Celibacy and Married Life

What are the teachings of the acharyas concerning celibacy and married life? What if one is unable to follow the highest standard, or the standard described in the scriptures?

The accepted form of sexual indulgement that does runs in accordance with the principles of dharma, and hence with the practice of bhakti-sadhana, has been described as bodily union taking place for the sake of generating progeny with one's duly wedded partner. With these notes, we'll focus on reviewing the evidences in the writings of the acharyas on this often-debated matter.

In the first verse of his Upadeshamrita, we read Sri Rupa Goswami listing upastha-vega, or the urges of the genitals, as one of the urges that need to be conquered over. Commenting on the verse, Sri Radha-Raman Das Goswami notes, tena ca tat-tad-vega-sahanasya bhakti-pravezopayogitvam eva na tu sAdhanatvam - "By forbearing all these urges, mere entrance to bhakti is gained; it is not a sadhana-practice." Hence, in entering into the world of suddha-bhakti, the control of sexual desire is called for.

As one in his list of definitions of what a Vaishnava is, Shri Jiva Goswami cites Skanda Purana and the instructions of Markandeya to Bhagiratha:

yathA skAnde mArkaNDeya-bhagIratha-saMvAde -
dharmArthaM jIvitaM yeSAM santAnArthaM ca maithunam |
pacanaM vipramukhyArthaM jJeyAs te vaiSNavA narAH ||

atra zrI-viSNor AjJA-buddhyaiva tat tat kriyata iti vaiSNava-padena gamyate || bhs 202

"Those people for whom the purpose of life is religion, for whom the purpose of sexual intercourse are children, and for whom the purpose of cooking is to serve the brahmins, they are Vaishnavas."
 
Thus those, who act in awareness of the orders of Lord Vishnu, are understood as Vaishnavas.

The essence of the thought here is that a Vaishnava would not do something that wouldn't be pleasing to Vishnu, and since sexual intercourse without a purpose beyond enjoyment isn't something that can be offered, a Vaishnava would not engage in it. Then, the Bhagavata repeats the concept in three locations, describing the suitable period for sexual union:

gRhasthasya Rtu-gAminaH || bhp 7.12.11

"The householder should have sexual intercourse only in the fertile season."

gRhasthasyApy Rtau gantuH || bhp 11.18.43

"However [though brahmacharya was described], the householder may approach his wife for intercourse in the fertile season."

evaM vyavAyaH prajayA na ratyA
imaM vizuddhaM na viduH sva-dharmam || bhp 11.5.13

"In the same way [as with other injunctions giving room for sensual indulgence], sexual intercourse should not be for the sake of lust, but for the sake of progeny. Regardless, people do not understand such pure sva-dharmas."

Thus the pure sva-dharma, or the religious duty of the householder, has been defined.

Is there a spiritual application for sexuality, can we not employ our sex desire in the service of Krishna? The famous verse of Bhagavad-gita (7.11) addresses the matter:

dharmAviruddho bhUteSu kAmo’smi bharatarSabha || bg 7.11

"I am that lust, O greatest of the Bharatas, that is not contrary to dharma."

On this passage, there are varieties of commentaries. We embrace the words of our own purva-acharyas as the ones we are to follow. The commentaries read as follows:

zrIdharaH -- dharmeNAviruddhaH sva-dAreSu putrotpAdana-mAtropayogI kAmo’ham iti ||
vizvanAthaH -- dharmAviruddhaH sva-bhAryAyAM putrotpatti-mAtropayogI ||
baladevaH -- dharmAviruddhaH svapatnyAM putrotpatti-mAtra-hetuH ||

Sridhara: "I am the lust that is not contrary to dharma and of which the sole purpose is the bestowal of progeny for one's wife."
Vishvanath: "Not contrary to dharma means in such a way that the birth of progeny from one's wife is the sole aim."
Baladeva: "Not contrary to dharma means for the sole cause of the birth of progeny from one's wife."

Hence, begetting children that are educated in the principles of good, religious life is the desired application of sex desire. Hari-bhakti-vilasa, citing Padma-purana (5.9.44-47), praises this as the equivalent of brahmacharya:

Rtu-kAlAbhigAmI yaH sva-dAra-nirataz ca yaH |
sarvadA brahmacArIha vijJeyaH sa gRhAzramI || 11.156
...
iti matvA sva-dAreSu Rtumatsu budho vrajet |
yathokta-doSa-hIneSu sakAmeSv anRtAv api || 11.173

"The householder who approaches his devoted wife for intercourse in the period suitable for fertilization is known to always be a brahmachari."

"Thus, the intelligent person will approach his wife in the fertile period. That is said to be free of faults even if done to satisfy one's desires."

smaraNaM kIrtanaM keliH prekSaNaM guhya-bhASaNam |
saGkalpo’dhyavasAyaz ca kriyA-nirvRtir eva ca ||
etan-maithunam aSTAGgaM pravadanti manISiNaH |
viparItaM brahmacaryam etad evASTa-lakSaNam || ity Adi || (vairAgya-martAnda 12.144-145)

"Thinking of sex, praising sex, engaging in amorous acts, looking at sex, speaking of it in confidence, making a decision to do it, to pursue it and to engage in its activities -- these are the eight aspects of copulation determined by the wise. Those engaged in brahmacharya should abstain from these eight aspects."

All the aforenoted evidences should leave little room for interpretation over the ideal standard for a bhakti-sAdhaka. "However," someone may ask, "did the acharyas really understand our situation in this material world?" Yes, they certainly did; moreover, they had great confidence in the power of devotional practice when properly applied. Brahmacharya and other such virtues of restraint arise naturally in one who has turned his attention towards Krishna:

kRSNonmukhaM svayaM yAnti yamAH zaucAdayas tathA || brs 1.2.261

"Various restraints [among which Jiva glosses brahmacharya], purity and so forth arise of their own accord in the one who has turned his attention towards Krishna."

Hence, the virtue of celibacy will undoubtedly arise of its own accord in the one who is sincerely engaged in the practice of bhakti-sAdhana, even without separate endeavors!

Should one have lapses in his observances of the desired standard of abstinence, the following words of consolation are offered in the Bhagavata:

jAta-zraddho mat-kathAsu nirviNNaH sarva-karmasu |
veda duHkhAtmakAn kAmAn parityAge ’py anIzvaraH ||
tato bhajeta mAM prItaH zraddhAlur dRDha-nizcayaH |
juSamANaz ca tAn kAmAn duHkhodarkAMz ca garhayan || bhp 11.20.27-28

"He, whose faith for narrations of me has awakened, and who is disgusted with all works,
knowing all varieties of kAma as imbued with grief, is still unable to renounce them;
He should worship me, engaged with love, with faith and with firm conviction,
Reproaching the desires that lead to misery."

