If, due to some righteous activities which provoke devotional service, one is influenced by the service attitude and takes shelter of the good association of pure devotees, he develops attachment for hearing and chanting. By developing chanting and hearing, one can advance further and further in regulative devotional service to the Supreme Lord. As one so advances, his misgivings about devotional service and his attraction for the material world proportionately diminish. By advancing in hearing and chanting, a devotee becomes more firmly fixed in his faith, and gradually his initial faith develops into a taste for devotional service, and that taste gradually develops into attachment. When attachment becomes pure, it exhibits the two characteristics of bhāva and rati. When rati increases, it is called love of Godhead, and love of Godhead is the ultimate goal of human life.
(Teachings of Lord Caitanya).

Caitanya Mahāprabhu has recommended that everyone chant the Hare Kṛṣṇa mantra just to cleanse the dust from the heart. If the dust of the heart is cleansed away, then one can actually understand the importance of the holy name. For persons who are not inclined to clean the dust from their hearts and who want to keep things as they are, it is not possible to derive the transcendental result of chanting the Hare Kṛṣṇa mantra. One should, therefore, be encouraged to develop his service attitude toward the Lord, because this will help him to chant without any offense. And so, under the guidance of a spiritual master, the disciple is trained to render service and at the same time chant the Hare Kṛṣṇa mantra. As soon as one develops his spontaneous service attitude, he can immediately understand the transcendental nature of the holy names of the mahā-mantra.
(Nectar of Devotion).

The Lord also sometimes descends to this earth in different incarnations to fulfill the desire of His devotees. He is so exalted and great that I do not know how to satisfy Him.” She thought that the Supreme Personality of Godhead could be pleased only out of His own causeless mercy upon the devotee; otherwise, there was no means to please Him. Lord Caitanya, in the same way, prayed in His Śikṣāṣṭaka verses, "My Lord, I am Your eternal servant. Somehow or other I have fallen into this material existence. If You kindly pick Me up and fix Me as an atom of dust at Your lotus feet, it will be a great favor to Your eternal servant." The Lord can be pleased only by a humble attitude in the service spirit. The more we render service unto the Lord under the direction of the spiritual master, the more we make advancement on the path approaching the Lord. We cannot demand any grace or mercy from the Lord because of our service rendered to Him. He may accept or not accept our service, but the only means to satisfy the Lord is through the service attitude, and nothing else.
(Krsna Book).

Actually, the Absolute is personal, but He is independent. He does not require to personally take a brush and colors to paint the flowers, for His potencies act so wonderfully that it appears as if flowers have come into being without the aid of an artist. The impersonal view of the Absolute Truth is accepted by less intelligent men, because unless one is engaged in the service of the Lord one cannot understand how the Supreme is acting—one cannot even know the Lord's name. Everything about the Lord's activities and personal features is revealed to the devotee only through his loving service attitude.
(Krsna Book).

If the Supreme is omnipotent, He should be simultaneously personal and impersonal. One who rejects either of these aspects of the Lord tries to limit the absoluteness of the Supreme. Such logic is described as "the logic of half a hen," by which a fool wishes to profit from the egg-laying half of the hen without having to feed the front half. Those who have been blessed by the spiritual master and the Supreme Lord can easily see through this foolish concept and abstain from futile, time-wasting debates. The process of surrender gradually reveals the wonderful glories of the Supreme Lord. Puny human attempts to comprehend such topics will merely end in confusion. The Supreme Lord manifests Himself to the devotee in proportion to the devotee's service attitude and surrender. Arguments and debates are totally inadequate means for understanding the Supreme Absolute Truth.
(Renunciation Through Wisdom).

All power is obtained from the Lord; therefore each particular power must be utilized to execute the will of the Lord and not otherwise. The Lord can be known by one who has adopted such a submissive service attitude. Perfect knowledge means knowing the Lord in all His features, knowing His potencies and knowing how these potencies work by His will. These matters are described by the Lord in the Bhagavad-gītā, the essence of all the Upaniṣads.
(Sri Ishopanishad).

Genuine religion, however, does not culminate in either economic development, sense gratification, or salvation. The perfection of religion is to attain complete satisfaction of the spirit soul, and this is accomplished by rendering devotional service to the Lord, who is beyond the perception of the material senses. When the living being directs his eternal service attitude toward the eternal Supreme Being, such service can never be hampered by any sort of material hindrance. Such transcendental service is above even salvation, and therefore it certainly does not aim at any kind of material reward in the shape of name, fame, or gain.
(Mukunda-Mala-Stotra).

One who engages in the transcendental loving service of the Supreme Being automatically attains detachment from material name, fame, and gain, which are aspired for only by those who do not understand that this name, fame, and gain are merely shadows of the real thing. Material name, fame, and gain are only perverted reflections of the substance—the name, fame, and opulences of the Lord. Therefore the pure devotee of Lord Vāsudeva, enlightened by the transcendental service attitude, has no attraction for such false things as religiosity, economic development, sense gratification, or salvation, the last snare of Māyā.
(Mukunda-Mala-Stotra).