Householder Sannyāsī & Householder Bāula
Srila Bhaktisiddhanta Saraswati Thakura
sei grāme gṛhastha-sannyāsī eka āche
pathera samīpe ghara jāhnavīra kāche.
“In that village lived a householder sannyāsī. His house was on the side of the road near the Ganges.”
The phrases householder sannyāsī and house¬holder bāula, refer to those who identify them¬selves as tyāgīs (renunciants) while maintaining extreme attachment to home. The tamasic tan¬tras encourage such immoral behavior giving them the name dārī sannyāsī. As per the logic of soṇāra pāthara bāṭī—“stone bowls made of gold,” and with the support of Śākta philosophy, householder bāulas who are extremely attached to home and yet dress themselves as renunciants, by wearing red cloth claim that maintaining maid¬servants and wives is approved by the śāstras. Ac¬cepting the saffron dress of a renunciant is among the rules for a sannyāsī on the path of regulative principles. Thus all Vaisnava ācāryas of the me¬dieval age used saffron cloth. In the course of preaching their own spontaneously manifested paramahaṁsa, Sri Rupa and Sanatana Goswa¬mis, who inaugurated anurāga-mārga, the path of attachment, were not inclined towards Sri Gaurasundara’s ekadaṇḍa sannyāsa. Sri Gopala Bhatta Goswami’s spiritual master, Tridaṇḍi san¬nyāsi Srila Prabodhananda Sarasvati, exhibited the superiority of paramahaṁsa dress and the path of attachment by wearing saffron dress befit¬ting an ācārya. Sriman Jivacarana, who followed Sri Rupa, has in the course of imparting instruc¬tions befitting an ācārya preached svakīya-rasa to help others easily understand the concept of parakīya-rasa and to uproot the poisonous teeth of the fraudulent followers of parakīya-rasa. Actually the concept of svakīya-rasa preached by Sri Jivapada has simply established the su¬premacy of parakīya-rasa of the spiritual world.
— Purport to Śrī Caitanya Bhāgavata Madhya-khaṇḍa Chapter 19, Text 43 by Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja, Vrajaraja Press, Translated by Bhumipati Dāsa