Chanting is the only way to become free of offenses. We should not think that because we are offensive, we would be better off not chanting at all. There is no way to become free of offenses except to chant with the proper attitude.
(Moscow 5.1.2001)
We can measure our progress in spiritual life by how attached we are becoming to chanting the holy name. Such attachment to Krishna is the goal of our chanting. Bhaktivinoda Thakura states that without affection for the holy name, our lives are useless.
(Moscow 5.1.2001)
A preacher doesn’t see himself as convincing others to become Krishna conscious. Rather, he prays to the Lord within the heart of others and begs Him to please enter into his words so that he may encourage that living entity to turn to Him. That is how a preacher preaches.
(SB 3.29.18, Krasnodar, June 1996)
One of the effects of chanting is that we become peaceful, free of anxiety. A person may thus chant in order to become peaceful in the fulfillment of his sense gratification. His goals are all material. Such a person can never achieve love of God and will never attain suddha-nama. It is only by some great fortune—either by receiving the mercy of a powerful Vaishnava or of the Lord Himself—that we can come to the platform of pure chanting. One who does not even wish to attain pure chanting will never be able to attain it.
(Moscow 5.1.2001)
What causes the living entity to turn to Krishna? The first cause is when he hears the message of Godhead from a devotee. This causes him to turn his attention to the Lord. A preacher understands that the message he is delivering is not his own, but the Lord’s. A devotee who preaches with this understanding invokes Krishna’s presence in his words. Krishna then helps the living entity hear His message. Again, it is important for a devotee preacher to set a good example so that not only can he invoke the Lord in his words but that the living entity has something to emulate.
(SB 3.29.18, Krasnodar, June 1996)
If we can chant on the platform of namabhasa, that is better than remaining offenders. One of the of the differences between namabhasa and namaparadha is that at namabhasa we are trying to free ourselves from offenses. As long as we are endeavoring to chant purely, we have risen to the platform of namabhasa, even if we continue to commit offenses due to weakness of heart and our own ignorance. If due to foolishness or bewilderment we continue to chant with offenses, the Lord will take our attitude into consideration because He knows that persons in ignorance do not know better and a person who is suffering from weakness of heart is not trying to use the holy name to fulfill material propensities but simply lacks taste.
(Moscow 5.1.2001)
Example is more powerful than precept. It is by example that we convince others how to behave. Srila Prabhupada said that our example would prove that we were genuinely experiencing Krishna consciousness. It is that genuineness that attracts others, not our words. If we are truly attracted to Krishna, we will be able to attract others; because Krishna is all attractive, those who are attracted to Him are also attractive.
(SB 3.29.18, Krasnodar, June 1996)
If a preacher’s behavior is consistent with his words, then his words will affect others. We know if a pure devotee preaches the glories of pure devotional service, his heart is free from envy and he is friendly to all living beings. He is thus always able to be absorbed in hearing spiritual subject matters and uses all of his time to glorify the Lord’s holy name and pastimes. When a devotee possesses such purity, his words will affect those who hear him and they too will strive for purity.
(SB 3.29.18, Krasnodar, June 1996)
Those who are motivated by false humility will want others to see their humility. When they see someone who can interfere or compete with their apparent humility, they disrespect those persons: “My humility is superior to your humility. Therefore let me push your humility down so that my humility can prevail.” Such a show is a lie.
(SB 3.29.9, Dnepropetrovsk, June 1996)
A devotee never thinks himself to be advanced. In fact, he doesn’t even consider himself a devotee. A devotee is always striving to become a devotee, because he sees within himself his many shortcomings.
(SB 3.29.18, Krasnodar, June 1996)