With such a meek and resolute approach, the grace of Bhagavan and Vaishnavas is quickly invoked, the obstacles on the path of devotion are swept aside, and the worshipable form of the Lord is firmly situated within the inner chambers of his heart. However, the one who philosophizes on the myriads of possible so-called spiritual applications of sexuality with a keen inclination for indulgement, will find it difficult to attain para-bhakti without renouncing the intellect binding him to the material world. We read in the Gita:

yaH zAstra-vidhim utsRjya vartate kAma-kArataH |
na sa siddhim avApnoti na sukhaM na parAM gatim || bg 16.23

"He, who discards the precepts of the scripture, led to acts by kAma,
He will not attain siddhi, nor joy, nor the supreme destination."

Baladeva notes, sa siddhiM pumarthopAya-bhUtAM hRd-vizuddhiM naivApnoti - "He will certainly not attain that siddhi, the attainment of the means for the aims of human life, the fresh purity of the heart." Let us therefore, in all earnestness and enthusiasm, seek to embrace the desired standard of abstinence, knowing it is instrumental in attaining successive stages of devotional progress.

Adapted from an article by Madhavananda dasa.

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The Essential Vigor of the Body

Nityaananda! Gauraanga! Hare Krishna! The practice of celibacy or even avoidance of excessive sex life rejuvenates the cells of the body. When one (male or female) manages to conserve one's vital forces within the body and sublimate them by the spiritual Bhakti process of NITAAI Yoga, one feels surging ecstasy and happiness in every pore of the body which all of you may have experienced if you would have practiced both this restraint and sublimation together for some time.

By the practice of sexual continence or preservation, one becomes more active, efficient, enthusiastic and positive in one's attitude both in the spiritual and material activities. As the saying goes, there is no gain without some pain. One has to sacrifice some moments of the flickering excitement generated when the vital forces are released, in order to experience the everlasting happiness attained via spiritual sublimation though the process of Mantra Meditation. One should think of the dullness, weakness and a kind of low experienced after

The first key to success in spiritual continence is to recognize and understand the sacred and precious nature of the energy potential one has, whether one is male or female. When one has this clear perception that it is meant to be conserved, preserved and directed towards the greatest of all attainments, to attain the supreme destination of Goloka after death, then one has a desire to practice it. Thus it is a very positive process.

According to the Bhagavad Gita, the husband and wife are cooperating with  the desire of Lord Gaura Krishna for the proper perpetuation of the species by begetting nice God conscious progeny (dharmaaviruddha kaamo'smi).  That is its primary function, not the experience of enjoyment that accompanies  it. That is a secondary offshoot of it. Then why was this function made  so enjoyable? It had to be. The procreative function is done through the sex act, and if it was not combined  with a superlative experience of mundane pleasure and enjoyment, no one would indulge  in it, and its purpose would be nullified. Unfortunately nowadays its original sacred purpose is forgotten and extraction of pleasure remains the only intention.

One may manage to conserve the vital force but unless one is relishing the higher spiritual pleasure in the chanting of Nityaananda, Gauraanga, and Hare Krishna, one will not reap the spiritual benefits of celibacy or continence. And if one is chanting the Nityananda, Gauranga, and Hare Krishna Mantras but unable to restrain oneself from excessive sense-gratification in this regard (even after trying), one should not be discouraged because the potency of the Holy Names is supremely more than the power of the material vital forces in our body, though the spiritual advancement may be slower due to the indulgence in excessive lusty desires.

Daaso'smi, BR Sadhu Swami Gaurangapada.

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Re: pleasing cows - a gentle scratch

Cows are Sacred

(from the Mahabharata, Anusasana Parva, Sections LXXXIII - LXXVII - LXXVI)

Bhishma said:

No sacrifice can be performed without the aid of curds and ghee (clarified butter). The very character of sacrifice which sacrifices have, depends upon ghee. Hence ghee (or, the cow from which it is produced) is regarded as the very root of sacrifice.

Cows have been said to be the limbs of sacrifice. They represent sacrifice itself. Without them, there can be no sacrifice. With their milk and the Havi produced therefrom, they uphold all creatures by diverse acts. Cows are guileless in their behavior. From them flow sacrifices and Havya and Kavya and milk and curds and ghee. Hence cows are sacred.

Afflicted by hunger and thirst, they bear diverse burdens. Cows support the Munis (sages).

Among all objects mobile and immobile, the mobile are superior. Among mobile creatures Brahmanas are superior. The sacrifices are all established upon them. It is by sacrifice that Soma (nectar) is got. Sacrifice has been established upon cows. (For without ghee or clarified butter, which is produced from milk, there can be no sacrifice). The gods become gratified through sacrifices. It is from the cows that the means have flowed of the sustenance of all the worlds. They yield Soma (nectar) in the form of milk. Cows are auspicious and sacred and grantors of every wish and givers of life.

They who make gifts of cows and who subsist upon the remnants of things offered as libations on the sacred fire are regarded as always performing sacrifices of every kind.

Of all kinds of gifts, the gift of cows is applauded as the highest. Cows are the foremost of all things. Themselves sacred, they are the best of cleansers and sanctifiers. People should cherish cows for obtaining prosperity and even peace. Cows are said to represent the highest energy both in this world and the world that is above. There is nothing that is more sacred or sanctifying than cows.

One should never feel any repugnance for the urine and the dung of the cow.

Note:

The Risis (ascetic seers) discovered that the magnetism of the cow is something that is possessed of extraordinary virtues. Give the same kind of food to a cow and to a horse. The horse-dung emits an unhealthy stench, while the cow-dung is an efficacious disinfectant. There can be little doubt that the urine and dung of the cow possess untold virtues.

Vyasa said:

Cows are sacred. They are embodiments of merit. They are high and most efficacious cleansers of all.

One should for three days drink the hot urine of the cow. For the next three days one should drink the hot milk of the cow. Having thus drunk for three days hot milk, one should next drink hot ghee for three days. Having in this way drunk hot ghee for three days, one should subsist for the next three days on air only.

Vasistha said:

By bathing in water mixed with cow-dung, people shall become sanctified. The deities and men shall use cow-dung for the purpose of purifying all creatures mobile and immobile. One can sit on dried cow dung. One should never eat the flesh of cows.

One should never show any disregard for cows in any way. If evil dreams are seen, men should take the names of cows. One should never obstruct cows in any way. Cows are the mothers of both the Past and the Future. Cows have become the refuge of the world. It is for this that cows are said to be highly blessed, sacred and the foremost of all things. It is for this that cows are said to stay at the very head of all creatures. Every morning people should bow with reverence unto cows.

