsudeva, who is the primary expansion, come Saṅkarṣaṇa, Pradyumna and Aniruddha in that order. Another name of Vāsudeva is Paramātmā, another name of Saṅkarṣaṇa is jīva (the living entity), another name of Pradyumna is mind, and another name of Aniruddha is ahaṅkāra (false ego).

CC Adi 7.37, Purport:

As an ideal ācārya, Śrī Caitanya Mahāprabhu devised ways to capture all kinds of atheists and materialists. Every ācārya has a specific means of propagating his spiritual movement with the aim of bringing men to Kṛṣṇa consciousness. Therefore, the method of one ācārya may be different from that of another, but the ultimate goal is never neglected. Śrīla Rūpa Gosvāmī recommends:

tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet

sarve vidhi-niṣedhā syur etayor eva kiṅkarāḥ

(Bhakti-rasāmṛta-sindhu 1.2.4) (SB 7.1.32)

An ācārya should devise a means by which people may somehow or other come to Kṛṣṇa consciousness.

CC Adi 7.128, Purport:

Therefore if at the time of death one simply remembers oṁkāra, he remembers the Supreme Personality of Godhead and is therefore immediately transferred to the spiritual world. Oṁkāra is the basic principle of all Vedic mantras, for it is a representation of Lord Kṛṣṇa, understanding of whom is the ultimate goal of the Vedas, as stated in the Bhagavad-gītā (vedaiś ca sarvair aham eva vedyaḥ (BG 15.15)). Māyāvādī philosophers cannot understand these simple facts explained in the Bhagavad-gītā, and yet they are very proud of being Vedāntīs.

CC Adi 7.139, Translation:

“In His original form the Supreme Personality of Godhead is full with transcendental opulences, which are free from the contamination of the material world. It is to be understood that in all Vedic literature the Supreme Personality of Godhead is the ultimate goal.

CC Adi 7.140, Purport:

Therefore Kṛṣṇa is referred to as Para-brahman (the Supreme Brahman). In the Vedic literature, whenever the words "Brahman" or "Para-brahman" are used, they are to be understood to refer to the Supreme Personality of Godhead, Kṛṣṇa. This is their real meaning. Since the entire Vedic literature deals with the subject of Brahman, Kṛṣṇa is therefore the ultimate goal of Vedic understanding. The impersonal brahma-jyotir rests on the personal form of the Lord. Therefore although the impersonal effulgence, the brahma-jyotir, is the first realization, one must enter into it, as mentioned in the Īśopaniṣad, to find the Supreme Person, and then one's knowledge is perfect.

CC Adi 7.142, Purport:

"The living entity is an eternal servitor of the Supreme Personality of Godhead." When one is convinced about this relationship, which is called sambandha, he then acts accordingly. That is called abhidheya. The next step is prayojana-siddhi, or fulfillment of the ultimate goal of one's life. If one can understand his relationship with the Supreme Personality of Godhead and act accordingly, automatically his mission in life is fulfilled. The Māyāvādī philosophers miss even the first stage in self-realization because they have no conception of God's being personal.

CC Adi 8.7, Translation:

One who does not accept the glories of the Pañca-tattva but still makes a show of devotional service to Kṛṣṇa can never achieve the mercy of Kṛṣṇa or advance to the ultimate goal.

CC Adi 8.16, Translation:

If one is infested with the ten offenses in the chanting of the Hare Kṛṣṇa mahā-mantra, despite his endeavor to chant the holy name for many births, he will not get the love of Godhead that is the ultimate goal of this chanting.

CC Adi 9.42, Purport:

In this verse of Śrīmad-Bhāgavatam it is said that one should be interested in śreyas. To achieve the ultimate goal of śreyas, or good fortune, one should engage everything, including his life, wealth and words, not only for himself but for others also. However, unless one is interested in śreyas in his own life, he cannot preach of śreyas for the benefit of others.

CC Madhya-lila

CC Madhya 6.84, Purport:

The above verse is from Śrīmad-Bhāgavatam (10.14.29). The Brahma-saṁhitā states, vedeṣu durlabham adurlabham ātma-bhaktau (Bs. 5.33). Although the Supreme Personality of Godhead, Kṛṣṇa, is the ultimate goal of knowledge (vedaiś ca sarvair aham eva vedyaḥ (BG 15.15)), one who is not a pure devotee and who is not engaged in the service of the Lord cannot understand Him. Lord Brahmā therefore confirms this. Vedeṣu durlabham: “It is very difficult to understand the Supreme Lord simply through one's studies.” Adurlabham ātma-bhaktau: "However, it is very easy for the devotees to capture the Lord." The Lord is known as ajita (unconquerable). No one can conquer the Supreme Personality of Godhead, but the Lord consents to be conquered by His devotees. That is His nature.

