
WOMEN IN ISKCON IN PRABHUPADA'S TIMES


by Jyotirmayi Dasi


1st Part:
Historical report on women in ISKCON in Prabhupada's times.

2nd Part:
Philosophical arguments and Prabhupada's practical application.

3rd part:
Proposals for re-establishing ISKCON women in their spiritual rights.



IMPORTANT NOTICE:

This edition is the final one. In the first draft that was previously
circulated, the first part was translated from French without Jyotirmayi Dasi
having had the opportunity to see it and review it. The translation errors
have all been corrected in this edition.


1st Part

HISTORICAL REPORT ON WOMEN IN ISKCON IN PRABUPHADA'S TIME

From about 1965 up to 1973, time when Srila Prabhupada had to get less and
less involved in temple management because of translating work and the
tremendous increase of disciples and temples, the women devotee's situation
changed very little from what Srila Prabhupada had originally established.
From 1973 their situation started to significantly deteriorate and got worse
very fast until it reached its paroxysm before Srila Prabhupada's departure.

When Prabhupada decided to accept women in the movement, he did so according
to the reasoning he himself quotes in the C.C. M.L. Ch 23 purport of verse
105: "To broadcast the cult of Krishna consciousness, one has to learn the
possibility of renunciation in terms of country, time and candidate... He must
avoid the principle of niyamagraha, that is, he should not try to perform the
impossible. What is possible in one country may not be possible in another.
The acarya's duty is to accept the essence of devotional service. There may be
a little change here and there as far as yukta-vairagya (proper renunciation)
is concerned... The essence of devotional service must be taken into
consideration, and not the outward paraphernalia... A vaisnava is immediately
purified, provided he follows the rules and regulations of his bona fide
spiritual master. It is not necessary that the rules and regulations followed
in India be exactly the same as those in Europe, America and other Western
countries. Simply imitating without effect is called niyamagraha. Not
following the regulative principles but instead living extravagantly is also
called niyamagraha... We should not follow regulative principles without an
effect, nor should we fail to accept the repulative principles. What is
required is a special technique according to country, time and candidate..."

Srila Prabhupada followed this reasoning concerning not only the acceptation
of women in the asramas but also lots of other subject matters, such as the
practice of renunciation, which is being dealt with in the quote, preaching
methods, only a partial introduction of Vedic culture, Deity worship, etc...
Everything that he introduced or did not introduce was deeply thought about,
very carefully and logically analysed. When he was asked, several years later,
if he would have preferred to establish the movement differently, he answered
that if it was to be done again he would do it exactly the same way.

Despite the fact that he had been criticised several times in India, because
of all the changes he was introducing, Srila Prabhupada kept them and
justified his position regarding the women devotees once more quoting the C.C.
A.L. Ch 7 purport of verses 32 and 38: An acarya who comes for the service of
the Lord cannot be expected to conform to a stereotype, for he must find the
ways and means by which Krishna consciousness may be spread. Sometimes jealous
persons criticize the Krishna consciousness movement because it engages
equally both boys and girls in distribution of love of Godhead. Not knowing
that boys and girls in countries like Europe and America mix very freely,
these fools and rascals criticize the boys and girls in Krishna consciousness
for intermingling. But these rascals should consider that one cannot suddenly
change a community's social customs. However, since both the boys and girls
are being trained to become preachers, those girls are not ordinary girls but
are as good as their brothers who are preaching Krishna consciousness.
Therefore to engage both boys and girls in fully transcendental activities is
a policy intended to spread the Krishna consciousness movement... The results
of this are wonderful. Both men and women are preaching the gospel of Lord
Caitanya Mahaprabhu and Lord Krishna with redoubled strength... Therefore it
is a principle that a preacher must strictly follow the rules and regulations
laid down in the sastras yet at the same time devise a means by which the
preaching work to reclaim the fallen may go with full force."

By accepting women in the temples and giving them the brahmacarini status,
Prabhupada was not pretending he only gave them all the same rights and duties
of the brahmacaris in the guru's asrama. The same thing applied when he gave
them Brahman initiation. The women devotees had exactly the same spiritual
activities, the same tasks, the same possibilities to progress spiritually and
they were entitled to the same respect.

At that time everything was done according to the abilities and the spiritual
advancement of a person and not according to sex. Prabhupada did not make any
distinction.

