A WOMAN'S PLACE IS IN KRISHNA CONSCIOUSNESS

Urmila dasi Revised, June, 1988
Athato brahma jijnasa--now is the time, in the human life, toinquire about the Absolute Truth. Whether one's human form is a mass of bubbles in the womb, Negro or Oriental, male or female,this is the greatest opportunity. Devahuti therefore asked theLord to explain the relationship between man and woman andbetween spirit and matter. She was sick of the disturbancecaused by her material senses, taking shelter of the Lord as theaxe which can cut the tree of material existence. (Bhag. 3.25.7-11) Devahuti is the ideal example of a daughter, wife, andmother. The daughter of Svayambhuva Manu, she had the mostqualified husband in Kardama Muni, what to speak of her son. Herquestions are not, therefore, born of the frustration and anxietyspawned by the misguided feminists. It is, rather, the chastewoman who desires to traverse the path of nivritti marga.
We in ISKCON have been struggling, individually and collectively,to create a social order, varnasrama, which engages everyoneaccording to the body they acquired under the modes of materialnature, yet opens the door to freedom from those modes. Forthose in women's bodies, it is still a question: What should bethe relationship between men and women in order to please theLord? How do we execute the dharma of the body and our sanatana-dharma (matter and spirit)?
DHARMA AND SANATANA-DHARMA
Everyone's work can be divided into these two categories--thatwhich transcends his gross and subtle needs and configurations torest firmly on the spiritual platform, sanatana dharma; and thatwhich is suited to his psychophysical nature, varnasrama.
The first major category of occupation has nothing to do with theexternal body. It is available to all human beings, andsometimes lower forms of life. It is within this category that a person serious about spiritual life performs activitiesspecifically directed by her spiritual master for re-awakeninglove for Krishna. Sanatana-dharma begins with faith, and ends inprema. For the neophyte it consists of her sadhana bhakti; for theadvanced devotee it becomes a spontaneous outpouring of devotion.This sanatana-dharma is performed alongside of one's ordinary work.Indeed, when devotional service under the guru's guidance saturatesthe various activities within varnasrama, all one's activitiesmerge into transcendence.
One's duty within varnasrama can be mundane, part of a long andhazardous journey that takes the soul to the point of acceptingdevotional service after many lives. Here duty is related to thespecific needs of the individual based upon his materialunderstanding, or lack of it, in previous lives. In each life,certain lessons are learned, but the schooling is not complete.Indeed, while the soul solves one set of problems, new ones areoften created. We aren't even considering here the possible non-performance of duty, or engagement in sinful acts, that can causethe living entity to take steps backward. This is, however, a very real problem for those on the long road of karma.
Varnasrama can be spiritualized by doing what would ordinarily berequired according to one's position on the wheel of karma, butto dedicate the fruits, or the activity itself and its fruits, toKrishna under the guidance of a bona fide spiritual master. LordKrishna elaborately describes this path in the *Bhagavad-Gita*.Such a life would constitute the ideal social structure of a Vaisnava society. It cannot be emphasized strongly enough thatto follow this path requires knowledge of one's prescribed dutieswithin varnasrama.
Srila Prabhupada sometimes divides prescribed duties under theheading of varnasrama into three subcategories: routine,desired, and emergency. We will primarily discuss one's routineduties. Desired activities may be outside the range of what isrequired for a particular varna or asrama, but they do notconflict. Emergency activities may be in conflict with, orcompletely outside the range of, one's usual duties. However,emergency duties are meant for just that--emergencies--and shouldbe temporary.
One further area of occupation bears mentioning. On the platformof liberation, when the soul is absorbed in internal activities,he needs to do no external work within the varnasrama system.There are no "lessons" for the entity to learn, no desires tofulfill, no needs to be met. This is the position of theavadhuta. Such a person is completely outside of either theduties related to the body and mind or the regulative practicesof spiritual life. (Bhag. 5.5.29 purport) Generally, however,such persons continue to execute their duties within thesecategories just to set an example. After all, although theentity on the avadhuta platform has no reason to do his duty, healso has no reason to give it up. However, as long as the soulinhabits a material body, identifying with it to any degree, hewill have duties in relation to his particular body and mind.These are of several varieties. These duties, as mentionedabove, can be as much a part of a woman's spiritual life as hersanatana-dharma activities. First we will look at the concept ofvarnasrama in general. What is its purpose? How is varna andasrama determined? We will outline, from a material view, theduties of various women. How these duties can be harmonized withthe regulations of bhakti yoga will then be discussed. Finally,we will examine the activities within sanatana-dharma.
VARNASRAMA
Occupational duties aim at elevating the soul. The varnasramasystem may be compared to a one-room school house--the teacherforms "groups" according to the ability and past achievements ofthe individual students. (We are presently looking at the Vedicsocial system for non-Vaisnavas. In any case, varnasramaplacement is according to material abilities and inclination, notthe spiritual realization of how to use those abilities.) A veryintelligent student must still complete the assignments that aregeared to his level of skills--to do another's work would bedangerous for his studies. The omniscient Lord assigns generalduties to us according to the broad group in which we may beplaced. Materialists consider the configurations of the body tobe the result of a chance genetic interaction in the womb, whiletranscendentalists can understand that the body one enjoys underthe spell of the three modes of nature is symbolic of one'sprevious mentality. Occupational duties according to one's body,therefore, are in perfect accord with what various mentalitiesrequire! We might not like to be in a lower grade in the schoolof karma, but our lessons will progress only if we do our workdutifully.
Woman's Basic Duty
The goal of our varna is to bring us to the platform of goodness,from which we can properly execute our sanatana-dharma. Is therea general, basic occupation for women that corresponds to thedelineation of duties in the *Gita's* eighteenth chapter? Womengenerally arrive at the mode of goodness by serving their husbands, as Prabhupada writes: "Generally women are very much passionate and are less intelligent... If a husband situated in the mode of goodness can control his wife, who is in passion and ignorance, the woman is benefited. Forgetting her natural inclination for passion and ignorance, the woman becomes obedient and faithful to her husband, who is situated in goodness. Such a life becomes very welcome. The intelligence of the man and woman may then work very nicely together, and they can make a progressive march toward spiritual realization." (Bhag. 4.27.1 purport)
Although a female body is a symptom of lesser intelligence, byserving her husband she becomes his good intelligence! "There isno difference between a good wife and good intelligence". (Bhag.4.26.16 purport) What a wonderfully easy method of elevation.For someone progressing up the ladder of varnasrama withoutdirectly engaging in Krishna consciousness, here is the road to a higher, male body (symptom of the intelligence she acquired bybeing a chaste, faithful wife) or a position in the heavenlyplanets.
Krishna nicely explains this essence of a woman's duty withinvarnasrama when He tells the gopis, "service to the husbandwithout duplicity is the best religious principle. A womanshould be not only faithful and chaste to the husband, butaffectionate to the friends of her husband, obedient to thefather and mother of the husband, and affectionate to the youngerbrothers of the husband. And most importantly, the woman musttake care of the children... Even if he is not of very goodcharacter, or even if he is not very rich or fortunate, or evenif he is old or invalid on account of continued diseases,whatever the husband's condition, a woman should not divorce herhusband... A married woman should not search for a paramour, forthis is not sanctioned by the Vedic principles of life."(Krishna, Chap. 29)
Sometimes, however, women's varna is considered not as wife(which is really an asrama), but as sudra. In some basicrespects, women, laborers and the mercantile class are on thesame level. (Gita 9.32) Therefore, when Sati heard her fatherblaspheme Lord Siva, she "decided to give up her body because shethought herself to be among the sudras and vaisyas." (Bhag 4.4.18purport) Yet we learn that she "learned yoga from her husband orwas enlightened because she was the daughter of such a great kingas Daksa." (Bhag 4.4.24 purport) Such is the business ofksatriyas and brahmanas! There appears to be some difficultyadjusting the statement that all women are sudras (or equal tovaisyas and sudras) and studying the activities of women, pastand present, that seem to belong to the higher classes.