CC Madhya 8.294, Purport:

The first answer is compared to copper, the second to a better metal, bell metal, the third to a still better metal, silver, and the fourth to the best metal of all, gold. But the fifth answer is compared to the most valuable gem, touchstone, because it deals with unalloyed devotion, the ultimate goal of devotional life, and illuminates the preceding four subordinate answers.

CC Madhya 9.11, Purport:

Śrīla Mādhavendra Purī was one of the ācāryas in the Tattvavāda disciplic succession, and he established the ultimate goal of transcendentalism to be attainment of pure devotional service, love of Godhead. Those Vaiṣṇavas belonging to the Gauḍīya-sampradāya, the disciplic succession following Śrī Caitanya Mahāprabhu, are distinct from the Tattvavādīs, although they belong to the same Tattvavāda-sampradāya. The followers of Śrī Caitanya Mahāprabhu are therefore known as the Mādhva-Gauḍīya-sampradāya.

CC Madhya 9.49, Purport:

Along the Buddhist path there are nine principles: (1) The creation is eternal; therefore there is no need to accept a creator. (2) This cosmic manifestation is false. (3) "I am" is the truth. (4) There is repetition of birth and death. (5) Lord Buddha is the only source of understanding the truth. (6) The principle of nirvāṇa, or annihilation, is the ultimate goal. (7) The philosophy of Buddha is the only philosophical path. (8) The Vedas are compiled by human beings. (9) Pious activities, showing mercy to others and so on are advised.

CC Madhya 9.49, Purport:

This has become a very great problem, and everyone is interpreting scripture in his own way and setting up his own basis of authority. Yata mata tata patha. Now everybody and anybody is trying to establish his own theory as the ultimate truth. The Buddhists theorize that annihilation, or nirvāṇa, is the ultimate goal. Annihilation applies to the body, but the spirit soul transmigrates from one body to another. If this were not the case, how can so many multifarious bodies come into existence? If the next birth is a fact, the next bodily form is also a fact.

CC Madhya 9.258, Purport:

According to the Tattvavādīs, the best process for achieving the highest goal of life is to execute the duties of the four varṇas and āśramas. In the material world, unless one is situated in one of the varṇas (brāhmaṇa, kṣatriya, vaiśya or śūdra) one cannot manage social affairs properly to attain the ultimate goal. One also has to follow the principles of the āśramas (brahmacarya, gṛhastha, vānaprastha and sannyāsa), since these principles are considered essential for the attainment of the highest goal. In this way the Tattvavādīs establish that the execution of the principles of varṇa and āśrama for the sake of Kṛṣṇa is the best way to attain the topmost goal. The Tattvavādīs thus established their principles in terms of human society.

CC Madhya 9.277, Purport:

The Tattvavāda sampradāya of the Madhvācārya school sticks to the principle of varṇāśrama-dharma, which involves fruitive activity. Their ultimate goal (mukti) is simply a form of material desire. A pure devotee should be free from all kinds of material desire. He simply engages in the service of the Lord. Nonetheless, Caitanya Mahāprabhu was pleased that the Madhvācārya-sampradāya, or the Tattvavāda sampradāya, accepted the transcendental form of the Lord. This is the great qualification of the Vaiṣṇava sampradāyas.

CC Madhya 9.362, Purport:

One who strictly follows the Vedic literature and chants the holy name of the Supreme Personality of Godhead will actually be situated in the transcendental disciplic succession. Those who want to attain life's ultimate goal must follow this principle. In Śrīmad-Bhāgavatam (11.19.17), it is said:

śrutiḥ pratyakṣam aitihyam anumānaṁ catuṣṭayam

pramāṇeṣv anavasthānād vikalpāt sa virajyate

"Vedic literature, direct perception, history and hypothesis are the four kinds of evidential proofs. Everyone should stick to these principles for the realization of the Absolute Truth."