Cows are the best Havi for the deities. The mantras called Svaha and Vasat are forever established in cows. Sacrifices are established in the cows. Cows constitute the fruit of sacrifices. Cows are the future and the past and sacrifices rest on them. Morning and evening cows yield unto the Risis Havi for use in Homa (sacred fire ceremony).

Cows are always fragrant. The perfume emanated by the exudation of the Amytis agallochum issues out of their bodies. Cows are the great refuge of all creatures. Cows constitute the great source of blessing unto all. (Svastayana is a ceremony of propitiation, productive of blessing and destructive of misery of every kind). Cows are the source of eternal growth.

Cows are sacred. They are the foremost of all things in the world. They are verily the refuge of the universe. They are the mothers of the very deities. They are verily incomparable. Cows are the mothers of the universe. There is no gift more sacred than the gift of cows. There is no gift that produces more blessed merit.

Vyasa said:

Cows constitute the stay of all creatures. Cows are the refuge of all creatures. Cows are the embodiment of merit. Cows are sacred and blessed and are sanctifiers of all. One should never, in even one's heart, do an injury to cows. One should, indeed, always confer happiness on them. Living in a pure state, in the midst of cows, one should mentally recite those sacred mantras that are known by the name of Gomati, after touching pure water. By doing this one becomes purified and cleansed. Brahmanas of righteous deeds, who have been cleansed by the knowledge, study of the Vedas and observance of vows should only in the midst of sacred fires or cows or assemblies of Brahmanas impart unto their disciples a knowledge of the Gomati mantras which are every way like unto a sacrifice (for the merit they produce). One should observe a fast for three nights for receiving the boon constituted by a knowledge of the import of the Gomati mantras.

The man who is desirous of obtaining a son may obtain one by adoring these mantras. He who desires the possession of wealth may have his desire gratified by adoring these mantras. The girl desirous of having a good husband may have her wish fulfilled by the same means. In fact, one may acquire the fruition of every wish one may cherish by adoring these sacred mantras. When cows are gratified with the service one renders them, they are without doubt capable of granting the fruition of every wish. Even so, cows are highly blessed. They are the essential requisites of sacrifices. They are grantors of every wish. Know that there is nothing superior to cows.

Cows are endued with the elements of strength and energetic exertion. Cows have in them the elements of wisdom. They are the source of that immortality which sacrifice achieves. They are the refuge of all energy. They are the steps by which earthly prosperity is won. They constitute the eternal course of the universe. They lead to the extension of one's race.

Bhisma said:

One should not by imparting a knowledge of this ritual benefit a person that is not one's disciple or that is not observant of vows or that is bereft of faith or that is possessed of a crooked understanding. Verily, this religion is a mystery, unknown to most people. One that knows it should not speak of it at every place. There are, in the world, many men that are bereft of faith. There are among men many persons that are mean and that resemble Raksasas. This religion, if imparted unto them, would lead to evil. It would be productive of equal evil if imparted to such sinful men as have taken shelter in atheism.

From veda.krishna.com

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The Glories of Gopi Chandana Tilaka

The Glories of Gopi Chandana Tilaka

From Sri Garga Samhita, Canto Six, Chapter Fifteen
Translation by Kushakratha dasa prabhu



Text 15

yasya sravana-matrena
karma-bandhat pramucyate
gopinam yatra vaso 'bhut
tena gopi-bhuvah smrtah

Simply by hearing about Gopi-bhumi, which is so named because the gopis resided there, one become free from the bondage of karma.

Text 16

gopy-angaraga-sambhutam
gopi-candanam uttamam
gopi-candana-liptango
ganga-snana-phalam labhet

In Gopi-bhumi gopi-candana was manifested from the gopis' cosmetics. A person who marks his limbs with gopi-candana tilaka attains the result of bathing in the Ganga.

Text 17

maha-nadinam snanasya
punyam tasya dine dine
gopi-candana-mudrabhir
mudrito yah sada bhavet

A person who daily wears gopi-candana tilaka attains the pious result of daily bathing in all sacred rivers.

Text 18

asvamedha-sahasrani
rajasuya-satani ca
sarvani tirtha-danani
vratani ca tathaiva ca
krtani tena nityam vai
sa krtartho na samsayah

A person who daily wears gopi-candana tilaka attains the result of performing a thousand asvamedha-yajnas and a hundred rajasuya-yajnas. He attains the result of giving charity and following vows at all holy places. He attains the goal of life. Of this there is no doubt.

Text 19

ganga-mrd-dvi-gunam punyam
citrakuta-rajah smrtam
tasmad dasa-gunam punyam
rajah pancavati-bhavam

Twice as sacred as the mud of the Ganga is the dust of Citrakuta. Ten times more sacred than that is the dust of Pancavati-tirtha.

Text 20

tasmac chata-gunam punyam
gopi-candanakam rajah
gopi-candanakam viddhi
vrndavana-rajah-samam

A hundred times more sacred is the dust of gopi-candana. Please know that gopi-candana is equal to the dust of Vrndavana.

Text 21

gopi-candana-liptangam
yadi papa-satair yutam
tam netum na yamah sakto
yama-dutah kutah punah

Even if in the past he has committed hundreds of sins, if a person wears gopi-candana tilaka, then Yamaraja cannot take him away. How, then, can Yamaraja's messengers touch him?

Text 22

nityam karoti yah papi
gopi-candana-dharanam
sa prayati harer dhama
golokam prakrteh param

A sinner who daily wears gopi-candana tilaka goes to Lord Krsna supreme abode, Goloka, which is beyond the world of matter.

Text 23

sindhu-desasya rajabhud
dirghabahur iti srutah
anyaya-varti dustatma
vesya-sanga-ratah sada

In Sindhu-desa there was a king named Dirghabahu. He was cruel and sinful and he was addicted to visiting prostitutes.

Text 24

tena vai bharate varse
brahma-hatya-satam krtam
dasa garbhavati-hatyah
krtas tena duratmana

While he was on the earth this cruel sinner murdered a hundred brahmanas and ten pregnant women.

Text 25

mrgayayam tu banaughaih
kapila-go-vadhah krtah
saindhavam hayam aruhya
mrgayarthi gato 'bhavat

One day he mounted a sindhu horse and went hunting. With a flood of arrows he accidentally killed a brown cow in that hunt.

Text 26

ekada rajya-lobhena
mantri kruddho maha-khalam
jaghanaranya-dese tam
tiksna-dharena casina

One day, greedy to get his kingdom, with a sharp sword his angry minister killed him in the forest.

