Cc Madhya 12.1-24

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We just read earlier this morning in the Bhajana Rahasya, the third verse, "tṛṇād api sunīcena," Bhaktivinoda Ṭhākura says that fame is the most difficult of the anarthas to give up. "Wanting to be famous for one's acumen in devotional service," he said, "one should give that up.

(Reflection by HG Vaisesika Dasa )

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Cc Madhya 124-243

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At the present moment we see that some of the members of the International Society for Krishna Consciousness are tending to leave their preaching activities in order to sit in a solitary place. This is not a very good sign. It is a fact that Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has condemned this process for neophytes. He has even stated in a song, pratiṣṭhāra tare, nirjanera ghare, tava hari-nāma kevala kaitava: “Sitting in a solitary place intending to chant the Hare Kṛṣṇa mahā-mantra is considered a cheating process.” This practice is not possible for neophytes at all. The neophyte devotee must act and work very laboriously under the direction of the spiritual master, and he must thus preach the cult of Śrī Caitanya Mahāprabhu. Only after maturing in devotion can he sit down in a solitary place to chant the Hare Kṛṣṇa mahā-mantra as Śrī Caitanya Mahāprabhu Himself did. Although Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, to teach us a lesson He traveled all over India continuously for six years and only then retired at Jagannātha Purī. Even at Jagannātha Purī the Lord chanted the Hare Kṛṣṇa mahā-mantra in great meetings at the Jagannātha temple. The point is that one should not try to imitate Haridāsa Ṭhākura at the beginning of one’s transcendental life. One must first become very mature in devotion and thus receive the approval of Śrī Caitanya Mahāprabhu. Only at such a time may one actually sit down peacefully in a solitary place to chant the Hare Kṛṣṇa mahā-mantra and remember the lotus feet of the Lord. The senses are very strong, and if a neophyte devotee imitates Haridāsa Ṭhākura, his enemies (kāma, krodha, lobha, moha, mada and mātsarya) will disturb and fatigue him. Instead of chanting the Hare Kṛṣṇa mahā-mantra, the neophyte will simply sleep soundly. (Cc Madhya 11.176 purport)

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O King, constant chanting of The Holy Name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge.

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Everybody carries a song in their heart. That's what moves all of us. Melody and rhythm are universal. So in Bhakti, when we sing these bhajans, they go deeply within our body. They overwrite the other sound vibrations that are there, and they leave us with the clear, pristine spiritual sounds of another realm. And when we have those and we can aspire for that realm, actually, we'll be carried to that realm by the power of that sound vibration.

(excerpt from the talk Material World Has a Shelf Life | Prabhupada Picks #6&7 | HG Vaisesika Dasa | 16 Aug 2025)

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Cc Madhya 11.49-126

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In this context, there is a way in which Kṛṣṇa describes to Uddhava in the Eleventh Canto of Śrīmad Bhāgavatam that the soul is never really liberated from the material world, because it was never bound in the first place. There is no liberation unless you are actually bound to the material world. "Asaṅgo hi ayaṁ puruṣaḥ" — the living entity never had anything to do with it in the first place. So he is never really connected with it.

This idea of "now he's liberated" is a misnomer. Kṛṣṇa says that — plain and clear.

And so, you know, being more liberal with the idea of Nitya-siddha, if you go to the other side of the spectrum and you understand that those who are fully engaged with Śrī Caitanya Mahāprabhu in service, they have nothing to do with the material world anymore, and they have assumed their original condition, which is nitya-siddha.

It's also described how there are sādhana-siddhas, there are kṛpā-siddhas, and there are nitya-siddhas. And in most places, there is special consideration for the nitya-siddhas because they never touched the material world in the first place. But.. as Prabhupāda writes, "Siddha is siddha," whether it's sādhana-siddha or kṛpā-siddha or nitya-siddha. 'Siddha means siddha.'

Sometimes people argue over this and say, "Yeah, but that guy's a sādhana-siddha or whatever." But siddha is siddha. Besides that, you're a soul; you never touched the material world in the first place. So, I think these purports are absolutely charming and encouraging, because it's what the devotees feel when they join the Kṛṣṇa Consciousness Movement, Lord Caitanya's movement. It's so potent! Why wouldn't you feel completely liberated, because of being fully engaged in the Saṅkīrtana movement?