CC Madhya 12.135, Purport:

Rather, the Lord is simply disturbed by them. Sometimes yogīs and jñānīs in the beginning take to the chanting of the Hare Kṛṣṇa mahā-mantra as a way to begin their various practices. But when they falsely think that they have attained release from the bondage of material existence, they give up chanting. They do not consider that the ultimate goal is the form of the Lord or the name of the Lord. Such unfortunate creatures are never favored by the Supreme Personality of Godhead, for they do not know what devotional service is.

CC Madhya 16.72, Purport:

"Attraction and love for God are the ultimate goal of devotional service. The degrees of such attraction and love distinguish the different stages of devotion—neophyte, intermediate and perfectional." (CC Madhya 22.71) An intermediate devotee is greatly attracted to chanting the holy name, and by chanting he is elevated to the platform of love. If one chants the holy name of the Lord with great attachment, he can understand his position as an eternal servant of the spiritual master, other Vaiṣṇavas and Kṛṣṇa Himself.

CC Madhya 18.194, Purport:

According to the Muslim scripture, without evādat, offering prayers at a mosque or elsewhere five times daily (namāz), one cannot be successful in life. Śrī Caitanya Mahāprabhu pointed out that in the revealed scripture of the Muslims, love of Godhead is the ultimate goal. Karma-yoga and jñāna-yoga are certainly described in the Koran, but ultimately the Koran states that the ultimate goal is the offering of prayers to the Supreme Person (evādat).

CC Madhya 18.204, Translation:

Saying this, the saintly Muslim fell at the lotus feet of Śrī Caitanya Mahāprabhu and requested Him to speak of life's ultimate goal and the process by which it could be obtained.

CC Madhya 20.125, Purport:

Unfortunately, the living entities have forgotten that this is in their best interest, and therefore Śrīmad-Bhāgavatam says, na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31).

Everyone wants to achieve life's ultimate goal, but due to being absorbed in the material energy, we waste our time with sense gratification. Through the study of Vedic literatures—of which the essence is the Bhagavad-gītā—one comes to Kṛṣṇa consciousness. Thus one engages in devotional service, called abhidheya. When the living entity actually develops love of Godhead, he has reached the ultimate goal, prayojana. In other words, one who becomes fully Kṛṣṇa conscious has attained the perfection of life.

CC Madhya 20.135, Purport:

The mystic yoga process is compared to a black snake that devours the living entity and injects him with poison. The ultimate goal of the yoga system is to become one with the Absolute. This means finishing one's personal existence. But the spiritual part and parcel of the Supreme Personality of Godhead has an eternal individual existence. The Bhagavad-gītā confirms that the individual soul existed in the past, is existing in the present and will continue to exist as an individual in the future. Artificially trying to become one with the Absolute is suicidal. One cannot annihilate his natural condition.

CC Madhya 20.143, Translation:

“In the Vedic literatures, Kṛṣṇa is the central point of attraction, and His service is our activity. To attain the platform of love of Kṛṣṇa is life's ultimate goal. Therefore Kṛṣṇa, Kṛṣṇa's service and love of Kṛṣṇa are the three great riches of life.

CC Madhya 20.153, Purport:

Kṛṣṇa is the origin of all viṣṇu-tattvas, including Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. He is the ultimate goal of Vaiṣṇava philosophy. Everything emanates from Him. His body is completely spiritual and is the source of all spiritual being. Although He is the source of everything, He Himself has no source. Advaitam acyutam anādim ananta-rūpam/ ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). Although He is the supreme source of everyone, He is still always a fresh youth.

CC Madhya 21.15, Purport:

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." Even after searching for the Absolute Truth throughout the universe, learned scholars and Vedic experts cannot reach the ultimate goal. In this way they come to Kṛṣṇa.

CC Madhya 23.3, Translation:

Śrī Caitanya Mahāprabhu continued, “Now hear, O Sanātana, about the result of devotional service, which is love of Godhead, life's ultimate goal. One who hears this description will be enlightened in the transcendental mellows of devotional service.

CC Madhya 23.13, Translation:

“When that ecstatic emotional stage intensifies, it is called love of Godhead. Such love is life's ultimate goal and the reservoir of all pleasure.

CC Madhya 25.56, Purport:

“I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known; indeed, I am the compiler of Vedānta, and I am the knower of the Vedas.”

The ultimate goal of studying all Vedic literature is the acceptance of Kṛṣṇa as the Supreme Personality of Godhead. The Kṛṣṇa consciousness movement is propagating the philosophical conclusion of Śrīla Vyāsadeva and following other great ācāryas like Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī, Nimbārka and Śrī Caitanya Mahāprabhu Himself.