Text 27

bhu-tale patitam mrtyu-
gatam viksya yamanugah
baddhva yama-purim ninyur
harsayantah parasparam

Seeing him fallen to the ground and dead, the Yamadutas came, bound him, and, joking as they went, took him to the city of Yamaraja.

Text 28

sammukhe 'vasthitam viksya
papinam yama-rad bali
citraguptam praha turnam
ka yogya yanatasya vai

Seeing this sinner brought before him, powerful Yamaraja said to his scribe Citragupta, "What is the proper punishment for him?"

Text 29

sri-citragupta uvaca

catur-asiti-laksesu
narakesu nipatyatam
nihsandeham maha-raja
yavac candra-divakarau

Sri Citragupta said: O great king, he should be thrown into eight million four hundred thousand hells for as long as the sun and the moon shine in the sky.

Text 30

anena bharate varse
ksanam na su-krtam krtam
dasa-garbhavati-ghatah
kapila-go-vadhah krtah

On the earth he did not perform a single pious deed. He killed ten pregnant women. He killed a brown cow.

Text 31

tatha vana-mrganam ca
krtva hatyah sahasrasah
tasmad ayam maha-papi
devata-dvija-nindakah

He killed thousands of deer in the forest. He offended the demigods and the brahmanas. He is a great sinner.

Texts 32 and 33

sri-narada uvaca

tada yamajnaya duta
nitva tam papa-rupinam
sahasra-yojanayame
tapta-taile maha-khale

sphurad aty-ucchalat-phene
kumbhipake nyapatayan
pralayagni-samo vahnih
sadyah sitalatam gatah

Sri Narada said: Then, by Yamaraja's order, the Yamadutas took that sinner and threw him into a terrible, eight-thousand mile wide cauldron of bubbling boiling oil in the hell of Kumbhipaka. The moment that sinner came to it, the boiling oil, which was as hot as the great fires at the time of cosmic devastation, suddenly became cool.

Text 34

vaideha tan-nipatanat
prahlada-ksepanad yatha
tadaiva citram acakhyur
yama-duta mahatmane

O king of Videha, as Prahlada was unhurt in the same situation, that sinner was not hurt by the boiling oil. Then the Yamadutas described that great wonder to noble-hearted Yamaraja.

Text 35

anena su-krtam bhumau
ksanavan na krtam kvacit
citraguptena satatam
dharma-rajo vyacintayat

Yamaraja and Citragupta carefully reviewed the sinner's case and concluded that while he was on the earth the sinner had not for a moment performed even a single pious deed.

Text 36

sabhayam agatam vyasam
sampujya vidhivan nrpa
natva papraccha dharmatma
dharma-rajo maha-matih

Then Vyasadeva arrived in that assembly. Bowing down before Him, and carefully worshiping Him, saintly and noble-hearted Yamaraja asked Vyasadeva the following question.

Text 37

sri-yama uvaca

anena papina purvam
na krtam su-krtam kvacit
sphurad-agny-ucchalat-phene
kumbhipake maha-khale

asya ksepanato vahnih
sadyah sitalatam gatah
iti sandehatas cetah
khidyate me na samsayah

Sri Yamaraja said: When a certain sinner, who had never performed even a single pious deed, was thrown into the terrible boiling oil of Kumbhipaka, the oil suddenly became cool. Because of this my mind is now tortured with doubts.

Text 39

sri-vyasa uvaca

suksma gatir maha-raja
vidita papa-punyayoh
tatha brahma-gatih prajnaih
sarva-sastra-vidam varaih

Sri Vyasadeva said: O great king, the intelligent sages, who have studied all the scriptures, know that the ways of piety, sin, and spiritual progress are very subtle and difficult to understand.

Text 40

daiva-yogad asya punyam
praptam vai svayam arthavat
yena punyena suddho 'sau
tac chrnu tvam maha-mate

Somehow or other, by destiny, this sinner did perform a pious deed, and by that deed he became purified. O noble-hearted one, please hear the story of this.

Text 41

kasyapi hastato yatra
patita dvaraka-mrdah
tatraivayam mrtah papi
suddho 'bhut tat-prabhavatah

That sinner died in a place where from someone's hand some gopi-candana from Dvaraka had accidentally fallen. Dying in gopi-candana, that sinner became purified.

Text 42

gopi-candana-liptango
naro narayano bhavet
etasya darsanat sadyo
brahma-hatya pramucyate

A person who wears gopi-candana tilaka attains a spiritual form like that of Lord Narayana. Simply by seeing him one becomes free of the sin of killing a brahmana.

Texts 43 and 44

sri-narada uvaca

iti srutva dharma-rajas
tam aniya visesatah
vimane kama-ge sthapya
vaikuntham prakrteh param

presayam asa sahasa
gopi-candana-kirti-vit
evam te kathitam rajan
gopi-candanakam yasah

Sri Narada said: Hearing this, Yamaraja, who understands the glories of gopi-candana, took the sinner, placed him on an airplane that goes anywhere one wishes, and sent him to Vaikuntha, which is above the worlds of matter. O king, thus I have described to you the glories of gopi-candana.

Text 45

gopi-candana-mahatmyam
yah srnoti narottamah
sa yati paramam dhama
sri-krsnasya mahatmanah

One who hears this account of gopi-candana's glories becomes exalted. He goes to the supreme abode of Lord Krishna, the Supreme Personality of Godhead.

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Meaning of Shri and Shrila

Nityaananda! Gauraanga! Hare Krishna! This is one of the short Articlea I wrote in my brahmachari days:

"Shri" is basically a noun and is also used as an adjective.

According to Sanskrit dictionary, "Shri" as a noun, means Shrimati    Radharani, Shrimati Lakshmidevi, wealth, opulence, beauty, fame, knowledge, strength,    any virtue or excellence, etc.

Also "Shri" as an adjective means splendid, radiant, adorning (decorated)    etc.

So when "Shri" is used for Vishnu Tattva (God), it can be taken both as a    noun and an adjective.

But whenever it is used for the jiva-tattva (souls), it is used as an adjective.

"Shrila" is an adjective of the noun "Shri."

"Shri-la" means one who possesses wealth (i.e rich), opulence, beauty,    etc. "la" means possessor, knower etc. "Shri" also means the three Vedas. So "Shrila" means    a learned personality who knows the three Vedas.

As "Shri" means Shrimati Radharani, "Shrila" means one who    possesses the lotus feet of Shrimati Radharani is his heart.

As "Shri" is the name of one of the six ragas or musical modes (masculine),    "Shrila" means expertise in music, especially in the "Shri"    raga.