Why are women classified as sudras? The major demarcation of a sudra is his dependence on others and service to them. Accordingto the Manu Samhita, women should never be independent, beingsupported by their father, husband, or son at different stages intheir lives. In this sense woman does well to accept gracefullythe position of sudra. Three things, according to Niti shastra,must be supported: vines, women, and brahmanas. A brahmana issupported by charity and a society that respects spiritual values. A vine is supported by a trellis. A woman is supported financially and emotionally by a man who protects her from being exploited by others and elevates her. That is not to say that these three cannot exist without support; support gives them their rightful beauty and allows them to exhibit their full potential. Women in modern times have certainly proved that they are capable of living independently, albeit often accomplishing such a lifestyle because of contraception and/or abortion. It has not been proved that such independence is conducive for the happiness (material and spiritual) of the woman, her children, her husband, or society in general. In fact, the independence of modern woman is directly or indirectly responsible for disease, anxiety, crime, and social unrest. (Gita 1.40-42) Srila Prabhupada says that a woman's desire for independence is "due to her womanly weakness." (Bhag. 4.4.3 purport)It should also be noted that woman is classified among the vaisyas and sudras because, without serving a man and thereby coming to the platform of goodness, she remains in the modes of passion and ignorance.
We can conclude that this is woman's basic duty: serve a man anddepend on his protection--don't be independent. Let us furtherdefine this protective dependence. First, do not think suchservice is slavery! Protection of woman is lovingly described byPrabhupada: "Actually the woman must always be protected by herhusband... the wife must remain embraced by her husband. Thusshe becomes beloved and well protected. Just as one saves hismoney and places it under his own personal protection, one shouldsimilarly protect his wife by his own personal supervision. Justas intelligence is always within the heart, so a beloved chastewife should always have her place on the chest of a good husband... It is similarly ideal in human life for the husband and wife to live together. The home should be a place for devotional service, and the wife should be chaste and accepted by a ritualistic ceremony." (Bhag. 4.26.17 purport)
Secondly, we need to ask, "From what do women require protection?" Traditionally, men have protected women from dangers such as rape, murder, and fear; from strenuous work such as lifting heavy objects, repairing mechanical equipment, and other heavy work that can injure her; from difficulties in life such as financial entanglements, belligerent creditors, or any dealings with people who are harsh, offensive, imposing, or who make unreasonable demands.(Fascinating Womanhood, Andelin, p.138-139) Although the union of both male and female produce a child, only the woman requires protection during pregnancy, lactation, and those years when her children are small. She needs literal physical and financial help. If a husband, brother, father, son, or other relative doesn't provide such protection, the woman reveals her inability to protect herself by taking shelter of various government programs. Women who somehow feel no need for protection in these ways still require to "be protected by all means so that their natural inclination to be too self-interested will not be manifested... Women must be cared for so that they will not be free to manifest their tendency for gross selfishness." (Bhag. 6.18.42 purport)
It can be said that women also need protection from sex desire.However, in this regard the "protection" is mutual. "The bodilysenses are considered plunderers of the fort of the body. Thewife is supposed to be the commander of the fort, and thereforewhenever there is an attack on the body by the senses, it is thewife who protects the body from being smashed. The sex demand isinevitable for everyone, but one who has a fixed wife is savedfrom the onslaught of the sense enemies." (Bhag. 3.14.20 purport)Although man and woman protect each other from illicit sex, womenare very prone to degradation... and require protection by eldermembers of society so they will not be misled into adultery.(Gita 1.40 purport) It seems that women need such protectionmore than men for, as Canakya Pandit states, they "have hungertwo-fold, shyness four-fold, daring six-fold, and lust eight-foldas compared to men." Considerate of his exalted wife's "ninetimes greater sexual appetite," (Bhag. 3.23.44 purport) SaintKardama expanded himself into nine forms during sexual intercourse.
Living under a man's protection enables women to conquer sexdesire in several ways. First, by marrying and producingchildren as soon as her body matures, there is little chance ofgetting a taste for illicit sex. (tape, LON73-38) Young men, onthe other hand, can more easily remain celibate. Secondly, herhusband or father recognizes that "it is woman's nature to wantto decorate herself with ornaments and nice dresses and accompanyher husband to social functions, meet friends and relatives, andenjoy life in this way", earning her the name of "stri", meaning,"one who expands the field of material enjoyment." (Bhag. 4.3.9purport) Therefore, he engages these propensities in a religiouscontext to keep her satisfied. Finally, shyness is of greatestimportance. Women have great natural modesty in regard to allsexual matters. A woman who is sheltered by her father andtreated with respect by her husband generally doesn't like totalk of sex, think of sex, or initiate sexual behavior. There is a nice story that illustrates the result of womanly shyness.Ajamila was a brahmana who was a reservoir of good character,conduct, and qualities. He married a chaste and beautiful youngwife from a brahmana family. Although married, he did notexperience lust, for when he saw the prostitute, "the dormantlusty desires in his heart awakened." (Bhag. 6.1.61) Evidently his wife's shyness kept Ajamila from lust.
Protected women hardly appear lusty even to themselves, becomingcapable of living more austerely than men. For example, a man inVedic society could marry many women with the idea that when onewife was pregnant he could approach another. Each wife wasexpected to remain peaceful with a fraction of her husband's sexindulgence. In the same way, a young widow, or a woman with a fallen husband, was considered perfectly capable of remainingcelibate for the remainder of her life, although a man wasexpected to need to remarry. Is it therefore surprising that manmust "forcibly impregnate the fair sex?" (Light of the Bhagavata,illus.43)
Lastly, "even in the higher statuses of life... it may be clearly said that the understanding of a woman is always inferior to the understanding of a man." (Bhag. 6.17.35 purport) Maleintelligence must govern even higher class women who are equal tothem in general.
Beyond Wife and Sudra
Although woman must be dependent on a man if she wants happinessin this life and the next, there are different classes, or varnas, of women according to their qualities and work. Each class of woman will have different ordinary and desired activities within the realm of living under a man's protection. Different activities are also prescribed for women according to their stage of life, asrama.
Is this revolutionary? Is it simply a feminist notion that womenhave propensities over and above wife and mother? Are we engagingwomen in varieties of service within ISKCON simply because we are unsurrendered to the Vedic ideal? No, the scriptures confirm that there are different classes of women."Illicit sex,... which is the beginning of all abominable lifeand which is followed by meat-eating, gambling, and intoxication, one after another,... is not possible with a chaste or aristocraticwoman, but only with unchaste sudras." (Bhag. 6.1.22 purport) On such higher class women, chaste and faithful, rests the responsibility of producing good children. Such good population is the "basic principle for peace, prosperity and spiritual progress in life." (Gita 1.40 purport)By contrast, by associating with an unchaste woman, even greatmaterial and spiritual leaders have fallen from positions ofausterity, power, fame, riches, and security. How many men havelost everything under the sway of a seductress? It is mostregrettable that "materialistic men... do not care for a marriedchaste wife. They take the wife only as an instrument for senseenjoyment, not as a means for devotional service... They haveconcluded that the best course is to have sex with any woman andsimply pay the price for her, as though she were a mercantilecommodity." (Bhag. 4.26.17 purport) Because of such exploitationand lack of respect, both men and women today have practicallyforgotten how glorious is the aristocratic woman.
Sometimes Westerners consider the injunction that women shouldkeep their bodies covered to be a sign of inferiority. Actually,it is another indication of how much Vedic society respected thearistocratic woman. It is similar to placing a cover overvaluables so careless people won't spoil them. "Even fifty orsixty years ago in Calcutta, all respectable ladies would go to a neighboring place riding on a palanquin carried by four men. The palanquin was covered with soft cotton, and in that way there was no chance to see a respectable lady traveling in public." (CC Adi 13.116 purport) A higher class woman would not "go out in the evening or with her hair loose, nor without being properlydecorated with ornaments. She would not leave the house unlessshe was very grave and sufficiently covered." (Bhag. 6.18.50)Higher class women are eager to accept such methods of purification.