CC Madhya 25.106, Translation:

“"O Brahmā, I shall explain all these truths to you. Since you are a living being (jīva), without My explanation you will not be able to understand your relationship with Me, devotional activity and life"s ultimate goal.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 1:

The plant penetrates even the brahmajyoti and gradually enters the planet known as Goloka Vṛndāvana. There the plant takes shelter at the lotus feet of Kṛṣṇa. That is the ultimate goal of devotional service. After attaining this position, the plant produces the fruit of love of Godhead. To taste this fruit, however, it is necessary for the devotee, or transcendental gardener, to water the plant daily by chanting and hearing. Unless one waters the plant by chanting and hearing, there is every chance that it will dry up.

Teachings of Lord Caitanya, Chapter 1:

It is thus the duty of the neophyte devotee to cut down all the weeds that may grow by the watering process of devotional service. If one is careful to guard against the growth of these weeds, the plant of devotion will grow luxuriantly and reach the ultimate goal, Goloka Vṛndāvana. When the living entity engaged in devotional service relishes the fruit of love of Godhead, he forgets all religious rituals aimed at improving his economic condition. He no longer desires to satisfy his senses, and he no longer desires to become one with the Supreme Lord by merging into His effulgence.

Teachings of Lord Caitanya, Chapter 4:

Sarvajña's advice should be carefully noted by everyone. If one searches for the ultimate goal by the Vedic ritualistic process, he will surely be baffled. Such a process involves the performance of rituals under the guidance of a priest who takes money in exchange for service. A man may think he will be happy by performing such rituals, but this is not true. Even if he does gain some result from them, it is only temporary. His material distresses will continue. So he will never become truly happy by following the ritualistic process. Instead, his material pangs will increase more and more.

Teachings of Lord Caitanya, Chapter 5:

In all Vedic literatures we find that the attainment of this loving relationship between the living entity and the Supreme Lord is the goal of devotional service. Our actual function is devotional service, and our ultimate goal is love of Godhead. Therefore in all Vedic literatures Kṛṣṇa is the ultimate center, and through knowledge of Kṛṣṇa all problems of life are solved.

Teachings of Lord Caitanya, Chapter 13:

This was all explained to Sanātana Gosvāmī by Lord Caitanya. Lord Caitanya told him that since there is really no end to describing the system of devotional service with attachment, He is simply trying to offer a sampling.

Lord Caitanya then described the ultimate goal of devotional service, which is meant for one who wants to attain perfection. When one's attachment to Kṛṣṇa becomes very deep, one has attained the condition called love of Godhead. The devotee who attains such a state of existence is said to be in his permanent situation. In this regard, Kavirāja Gosvāmīoffers his respectful obeisances to Lord Caitanya for His sublime teachings of love of Godhead.

Teachings of Lord Caitanya, Chapter 19:

The word vedānta means "the end of Vedic knowledge." In other words, any book which deals with the subject matter indicated by all the Vedas is called vedānta. For example, the Bhagavad-gītā is vedānta because in the Bhagavad-gītā the Lord says that the ultimate goal of all Vedic research is Kṛṣṇa. Thus one should understand that the Bhagavad-gītā and Śrīmad-Bhāgavatam, which aim only at Kṛṣṇa, are vedānta.

Teachings of Lord Caitanya, Chapter 19:

In transcendental realization there are three divisions of knowledge, called prasthāna-traya. That department of knowledge which is proved by Vedic instruction (like the Upaniṣads) is called śruti-prasthāna. Authoritative books indicating the ultimate goal and written by liberated souls like Vyāsadeva (for example, the Bhagavad-gītā, Mahābhārata and Purāṇas, especially Śrīmad-Bhāgavatam, the Mahā-Purāṇa) are called smṛti-prasthāna. From the Vedic literature we understand that the Vedas originated from the breathing of Nārāyaṇa.