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Cc Madhya 10.177-11.48

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There are cases when insincere people who are immature or ill-motivated approach a saintly person. In fact, one of the stories is about how a capitalist from Calcutta had gone to meet Babaji Maharaj where he was chanting in the field. Because this guy was rich, he thought, "Look, I have everything except for a guru. If I get a guru, then I've got everything—and the whole package! Not only am I the best materially, but everyone will say I have the best guru too, because who's more renounced than him?"

So he went there and surrendered in the middle of the field, thinking something like, "You know, I will give you whatever you want. I'll build your little place." He was thinking, "What could he want? He's just sitting out here in the field."

And then Babaji Maharaj said to him, "Okay, I'll accept you. I only have one thing to ask."

He asked "What is that?"

Maharaja said, "You sit down here with me and don't go home. That's the only alms I beg."

And that person fled because he wasn't sincere. He was just going with an insincere request, with a material desire. But Prataparudra was different. He actually had this burning desire to meet the Lord.

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whenever a kīrtana of pure devotees takes place, the Lord is immediately present. By chanting the holy names of the Lord, we associate with the Lord personally.

(Cc Madhya 1.126)

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Cc Madhya 10.109-175

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If one is to take advantage of the position of the spiritual master, then there has to be a sense of reverence, because mercy flows down. But, at the same time, one may lose the intimate connection of friendship in which the heart of the spiritual master opens and the contents flow out.

So there's an example of fire. One shouldn't get too close to the fire, otherwise you get burned. But if you stay too far away, you may not be able to take advantage of the qualities of the fire. So, there should be an appropriate mix of both of those.

And just as far as the second point goes, I mean, it's a generally accepted principle that intimacy in relationships anywhere, but especially with the spiritual master and the Supreme Personality of Godhead, is a more advanced position.

itthaṁ satāṁ brahma-sukhānubhūtyā

dāsyaṁ gatānāṁ para-daivatena

māyāśritānāṁ nara-dārakeṇa

sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ (SB 10.12.11)

There's some wonderment in the discovery of those in Vṛndāvan in this verse I just quoted from Chapter Twelve of the Tenth Canto, that those who are in the topmost position have an equal position with the Lord. They are so intimately related, and that's put in the higher position, as more mercy, than those who are dāsyaṁ gatānāṁ para-daivatena. They see the Supreme Personality of Godhead as their master, The Supreme Lord with opulence. Therefore, the second answer to the second question is the one: when there is intimacy, then it's known that one's receiving more mercy, but both things should be there in the relationship. That's my final answer.

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Cc Madhya 10.10-108

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Physical proximity isn't necessarily the thing that helps, because you can be in somebody's physical proximity, and your mind can be elsewhere.

For instance, who's in a better position? Somebody who lives in Delhi, has to work there, has to stay there, and is always thinking about living in Vṛndāvana and hankering for Vṛndāvana? Or someone who moved to Vṛndāvana, but they're thinking, "I wish I could go to Delhi, because I want to go to Haldirām’s, have a snack, and watch a football match"? I mean, who's in a better position? Physical proximity? One's in Vṛndāvana, the other one's in Delhi.

So your point about, okay, he (Kālā Kṛṣṇa Dāsa) was close to Caitanya Mahāprabhu—but if your mind isn't engaged, then you could be far away and not taking advantage of Mahāprabhu's mercy. The sun is there, but if you cover yourself from it, then you're not able to take advantage of it. Just like with chanting—you can chant and not even be aware that you're chanting. Then that's one of the offenses. You're chanting, and Kṛṣṇa is directly present before you as the avatāra, but then you are thinking about something else—so you are not really there.

(excerpt from discussion)

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It is concluded, therefore, that the holy name of the Lord and topics in relation with Him are always worth hearing, and therefore He is called here in this verse nāma-dheya, or one whose holy name is worth chanting.

(SB 2.7.15)

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