The importance of creating and preserving aristocratic women canbe noted in the Vedic conception of an ideal marriage. The"central idea was that if the boy and girl were on an equal levelthe marriage would be happy." (Bhag. 9.18.23 purport) A person,therefore, usually does not establish a marital relationship withsomeone who is either higher or lower than his position, buttries to create a suitable match between persons who are equal instatus of social standing, beauty, riches, strength, influence,and renunciation. (Krishna, Chap.25) Sometimes, however,marriages would be allowed between different classes, as long asthe woman was of a lower class. "Pratiloma", or marriage wherethe women was of a higher caste than the husband, was notgenerally allowed. (Bhag. 9.18.5 purport) This aspect of Vedicsocial life clearly shows how loathe society was to risk having a woman dragged down by her husband. It would also be somewhatawkward for a woman to act in a servile position to someone whowas "beneath her". In addition, this practice further verifiesthat women are not simply a homogeneous mass in terms ofspiritual and material qualifications.
From studying Vedic marriage arrangements we learn that thequalities that distinguished a woman's varna existed before hermarriage. The husband didn't determine a woman's varna. Rather,she married someone in the same varna in which she was naturallysituated by quality and work. Devahuti, for example, "had goodcharacter and was well-qualified; therefore she was searching fora suitable husband just befitting her." (Bhag. 3.22.9 purport) A woman's varna could not be ascertained by that of her father(birth) because "one can become fit for a certain type of activityby qualification, not by birth." (Bhag. 5.4.13 purport) Of course,in a marriage where the husband was of a higher caste, serving him could elevate his wife to his position.
Let us examine scriptural references to the qualities andactivities of women in the varnas and asramas, from an external,material viewpoint.
WOMEN IN THE VARNAS
Brahmanis
Brahmanas give and receive charity, teach and perform worship ofthe deity, and hear and repeat transcendental knowledge.Brahmanis have similar activities. The primary differences arethat the brahmanas must be independent to maintain theirintegrity, and may perform some rituals not properly executed bya woman. Yet the women's role in ritualistic functions is alsoessential. Krishna instructed the wives of the brahmanas toreturn home so the sacrifice would be successful. "According toVedic principle, religious rituals must be executed by thehusband and wife together." (Krishna, Chap.23) Prabhupada alsotold his disciples that the guru-kula girls who were academicallyinclined could teach and preach. Aditi was engaged by KasyapaMuni in the process of deity worship which he described as "thebest austerity, the best process of giving charity, and the bestprocess of sacrifice." (Bhag. 8.16.61) Surely these arebrahminical activities. Such a wife or daughter of a brahmana isexpected to maintain high standards of purity, suffering the samefate as a fallen brahmana man if she does not. (Bhag. 5.26.29)
Ksatriya Women
And ksatriya women? Although such women did not rule, they knew"how to play the political game". (Bhag. 10.4.5 purport) Suchwomen were qualified to select their own husband according to a test of merit. Not occupying the post of chief executive, a ksatriya woman like Draupadi managed the huge royal household,knew the actual income and expenditure of the king, and in factsupervised the inexhaustible treasury when her husbands wereaway. The wives of ksatriyas have a fundamental role in theksatriyas' ritualistic duties. (Bhag. 5.2.1, 9.1.14) Certainly a ksatriya woman had to have great courage to watch her father,husband, and son march into battle.
Vaisya Women
Broadly classified with vaisyas already, women in the mercantileand farming community certainly had specific duties connectedwith their family's occupation. We find Mother Yasoda churningbutter, cooking, and milking the cows. We would also expect suchwomen to help with the garden and perhaps trade. The knowledgeof vaisya women goes beyond housework. We learn that "even inthe houses of the cultivators, who were not very advanced in themodern ways of civilization, the ladies used to know how to chantmantras to give protection to children with the help of cow dungand cow urine" (Bhag. 10.6.24 purport) It appears that the"traditional" view of women as being primarily, or even exclusively, caretakers of children and maintainers of the homeapplies particularly to the vaisya woman whose husband was a farmer and/or dairyman.
Sudra Women
Sudras are considered bereft of all good qualities, suffering ina hellish planet if they fail to elevate themselves. Sudrawomen, however, do not necessarily have to be classified asunclean and degraded. Even fifty years ago the position ofnanny, housekeeper, or maid could be a very respectable one.Prabhupada speaks of how the chastity and shyness of a sweeperwoman compelled him and his companion to step aside out ofrespect. (tape, LON73-38) The varna of "sudra" includes muchcreative work which women have traditionally done in everyculture. Sudras are the artisans and craftsmen of society, thedramatists and poets. (A brahmana writes poetry out of hisspiritual realization; a sudra for historical and entertainmentpurposes.)
WOMEN IN THE ASRAMAS
Student Life
The asramas, or stages of life that further define a man'sprescribed duty also apply to women. Although traditionally "notallowed to live as brahmacarini in the asrama of the spiritualmaster... nor allowed to undergo the purificatory process ofinitiation by the sacred thread", (Krishna, Chap. 23) women alsospent their youth as students. Qualified boys and girls learnedvarious arts, many of which are lost today. Some of the sixty-four arts learned by girl students are as follows: singing,playing on musical instruments, dancing, theatricals, painting,applying cosmetics, making the groundwork of jewels, playing onmusic in water, jugglery, sleight of hand, preparing deliciousfood, needle works and weaving, making and solving riddles,reciting books, solving enigmatic verses, metallurgy, mineralogy,practicing medical treatment by herbs, healing a person withperfumes, talking with letters and fingers, mechanics, composingverse mentally, designing a literary work, enforcing discipline,and awakening her master with music at dawn. (Brahma Samhita, 37purport) Youth is also a time for a girl to learn domestic artsfrom her mother and other elderly women, to worship her father(Bhag. 4.3.25 purport), and perhaps, as indicated in regards toSati, learn yoga and transcendental science. Citralekha, whilestill a student, learned the mystic arts of yoga. (Krishna, Chap.27) The mantras known to the village women of Vrndavana wereprobably learned as children. Srila Prabhupada emphasizes thatgirls must learn to "be chaste and faithful to their husband andknow how to cook nicely". (tape, PH75-2) Within ISKCON,Prabhupada instructed us to give the boys and girls the sameacademic and spiritual training at the elementary level.
One important aspect of a girl's life before marriage was thestrictness with which she was forbidden to associate with youngboys. After age ten, no respectable girl was allowed to wanderunsupervised and/or scantily dressed. How much glory will purevirgin girls bring to society! When King Prithu entered hiscity, he was greeted by such girls, clean within and without,nicely decorated and dressed. These unmarried girls, not allowedto go out freely or mix with boys, were untouched by the hand ofany member of the opposite sex. These girls are very auspiciousmembers of society. (Bhag. 4.21.4. purport)
Household Life
In Vedic society, a girl's parents arranged her marriage accordingto astrology and the desire of the girl's heart, although very qualified young ladies contrived a contest to choose their husband.The girls were married young, before they could become attached to an unsuitable boy. It must be remembered that the girl moved into her husband's house where her mother-in-law, aunts, and sisters-in-law helped her. She didn't have to take on the burden and lonelinessof a housewife in the nuclear family. The young wife's duties, whatever her husband's occupation was, can be stated succinctly: to create a peaceful atmosphere where all the family members can easilymake progress toward the spiritual path.
Narada Muni describes the duties of a married woman as four: torender service to the husband, be favorably disposed toward him,to be equally disposed toward his relatives and friends, and tofollow his vows. He instructs married women to dress nicely, inclean and attractive garments, decorated with gold ornaments. Itis the wife's duty to keep the house clean, pure, and aromatic.She should be ready to execute her husband's orders, be modestand truthful, control her senses, speak in sweet words, and serveher husband with love. The chaste married woman is not greedy,but always satisfied. She is expert in handling household affairsand fully conversant with religious principles. (Bhag. 7.11.25-28)
The traditional role for the married woman is here upheld by theVedic scriptures. The wife takes responsibility for cooking,cleaning, and children. A wealthy wife may not do these thingsherself, but she, like Queen Draupadi, must supervise theservants. Chaste women enjoy domestic chores, however. MotherYasoda had servants, but liked to churn Krishna's butterpersonally. Krishna's queens also preferred to serve Himthemselves, although they had thousands of maidservants.Similarly, the modern woman likes to serve her husband in spiteof having personal or mechanical servants. Still, suchconveniences can free her for other activities without changing herresponsibility to see that these household affairs are done nicely.