Teachings of Lord Caitanya, Chapter 24:

Thus according to the evidences afforded by various Vedic scriptures, the Supreme Lord Kṛṣṇa is accepted as the ultimate goal of Brahman realization. The Bhagavad-gītā (7.7) confirms that there is nothing superior to Kṛṣṇa. Madhvācārya, one of the greatest ācāryas in Brahmā’s disciplic succession, has stated in his explanation of the Vedānta-sūtra that everything can be seen through the authorities of the scriptures. He has quoted a verse from the Bhaviṣya Purāṇa in which it is stated that the Ṛg Veda, Yajur Veda, Sāma Veda, Atharva Veda, Mahābhārata, Pañcarātra and the original Rāmāyaṇa are actually Vedic evidence. The Purāṇas accepted by the Vaiṣṇavas are also considered Vedic evidence.

Teachings of Lord Caitanya, Chapter 32:

In Śrīmad-Bhāgavatam (10.47.61) Uddhava says that it is best to live in Vṛndāvana, even as a plant or creeper. It was in Vṛndāvana that the Supreme Lord lived, and it was there that the gopīs worshiped Him, the ultimate goal of all Vedic knowledge.

"And what is the best subject to hear of?" Caitanya Mahāprabhu next asked.

"The pastimes of Rādhā and Kṛṣṇa," Rāmānanda replied. Actually, when the pastimes of Rādhā and Kṛṣṇa are heard from the right source, one at once attains liberation. Unfortunately, sometimes people are misguided because they do not hear these pastimes from a realized soul.

Nectar of Devotion

Nectar of Devotion Introduction:

In the first part there are four waves, the first being a general description of devotional service. The second concerns the regulative principles for executing devotional service, and the third wave, devotional service in ecstasy. In the fourth is the ultimate goal, love of God. These will be explicitly described along with their different symptoms.

Nectar of Devotion Introduction:

Only rarely by philosophical speculation can one reach the conclusion of worshiping Vāsudeva, Kṛṣṇa. This is confirmed in the Bhagavad-gītā itself. The ultimate end of philosophical speculation, then, must be Kṛṣṇa, with the understanding that Kṛṣṇa is everything, the cause of all causes, and that one should therefore surrender unto Him. If this ultimate goal is reached, then philosophical advancement is favorable, but if the conclusion of philosophical speculation is voidism or impersonalism, that is not bhakti.

Nectar of Devotion 3:

If someone has desire for material enjoyment or for becoming one with the Supreme, these are both considered material concepts. Because the impersonalists cannot appreciate the spiritual happiness of association and the exchange of loving affairs with the Supreme Personality of Godhead, their ultimate goal is to become one with the Lord. This concept is simply an extension of the material idea. In the material world, everyone is trying to be the topmost head man among all his fellow men or neighbors.

Nectar of Devotion 22:

The members of the Vaiṣṇava schools therefore never try to merge into the Brahman effulgence in their pursuit of spiritual perfection. They accept Kṛṣṇa as the ultimate goal of self-realization. Therefore Kṛṣṇa is called Parambrahman (the Supreme Brahman) or Parameśvara (the supreme controller). Śrī Yāmunācārya has prayed as follows: "My dear Lord, I know that the gigantic universe and gigantic space and time within the universe are covered by the ten layers of the material elements, each layer ten times larger than the previous one.

Nectar of Devotion 35:

Negation of material existence is only one of the subjects of the Upaniṣads. The next subject concerns becoming situated in the impersonal realization. And then, after penetrating through the impersonal Brahman, when one comes to the platform of associating with the Supreme Personality of Godhead, one reaches the ultimate goal in studying the Upaniṣads.

Krsna, The Supreme Personality of Godhead

Krsna Book 2:

Thus they fall down.

In the Bhagavad-gītā it is stated that the impersonalist has to undergo great tribulation in realizing his ultimate goal. At the beginning of Śrīmad-Bhāgavatam it is also stated that without devotional service to the Supreme Personality of Godhead, one cannot achieve liberation from the bondage of fruitive activities. The statement of Lord Kṛṣṇa is there in the Bhagavad-gītā, and in Śrīmad-Bhāgavatam the statement of the great sage Nārada is there, and here also the demigods confirm it.

Krsna Book 4:

Similarly, when one is not careful about restraining the senses and lets them loose, it is then very difficult to control them. Therefore, we must now be very careful of the demigods before they get too strong to be subdued. The foundation of the strength of the demigods is Lord Viṣṇu, because the ultimate goal of all religious principles is to satisfy Him. The Vedic injunctions, the brāhmaṇas, the cows, austerities, sacrifices, performances of charity and distribution of wealth are all for the satisfaction of Lord Viṣṇu. So let us immediately begin by killing all the brāhmaṇas who are in charge of the Vedic knowledge, along with the great sages who are in charge of sacrificial ritualistic performances. Let us kill all the cows, which are the source of butter, which is so necessary for performing sacrifices. Please give us your permission to kill all these creatures.

