(—Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja—”Tyāgīra Gṛha-praveśe Kālā-vṛtti (The Renunciant Reentering Family Life, in the Manner of Kālā [Kṛṣṇadāsa]) —Śrī Gauḍīya Patrikā, 5th Year, 9th Issue)
There is no doubt that a śuddha Vaiṣṇava gṛhastha (pure Vaiṣṇava householder) is infinitely superior to the fallacious renunciation in form of phalgu-vairāgya (superficial detachment) or markaṭa-vairāgya (hypocritical renunciation).
A soul treading the pravṛtti-mārga (path of engagement) enters gṛhastha-āśrama with the solemn vow—”I shall serve Śrī Kṛṣṇa.” Similarly, a seeker inclined towards nivṛtti-mārga (path of renunciation) enters the maṭha with the same vow—”I shall serve Śrī Kṛṣṇa.”
However, one who enters the maṭha, but lured by the cravings of wealth or the fulfillment of mundane desires through commerce and trade, falls into a grievous decline and it’s not allowed. In a life where Kṛṣṇa-sevā alone is the paramount objective, how could one ever conceive of misappropriating the wealth of Kṛṣṇa’s service to indulge in the senses of one’s spouse and children?
Thus, only by the supremely auspicious association of the Mukta-kula—those transcendental souls who are eternally liberated—can a householder attain the qualification to become a true pāramārthika-gṛhastha (transcendental householder). Therefore, the gṛhastha must ceaselessly seek the association of pure Vaiṣṇavas who are devoid of worldly attachments, so that his own mundane aspirations may gradually dissolve into renunciation.
Śrīla Ṭhākura Bhaktivinoda states in the seventh chapter of his revered treatise, Jaiva-Dharma:
“The gṛhastha-āvasthā is a distinct catuṣpāṭhī—a sacred seminary—for the realization and cultivation of ātmā-tattva (the intrinsic truth of the self). Once this education is complete, one must relinquish this catuṣpāṭhī.”
“Gṛhastha-Āśrama Is Not the Supreme State—The Personal Example of Śrīla Ṭhākura Bhaktivinoda”
From the words of Śrīla Ṭhākura Bhaktivinoda, it is clear that gṛhastha-āśrama is not the highest stage of spiritual life. Rather, it is a training ground for self-discipline and a school where one realizes the true nature of the self through the influence of saintly association (sādhu-saṅga). Only when one surpasses this stage should it be understood that their spiritual qualification has matured.
One must always remember the eternal truth:
“nāhi jāna baddha, haya rabe tumi ciradina”
“Do not think that you are forever bound and will remain in this state eternally.”
Śrīla Ṭhākura Bhaktivinoda himself renounced household life, accepted sannyāsa, and taught the path of detachment to “ghara-pāgalā” (those who remain obsessed with mundane family concerns)prākṛta sahajiyās.
The Distinction of the Jīvanmukta Pārṣada-Bhaktas
Certainly, the position of jīvanmukta pārṣada-bhaktas (eternally liberated devotees) is independent. Whatever āśrama they accept, they purify it by their presence alone. When they take to gṛhastha-āśrama, it is only to set an example for conditioned souls. They are not bounded the fruits of any karmic reactions like pravritti marga jivās.
However, ordinary householders should never misconstrue the examples set by great souls. They must not assume that adopting gṛhastha life, as seen in exalted personalities, grants them license to indulge in material desires. Such a misconception is a grave spiritual offense, leading only to deeper bondage and the loss of true self-welfare.