"Most importantly," Krishna tells His beloved gopis, "womenshould take care of the children." The Vedic woman feels greatlove and affection for children. Her "natural ambition topossess not only more than one child but at least half a dozen"(CC Adi 14.55 purport) isn't thwarted by absurd claims thatoverpopulation threatens the world or that childbirth will beharmful. Certainly "childbirth was never regarded as a burdenor a botheration. The more a child grows, the more his parentsbecome jubilant." (Bhag. 10.7.4 purport) "Generally a womanbecomes more beautiful when, after an early marriage, she givesbirth to a child... a woman becomes more and more beautiful asshe gives birth to one child after another." (Bhag. 4.24.12purport) In fact, modern doctors attribute the increase incancer of the uterus and breast to the fact that women are having(and nursing) few or no babies. (The Way Home, p.52) As foroverpopulation fears, "The University of California published theresults of a major survey of world food resources showing thatthe world presently uses less than half of its available arableland... Colin Clark, former director of the Agricultural EconomicInstitute at Oxford University and noted author of many books on population-resource questions, classified world land types by their food-raising capabilities and found that, if all farmers were to use the best methods now in use, enough food could be raised to provide an American-type diet for 35,000,000,000 people,almost 10 times as many as now exist!... Nor would these high levels of food output require cropping of every inch of availableland space. Clark's model assumed that nearly half of the earth's land area would remain conservation areas... Mr. Felice points out in this report that, `We could put the entire world population in the state of Texas and each man, woman, and child could be allotted2,000 sq. ft. (the average home ranges between 1,400 and 1,800 square feet) and the whole rest of the world would be empty.'" (The Way Home pp.61-62 quoting Grow or Die, pp.412-414) Nor is a chaste wife and mother afraid of sacrificing her desiresor comfort for that of her child, being "always anxious to see that the child is not disturbed even for a moment. As long as the child wants to remain with the mother, the mother stays withthe child, and the child feels very comfortable." (Bhag. 10.7.5 purport)
She gets relief from her own burdens and difficulties bycultivating a selfless serving attitude toward her husband andhis family. This is perhaps one of the most difficult tasks fora modern woman who has been indoctrinated with the idea that shehas a right to demand that her family meet her needs, puttingeveryone on an equal level. True satisfaction can only be gainedby a giving, selfless attitude. The husband will then feelpleased to satisfy his wife with ornaments, nice food, clothes,children, and engagement in religious activities, which is hisduty. (Bhag. 4.27.1 purport) Beyond that he becomes her mostintimate friend, (Bhag. 3.23.2 and purport) assisting her inmaneuvering through the world's troubles and finally attainingspiritual knowledge. In addition, the married woman is expectedto give charity to society in general. Householders always opentheir homes to guests, give alms to students and renunciates, andeven feed animals around their house.
Exactly how to speak sweet, pleasing, and truthful words, remainingpeaceful and content in all circumstances, is beyond the scope of this essay. It is well to remember that this is a mundane art which can be learned from any woman who has mastered it. This is one of the marks of a chaste woman, whatever her talents and inclinations, whether rich or poor, beautiful or ugly. Its attainment will bring the happiness given to those in the mode of goodness.
Vanaprastha
It should be noted that the sastras don't advise females to skipthe household asrama, going from student life directly torenunciation. "Of course, if women can remain Brahmacharinis, itis nice. But it is difficult also... If it is possible to divertthe whole attention for Krishna's service it is quite possible toremain single even for the whole life." (letter to Himavati, June1968) However, such attention is especially difficult for soulsin female bodies. Womanly form is the symptom of the soul'sdifficulty in this area. Therefore, "every woman especially mustget married." (CC Madhya 7.128 purport) "Females are not meantfor the renounced order of life; they should be faithful to theirgood husbands." (Bhag. 6.6.1 purport) It may seem odd, then,that we are now approaching the duties of women in the renouncedasramas. The asrama duties are intertwined with those of varna,so that the following asrama duties only apply to brahmana andksatriya women. The system is that sudras' only asrama is grhasta,vaisyas are brahmacaris and grhasthas, ksatriyas are brahmacaris, grhasthas, and vanaprasthas, and only brahmanas can take sannyasa.
When the husband is approximately age fifty, the eldest son isready to head the traditional extended family, or take over thefather's occupation in the nuclear family. At such a time, thehusband and wife retire from domestic duties and travel togetherto holy places. For the queen, "she sits beside her husband whenhe is king, but when he goes to the forest, she also follows,despite having to tolerate all kinds of difficulties... QueenArci... lived in the forest like a great sage. She lay down onthe ground and ate only fruits, flowers, and leaves, and becauseshe was not fit for these activities, she became frail and thin.Yet because of the pleasure she derived in serving her husband,she did not feel any difficulties." (Bhag. 4.23.21 and 20 purport)Narada Muni gives another example of a woman's duties in the retired asrama:
"The daughter of King Vidarbha wore old garments, and she was lean and thin because of her vows of austerity. Since she did not arrange her hair, it became entangled and twisted in locks. Although she remained always near her husband, she was as silent and unagitated as the flame of an undisturbed fire.
This is further explained by Srila Prabhupada:
"When one begins to burn firewood, there is smoke and agitation in the beginning. Although there are so many disturbances in the beginning, once the fire is completely set, the firewood burns steadily. Similarly, when both husband and wife follow the regulative principles of austerity, they remain silent and are not agitated by sex impulses. At such a time both husband and wife are benefited spiritually. One can attain this stage of life by completely giving up a luxurious mode of life.
"In this verse the word cira-vasa refers to very old torn garments. The wife especially should remain austere, not desiring luxurious dresses and living standards. She should accept only the bare necessities of life and minimize her eating and sleeping. There should be no question of mating. Simply by engaging in the service of her exalted husband, who must be a pure devotee, the wife will never be agitated by sex impulses. The vanaprastha stage is exactly like this. Although the wife remains with the husband, she undergoes severe austerities and penances so that although both husband and wife live together, there is no question of sex. In this way both husband and wife can live together perpetually. Since the wife is weaker than the husband, this weakness is expressed in this verse with the words upa patim. Upa means `near to,' or `almost equal to'. Being a man, the husband is generally more advanced than his wife. Nonetheless, the wife is expected to give up all luxurious habits. She should not even dress nicely or comb her hair. Hair combing is one of the main businesses of women. In the vanaprastha stage the wife should not take care of her hair. Thus her hair will become tangled in knots. Consequently the wife will no longer be attractive to the husband, and she herself will no longer be agitated by sex impulses. In this way both husband and wife can advance in spiritual consciousness." (Bhag. 4.28.44 and purport)
Widow of Sannyasi
For a brahmana, the topmost asrama is sannyasa. Then "the wifeis to return home and become a saintly woman, setting an examplefor her children and daughters-in-law and showing them how tolive a life of austerity. When Caitanya Mahaprabhu took sannyasa,His wife, Visnupriya-devi, although only sixteen years old, also took the vow of austerity due to her husband's leaving home. Shechanted (on) her beads, and after finishing one round, she collected one grain of rice. In this way, as many rounds as shechanted, she would receive the same number of rice grains and thencook them and so take prasada. This is called austerity. Even today in India, widows or women whose husbands have taken sannyasafollow the principles of austerity, even though they live with their children." (Bhag. 4.23.20 purport)
Why are there no women who directly take sannyasa? A sannyasi isthe most independent personality within the varnasrama system.Such a life would be directly contradictory to the basic duty ofwoman to be dependent on a man, even in absence. Therefore,"female sannyasis are to be immediately understood as pretendersor prostitutes... a female is never awarded sannyasa because a female is never considered independent." (letter to Brahmananda,March 1967) "A woman is not supposed to take sannyasa. So-called spiritual societies concocted in modern times givesannyasa even to women, although there is no sanction in theVedic literature for a woman's accepting sannyasa." (Bhag.3.24.41 purport) Sometimes Srila Prabhupada's giving of gayatrimantra to women (without the sacred thread) is seen as a break intradition that can justify a further break by awarding sannyasa.However, we have demonstrated when considering brahmani womenthat it is certainly traditional for women to engage in deityworship, chanting Vedic mantras. Such activities don't conflictwith dependence. Even if someone accepts women sannyasis as an emergency measure that contradicts duty, it is directly condemned by Srila Prabhupada under any conditions.