Krsna Book 14:

If one understands You, therefore, through Your personal teachings, as stated in the Bhagavad-gītā, or through the teachings of Your pure devotees, as stated in Śrīmad-Bhāgavatam and all other Vedic scriptures—if one realizes that You are the ultimate goal of understanding—he need no longer fear this material existence.

“So-called liberation and bondage have no meaning for a person who is already engaged in Your devotional service, just as a rope is not fearful to a person who knows that it is not a snake.

Krsna Book 16:

Different varieties of philosophical speculators try to reach You. You are the ultimate goal of all philosophical efforts, and it is actually only You who are described by all philosophies and by different kinds of doctrines. Let us offer our respectful obeisances unto You, because You are the origin of all scripture and the source of knowledge. You are the root of all evidences, and You are the Supreme Person who can bestow upon us the supreme knowledge. You are the cause of all kinds of desires, and You are the cause of all kinds of satisfaction. You are the Vedas personified. Therefore we offer You our respectful obeisances.

Krsna Book 23:

Everyone is loving his self according to the advancement of his knowledge. Ultimately, when a person comes to understand that his self is the spirit soul and that the spirit soul is nothing but a part and parcel of the Supreme Lord, he recognizes the Supreme Lord as the ultimate goal of love and then surrenders unto Him. This surrender is considered auspicious for the conditioned soul. Our life, property, home, wife, children, house, country, society and all paraphernalia which are very dear to us are expansions of the Supreme Personality of Godhead. He is the central object of love because He gives us all bliss, expanding Himself in so many ways according to our different situations, namely bodily, mental or spiritual.

Krsna Book 32:

During Kṛṣṇa's advent, the Vedic scholars took birth in the shape of the gopīs in Vṛndāvana; as young gopīs, they got the association of Kṛṣṇa in fulfillment of their previous birth's desire. The ultimate goal of their perfect desire was attained, and they were so joyous that they had nothing further to desire. This is confirmed in the Bhagavad-gītā: if one attains the Supreme Personality of Godhead, then he has no desire for anything. When the gopīs had Kṛṣṇa in their company, not only all their grief but their lamenting in the absence of Kṛṣṇa was relieved. They felt they had no desire to be fulfilled. Fully satisfied in the company of Kṛṣṇa, they spread their cloths on the ground.

Krsna Book 40:

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 84:

You are therefore known as brahmaṇya-deva. Our dear Lord, You are the last word in good fortune and the last resort of all saintly persons; therefore we all consider that we have achieved the perfection of our life, education, austerity and acquisition of transcendental knowledge by meeting You. Factually, You are the ultimate goal of all transcendental achievements.

Krsna Book 87:

In the mode of goodness there is sufficient light for understanding things as they are. For example, from earth a tree grows, and from the wood of the tree, fire is ignited. In that igniting process we first of all find smoke, and the next stage is heat, and then fire. When there is actually fire, we can utilize it for various purposes; therefore, fire is the ultimate goal. Similarly, in the gross material stage of life the quality of ignorance is very prominent.

Krsna Book 87:

Being properly received by Vyāsadeva in his āśrama and seated very comfortably, Nārada Muni narrated the entire story of what he had heard from Nārāyaṇa Ṛṣi. In this way Śukadeva Gosvāmī informed Mahārāja Parīkṣit of the answers to his questions regarding the essence of Vedic knowledge and what is considered to be the ultimate goal in the Vedas. The supreme goal of life is to achieve the transcendental blessings of the Supreme Personality of Godhead and thus become engaged in the loving service of the Lord. One should follow in the footsteps of Śukadeva Gosvāmī and all the other Vaiṣṇavas in the disciplic succession and should pay respectful obeisances unto Lord Kṛṣṇa, the Supreme Personality of Godhead, Hari.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.9:

Not to speak of karma-yoga, even in the lesser discipline of eightfold yoga, whatever progress the yogī makes on the path toward the goal of samādhi does not go in vain, although he may not reach the ultimate goal in one lifetime. In his next life he will continue his progress. By contrast, when the fruitive worker dies, whatever wealth and education he has acquired, along with the endeavor that went into acquiring them, all become null and void. As for the pure karma-yogī, or devotee, his devotional activities are all beyond the level of mind and body. They are related to the soul and the Supreme Soul, and hence his activities become the wealth of his pure, eternal soul.

