So we have to learn how to chant. Therefore in the śāstras, in thePurāṇas, the ten kinds of offenses are described. And Śrīla Jīva Gosvāmī has given very much stress to avoid these offenses. Śuddha-nāma. In the beginning we cannot chant pure form of the (holy) name, because we are accustomed… But still, by chanting process, then it becomesnāmābhāsa, almost pure. Ābhāsa means just like before sunrise, you find the darkness is off, but it is not sunlight. It is different from sunlight, but still, there is the dawn, you can see everything distinctly. Similarly, first there is offensive name and, if you avoid, avoid the ten kinds of offenses, then gradually it becomes nāmābhāsa. And ŚrīlaHaridāsa Ṭhākura has

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Below we have compiled many verses, mostly from SB and BG

For Understanding why “good and bad” things happen to us,and more specifically how each of us individually reacts to such events as devotees or Vaisnavas. The ultimate goal of all action, according to our philosophy is to only act for the satisfaction of God, or Krsna, and in that way no personal karma is generated. OK  here we go….

SB 1.17.18  O greatest among human beings, it is very difficult to ascertain the particular miscreant who has caused our sufferings, because we are bewildered by all the different opinions of theoretical philosophers.

PURPORT

There are many theoretical philosophers in the world who put forward their own theories of cause and effect especially about the cause of suffering and its effect on different living beings. Generally there are six great philosophers: Kaṇāda, the author of Vaiśeṣika philosophy; Gautama, the author of logic; Patañjali, the author of mystic yoga; Kapila, the author of Sāṅkhya philosophy; Jaimini, the author of Karma-mīmāṁsā; and Vyāsadeva, the author of Vedānta–darśana.

Although the bull, or the personality of religion, and the cow, the personality of the earth, knew perfectly well that the personality of Kali was the direct cause of their sufferings, still, as devotees of the Lord, they knew well also that without the sanction of the Lord no one could inflict trouble upon them. According to the Padma Purāṇa, our present trouble is due to the fructifying of seedling sins, but even those seedling sins also gradually fade away by execution of pure devotional service. Thus even if the devotees see the mischief-mongers, they do not accuse them for the sufferings inflicted. They take it for granted that the mischief-monger is made to act by some indirect cause, and therefore they tolerate the sufferings, thinking them to be God-given in small doses, for otherwise the sufferings should have been greater.

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Somebody was talking that “Your Deity is just like trying to talk with me.” Prasanna–vaktra. Yes. He is here to talk with you, but He is waitingwhether you‘re interested to talk with Him. That’s all. Kṛṣṇa says that teṣāṁ satata–yuktānāṁ bhajatāṁ prīti–pūrvakam, buddhi–yogaṁ dadāmi tam [Bg. 10.10]. He talks, but with whom? Teṣāṁ satata–yuktānām. One who is twenty-four hours engaged with love and faith in the service of the Lord. To whom? Just like if you want to talk with some big man, then you must have qualification. Is it possible that if you want to talk with the big man here, immediately you like? No. You cannot talk. You must be fit to talk with him. Similarly, Kṛṣṇa is ready to talk with you. He has come. He has descended in arcā–mūrti to talk with you, to be visible by you. Now you make yourself ready and fit to talk with Kṛṣṇa. Then He will exchange conversation. Santaḥ sadaiva hṛdayeṣu vilokayanti. This is possible. This is a qualification.  Bombay Dec 4 1974 lecture