Daaso'smi, BR Sadhu Swami Gaurangapada.

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No One Can Teach Raganuga

Adapted from an article by Purushottama dasa:

The  singular emphasis upon raganuga-sadhana, a type of devotional practise reserved for those who have already reached a high level of bhakti, is directly opposed to the instructions given by Shrila Swami Prabhupada, who warns that such an emphasis will result in sahajiyaism. Some devotees give extended discourses about the confidential pastimes of Radha Krishna and the gopis. Such talks are given to anyone who may be present, including the newcomers. Did Shrila Prabhupada ever dwell on these topics at length or make them the basis of his preaching? Quite the contrary, Prabhupada stressed the fact that Lord Chaitanya Himself would discuss such subjects only behind closed doors and only with one or two of His most
advanced followers. Yet nowadays it is not uncommon to hear even newly initiated followers of speaking freely on these topics. How can we expect them to do otherwise, given the example set by their guru?

One may ask: 'If devotees prematurely take interest in topics of Krishna and the gopis, what harm will come? Isn't  Krishna-katha pure and purifying?' Shrila Prabhupada has answered this doubt. He explains that since the loving affairs between Krishna and the gopis resemble or externall appear like material exchanges between boys and girls (even though they are fully pure in truth), one's own lust may actually increase by concentrating on such topics, and thus one's spiritual advancement may be checked.

One may say: "When one is liberated and hears of Lord Krishna's and Radha's loving affairs, he is not inclined to have lusty desires. One mundane person once said that when the Vaisnavas chant the name 'Radha, Radha', he simply remembers a barber's wife named Radha. This is a practical example. Unless one is liberated, he should not try to hear about the loving
affairs between Radha and Krishna. If one is not liberated and listens to a relation of the rasa dance, he may remember his mundane activities and illicit connections with some woman whose name may also be Radha. In the conditioned stage one should not even try to remember such things. By practising the regulative principles, one should rise to the platform of spontaneous attraction for Krishna. Then and only then, should one hear about the Radha Krishna lila. Although these affairs may be very pleasing to both the conditioned and the liberated souls, the conditioned soul should not try to hear them". (Caitanya-Caritamrita, Madhya 8.255, purport)

Shrila Swami Prabhupada has encouraged all of us to hope that, in spite of our present disqualifications, we will one day be worthy of being called 'Rupanugas', genuine followers of Srila Rupa Goswami and Srila Raghunatha Das Goswami, amongst the earliest followers of Lord Chaitanya Mahaprabhu and the leaders of the earliest Gaudiya-Vaishnava community.
But some say that to be a real Rupanuga, one must be in madhurya-bhava, the sentiment of Lord Krishna’s consorts, but and also teach that one must have the guidance of a 'rasika Vaisnava' to cultivate that state of bhava. This formula for becoming a follower of Sri Rupa and Sri Raghunatha, as given by some, contains two main ingredients: One must be situated in madhurya-bhava, and one must have the association of a rasika Vaisnava.

In the first place, Shrila Swami Prabhupada would not have devotees spend time contemplating such matters as their rasa with Krishna until they were first qualified to do so. 'First deserve, then desire'. Moreover, according to Shrila Prabhupada, becoming a preacher of Krishna Consciousness is both the means and the method of becoming a follower of Shri Rupa and Shri Raghunatha. Only by preaching Krishna Consciousness can we enter the mood of Shri Chaitanya Mahaprabhu and  Nityananda Prabhu, and only by Their causeless mercy, given in reciprocation with our service, do our hearts become purified of anarthas, or ‘unwanted contaminations’. This is what we learn from association with Shrila Prabhupada. By associating
with others, on the other hand, one is let to believe that real spiritual advancement is based not on preaching but rather on the practice of raganuga-sadhana.

Some devotees hint at their own spiritual identity in relationship with Krishna and say that to be in the line of Shri Rupa and Shri Raghunatha, one must be situated in madhurya-bhava. Some ask their followers to meditate upon themselves as one of the manjari maidservants of Shri Shri Radha and Krishna and tell their disciples to cultivate their desire to join in a similar mood.

Some announce that Shrila Swami Prabhupada is also a paliya dasi (maidservant) of Shrimati Radhika and imply that the Prabhupada's followers can qualify to serve their own guru in his eternal form only if they are trained by a rasika Vaishnava
proper guide.

This issue brings to light two fundamental differences. The first is that Shrila Swami Prabhupada never did this. The second is that the stress that only one situated in madhurya-bhava can ultimately be considered a true follower of Shri Rupa and Shri Raghunatha.

Prabhupada, on the other hand, emphasises that anyone who gives his life to Shri Chaitanya Mahaprabhu's mission is a follower of Shri Rupa and Shri Raghunatha, regardless of his rasa. The more we take pains to avoid offences in chanting and the more we become energetic in broadcasting Krishna's message everywhere, the more we become eligible for higher development in spontaneous devotion. As Shrila Prabhupada said, 'The way to develop the gopis' love for Krishna is to spread Krishna consciousness all over the world'. What is the mood of the gopis? They were prepared to do anything, sacrifice anything, to please Krishna. Since Krishna is most pleased when His devotee is pleased, we should therefore work selflessly to please Krishna's dear devotees and representatives like Shrila Prabhupada and our Guru Parampara. Since Krishna and Shrila Prabhupada are especially satisfied by preaching, we should preach selflessly and tirelessly as Shrila Prabhupada himself did.

Shrila Prabhupada said on June 23, 1976, "First of all try to rectify it, and then talk of svarupa (one’s eternal identity) Where is your svarupa? Simply wasting time. A man is diseased, he's thinking, "When I shall be cured I shall eat, go to this hotel, I shall eat like this". First of all cure, and then talk of eating this and that. Svarupa, when you are cured, that is svarupa. So long you are not cured, what is the use of talking svarupa? First business is cure yourself. Anartha-nivrtti, that is anartha-nivrtti. Then svarupa will come".

What does Shrila Rupa Goswami say?

In the Nectar of Devotion, Chapter 16, the following statements sound almost like a forecast of the present problem:
"Spontaneous love of Krishna as exhibited by the Vrishnis and the denizens of Vrindavana is eternally existing in them. In the stage of devotional service where regulative principles are followed, there is no necessity of discussing this love, for it must develop of itself at a more advanced stage".

What does Shrila Bhaktivinode Thakura say?
“Rasa is not a part of sadhana. Therefore if somebody says: ‘Come, I will teach you rasa’, then it will be his wickedness or foolishness. Rasa is not the subject of knowledge but of taste.

