This does not mean that devotees reject logic and argument, however. Certainly we have to use logic and argument to come to the point of accepting the statements of scripture and the spiritual master as conclusive. In the end, however, all logic and argument has to be transcended, because neither engender pure devotion. Faith is the only real basis of devotion.
LFD Vol 2, Pg 23, 2nd paragraph
Sometimes before we can develop a hankering for a higher taste, however, we need a push. When Srila Prabhupada was asked to define guru-kripa, he pushed his disciple’s chest with his finger and said, “This is guru-kripa.” That push gives us inspiration to aspire for something higher than what we already know. The spiritual master’s mercy is his application of force through his instructions.
LFD Vol 2, Pg 20, 2nd paragraph
Adhering to our sadhana practices purifies our heart, and gradually allows us to develop a genuine longing to serve the Lord. When sadhana is executed with genuine longing, it has the potential to awaken bhava-bhakti. Thus if we wish to make tangible advancement, we must not allow our sadhana to become mechanical or devoid of spiritual aspiration. We must execute our daily practices with the yearning to achieve Krishna’s service.
LFD Vol 2, Pg 15, last paragraph
Niyamagraha means following the rules and regulations without being aware of the purpose behind them. We should be very careful not to follow rules and regulations simply for their own sake, forgetting the purpose behind them. For example, we may chant a particular number of rounds per day thinking that we are “safe” because we are meeting our quota; but if we do not have a sense of what chanting the holy name is meant to be about, we may think it doesn’t matter what else we do while we chant, and thus commit namaparadha.
LFD Vol 2, Pg 15, 4th Paragraph Onwards
Sadhana-bhakti can be divided into two parts, vaidhi and raganuga.The difference between vaidhi and raganuga sadhana-bhakti is the inspiration that drives them. In vaidhi bhakti the inspiration comes from the sense of obligation one feels to follow the instructions of the spiritual master and the scripture. That obligation may be based on fear of what will happen if one does not follow, one’s sense of duty, which is usually based on scriptural injunction, or habit. The practice of raganuga bhakti however, is inspired by one’s natural attraction to the devotional service itself.
LFD Vol 2, Pg 14, 2nd Paragraph Onwards
If we find that we are not spontaneously engaged in hearing and chanting and the other prescribed devotional activities, we should engage in one or more of them according to regulation. Thus every day without fail we chant Hare Krishna, worship the Deities, and hear or read Srimad-Bhagavatam. We actually regulate our lives around these prescribed activities in order to provoke thoughts and remembrances of Krishna, which is our goal.To think of Krishna is the essence of sadhana-bhakti, and to serve the guru by evoking such thoughts is the disciple’s essential duty.
LFD Vol 2, Pg 13, 4th Paragraph
Regulated devotional service is meant to eventually lead to spontaneous devotional service. When persons reach the spontaneous platform of bhakti, they no longer need to be conscious of all the prohibitions. This does not mean that they are free to engage in sinful activity; rather, persons on the spontaneous platform are no longer inclined to commit sinful activity and therefore spontaneously follow rules and regulations. Their consciousness is always absorbed in thoughts of Krishna and they are always engaged in the nine prescribed activities of bhakti—hearing, chanting, remembering, etc. In that sense, these devotees are above the rules and regulations.
LFD Vol 2, Pg 13, 3rd Paragraph
If we have implicit faith in the Lord’s words, we can still be happy even if we are suffering. Mukunda had such faith when he was told that he would only attain the Lord’s darsana after ten million births; he felt only ecstasy and did not feel resentment or even pain at hearing it would take him ten million births before again seeing the Lord. We must have faith like Mukunda’s. Then if we suffer by the Lord’s will, we will accept it as our means of repentance and will continue to worship the Lord, trusting that He will forgive us for our offenses.
LFD Vol 2 Pg 156 3rd Paragraph
There are two kinds of suffering: forced suffering and voluntary suffering. Forced suffering is the kind of suffering that results from karmic activity; it always leads to more suffering because we tend to try to counteract our suffering by performing more karmic activity. We do not go to Krishna for shelter. Voluntary suffering is when we recognize that we are undergoing suffering for the Lord’s pleasure. Devotees don’t try to counteract voluntary suffering by karmic activity but go to their true shelter, Sri Krishna. We can therefore experience happiness even in the midst of suffering. When devotees see their suffering in connection with Krishna they are joyful because they understand that their suffering helps them come closer to Krishna.
LFD Vol 2 Pg 156 2nd Paragraph
There is a verse that says that all the demigods’ good qualities automatically manifest in those who have developed unalloyed devotion to the Supreme Lord, Vasudeva. These qualities may not appear the moment we take brahminical initiation, but still, we have to become greedy for Krishna and the devotional qualities will gradually be ours. Prabhupada often explained that in giving brahminical initiation he was giving the devotees the chance to become brahmanas. This means that we are being given the chance to develop devotional qualities.
LFD Vol 2 Pg 381 2nd Paragraph