Other Considerations
In conclusion to our overview of woman's material duties withinthe varnasrama system it should be noted that, even in Vedictimes, life didn't always work out perfectly and neatly for allwomen. Some women became prostitutes, some had no children, somewere widowed at an early age. The modern phenomena of life-longspinsterhood was unknown, however. Polygamy was allowed, andwealthy kings took responsibility for unmarried maidservants inaddition to their wives. Divorce was unknown to the followers ofVedic civilization, as well. If, by misfortune, a woman's husbandwas indeed unworthy of her, a wicked man who would cause moral or physical harm to herself and her children, the wife would live separately but not remarry. She would live in austerity, waiting for him to rectify his behavior. Often he would, moved by her saintly example. On the positive side, there were women who achieved unusual social positions. Jahnavi devi accepted disciples, and the gopis were familiar with "a yogini perfect in the art of chanting mantras." (CC Antya 17.35) In fact, in the pages of the tenth canto we meet Citralekha, "a great mysticyogini" while still a young girl, and Mayavati, Pradyumna's wife, who "had mystic knowledge of supernatural power." In any case, women who follow the varnasrama system can expect a peaceful society, pleasant family life, and personal elevation to the modeof goodness, taking them in the next life to a higher platform. BUT--
VAISNAVA VARNASRAMA
Krishna doesn't want us to perfect 5th or 10th grade work, but tograduate! The sublime nature of the varnasrama system is thatone doesn't have to take progressively higher and higher bodies,culminating in that of a male brahmana, to fulfill the highestperfection of his duties, the pleasure of Lord Hari. Aftercapsulizing the duties of the various varnas, Krishna tellsArjuna, "By worship of the Lord, who is the source of all beingsand who is all-pervading, man can, in the performance of his ownduty, attain perfection. It is better to engage in one's ownoccupation, even though one may perform it imperfectly, than toaccept another's occupation and perform it perfectly. Prescribedduties, according to one's nature, are never affected by sinfulreactions... In all activities just depend upon Me and workalways under My protection. In such devotional service, be fullyconscious of Me." (Gita 18.46,47,57) If we do our "karmiclesson" for the glorification of Krishna, we need learn no morelessons. The faults and good qualities that put us in ourpresent position lose their meaning as we cease to identify withthe mind and body, recognizing our true spiritual nature as a tiny fragment of the Lord. "Does not a thing, when appliedtherapeutically, cure a disease which was caused by that verysame thing?" (Bhag. 1.5.33) Let's go back through the varnas andasramas, now, and see how to do everything as an offering toKrishna.
Basic Duty
Initiation by a bona fide spiritual master is the first necessityfor a woman wishing to spiritualize her main varna of service tofather, husband, or son. The situation becomes perfect when theman she serves is a devotee of Krishna. "Krishna consciousnessprovides first-class training for a man or a woman. A man shouldbe trained to be a first-class devotee of Lord Krishna, and a woman should be trained to be a very chaste follower of herhusband." (Bhag. 6.18.42 purport) In many cases, a Vedic womanbecame the initiated disciple of her husband. Kasyapa initiatedAditi; Vasudeva initiated Devaki. That does not, however,preclude a women taking initiation from a guru who is not herhusband. Indeed, the supreme woman within the material world,Mayadevi, was "formally initiated" by her guru, Haridasa Thakura,even though her husband, Lord Siva, previously initiated her. (CCAntya 3.256-259) If a woman finds herself in a position whereshe is already serving a man who is not a devotee, she maycontinue to serve him while performing her sanatana-dharmaactivities under her guru's guidance. Her spiritual master willdirect her as to how to spiritualize her duties as far aspossible. Later we discuss cases where the man is so fallen thatthe woman finds it impossible to practice bhakti-yoga in hisassociation.
Varnas
The woman disciple learns from her guru how to live as a brahmaniabsorbed in Krishna. Worship the deity at home and in the temple,give and receive prasadam, study and teach the glories of the Lord.Prabhupada asked his women disciples to lecture on Krishna consciousness, write articles, and teach in the guru-kula. When Dayananda asked Prabhupada in Dallas, in July, 1975, about girls who were "intelligent in Sanskrit", Prabhupada instructed that they can read sastra, teach, and preach. Women can help in performance of the great sacrifice of this age, sankirtana yajna.
The ksatriya woman does not personally lead, but gives her husbandthe energy to direct a Krishna conscious society. She, likeDraupadi, knows the names and needs of the devotees, friends, andworkers that her husband engages in the Lord's service. She is a tireless worker, always making sure there is enough prasadam,clothes, and facility for Krishna's servants. She knows the artof diplomacy, helping avert politics and conflicts. She knowshow to pacify Krishna's enemies and engage His friends so everyone feels satisfied.
The vaisya devotee woman cooks, cleans, and churns butter for thedeity. She helps with the gardening, and is expert at preservingherbs, fruits, and vegetables. She knows that Krishna supplieseverything, and meditates on her cultivation and cow protectionas her service to Him.
Woman doing sudra work for Lord Krishna can scrub pots and floors,assist the devotees in their various services, or contribute to the Lord's glorification through the arts. Drama, painting, and music depicting the Lord's pastimes can be used in the temple, or at householder's functions such as weddings and birthdays. Creative women can versify Krishna's glories so people in general can more easily remember them.
Asramas
As a student, a young girl learns how to use the womanly arts inKrishna's service. Let her awaken the deity with music at dawn,set jewels in the deity's crown, or create and solve riddlesabout Krishna's devotees and pastimes. She can recite the*Bhagavad-Gita*, and learn how to cook wonderful offerings forKrishna. As she matures, she can learn how to disciplinechildren so her own can mature in the Lord's service. Followingthe strict rules of chastity, she keeps herself pure, filled withthoughts of Krishna. "It is essential that (young) girls as wellas boys be trained to discharge spiritual duties." (Bhag. 3.14.17purport)
As a young woman enters marriage, she embarks on an important"ministry". Here she can give her husband inspiration andenergy--not to accumulate vast amounts of temporary status andopulence--but to lead a simple life in Krishna's service. Shemust be careful to follow her husband's vow, being sensitive tohis mentality. (Bhag. 3.23.4-5 purport) A woman has great powerto completely divert her husband from the spiritual path if sheis unchaste, dragging him into illicit sex, or manipulating herhusband like a "dancing dog". His goodness is then compromisedby her passion and ignorance, and both spoil their chances forelevation. It is essential that a woman wishing to merge hermarriage into transcendence learn the arts of self-control,satisfaction, submission, and cleanliness that her sisters in the mundane sphere practice. These qualities in goodness when used in Krishna's service can transform the home into a temple.
The devotee housewife may employ servants (human or mechanical)in Krishna's service to allow her time to serve others outsidethe household. Just as the pious householder invites guests, sheentertains saintly persons to learn from them, and welcomes thoseless conversant with spiritual life in order to instruct them andfeed them prasadam.
