"When Buddhism declined in India, and Hinduism had not yet risen on her horizon in the fullness of its glorious revival, when the idea of a higher life inspired by a keen sense of mortality and introspection, which was dominant spirit of Buddhism, declined into scepticism and sensually, and when devotion an absolute trust in God, which characterized the Pauranci Hinduism, was yet unknown, in the twilight of the transition- period, mystic rituals of Tantricism ruled Buddishtic and Hindus communities all over India. The Bamachari Tantriks perpetrated wanton crimes in the name of religion, and the vast literature they have left us lays down codes for those initiated in the creed, which totally upset the moral fabric of society. The Sahajiya creed of Vaishnavism had its great exponent in Chandidas. Chandidas himself in a poem had mentioned: "Every one speaks of Sahajiya--but alas! Who knows its real meaning? One who has crossed the region of darkness (passions) can alone have the light of Sahajiya." According to Chandidas the object of Parakiya love must remain chaste and she must sacrifice herself entirely to love but not to any desire."
"When the world becomes degraded, civilization becomes demoniac, and for the common man the rectum and the genital are taken very seriously as the centers of all activity. Even in such a sacred place as Vrndavana, India, unintelligent men pass off this rectal and genital business as spiritual activity. Such people are called sahajiya. According to their philosophy, through sexual indulgence one can elevate oneself to the spiritual platform. From these verses of Srimad-Bhagavatam, however, we understand that the desires for sexual satisfaction are meant for the arvak, the lowest among men. To rectify these rascals and fools is very difficult. After all, the sex desires of the common man are condemned in these verses. The word durmada means "wrongly directed," and nirrti means "sinful activity." Although this clearly indicates that sex indulgence is abominable and misdirected even from the ordinary point of view, the sahajiyas nonetheless pass themselves off as devotees conducting spiritual activities."
Srimad-Bhagavatam 4:29:14 Purport
"The class known as prakrta-sahajiya, who consider the transcendental pastimes of Lord Krsna something like the behavior between a man and a woman in the material field, artificially think that hearing the rasa-lila will help them by diminishing the lusty desires of their diseased hearts. But because they do not follow the regulative principles but instead violate even ordinary morals, their contemplation of rasa-lila is a futile attempt, which sometimes results in their imitating the dealings of the gopis and Lord Krsna. To forbid such habits of the prakrta-sahajiyas, Sri Caitanya Mahaprabhu has excluded their material intelligence by using the word visvasa ("faith")."
Caitanya-caritamrta, Antya lila 5:45-46
"In this connection it should be noted that a class of so-called devotees (known as prakrta-sahajiya) follow their own concocted ideas and, representing themselves as Krsna and Radha, indulge in debauchery. Such devotional service and attachment are false, and those so engaged are actually gliding down a hellish path. This is not the standard of ragatmika, or devotion. The prakrta-sahajiya community is actually cheated and very unfortunate."
Teachings of Lord Caitanya, Chapter 13
"Gaurasundara here informed Sri Ramananda Raya, "My dear Ramananda Raya, you were actually seeing a separate person with a golden-complexioned body. Actually I am not golden. Being Sri Krsna, the son of Nanda Maharaja, I am blackish, but when I come in touch with Srimati Radharani I become golden-complexioned eternally. Srimati Radharani does not touch the body of anyone but Krsna. I taste My own transcendental features by accepting the complexion of Srimati Radharani. Without Radharani, one cannot taste the transcendental pleasure of Krsna's conjugal love." In this regard, Srila Bhaktisiddhanta Sarasvati Thakura comments on the prakrta-sahajiya-sampradaya, which considers Krsna and Lord Caitanya to possess different bodies. They misinterpret the words gaura anga nahe mora in Text 287. From that verse and the present verse we can understand that Lord Caitanya Mahaprabhu is nondifferent from Krsna. Both are the same Supreme Personality of Godhead. In the form of Krsna, the Lord enjoys spiritual bliss and remains the shelter of all devotees, visaya-vigraha. And in His Gauranga feature Krsna tastes separation from Krsna in the ecstasy of Srimati Radharani. This ecstatic form is Sri Krsna Caitanya. Sri Krsna is always the transcendental reservoir of all pleasure, and He is technically called dhira-lalita. Srimati Radharani is the embodiment of spiritual energy, personified as ecstatic love for Krsna; therefore only Krsna can touch Her. The dhira-lalita aspect is not seen in any other form of the Lord, including Visnu nor in Narayana. Srimati Radharani is therefore known as Govinda-nandini and Govinda-mohini, for She is the only source of transcendental pleasure for Sri Krsna and the only person who can enchant His mind."
Caitanya-caritamrta, Madyam lila 8:28
"The transcendental symptoms of ecstasy certainly are auspicious, but they are not for advertising to others. One should not advertise directly or indirectly that one is feeling like this. They should be checked. Otherwise one will gradually become sahajiya or one who takes spiritual advancement as something materially manifest. Actual spiritual advancement means detachment for everything material. So our activities are nothing material. Detachment from material activities, means attachment for spiritual activities, devotional service. After all, our energy has to be utilized, so when it is materially detached it means with greater enthusiasm our spiritual activities increase."
Srila Prabhupada Letter to Makhanlal, 06-03-70
"Bhakti-siddhanta-viruddha refers to that which is against the principle of unity in diversity, philosophically known as acintya-bhedabheda--simultaneous oneness and difference--while rasabhasa is something that may appear to be a transcendental mellow but actually is not. Those who are pure Vaisnavas should avoid both these things opposed to devotional service. These misconceptions practically parallel the Mayavada philosophy. If one indulges in Mayavada philosophy, he gradually falls down from the platform of devotional service. By overlapping mellows (rasabhasa) one eventually becomes a prakrta-sahajiya and takes everything to be very easy. One may also become a member of the baula community and gradually become attracted to material activities. Sri Caitanya Mahaprabhu has therefore advised us to avoid bhakti-siddhanta-viruddha and rasabhasa. In this way the devotee can remain pure and free from falldowns. Everyone should try to remain aloof from bhakti-siddhanta-viruddha and rasabhasa."
Caitanya-caritamrta, Madyam lila 10:11
Bhaktivedanta Book Trust. HDG A.C. Bhaktivedanta Swami Srila Prabhupada.