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Gaṅgā Devi, having taken her birth from the Lotus Feet of Viṣṇu, is no other than a Vaiṣṇava, and as such is an object of our worship. Therefore, to try to wash away the filthy dirt of a sinner by engaging her services will be adding more sins to his credit. A Vaiṣṇava should always be the object of our worship and devotion.

So, from all those incidents we can understand that pure devotees never feel any fear or anxiety in any situation, rather they see everything as the arrangement of the Supreme Lord. Without having this kind of feeling how will it ever be possible to do bhajan.

Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda used to say that— “The Lord Śrī Gaurasundar, puts his devotees in various difficulties and association to test their patience and strength of mind. “He also said that— “This material world is a place of painful testing.” Further Śrīla Prabhupāda told that— “When our desire matching with the desire of Bhagavan, then we can feel happy in true sense.”

Gaṅgāmātā Gosvāmīnī, Hemalata Ṭhākurāṇī , or Śrīmatī Janava Ṭhākurāṇī —they all are eternal pārṣada of Bhagavan, I mean svarūpa śakti vilāsa  vigraha of Bhagavan. They are completely beyond the limit of deha dharma (dharma of material body) or mano dharma (dharma of material mind). The question or judgment of man or woman is surely only applicable in this material world (on this material platform), but still, we know that all jivattmas are śakti tattva of Bhagavan (taṭastha-śakti), though originally, they are beyond Māyā (śuddha attma tattva).

Śrī Kṛṣṇa Caitanya Mahāprabhu and His sincere sevāks are eternally present in Śrī Gauḍīya Math—(The declaration given by Śrīla Prabhupāda)

For the protection of śrauta vani vaibhāva we should pay full attention to understand the basic difference between Bhaktivinod dhara and non-Bhaktivinod dhara, otherwise we will be deprived (cheated). Śrīla Prabhupāda used to say that— “There is no alternative way to get in touch with the aprākṛta jagat except taking shelter of śabda brahma.” Now point is that how we can realize the basic difference between śabda brahma (vaikuṇṭha vani) and śabda sāmānya (material sound) which is originated here in this material world and is confined within this material range of creation.

When one bonded soul in the form of sādhu vesh going into preaching field then due to their bonded condition they cannot seek any benefit either for himself or for others. If at all Nāmābhāsa coming in the form of preaching than still it is ok, but when Nāma-aparādha coming in the form of preaching then what we can expect.

When Śrīla Bhakti Promad Puri Gosvāmī Mahārāja was asked by some devotee whether he can go for preaching, then he answered that— “What preaching? Do bhajan!” One should preach in front of himself first. All these examples can give us clear conception about actual preaching. According to gauḍīya-siddhānta our preaching and bhajan can express the same significance. Śrīla Prabhupāda told that— “To get established in the teachings of Śrīman Mahāprabhu is called preaching.”

In Gauḍīya Maṭha especially we have to follow “ekayan panthā”, which means all should be channelized through authentic guru-paramparā line. Those ṛṣi-munis they always have different opinions from each other, but we in Gauḍīya Maṭha we have ekayan patati , one pointed devotion, we must not have different kinds of mood and conceptions or siddhānta vichar etc., but only we must depend upon śrauta panthā which is coming through one authentic channel approved by our guru-varga by the help of which our success is a must.

As per Śrīla Bhakti Siddhānta Sarasvatī  Gosvāmī Ṭhākura  Prabhupāda  Paramahaṁsa Jagat Guru in Gauḍīya Maṭha sannyāsa vesh and white vesh almost same – I mean compensating factor to each other.