For the fortunate wife blessed with children, she has only totransform her deep maternal affection into spiritual love. Aswell as carefully providing her breastmilk, tenderness,nourishing food, and a clean and healthy home, she teaches herchildren to regularly worship Krishna--especially in the earlymorning--under the guidance of her spiritual master. And thefood is offered to the Lord during such worship, feeding thechild's soul. She teaches her children not only tales of charityand truthfulness, but stories of the incarnations and activitiesof Krishna as revealed in the scripture. She watchfully keepsher child not only from fire, water, and disease, but from badassociation. She knows the great spiritual harm that comes fromfriendship with people who engage in sinful, degradingactivities, whether her children would associate with thempersonally or on television. We are "like crystal-stones,reflecting anything which is put before us." (NOD Chap. 12) Shemakes sure her children receive an education for the soul. Onlysuch a mother who can elevate her child to the spiritual platformis a bona fide parent. Her children become students and disciples, not of a materialistic teacher for sense gratification and economicdevelopment, but of a genuine guru. In this way her children become twice-born, first-class human beings. (Bhag. 6.5.20 purport)
Passion and ignorance don't control Vaisnavas who work for theLord in the external capacities of vaisya and sudra. So therules barring low-class people from renounced asramas do notapply. "The four orders of life as brahmacari, grhastha,vanaprastha and sannyasi are to be followed by all, irrespectiveof the occupational division." (Bhag. 1.15.39 purport)
Vrndavana and Mayapur are the beacons for the vanaprasthadevotee, calling her away from the ordinary forest. Just as sheassisted her husband by creating a home that was a temple, andchildren who were saints, she now assists him in conquering sexdesire. She remains as a servant, following him in hisausterities no matter what comfort she enjoyed as a young wife.The real austerity, total meditation on Krishna, takes both ofthem to the Spiritual World.
The sannyasa widow lives aloof within society. She is a reminderto the young women, perhaps somewhat diverted in their devotionto Krishna by clothes, hair, home, husband, children, and theillusory beauty that is but the blush of youth, that life'sultimate goal is the pleasure of Lord Hari. She doesn't returnto the home as a cook and baby-sitter, but a teacher of how tospiritualize these activities. She, like her wandering husband,is a bold preacher of Krishna consciousness.
Other Considerations
And what of the women who don't fit neatly into these categories?Presently, many women aren't under the protection of any man.According to the Vedic standard, "a woman who has no husbanddeclares herself independent, which means that she becomes a prostitute." (Bhag. 6.5.14 purport) Many modern women willstrongly object to this classification. Here we shouldunderstand "prostitute" to be broader than the professionalstreetwalker or call girl who sells her body for illicit sex. Ithas become an obvious social phenomena that today's independentwoman is sexually available, whether or not she charges a fee.In various ways, men exploit even the rare woman who remainssingle and virginal without manly protection. Such women aren'tengaged in any proper varna or asrama. How can they spiritualizetheir life? This most unfortunate woman may take comfort inknowing that "there were prostitutes in human society even inLord Krishna's time, for it is said that the prostitutes ofDvaraka City came forth to receive the Lord. Although they wereprostitutes, they were also devotees of Krishna." (CC Antya 3.105purport) In the case of Kubja, she was able to worship Krishnaby her profession. (Krishna, Chap 13) The prostitute Chintamaniacted as guru, directing her "client" on the spiritual path,which she then followed herself. By far the best example of an unchaste woman taking to Krishna consciousness is the prostitutewho became a disciple of Haridas Thakur. She lived a life ofgreat austerity. She gave up her possessions, shaved her head,wore one cloth, chanted Hare Krishna throughout the day andnight, worshipped Tulasi devi, and fasted unless she was suppliedwith alms. She became so spiritually advanced that she wasvisited by many "stalwart, highly advanced Vaisnavas". (CC Antya3.140-142) Such austerity is difficult for anyone, what to speakof a woman addicted to unrestricted sense gratification. SrilaPrabhupada, therefore, allowed such women, upon taking initiation, to marry and live within the household asrama, serving Krishna through the various varnas. This is possible because, by being properly initiated and discharging the duties and regulative principles very rigidly, anyone can surpass even an ordinary brahmana, just as the mixture of mercury turns bell metal to gold. (NOD, Chap 5)
There are other women who are chaste and pious. Yet, by theirkarmic misfortune they cannot take shelter of their husbands.Perhaps he is wicked and cannot be reformed even when shepatiently inspires him, setting a good personal example. Somewomen in this situation have no children, or their children havefollowed the path of sense gratification. They cannot, likeKamsa's widows, return to their father for protection, because hewill not engage them in Krishna's service. When they try to takeshelter of another man, they are often exploited for sexenjoyment. If a woman actually has a husband who is unfit, sheshould take Prabhupada's instructions very seriously: "If herhusband is fallen, it is recommended that she give up hisassociation... (This) does not mean, however, that a womanshould marry again and thus indulge in prostitution. If a chastewoman unfortunately marries a husband who is fallen, she shouldlive separately from him." (Bhag 7.11.28 purport) In otherwords, she still mentally and emotionally considers the man to beher husband, patiently waiting for him to rectify his behavior.This mentality protects her. In addition, if she observes thePumsavana vrata, "a woman who is avira--who has no husband orson--can be promoted to the spiritual world." (Bhag. 6.19.26-28)What is this vow? It is simply the process of chanting and deityworship, cleanliness and chastity, that a disciple performs asher sanatana-dharma. Perhaps remaining satisfied in such a situation seems impossible. It would do well to remember thatmany women in Vedic times didn't have a husband for most of theirlife, but did not remarry. Kunti's beautiful prayers to Krishnaare recited and glorified by the most renounced men, although shespent her life as a "single mother". We can claim that thesewomen are extraordinary, but Prabhupada instructs that "Everyoneshould think that he is engaged in a particular type of occupation by Hrsikesa, the master of the senses." (Gita 18.46 purport) The woman in such an awkward situation may also take such a predicament to be the arrangement of the Lord, and meditate on how to glorify the Lord by her tolerance and austerity. Austerity doesn't mean the absence of difficulty, but tolerance of it; courage doesn't mean the lack of fear, but strong action in the face of a fearful situation. Of course, "in the beginning of Krishna consciousness, one may not fully discharge the injunctions of the Lord, but because one is not resentful of this principle and works sincerely without consideration of defeat and hopelessness, he will surely be promoted to the stage of pure Krishna consciousness." (Gita 3.31 purport)
A final note should be added here about emergency activitieswithin the realm of prescribed duties in Krishna's service.Once, Prabhupada asked one of his female disciples to relay a massage. He told her that, although he was giving her a man'sjob, there was no one else to do it. Sometimes a woman maytemporarily take up a duty which is not really suitable, possiblyeven conflicting with her basic varna and ashrama responsibilities. There is great danger, Lord Krishna warns twice in the Gita, in following another's path, however expertly. "One should stick to his prescribed duties even up to death, rather than imitate another's duties." (Gita 3.35 purport) We must be careful that the factual emergency of spreading Krishna consciousness doesn't tempt us into allowing a qualified woman to become so diverted from routine and desired activities that she, and perhaps her husband and children, become too disturbed to execute spiritual life at all. In some cases permanent placement of a woman in an emergency position can disrupt an entire temple.