Shrila Bhaktivinoda Thakura became extremely grave and he answered; "It is not helpful for a conditioned soul to meditate upon the ashta kaliya lila (the eight fold daily pastimes) of Shri Shri Radha Krishna because one who is unqualified will commit aparadhas".

According to Shrila Bhaktivinoda Thakura there are two features of Lord Chaitanya's personality. Audarya and Madhurya.  Preaching is Audarya (magnanimity) and Raga Marga is Madhurya (conjugal feelings). No one can relish Madhurya without Audarya. This point is very well described in Shri Navadvipa Dhaama Mahaatmya in Chapter 18. Lord Nityananda tells Shrila Jiva Goswami: "One who is qualified in madhurya-rasa worships Gauranga in the form of Radha and Krishna. As Radha and Krishna have combined in one form as my Gauranga Raya, Their pastimes do not appear to be manifest in His form. When the worship of Gauranga in dasya-rasa reaches full maturity in the heart of the living entity, madhurya-rasa naturally develops in his heart. At that time one's worship of Gaurahari qualifies him to worship Radha and Krishna in Vrindavana". Worship of Gauranga in dasya rasa is preaching. We are not advised to imitate Gauranga's internal feelings but we are advised to serve Him in dasya. This will qualify us for Madhurya rasa.

An incident in Los Angeles adapted from Hari Sauri dasa's writings:

Radhabllabha told Shrila Prabhupada one devotee was reported to have said that the Gita was too bodily conscious and 'external' and that he became inspired only by reading about Krishna's confidential, internal dealings, especially those of the gopis in the Shri Chaitanya Charitamrta.

Shrila Prabhupada was so disturbed by this news that the piece of fruit he held in hand never made it into his mouth.  Abandoning breakfast, he went back into his darsana room and called for all the leaders and sannyasis, as well as for several members of the study group.

I told Shrila Prabhupada that Sulochana had approached me yesterday in an excited and conspiratorial mood to tell me about the surreptitious meetings. He was quoting parts of Shri Chaitanya-Charitamrta without, it seemed to me, understanding them, and had many misinterpretations of the text. He had cited some verses which he interpreted to say that in each relationship with the Lord there is something lacking which is found only in the next rasa. He indicated that they actually considered paternal affection inferior to the gopi-bhava platform because Lord Chaitanya said that there is no higher way to serve Krishna than in the mood of the gopis. They were therefore concentrating on the gopis' lives very closely, for they exhibited the highest and most pleasing way to satisfy Shri Krishna.

As I related the incident, Shrila Prabhupada's anger flared. "Just see", he declared disgustingly, "Mother Yasoda is less than the gopis! This is their thinking. And they want siddha-deha!" Prabhupada was furious that such things could develop.

By this time the men were in his room and for almost three quarters of an hour he strongly rebuked the group, angrily refuting its reasoning. He compared their exclusive focus on the gopis to "jumping like monkeys".

Puranjana said their intention was to simply scrutinise the activities of the gopis and develop the same aspirations because this was recommended by Lord Chaitanya.

Prabhupada got even angrier. He was in no mood for being mollified. "You want to scrutinisingly study Chaitanya Mahaprabhu's instructions, but why just the parts about the gopis? Why don't you scrutinisingly study where Chaitanya Mahaprabhu says: guru more murkha dekhi' karila shasana, that His guru found Him to be a fool and told Him He was not fit for anything but chanting Hare Krishna? Why don't you scrutinise that part? First become a fool like Chaitanya Mahaprabhu before jumping over like monkey!" Puranjana tried to reassure him that they were not attempting to imitate the gopis love of Krishna; they were simply studying the descriptions so that they could develop such desires.

Prabhupada flushed, his top lip quivering. "First deserve, then desire! There is no question of desire unless one is actually liberated. Until that point you simply do whatever service you are given. So long as there is any pinch of material desire there is no question of desiring on the spiritual platform!" He said the intimate gopi-lilas were discussed by Lord Chaitanya only among His three most confidential associates - Svarupa Damodara, Ramananda Raya and Shikhi Mahiti. Siddha-deha is for liberated souls - no one else.

Sulochana said that they had thought it was all right because it was in Prabhupada's books, and they were only reading his books. Prabhupada told them that just because a drug store has every type of drug it does not mean that one can get them without prescription. The doctor prescribes according to the disease. He said that from the beginning stages of devotional service up to the highest rasas, everything is there in his books, but they are not all to be immediately studied.

He ordered them not to hold any more meetings and to disband the 'club'. He directly linked this sahajiya tendency to our devotees meeting with some babajis in Vrindavan, and he strongly criticised a devotee (although he is not one of the study group) for even leaving his ears unblocked while the man spoke to him about so-called siddha-deha.

After sending them out duly chastened, Prabhupada explained to us that this sahajiya philosophy means the preaching will be finished.

Shrila Prabhupada often warned that there is a class of Vaishnava who consider preaching to be indicative of a lower stage of devotion:

Prabhupada: "Vrindavan, there are so many dangers. All these babajis they are...'Oh, I am not going out of Vrindavana'. But he has got connection with so many women. So what is the use? Have you experience of this? He is attached to women and doing all sinful activities in Vrindavana. This is going on, manufacturing bidi, smoking bidi, in the dress of Rupa Gosvami,
loincloth, big tilak, kanthi, and what is he doing? Bidi-making. Have you seen?
Prithu-putra: I have seen some of them doing this,...
Prabhupada: Not all of them. But they are also claiming they are on the stage of Rupa Goswami. We are preaching - we are lower stage. That is their opinion. We are preaching all over the world, we are in the lower stage. And because he has imitated the dress of Rupa Goswami - he is higher. This is going on. (Conversation, 28 January, 1977).

Neophytes cannot appreciate preaching. This is why Shrila Prabhupada says in Upadeshamrita - The Nectar of Instruction - on page 64: "An empowered person who is actually engaged in the confidential service of the Lord should not be treated as
an ordinary human being, for it is stated that unless one is empowered by Krishna, one cannot spread the Krishna Consciousness movement all over the world".

A sannyasi went to one of the Goswami temples in Vrindavan and he was chanting nicely in front of the deities when the pujari told him: 'In this life you keep preaching and in your next life you will be born in Vrindavana". When Srila Prabhupada heard this he told the sannyasi: "You should have told him that you are doing this puja very nicely, keep doing it and in your next life you will become a great preacher."

It has been quite common in the past for senior members of the Gaudiya Math to slowly, almost imperceptibly, stray into  sahajiyaism under the influence of some Radha Kunda babajis with disastrous consequences for the united preaching mission of Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada. It was he himself who, in the 1930's gave the prophetic warning: "When our own men become sahajiyas, they will be the most dangerous..." After his disappearance it actually happened.

