There is a misunderstanding that once you get the human form of life you cannot loose it
The contrary is shown in the examples are Bharata Mahārāja and Vṛtrāsura
Transcendentalists also have feelings and can be hurt as was Jaḍa Bharata
Rahūgana Mahārāja thought Jaḍa Bharata was a jñānī
By sitting on your heels you cannot fall alseep
Without bhakti being mixed into practices of karma, jñāna and yoga they cannot give their level of temporary perfection
Getting mercy of vaiṣṇavas means getting their blessings
Blessings are the transference of kṛpā-śakti from a vaiṣṇava to someone
Goloka is not directly mentioned in the Bhāgavatam
Uttarā is convinced that there is an abode for devotees with the highest love
Ultimately it is Kṛṣṇa’s mecy that enables one to practice devotional service
Devotees have the priviledge to give bhakti-śakti
You can give what you have: prema-bhakta can give prema, bhāva-bhakta can inspire with spontaneous devotion and practitioners can bestow faith
Often asking for blessings is a way to find a short cut and avoid work
Hearing cannot be just abour staying awake or you’ll become an owl in your next life
By hearing we acquire faith and kowledge
Anugraha is a confidential type of mercy
Close connection with a vaiṣṇava means taking advantage of the association, meaning how one can hear
The process of hearing with faith and attention is key to becoming free from the modes
Caitanya Mahāprabhu didn’t like his associates to take his footdust and the water that washed his feet
Pāda-raja, the dust of one’s feet has potency according to the potency of the vaiṣṇava to inspire bhakti
The viṣṇudūtas explain to Gopa-kumāra what bhakti is
The physical activity in itself does not constitute bhakti
Becoming imbued with Kṛṣṇa’s kṛpā-śakti, becoming spiritalized by the mercy of a devotee
Devotion becomes manifest when bhakti-śakti is acquired and is flowing due to cultivation
Knowledge and its practical application can only be gotten by bhakti acquired from vaiṣṇavas
Raja-abhiṣeka also means humility