In our quest to commune with God, what will be the language of our communication?

A student is to read the facts with a view to create, and not with the object of fruitless retention. Students, like satellites, should reflect whatever light they receive from authors.

Just as Mahaprabhu is himself Jagannatha but nonetheless took the position of cleaning the temple, similarly it is said that when one begins to chant Krishna nama, Krishna goes into their heart and takes the role of the sweeper, removing the dirt that prevents him from residing there at all times.

Srila Bhaktisiddhanta Saraswati Thakura extols the supreme position of Guru-Vaishava-anugatya.
Actual service to Krishna (Krishna-seva) happens only through the service of Krishna’s devotees; guru and Vaishnava. Sahajiyas are not able to understand this. They think, “One who worships …

This is not a new thing. This is our vaisnava procedure. But you should see him. Can you see Bhaktivinode Thakur? Can you see Jiva Goswami ?

Although such sadhu-sanga is extremely rare, it is not completely unattainable for one who prays for it without duplicity, with sincerity, and with the knowledge that it is very difficult to receive the association of a sadhu in this world of asadhus (non-devotees).

Formalism may be favorable for devotion, but not always. The spirit is all-important, even when crossing every formality. What is required of us is our absolute attraction for service.

Although our consciousness is covered by a mountain of material misconception, its potential to shine remains undiminished. Rituals such as arati are intended to remove the mountain of our misconception, as well as shed light on our positive potential in a life of transcendental love.

Regardless of how Krishna may have appeared to mundane eyes, seen with eyes of devotion arising out of a fully concentrated meditative mind that is actually paying attention and undistracted in pure yogic objectivity—free from bias arising out of material attachment—his lila carries far-reaching implications.

In bhakti-yoga such absorption in Krishna is best attained by the practice of nama-kirtan. Nama-kirtan is thus the essence of the teachings of the Bhagavatam best exemplified by the spontaneous nama-kirtan of eternal residents of Sri Vrindavana.

Although Bhagavan has no personal experience of material suffering, he nonetheless has abstract knowledge of it. However, this abstract knowledge of material suffering does not drive his life and provides only a secondary, indirect impetus for his compassion. His life is driven by his love for his devotees, who are either entirely under the same internal sakti that governs his emotional life (in the case of nitya-siddhas) or gradually coming under its influence through their sadhana (in the case of sadhana-siddhas). In other words, Bhagavan is driven by bhakti.