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No One Can Teach Raganuga

Adapted from an article by Purushottama dasa:

The  singular emphasis upon raganuga-sadhana, a type of devotional practise reserved for those who have already reached a high level of bhakti, is directly opposed to the instructions given by Shrila Swami Prabhupada, who warns that such an emphasis will result in sahajiyaism. Some devotees give extended discourses about the confidential pastimes of Radha Krishna and the gopis. Such talks are given to anyone who may be present, including the newcomers. Did Shrila Prabhupada ever dwell on these topics at length or make them the basis of his preaching? Quite the contrary, Prabhupada stressed the fact that Lord Chaitanya Himself would discuss such subjects only behind closed doors and only with one or two of His most
advanced followers. Yet nowadays it is not uncommon to hear even newly initiated followers of speaking freely on these topics. How can we expect them to do otherwise, given the example set by their guru?

One may ask: 'If devotees prematurely take interest in topics of Krishna and the gopis, what harm will come? Isn't  Krishna-katha pure and purifying?' Shrila Prabhupada has answered this doubt. He explains that since the loving affairs between Krishna and the gopis resemble or externall appear like material exchanges between boys and girls (even though they are fully pure in truth), one's own lust may actually increase by concentrating on such topics, and thus one's spiritual advancement may be checked.

One may say: "When one is liberated and hears of Lord Krishna's and Radha's loving affairs, he is not inclined to have lusty desires. One mundane person once said that when the Vaisnavas chant the name 'Radha, Radha', he simply remembers a barber's wife named Radha. This is a practical example. Unless one is liberated, he should not try to hear about the loving
affairs between Radha and Krishna. If one is not liberated and listens to a relation of the rasa dance, he may remember his mundane activities and illicit connections with some woman whose name may also be Radha. In the conditioned stage one should not even try to remember such things. By practising the regulative principles, one should rise to the platform of spontaneous attraction for Krishna. Then and only then, should one hear about the Radha Krishna lila. Although these affairs may be very pleasing to both the conditioned and the liberated souls, the conditioned soul should not try to hear them". (Caitanya-Caritamrita, Madhya 8.255, purport)

Shrila Swami Prabhupada has encouraged all of us to hope that, in spite of our present disqualifications, we will one day be worthy of being called 'Rupanugas', genuine followers of Srila Rupa Goswami and Srila Raghunatha Das Goswami, amongst the earliest followers of Lord Chaitanya Mahaprabhu and the leaders of the earliest Gaudiya-Vaishnava community.
But some say that to be a real Rupanuga, one must be in madhurya-bhava, the sentiment of Lord Krishna’s consorts, but and also teach that one must have the guidance of a 'rasika Vaisnava' to cultivate that state of bhava. This formula for becoming a follower of Sri Rupa and Sri Raghunatha, as given by some, contains two main ingredients: One must be situated in madhurya-bhava, and one must have the association of a rasika Vaisnava.

In the first place, Shrila Swami Prabhupada would not have devotees spend time contemplating such matters as their rasa with Krishna until they were first qualified to do so. 'First deserve, then desire'. Moreover, according to Shrila Prabhupada, becoming a preacher of Krishna Consciousness is both the means and the method of becoming a follower of Shri Rupa and Shri Raghunatha. Only by preaching Krishna Consciousness can we enter the mood of Shri Chaitanya Mahaprabhu and  Nityananda Prabhu, and only by Their causeless mercy, given in reciprocation with our service, do our hearts become purified of anarthas, or ‘unwanted contaminations’. This is what we learn from association with Shrila Prabhupada. By associating
with others, on the other hand, one is let to believe that real spiritual advancement is based not on preaching but rather on the practice of raganuga-sadhana.

Some devotees hint at their own spiritual identity in relationship with Krishna and say that to be in the line of Shri Rupa and Shri Raghunatha, one must be situated in madhurya-bhava. Some ask their followers to meditate upon themselves as one of the manjari maidservants of Shri Shri Radha and Krishna and tell their disciples to cultivate their desire to join in a similar mood.

Some announce that Shrila Swami Prabhupada is also a paliya dasi (maidservant) of Shrimati Radhika and imply that the Prabhupada's followers can qualify to serve their own guru in his eternal form only if they are trained by a rasika Vaishnava
proper guide.

This issue brings to light two fundamental differences. The first is that Shrila Swami Prabhupada never did this. The second is that the stress that only one situated in madhurya-bhava can ultimately be considered a true follower of Shri Rupa and Shri Raghunatha.

Prabhupada, on the other hand, emphasises that anyone who gives his life to Shri Chaitanya Mahaprabhu's mission is a follower of Shri Rupa and Shri Raghunatha, regardless of his rasa. The more we take pains to avoid offences in chanting and the more we become energetic in broadcasting Krishna's message everywhere, the more we become eligible for higher development in spontaneous devotion. As Shrila Prabhupada said, 'The way to develop the gopis' love for Krishna is to spread Krishna consciousness all over the world'. What is the mood of the gopis? They were prepared to do anything, sacrifice anything, to please Krishna. Since Krishna is most pleased when His devotee is pleased, we should therefore work selflessly to please Krishna's dear devotees and representatives like Shrila Prabhupada and our Guru Parampara. Since Krishna and Shrila Prabhupada are especially satisfied by preaching, we should preach selflessly and tirelessly as Shrila Prabhupada himself did.

Shrila Prabhupada said on June 23, 1976, "First of all try to rectify it, and then talk of svarupa (one’s eternal identity) Where is your svarupa? Simply wasting time. A man is diseased, he's thinking, "When I shall be cured I shall eat, go to this hotel, I shall eat like this". First of all cure, and then talk of eating this and that. Svarupa, when you are cured, that is svarupa. So long you are not cured, what is the use of talking svarupa? First business is cure yourself. Anartha-nivrtti, that is anartha-nivrtti. Then svarupa will come".

What does Shrila Rupa Goswami say?

In the Nectar of Devotion, Chapter 16, the following statements sound almost like a forecast of the present problem:
"Spontaneous love of Krishna as exhibited by the Vrishnis and the denizens of Vrindavana is eternally existing in them. In the stage of devotional service where regulative principles are followed, there is no necessity of discussing this love, for it must develop of itself at a more advanced stage".

What does Shrila Bhaktivinode Thakura say?
“Rasa is not a part of sadhana. Therefore if somebody says: ‘Come, I will teach you rasa’, then it will be his wickedness or foolishness. Rasa is not the subject of knowledge but of taste.