Renunciation Through Wisdom 1.9:

In the process of karma-kāṇḍa, it is recommended that one renounce physical pleasures for a time; so a karmī may sometimes be called an ascetic. Yet however much penance a karmī may perform, ultimately this penance is another form of sensual enjoyment, since that is its ultimate goal. The demons also perform penance to increase their powers, but it is all simply to enjoy their senses. Once the living entity can transcend the stage of hankering after sensual pleasures, he comes easily to the stage of karma-yoga, which is in all respects good. Only such a person can benefit society.

Renunciation Through Wisdom 3.3:

It does not refer to the impersonalist concept of the Supreme. After a person understands sambandha-jñāna, he comes to the stage of abhidheya-jñāna, knowledge of how to act in his relationship with the Supreme Lord. This is devotional service, practiced by liberated souls. The mature stage of abhidheya-jñāna leads one to love of Godhead, the ultimate goal of all living entities.

Renunciation Through Wisdom 3.3:

If one is serious about the real meaning of life, then simple endeavoring to escape the crippling clutches of māyā is not the only undertaking. The ultimate goal is to liberate ourselves from the enthrallment of the illusory energy and become wholly subservient to the transcendental, spiritual energy.

In the Caitanya-caritāmṛta (Madhya 20.108-09, 111, 117-8, 120, and 122), Lord Caitanya gives some illuminating advice to Sanātana Gosvāmī:

Renunciation Through Wisdom 5.1:

He went on to say, bhaja govindaṁ mūḍha-mate: "O fools, simply worship Govinda." From his use of the word bhaja, "worship," we understand him to mean that one should worship Lord Govinda's name, form, qualities, pastimes, and do on. The state of transcendence discussed here is far beyond impersonal realization, the ultimate goal of the monists. Indeed, those who worship Govinda enter into Śrī Vṛndāvana in Śrī Mathurā, the highest spiritual realm, where Śrī Śrī Rādhā and Kṛṣṇa enact Their quintessential pastimes.

Message of Godhead

Message of Godhead 2:

And to travel all over the universe is to circumambulate the wheel of work. There is no estimation of our circumambulation and the concomitant distress resulting from such travel life after life for illusory, material happiness, which is compared to the will o' the wisp. In the capacity of a false enjoyer, without any obedience to the supremely powerful Lord, the living soul searches for permanent happiness life after life, but he does not know where the real happiness is. Therefore, Prahlāda Mahārāja says that no one knows that his ultimate goal of self-realization is to reach Viṣṇu, the all-powerful Godhead.

Message of Godhead 2:

The learned sages say that to approach the lotus feet of Viṣṇu is to get liberation. We can satisfy our ordinary desires by satisfying the transcendental senses of Viṣṇu, which is the ultimate goal of karma-yoga, or work with transcendental results. If we do not perform our duties in this manner, for the satisfaction of Viṣṇu, then certainly all and any work done by us will produce nothing but poisonous material results, and ultimately there will be disaster in the world. By doing everything for the satisfaction of Viṣṇu and taking the remnants of the offerings made to Viṣṇu, we can get rid of the vices and sinful reactions that accumulate in the course of our performing our prescribed duties.

Message of Godhead 2:

There are various kinds of sacrifices that will be examined later on, but we should understand that the ultimate goal of all sacrifices is to please the Supreme Godhead, Viṣṇu. During our material existence, we have to deal with material objects, if only to keep body and soul together. But in all such material activities we can evoke the spiritual atmosphere, in terms of the Vedantic truth that the Supreme Spirit is omnipresent. This truth is imperfectly explained by the proponents of pantheism, the misconception that everything is the Supreme Spirit simply because the Supreme Spirit is everywhere.

Message of Godhead 2:

When the iron is put into the fire and becomes red hot, the iron then develops the qualities of fire and stops functioning as iron. In the same way, when all our activities are done in terms of our relationship with Kṛṣṇa, then everything is surcharged with spiritualization. Because pleasing Kṛṣṇa has become our ultimate goal, all our activities have become spiritual activities. In a sacrifice there are five primary elements—namely, (1) the process of offering, (2) the offering itself, (3) the fire, (4) the sacrifice, and (5) the result of the sacrifice. When all of these elements become related with the Supreme Spirit, all of them become spiritualized; and at that time the whole thing becomes really a sacrifice. So when offered to the transcendental service of Śrī Kṛṣṇa, all the above-mentioned five elements become interrelated with Him, and thus they become totally spiritualized.

