Often we become disturbed by seeing famous preachers falling down or not giving good examples, like being too demanding or spending more than necessary. We tend to think that just because one is successful as a preacher he must be a pure devotee, but it is actually not like that.

By definition, preachers are not pure devotees, but Madhyama Adhikaris, or intermediate devotees. In other words, they are devotees who have one leg in the material world and one leg in the spiritual world and thus can make a bridge between the two. They understand what is happening in the world, they hear the news, etc. but at the same time they understand the philosophy of Krsna Consciousness and they can thus explain it in ways that people can relate to.

However, because they are still connected with the material world, intermediate devotees can still display traces of material conditioning. Often it is exactly this conditioning that makes them become preachers in the first place. There is a certain need to assert oneself, to convince others, and to become successful that they canalize into their efforts to spread Krsna Consciousness. In this way, intermediate devotees can canalize whatever material tendencies they have into their services, and thus connect these tendencies of Krsna. This is in line with what Krsna explains in the Bhagavad-Gita: “Whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you bestow as a gift, and whatever austerities you perform, O son of Kunti, do them as an offering to Me.” (9.27)

This is also illustrated in the 8th chapter of Jaiva Dharma in the story of Nityananda Dasa, who wants to understand what is his true spiritual level. There he describes:

“Nityananda dasa: I took birth in a low-caste family in a small village on the bank of the Padmavati River. I was very simple and humble by nature from childhood, and I always used to stay far away from bad company. I was married at an early age, but after some days my parents died, and my wife and I remained alone in the home. We did not have so much wealth, so we worked every day to maintain ourselves. Our days passed happily in this way, but this happiness did not last for long, for after a while, she also left her body. Because of my separation from her, thoughts of detachment awakened in my mind. Near my village were many Vaisnavas who had renounced household life, and I saw that the people of Baragachi offered them great respect. I hankered for that respect very strongly, and because of the temporary feelings of detachment brought on by the death of my wife, I went to Baragachi and accepted the dress of a Vaisnava mendicant. However, after a few days, my mind became fickle; it was possessed by wicked thoughts, and it became very difficult for me to control, but by great fortune, I received the association of an excellent Vaisnava who is pure and simple. At present, he is performing bhajana in Vraja. With deep affection, he gave
me profound advice, kept me in his association, and purified my mind.Now my mind is no longer disturbed by mischievous thoughts. I have developed taste for chanting a hundred thousand names of hari-nama every day. I understand that there is no difference between Sri Hari and sri-nama, and that both are fully spiritual. I observe the Ekadasi fast according to sastra and offer water to Tulasi. When the Vaisnavas perform kirtana, I also join with rapt attention. I drink the water that washes the feet of pure Vaisnavas. I study the bhakt-isastras every day. I no longer desire to eat palatable food or dress nicely. I have no taste to hear or participate in mundane talks. When I see the Vaisnavas’ ecstatic moods, a desire comes into my mind to roll on the ground at their feet, and sometimes I do so, but it is out a desire for prestige. Now please give your verdict: To which class of Vaisnava do I belong, and how should I behave?
Haridasa Babaji looked at Vaisnava dasa Babaji with a smile and said, “Tell us to which class of Vaisnava does Nityananda dasa belong?”
Vaisnava dasa: From what I have heard, he has surpassed the kanistha stage and has entered the madhyama stage.
Babaji: That is my feeling also.
Nityananda dasa: How wonderful! Today I have come to know of my true position from the mouths of Vaisnavas. Please bestow your mercy upon me, so that I may gradually come to the stage of an uttama Vaisnava.”

This passage explains how a devotee who shows an elevated stage of spiritual realization may still have a desire for fame and prestige. Unlike gross material desires, which can be cleared at a relatively early stage, the desire for fame and prestige can follow us up to quite advanced stages of Bhakti. Intermediate devotees are not completely free from it, but they can at least canalize this energy in the service of Krsna, trying to broadcast Krsna Consciousness.

There is however a great danger at this stage, and this explains how famous preachers can sometimes be caught performing questionable acts, or sometimes even grossly fall down:

“Nityananda dasa: Even now I have some desire for honor. I think that I may attract others and win tremendous respect if I am seen weeping profusely and displaying ecstatic emotions.
Babaji: You must endeavor to give this up, otherwise there is a serious danger that your bhakti will be eroded and you will have to descend to the kanistha platform again. Although the six enemies of lust, anger, greed, envy, pride and illusion may have departed, the desire for honor remains. This desire for fame is the most pernicious enemy of the Vaishnavas, and it does not easily agree to leave the sadhakas. Moreover, a single drop of genuine spiritual emotion is far superior to an imitative display of emotion (chaya-bhavaabhasa).”

As long as we can understand these factors, we can appreciate the efforts of these great souls, understanding that although not perfect they are following the path of perfection by using their material tendencies in Krsna’s service and in this way becoming gradually purified. We can see that often preachers who used to be quite demanding or even arrogant become extraordinarily humble devotees later on as a result of their efforts.

Many preachers go through a phase in their lives where they stop preaching. This happens when the influence of the mode of passion they were canalizing in their service finally stops. When one finally ascends to goodness, such impulse becomes absent. Some who reach this state just become fixed in the mode of goodness and just focus on their spiritual practice. Others, however, are able to find something else that can propel them into making efforts to spread Krsna Consciousness: genuine spiritual realization. This happens when one transitions from the intermediate stage to the pure stage.

There are two types of pure devotees: bhajananandis, who although pure don’t have a desire to spread Krsna Consciousness, and thus prefer to live a humble and recluse life, focusing on their own spiritual practice, and gosthanandis, who take the trouble to preach and thus help us to get out of material existence. Srila Prabhupada explains this point in more detail on SB 4.30.37.

Real bhajananandis are quite rare in our times (there are many imitators), and gosthanandis are even rarer. Different from ordinary preachers, gosthanandis are free from the desire for prestige, although they accept the service and adoration of their disciples to benefit them. Both ordinary preachers and true gosthanandis may attract many disciples, but a true gosthanandi can be recognized by his capacity of really changing the hearts of his disciples, converting previously sinful people into pure devotees.

This point is explained by Srila Prabhupada in the 5th verse of the Nectar of Instruction: “Śrīla Bhaktivinoda Ṭhākura has given some practical hints to the effect that an uttama-adhikārī Vaiṣṇava can be recognized by his ability to convert many fallen souls to Vaiṣṇavism. One should not become a spiritual master unless he has attained the platform of uttama-adhikārī. A neophyte Vaiṣṇava or a Vaiṣṇava situated on the intermediate platform can also accept disciples, but such disciples must be on the same platform, and it should be understood that they cannot advance very well toward the ultimate goal of life under his insufficient guidance. “

While not all preachers are pure devotees, some do. Some preachers are able to reach a level of true spiritual realization, where they are propelled not by the ordinary mode of passion, but by a genuine desire of satisfying their spiritual master and ultimately Krsna. These are the Uttama-Adhikaris who adjust their vision back to the second level in order to be able to help conditioned souls. A devotee on such a platform can become an empowered preacher and be able to really change people’s hearts. Instead of just speaking philosophy, they are able to transmit genuine spiritual realization and really change the hearts of people. To associate with such pure devotees is a great opportunity we should always seek.