Shrila Bhaktivinoda Thakura became extremely grave and he answered; "It is not helpful for a conditioned soul to meditate upon the ashta kaliya lila (the eight fold daily pastimes) of Shri Shri Radha Krishna because one who is unqualified will commit aparadhas".

According to Shrila Bhaktivinoda Thakura there are two features of Lord Chaitanya's personality. Audarya and Madhurya.  Preaching is Audarya (magnanimity) and Raga Marga is Madhurya (conjugal feelings). No one can relish Madhurya without Audarya. This point is very well described in Shri Navadvipa Dhaama Mahaatmya in Chapter 18. Lord Nityananda tells Shrila Jiva Goswami: "One who is qualified in madhurya-rasa worships Gauranga in the form of Radha and Krishna. As Radha and Krishna have combined in one form as my Gauranga Raya, Their pastimes do not appear to be manifest in His form. When the worship of Gauranga in dasya-rasa reaches full maturity in the heart of the living entity, madhurya-rasa naturally develops in his heart. At that time one's worship of Gaurahari qualifies him to worship Radha and Krishna in Vrindavana". Worship of Gauranga in dasya rasa is preaching. We are not advised to imitate Gauranga's internal feelings but we are advised to serve Him in dasya. This will qualify us for Madhurya rasa.

An incident in Los Angeles adapted from Hari Sauri dasa's writings:

Radhabllabha told Shrila Prabhupada one devotee was reported to have said that the Gita was too bodily conscious and 'external' and that he became inspired only by reading about Krishna's confidential, internal dealings, especially those of the gopis in the Shri Chaitanya Charitamrta.

Shrila Prabhupada was so disturbed by this news that the piece of fruit he held in hand never made it into his mouth.  Abandoning breakfast, he went back into his darsana room and called for all the leaders and sannyasis, as well as for several members of the study group.

I told Shrila Prabhupada that Sulochana had approached me yesterday in an excited and conspiratorial mood to tell me about the surreptitious meetings. He was quoting parts of Shri Chaitanya-Charitamrta without, it seemed to me, understanding them, and had many misinterpretations of the text. He had cited some verses which he interpreted to say that in each relationship with the Lord there is something lacking which is found only in the next rasa. He indicated that they actually considered paternal affection inferior to the gopi-bhava platform because Lord Chaitanya said that there is no higher way to serve Krishna than in the mood of the gopis. They were therefore concentrating on the gopis' lives very closely, for they exhibited the highest and most pleasing way to satisfy Shri Krishna.

As I related the incident, Shrila Prabhupada's anger flared. "Just see", he declared disgustingly, "Mother Yasoda is less than the gopis! This is their thinking. And they want siddha-deha!" Prabhupada was furious that such things could develop.

By this time the men were in his room and for almost three quarters of an hour he strongly rebuked the group, angrily refuting its reasoning. He compared their exclusive focus on the gopis to "jumping like monkeys".

Puranjana said their intention was to simply scrutinise the activities of the gopis and develop the same aspirations because this was recommended by Lord Chaitanya.

Prabhupada got even angrier. He was in no mood for being mollified. "You want to scrutinisingly study Chaitanya Mahaprabhu's instructions, but why just the parts about the gopis? Why don't you scrutinisingly study where Chaitanya Mahaprabhu says: guru more murkha dekhi' karila shasana, that His guru found Him to be a fool and told Him He was not fit for anything but chanting Hare Krishna? Why don't you scrutinise that part? First become a fool like Chaitanya Mahaprabhu before jumping over like monkey!" Puranjana tried to reassure him that they were not attempting to imitate the gopis love of Krishna; they were simply studying the descriptions so that they could develop such desires.

Prabhupada flushed, his top lip quivering. "First deserve, then desire! There is no question of desire unless one is actually liberated. Until that point you simply do whatever service you are given. So long as there is any pinch of material desire there is no question of desiring on the spiritual platform!" He said the intimate gopi-lilas were discussed by Lord Chaitanya only among His three most confidential associates - Svarupa Damodara, Ramananda Raya and Shikhi Mahiti. Siddha-deha is for liberated souls - no one else.

Sulochana said that they had thought it was all right because it was in Prabhupada's books, and they were only reading his books. Prabhupada told them that just because a drug store has every type of drug it does not mean that one can get them without prescription. The doctor prescribes according to the disease. He said that from the beginning stages of devotional service up to the highest rasas, everything is there in his books, but they are not all to be immediately studied.

He ordered them not to hold any more meetings and to disband the 'club'. He directly linked this sahajiya tendency to our devotees meeting with some babajis in Vrindavan, and he strongly criticised a devotee (although he is not one of the study group) for even leaving his ears unblocked while the man spoke to him about so-called siddha-deha.

After sending them out duly chastened, Prabhupada explained to us that this sahajiya philosophy means the preaching will be finished.

Shrila Prabhupada often warned that there is a class of Vaishnava who consider preaching to be indicative of a lower stage of devotion:

Prabhupada: "Vrindavan, there are so many dangers. All these babajis they are...'Oh, I am not going out of Vrindavana'. But he has got connection with so many women. So what is the use? Have you experience of this? He is attached to women and doing all sinful activities in Vrindavana. This is going on, manufacturing bidi, smoking bidi, in the dress of Rupa Gosvami,
loincloth, big tilak, kanthi, and what is he doing? Bidi-making. Have you seen?
Prithu-putra: I have seen some of them doing this,...
Prabhupada: Not all of them. But they are also claiming they are on the stage of Rupa Goswami. We are preaching - we are lower stage. That is their opinion. We are preaching all over the world, we are in the lower stage. And because he has imitated the dress of Rupa Goswami - he is higher. This is going on. (Conversation, 28 January, 1977).

Neophytes cannot appreciate preaching. This is why Shrila Prabhupada says in Upadeshamrita - The Nectar of Instruction - on page 64: "An empowered person who is actually engaged in the confidential service of the Lord should not be treated as
an ordinary human being, for it is stated that unless one is empowered by Krishna, one cannot spread the Krishna Consciousness movement all over the world".

A sannyasi went to one of the Goswami temples in Vrindavan and he was chanting nicely in front of the deities when the pujari told him: 'In this life you keep preaching and in your next life you will be born in Vrindavana". When Srila Prabhupada heard this he told the sannyasi: "You should have told him that you are doing this puja very nicely, keep doing it and in your next life you will become a great preacher."

It has been quite common in the past for senior members of the Gaudiya Math to slowly, almost imperceptibly, stray into  sahajiyaism under the influence of some Radha Kunda babajis with disastrous consequences for the united preaching mission of Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada. It was he himself who, in the 1930's gave the prophetic warning: "When our own men become sahajiyas, they will be the most dangerous..." After his disappearance it actually happened.

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