Daily Reading: Caitanya Caritamrita page-123

CC Ādi 3.99

āpani śrī-kṛṣṇa yadi karena avatāra
āpane ācari’ bhakti karena pracāra

Translation: 

[Advaita Ācārya thought:] “If Śrī Kṛṣṇa were to appear as an incarnation, He Himself could preach devotion by His personal example.

CC Ādi 3.100

nāma vinu kali-kāle dharma nāhi āra
kali-kāle kaiche habe kṛṣṇa avatāra

Translation: 

“In this Age of Kali there is no religion other than the chanting of the holy name of the Lord, but how in this age will the Lord appear as an incarnation?

CC Ādi 3.101

śuddha-bhāve kariba kṛṣṇera ārādhana
nirantara sadainye kariba nivedana

Translation: 

“I shall worship Kṛṣṇa in a purified state of mind. I shall constantly petition Him in humbleness.

CC Ādi 3.102

āniyā kṛṣṇere karoṅ kīrtana sañcāra
tabe se ‘advaita’ nāma saphala āmāra

Translation: 

“My name, ‘Advaita,’ will be fitting if I am able to induce Kṛṣṇa to inaugurate the movement of the chanting of the holy name.”

Purport: 

The nondualist Māyāvādī philosopher who falsely believes that he is nondifferent from the Lord is unable to call Him like Advaita Prabhu. Advaita Prabhu is nondifferent from the Lord, yet in His relationship with the Lord He does not merge with Him but eternally renders service unto Him as a plenary portion. This is inconceivable for Māyāvādīs because they think in terms of mundane sense perception and therefore think that nondualism necessitates losing one’s separate identity. It is clear from this verse, however, that Advaita Prabhu, although retaining His separate identity, is nondifferent from the Lord.

Śrī Caitanya Mahāprabhu preached the philosophy of inconceivable, simultaneous oneness with the Lord and difference from Him. Conceivable dualism and monism are conceptions of the imperfect senses, which are unable to reach the Transcendence because the Transcendence is beyond the conception of limited potency. The actions of Śrī Advaita Prabhu, however, give tangible proof of inconceivable nondualism. One who therefore surrenders unto Śrī Advaita Prabhu can easily follow the philosophy of inconceivable simultaneous dualism and monism.

Daily Reading: Srimad Bhagavatam page-123

SB 1.5.25

ucchiṣṭa-lepān anumodito dvijaiḥ
 sakṛt sma bhuñje tad-apāsta-kilbiṣaḥ
evaṁ pravṛttasya viśuddha-cetasas
 tad-dharma evātma-ruciḥ prajāyate

Translation: 

Once only, by their permission, I took the remnants of their food, and by so doing all my sins were at once eradicated. Thus being engaged, I became purified in heart, and at that time the very nature of the transcendentalist became attractive to me.

Purport: 

Pure devotion is as much infectious, in a good sense, as infectious diseases. A pure devotee is cleared from all kinds of sins. The Personality of Godhead is the purest entity, and unless one is equally pure from the infection of material qualities, one cannot become a pure devotee of the Lord. The bhakti-vedāntas as above mentioned were pure devotees, and the boy became infected with their qualities of purity by their association and by eating once the remnants of the foodstuff taken by them. Such remnants may be taken even without permission of the pure devotees. There are sometimes pseudodevotees, and one should be very much cautious about them. There are many things which hinder one from entering devotional service. But by the association of pure devotees all these obstacles are removed. The neophyte devotee becomes practically enriched with the transcendental qualities of the pure devotee, which means attraction for the Personality of Godhead’s name, fame, qualities, pastimes, etc. Infection of the qualities of the pure devotee means to imbibe the taste of pure devotion always in the transcendental activities of the Personality of Godhead. This transcendental taste at once makes all material things distasteful. Therefore a pure devotee is not at all attracted by material activities. After the elimination of all sins or obstacles on the path of devotional service, one can become attracted, one can have steadiness, one can have perfect taste, one can have transcendental emotions, and at last one can be situated on the plane of loving service of the Lord. All these stages develop by the association of pure devotees, and that is the purport of this stanza.

Daily Reading: Bhagvad Gita As it is- Page-123

Bg 3.25

saktāḥ karmaṇy avidvāṁso
yathā kurvanti bhārata
kuryād vidvāṁs tathāsaktaś
cikīrṣur loka-saṅgraham

Translation: 

As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, for the sake of leading people on the right path.

Purport: 

A person in Kṛṣṇa consciousness and a person not in Kṛṣṇa consciousness are differentiated by different desires. A Kṛṣṇa conscious person does not do anything which is not conducive to development of Kṛṣṇa consciousness. He may even act exactly like the ignorant person, who is too much attached to material activities, but one is engaged in such activities for the satisfaction of his sense gratification, whereas the other is engaged for the satisfaction of Kṛṣṇa. Therefore, the Kṛṣṇa conscious person is required to show the people how to act and how to engage the results of action for the purpose of Kṛṣṇa consciousness.

Bg 3.26

na buddhi-bhedaṁ janayed
ajñānāṁ karma-saṅginām
joṣayet sarva-karmāṇi
vidvān yuktaḥ samācaran

Translation: 

So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities [for the gradual development of Kṛṣṇa consciousness].

Purport: 

Vedaiś ca sarvair aham eva vedyaḥ. That is the end of all Vedic rituals. All rituals, all performances of sacrifices, and everything that is put into the Vedas, including all direction for material activities, are meant for understanding Kṛṣṇa, who is the ultimate goal of life. But because the conditioned souls do not know anything beyond sense gratification, they study the Vedas to that end. But through fruitive activities and sense gratification regulated by the Vedic rituals one is gradually elevated to Kṛṣṇa consciousness. Therefore a realized soul in Kṛṣṇa consciousness should not disturb others in their activities or understanding, but he should act by showing how the results of all work can be dedicated to the service of Kṛṣṇa. The learned Kṛṣṇa conscious person may act in such a way that the ignorant person working for sense gratification may learn how to act and how to behave. Although the ignorant man is not to be disturbed in his activities, a slightly developed Kṛṣṇa conscious person may directly be engaged in the service of the Lord without waiting for other Vedic formulas. For this fortunate man there is no need to follow the Vedic rituals, because by direct Kṛṣṇa consciousness one can have all the results one would otherwise derive from following one’s prescribed duties.

Srila Prabhupada vani #476

#476-Srila Prabhupada explains-in material world all rasas are perverted reflection-in his lecture-NOD 12 VRN 1972-11-08 The Complete Science of Bhakti-Yoga

https://drive.google.com/file/d/10atYpUJv4IU0EBpUX58hGTdpEzziGeV9/view?usp=drivesdk