Occasionally women aspiring for Krishna consciousness misunderstandtheir own position and give up their prescribed duties for something "higher". Perhaps they believe that they've attained the avadhuta platform and are no longer in need of following varnasrama. They are now prepared to sit with Ramananda Raya and Caitanya Mahaprabhuto discuss the separation ecstasies of Radha and Krishna. It is true that when one "transcends the modes of material nature and isfully situated in Krishna consciousness, he can perform anything and everything under the direction of the bona fide spiritual master." (Gita 3.35 purport) We would do well to remember that even those on such a platform, like King Janaka, perform their duties just to set an example. When Lord Rsabhadeva actually behavedlike an avadhuta, people wrongly followed him and started a bogus system of religion that created a disturbance in society. When Krishna instructed Arjuna to "give up all varieties of religion and just surrender to Me", (Gita 18.66) He was not telling Arjuna to abandon his ksatriya duties but to take them up in Krishnaconsciousness. A qualified person properly exhibits actualrenunciation during the appropriate stage of life to benefithimself and others. Selfishness, laziness, and a desire forprestige are often the motivation for the so-called detachmentof, for example, a woman who neglects her child physically and/orspiritually for the sake of her "preaching". Such false austerityby an unqualified person in order to escape his troublesomeduties, or out of frustration, is motivated by the three modes ofmaterial nature and disturbs the sincere spiritual seeker. (Gita18.7-8)
One of the most dangerous misunderstandings regarding emergencyand liberated activities concerns intimate association betweenmen and women. A man "should not allow himself to sit on thesame seat even with his own mother, sister or daughter, for thesenses are so strong that even though one is very advanced inknowledge, he may be attracted by sex." (Bhag. 9.19.17) A womancan avoid falldowns from the spiritual path if she never justifies intimate association, or association in a secluded place, with a man other than her husband, no matter what the emergency. A sincere woman knows that only pure men and women can enjoy jubilant activities without becoming lustful. (Krishna, Chap. 6, Vol. 3) A woman should not even think of imitating suchactivities. (Krishna, Chap. 32, Vol. 1)
In conclusion to our view of Vaisnava varnasrama, there is a niceanalogy of the relationship between bodily type, occupation andspiritual advancement. Suppose you wish to travel from Delhi toBombay. You may get there by plane, car, train, bicycle, or onfoot. Your mode of transportation depends on your abilities andincome. If we compare the sannyasa asram to traveling by plane,we find it to be a swift and direct method. However, an incompetent pilot, one who cannot purchase a safe plane, or who cannot afford enough fuel, is headed for a crash. Not only is such a person's journey delayed, perhaps for a long time as he recovers from his injuries, but other people will hesitate to put faith in such aviation attempts. It would be farfaster and safer to walk, if that is all someone is capable of doing, and do it swiftly without distraction. In this way we can understand that the various asramas and varnas are the mostspiritually expedient method for different types of people.
SANATANA-DHARMA
The duty of all living beings, sanatana-dharma, is meant foreveryone down to the blades of grass, although only human beingswho take shelter of a spiritual master can take advantage oftheir "birthright". This sanatana-dharma consists of theregulative principles of devotional service as enunciated by thesix Goswamis. These principles are executed alongside the dutiesof varnasrama which are meant to please the Lord Hari. Actually,such activities apply equally to everyone, with little specialconsideration for the gross and subtle body, as in varnasrama.It is the "supreme occupation for all humanity by which men canattain loving devotional service unto the transcendent Lord."(Bhag. 1.2.6) The woman who tries to transform her mundaneduties into a ticket for the Kingdom of God without also takingup sanatana-dharma may find herself back on the slow and riskywheel of karma. "The followers of the varnasrama institutionaccept the regulative principles of the four social and spiritualorders. However, if one carries out the regulative principles ofthese orders but does not render transcendental service toKrishna, he falls into the hellish condition of material life."(CC Madhya 22.26)
Srila Prabhupada has mercifully given us a process for returningto our original spiritual position. Although under unusualcircumstances souls in bodies lower than human have achievedperfection, spiritual life is meant for human beings. This includes all human species, male and female. Although activities performed for transcendental realization within the varnas and asramas, as described before, are different according to the body and mind surrounding the soul, sanatana-dharma activities have no such distinction. The only reason they are generally limited to human beings is that "the human form of life... offers consciousnessfor getting out of the clutches of birth and death... Animals... cannot think of more than their bodily necessities of life." (Bhag. 3.31.19 purport)
It is on the platform of these spiritual activities that equalityexists among all jivas. In Vaikuntha, the cuckoo, swan, bee,flower, and person all engage equally in hearing and chanting.Even in this material world we can find true "classlessness" insuch a life. If the leaders of society do not allow all humanbeings an equal opportunity to execute their sanatana-dharmawithout bodily distinction, people will seek equality on a material level. We have specifically seen in ISKCON that whenwomen are denied equal status in regard to purely spiritualmatters, they become restless for equal positions within varnasrama.This is obviously one of the major causes of class, gender, and racial unrest within society in general. The difference is that, within sanatana-dharma, everyone can perform the same activities. In varnasrama, even when executed for the pleasure of Krishna, devotees engage in different activities according to their externalsituation.
Hearing
The beginning of spiritual life is to hear from great saintlypersons. "All people should be given the chance to come and joindevotional parties so that they may hear." (NOD chap. 10)However, genuine saintly people might be loathe to allow a womanthe chance to hear out of fear of losing their spiritual advancement, knowing that "one who aspires to reach the culmination of yoga... should never associate with an attractive woman (who is)... the gateway to hell for the advancing devotee."(Bhag. 3.31.39) However, woman's association is only dangerous when one "begins totake service from her." (Bhag. 3.31.40 purport) In fact, it was Lord Kapiladeva's mother who heard these instructions about the dangers of attachment between men and women. In such a situation,the man and woman aren't attached to each other under some bodily conception, but to Krishna. Then both can become liberated. (Bhag. 3.31.41 purport)
Women should attend kirtana and Bhagavatam class on a dailybasis, if they desire to take advantage of the unique opportunityfor hearing that the human form provides. Whether in the templeor at home or on the streets, the primary means of engaging inone's sanatana-dharma in this age is sankirtana, hearing andchanting the Hare Krishna mahamantra. If a woman has small children, they also need the benefit of hearing Krishna consciousphilosophy. "We should train all our first-day small babies insuch a way that they are always satisfied and there will be nodisturbance in the (Bhagavatam) meeting... I shall welcome a babyfrom the very beginning, so that the transcendental vibration mayenter into its ear, and from the very beginning of its life, itbecomes purified." (letter to Krishnadevi, August 1968) If a child cannot stay directly in a class without causing a disturbance, often a remote speaker can be arranged so that suchmothers and children can still benefit. Or the class can berecorded so that women and children can hear at a more convenienttime and place. But there is certainly no impediment to attending a kirtana, even with young, restless children. And she can chant her rounds attentively, hearing them with reverence, and at the same time take care of the children. (conversation in Dallas, March 1975) Certainly women without very young children can hear transcendental vibration without difficulty.
Chanting
There is no other means in this age to attain God realizationother than the chanting of the holy name. Once one has heardKrishna's name and studied the philosophy, she can chant withgreat reverence and attention. The "first regulative principleis that one must chant the Hare Krishna maha-mantra loudly enoughso that he can hear himself, and one must vow to chant a fixednumber of rounds... We have fixed sixteen rounds as the minimum(and) if one cannot complete the fixed number of rounds... heshould be considered to be in a diseased condition of spirituallife." (CC Antya 11.23-24 purports) Taking up this regulatedchanting is the first vow of a disciple, whether man or woman.We have examined the Vedic precedent of formally initiated womenwhen looking at spiritualized varnasrama. Here we can stateconclusively that without becoming initiated by a bona fidespiritual master, no woman can act on the spiritual platform andachieve liberation from identification with this body. Alldisciples, whether male, female, black, white, or otherwise, mustcarefully observe the initiation vows that apply to everyone.
In addition to chanting japa, all serious women will preachKrishna consciousness to give others the opportunity to hear.There are many ways of preaching that relate more to a study oftranscendental varnasrama, but here we would like to simplyconsider directly speaking about Krishna. Lord Caitanyainstructed that we should talk about Krishna to whomever we meet.Even if a woman stays mostly at home, she certainly hasopportunities to speak. All such speaking should be aboutKrishna. Even a very young girl, such as three-year-oldSaraswati, could talk on the level of her realization. SrilaPrabhupada also wanted all his disciples to speak to the devoteesby giving Bhagavatam class and to interested people by a Sundayfeast lecture. He wrote to Jai Govinda in February of 1968:"Regarding lecturing by women devotees: I have informed you thatin the service of the Lord there is no distinction of caste orcreed, color, or sex... We require a person who is in the knowledge of Krishna, that is the only qualification of a personspeaking. It doesn't matter what he is. Materially a woman maybe less intelligent than a man, but spiritually there is nodistinction. Because spiritually everyone is pure soul. In theabsolute plane there is no such gradation of higher and lower.If a woman can lecture nicely and to the point, we should hearher carefully. That is our philosophy. But if a man can speakbetter than a woman, the man should be given first preference.But even though a woman is less intelligent, a sincere soulshould be given proper chance to speak, because we want so manypreachers, both men and women." This letter is particularlyinteresting because Prabhupada is not flattering women. Hedoesn't advocate a reverse bodily distinction such as a quotasystem--`so many women, so many men, so many blacks, so manyHispanics.' He is interested in giving preference to anyone whocan speak nicely about Krishna consciousness, regardless of theouter body.
