• Name one spiritual practice you currently do and honestly write down the hidden material payoff you expect from it.
• Before japa or study today, audibly state that this act is for Kṛṣṇa's pleasure, not for health, image, or longevity.
• Refuse to market your sādhana — when tempted to mention your practice for prestige, stay silent and offer the impulse to Kṛṣṇa.

• Which of the four — religiosity, wealth, sense gratification, or self-knowledge — am I most secretly using to extend my life, fame, or comfort?
• If my spiritual practice produced no health, no recognition, and no opulence, would I still do it tomorrow morning?

• Treating bhakti as a self-improvement program — better sleep, calmer nerves, sharper focus — and calling that spiritual life.
• Praying to Kṛṣṇa primarily for relief, money, or status while imagining this counts as surrender.
• Using scriptural knowledge to build a reputation as "the spiritual one" in family or community rather than to purify the heart.

• Share one concrete instance where you caught yourself pursuing dharma, artha, kāma, or even ātma-vidyā for a material payoff — and what tipped you off.
• Is it acceptable to begin spiritual life with mixed motives, or does this verse demand we drop them at the door? Defend your position.
• Where does the modern "wellness" framing of yoga and meditation help newcomers, and where does it corrupt the goal Mahārāja Yadu is pointing toward?

A friend invites you to a meditation retreat, pitching it as proven to lower blood pressure, boost productivity, and add years to your life. They ask you to come and bring others. Show how you would respond — neither preaching nor pretending to agree — drawing on this verse's distinction between material and spiritual motives.

• What's wrong with wanting a longer, healthier, more prosperous life from my spiritual practice? Surely Kṛṣṇa wants me to thrive.
  Kṛṣṇa is not opposed to your well-being, but this verse warns that when these become the motive, the practice itself is reduced to a means for the body. The avadhūta in this conversation is praised precisely because he is free of that calculus — and only such a person actually tastes the eternal happiness the soul was made for.
• Isn't it unrealistic to expect beginners to have pure motives? Better they start somewhere than not at all.
  Agreed — and our tradition welcomes the ārta, arthārthī, and jijñāsu who come with mixed motives. But Mahārāja Yadu is showing us the trajectory: those motives are to be recognized, named, and gradually surrendered, not dressed up as devotion. The danger is not starting impure; it is stopping there and calling it bhakti.