Message of Godhead 2:

Obviously, attainment of transcendental loving service to the Personality of Godhead is the ultimate goal of all mysticism. That is the purport of the above-mentioned verse. It is also worth mentioning the statement that Ṭhākura Bhaktivinoda makes in this connection: "The mystic who is engaged in the performance of the principle of loving service of Godhead is the highest of all mystics." One who renders loving service to Śrī Kṛṣṇa, the Personality of Godhead, with devotion and austerity, is the greatest of all mystics. Men who undertake austerities motivated by a desire for material results cannot be called yogīs or mystics.

Message of Godhead 2:

When one adds a definite conception of the supreme ruling principle, the Supreme Lord, one progresses to the third stepping-stone. And finally, when a process of transcendental loving service to the Supreme Personality is added, progress is made perfectly to the ultimate goal. The mystic path is therefore a transcendental evolution in which all the above stages are part of the gradual process of spiritual development. It is necessary to mention all the above stages to understand the final stage. Therefore, one who desires to attain to the supreme goal may adopt the systematic mystic path.

Message of Godhead 2:

For this reason alone are the mystics of different stages named differently. So the conclusion is that although the path of mystic yoga is one, the transcendental devotee is the greatest of all mystics, because he alone follows the path to its ultimate goal.

At this point, it should be noted that progressive development along the transcendental mystic path is not totally identical with ordinary material progress. In the material world one has to pass through a certain stage of development before one can be admitted to the next stage, and there is no alternative to this process of progress.

Light of the Bhagavata

Light of the Bhagavata 36, Purport:

This false identification and attraction for matter gradually dry up and fade away by success in the cultivation of the human spirit. That is the effect of such higher cultivation. Progress in spiritual culture brings about the disintegration of false ego and material attraction.

The ultimate goal of cultivating the human spirit is God realization and surrender unto God with a full sense of His all-pervasive nature. When a liberated soul thus surrenders unto the lotus feet of the all-pervading Godhead, the ocean of nescience becomes as insignificant to him as the water in the small hoofprint of a calf. He at once becomes eligible to be promoted to the spiritual kingdom, and he has nothing to do with the miserable land of the material world.

Light of the Bhagavata 39, Purport:

Lord Caitanya recommended the feeling of the gopīs as the highest mode of worship that can be rendered to the Lord. The conclusion is that the regular practice of bhakti-yoga will lead the devotee to the plane of intense love for the Lord, and that is the single qualification by which the conditioned soul is allowed to reenter the eternal life of bliss in the kingdom of God. The threefold miseries of material existence are at once nullified by intense love of God, which is the ultimate goal of cultivating the human spirit.

Sri Isopanisad

Sri Isopanisad 17, Purport:

In this mantra the living entity prays to enter the spiritual kingdom of God after relinquishing his material body and material air. The devotee prays to the Lord to remember his activities and the sacrifices he has performed before his material body is turned into ashes. He makes this prayer at the time of death, with full consciousness of his past deeds and of the ultimate goal. One who is completely under the rule of material nature remembers the heinous activities he performed during the existence of his material body, and consequently he gets another material body after death.

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

Mukunda-mala-stotra mantra 5, Purport:

People who develop this conception of religiosity perform sacrifices, give in charity, and undergo different types of austerity and penance, all with a view toward being rewarded with material prosperity. The ultimate goal of such so-called religious people is sense gratification of various kinds. For sense gratification, material prosperity is necessary, and therefore they perform religious rituals with a view toward the resultant material name, fame, and gain.

Narada-bhakti-sutra (sutras 1 to 8 only)

Narada Bhakti Sutra 5, Purport:

The next item favorable for devotional service is niścaya, confidence. When one becomes disappointed in his service to the Supreme Lord, that disappointment must be rejected and replaced with confidence in attaining the ultimate goal, love of Godhead. The devotee should patiently follow the rules and regulations of devotional service so that the day will come when he will achieve, all of a sudden, all the perfection of devotional service. He should not lament for any loss or any reverse in his advancement in spiritual life. This patience (dhairya) is the third positive item for advancing in devotional service.