This is the mentality in Vaikuntha where the sweetly singingbirds stop their own singing to listen to the chanting of thebees; the flowering plants full of transcendental fragrance areall conscious of the austerities of Tulasi. (Bhag. 3.15.17-18)Such a Vaikuntha atmosphere prevails when it "doesn't matter ifboys or girls lecture in the morning. Either boys or girls maydeliver lectures if they choose to. We have no distinctions ofbodily designations, male or female. Krishna consciousness is onthe spiritual platform." (letter to Shyama dasi, October 1968)
It is perhaps surprising to understand that there is greatprecedence in Vaisnava history to choose transcendental speakerson the basis of spiritual understanding, even when many membersof the audience are more elevated from a mundane point of view.The most poignant example is that of Sukadeva Goswami recitingthe Bhagavatam. How could a sixteen year old boy instruct a great king and an assembly of ancient, learned sages? Prahladand Dhruva taught Krishna consciousness when only small boys.Centuries ago, the Alvaras of South India preached Krishnabhakti. One of them, Andal, was a woman. These twelve Alvars,which included King Kulasekhar, wrote the "Prabandham", a collection of four thousand devotional songs. (Philosophy andReligion of Sri Caitanya, O.B.L. Kapoor, p.6) When Daksaperformed his sacrifice, all the great sages and demigods were inattendance. In that assembly, they respectfully listened to thespiritual instruction of Daksa's daughter, Sati. (Bhag. 4.4.11-23) We may note in this connection that, among many qualifiedpreachers, Srila Prabhupada singled out a woman to givea lecture. "Jadurani has now become a nice preacher," he wroteMahapurusha in March of 1968, "I have report from Satsvarupa thatshe gives lectures very nicely. If we open a pavillion I shalltake Jadurani also at that time, so she will deliver nicelectures." "Sometimes jealous persons criticize the Krishnaconscious movement because it engages equally both boys and girlsin distributing love of Godhead... However, those girls are notordinary girls but are as good as their brothers who arepreaching Krishna consciousness." (CC Adi 7.31-32 purport)
Renounced men sometimes hesitate to attend a woman's lecture,just as they may deny her opportunities to hear. They know that"if a sannyasi hears the voice of a woman (referring to singing)and sees her beautiful face, he certainly becomes attracted andis sure to fall down... To see a woman's face and appreciate itsbeauty or to hear a woman's voice and appreciate her singing asvery nice is a subtle falldown for a brahmacari or a sannyasi...But Krishna consciousness is meant for everyone... Whether one is a man or woman does not matter... both men and women (should) not be attracted by bodily features but only be attracted to Krishna. Then everything will be all right." (Bhag. 6.18.41 purport) We should remember that "not only is woman the gateway to hell for a man, but man is also the gateway to hell for woman." (Bhag. 3.31.42 purport) It is therefore important that both men and women, when preaching, be interested in being an instrument to transmit Krishna's glories rather than their sexual attractiveness! A scriptural example of this can be seen in the prostitute who became Haridas Thakur's disciple. She was an "attractive young girl" who was willing to seduce a saintly person. After she became a "celebrated, advanced devotee", "many stalwart, highly advanced Vaisnavas" came to see her although they were "not interested in seeing prostitutes." We can assume that her visitors came not to gawk at her, but to hear and chant the glories of the Lord. Srila Prabhupada, in this connection, (CC Antya 3.142) very strongly asserts that Vaisnavas are Vaisnavas regardless of their previous fallen condition, gender, or country of birth. Those who claim that a woman Vaisnava cannot speak on Krishna Katha in a bona fide assembly are compared by Prabhupada to the smarta brahmanaswho refuse to hear a "Western Vaisnava" for fear of being degraded by his low-born association. Brahmacaris or sannyasishave, of course, the personal prerogative to avoid a womanspeaking, despite Prabhupada telling Jai Govinda, "we should hearher carefully." Similarly, a diseased person may avoid eatingprasadam cooked with ghee because of his own digestive inability,without criticizing the purity of the prasadam. (PerfectQuestions, Perfect Answers, p.65 & 66)
Shrivatsa Goswami narrates historical evidence from our Brahma-Gaudiya sampradaya to illustrate the above points:
"One important event in the history of Caitanya Vaisnavism was the Kheturi Mahotsava, a great historic convention of Caitanyaites organized by Narottama dasa Thakura and held in the village of Kheturi in Bengal at the beginning of the seventeenth century. During this festival, many matters of philosophy and ritual were discussed and decided, such as what the proper system of Caitanya worship should be. Organizational matters were also discussed. In addition, Narottama had images of Radha and Krishna prepared, and sent to different places to be installed for worship. This meeting, which played an important role in the history of the sect, was presided over by Ma Jahnava, the wife of Nityananda.
"After Srinivasa, Syamananda, and Narottama, Hemalata Thakurani, the daughter of Srinivasa, like Ma Jahnava before her, became a great spiritual leader of the movement in Bengal." (Hare Krishna, Hare Krishna, p.235)
Other Devotional Practices
A serious woman disciple vows to abstain from eating meat, fish,and eggs, illicit sex, gambling, and intoxication. Without doingso, one isn't considered by Vedic standards to be even human.Such restrictions apply equally to men and women. If a woman notin the brahminical asrama understands that she should follow theVedic rules for her material position rather than the above, shecondemns herself to a slow progression, at best, through the various species of life. It is true that various varnas and asramas allowrestricted sinful activities. However, Narada Muni instructed Srila Vyasadeva that to encourage sense gratification in the name of religion is condemned. People then accept such activities in the name of religion and hardly care for prohibitions. (Bhag. 1.5.15) Women with genuine intelligence should see this clearly and avoid sinful actions completely.
On the positive side, Srila Prabhupada repeatedly instructs us toattend regularly the worship of the deity before sunrise, themongol arotik. This is also no problem for a woman with youngchildren, as it's their sanatana-dharma to attend as well!Prabhupada wrote Satyabhama in February of 1972 that nurserychildren should learn bhakti by "practical attendance", risingearly and attending mangal aratik. All women should carefullyassociate with devotees of the Lord, avoiding people inclinedtoward the futile attempt at enjoying the material world. Thisincludes association through music, television, books, or overthe back fence. "It is better to accept the miseries of beingencaged within bars and surrounded by burning flames than toassociate with those bereft of Krishna consciousness." (CC Madhya22.91) They should control their senses by only eating Krishnaprasadam. By following the orders of her spiritual master, a woman can very easily be thus engaged in wholly transcendentactivities.
This, then, is the path of spiritualizing one's duty according tothe mind and body, engaging in direct devotional service, andentering the supreme eternal atmosphere.
CONCLUSION
This essay has examined women's roles from a mundane viewaccording to the system of gradual elevation promoted by Vediccivilization. We then considered how, within ISKCON, we can use our various propensities in Krishna's service. Finally, westudied transcendental activities that, even for a neophyte, have no relation to one's position within the material world.
What we have not attempted to do is take these general,philosophical principles and expand detailed, practicalsuggestions. With the grace of the Vaisnavas, we hope tocomplete such a comprehensive work.
I would like to thank the following devotees for their guidance,encouragement, or criticism: my husband (Pratyatosa dasa),Jagadisha Goswami, Jayadvaita Swami, Sridhara Swami (ISKCON),Romapada Swami, Padmapani dasa, Gour Keshava dasa, Kamalini dasi,Madhava priya dasi, Jadurani dasi, Bisa Lakshi dasi, Pranadadasi, and Nandini dasi. This does not imply that all the abovementioned devotees agree with, or endorse, all the points of thispaper. Our son, Madhava dasa, arranged the layout.