Women, as well as men, accompanied Prabhupada when he was travelling and
served him as secretaries, as did Arundhati, or served him personally as did
Janaki.

Women led kirtanas: Jamuna, Kausalya, Lilavati were amongst the best.

They gave classes and public lectures. The most renowned was Jadurani who was
endowed with great erudition.

Women were in charge of the Deities and performed public aratis. Jamuna,
Shilavati, Rukmini and Mandakini were the most famous.

Men and women circumambulated Tulasi together without mixing, forming a circle
separated in two halves, one half for the men, the other half for the women.

Women paid dandavats to Prabhupada.

Women offered garlands to Prabhupada personally, or to his picture.

Women performed aratis to Prabhupada's picture on his vyasasana during
Guru-puja.

Women devotees were on one side of the temple, men devotees an the other side,
during kirtanas as well as classes and japa.

During Guru-puja, men and women offered flowers simultaneously to Prabhupada,
forming two lines, and women as well as men paid their obeisances in front of
the vyasasana.

When Srila Prabhupada was personally present, women as well as men could stand
next to him.

During harinams (called at that time sankirtanas), Prabhupada had asked that
the women stand between two groups of men, one in front and one behind so that
they could be protected.

Women wrote articles in magazines. Prabhupada personally asked Bibhavati who
had been journalist previously to do so.

As far as the service of temple president was concerned, Srila Prabhupada
included husband and wife, he recommended them to be father and mother of the
devotees they were in charge of.

Women were doing things that, later on, they were forbidden to do in front of
Srila Prabhupada himself, Jamuna was leading kirtans in front of him, Himavati
gave public conferences, Jyotirmayi and Rukmini performed arati in front of
him.

Women had access to important responsibilities: Jadurani was in charge of the
BBT painting department, Jamuna or Govinda dasi were proposed as GBC by
Prabhupada, Kausalya organized pandals, Varanasi was temple commander,
Jyotirmayi BBT chief translator, etc.

The grhastha status was very respected. Prabhupada was very proud of his
couples who where opening temples together.

The positive results of the way Prabhupada was relating to his women disciples
will be presented later on, as opposed to the negative results of the
decisions taken later on by the leaders, which are going to be discussed now.


The idea came up not to give academic education to the girls, but fortunately
Prabhupada did not allow that to happen.

Women were considered stupid and incapable and became subject to gross
mockery.

Only those who could collect were appreciated.

Instead of being seen as spirit souls and godsisters, they were only
considered as sex objects to be rejected and avoided.

Adultery and illicit connections, which were excuses to mistreat women
devotees, increased instead of decrease.

Instead of being admired by other women, an example to follow, a goal to
reach, intelligent and dynamic women became subject to scorn and malicious
talks from other women.

Spiritual practices of the women weakened, enthusiasm went down and services
suffered.

New devotee women, lacking outstanding examples to follow, did not get any
more the motivation that leads to great achievements, to the great detriment
of Srila Prabhupada's mission.

Lots of women lost the spirit of Prabhupada's mission.

According to their own personality, women either indulged in an easy going
situation or lived in frustration and discouragement. It was more difficult
for those who had known ISKCON at the beginning when it was lead by the kind
but firm hand of Prabhupada or by those who had purely followed his example,
and for those who were in charge of important services.

For most of the women who had not known the movement at the beginning and not
met Srila Prabhupada personally, these detrimental psychological effects
appeared without their being conscious of it because they did not know
anything else and had no other frame of reference.

Belittled in such a way, lots of women lost confidence in themselves and in
their material and spiritual abilities, accepted to be deprived of their human
dignity and played the part that was expected from them, being brainless,
ignorant and unproductive.

Exceptionally active and intelligent women, which were numerous in the
beginning, no longer joined the movement and women's conditions in our temples
became subject to very bad press for our movement.

Prabhupada's movement, so much in need of arms and heads to accomplish his
mission, thus lost a good amount of its strength because on one side the
potency of the women in the temple decreased and on the other side fewer women
joined the movement.

The marriages also suffered as a consequence of this new mentality because
women were considered as nothing else but an object for sensual desires and
not anymore as spiritual personalities: relations between spouses got worse
and worse, deprived of the affection and mutual respect required for the good
harmony of a couple.

Women having been put down, so was the married man, internal quarrels between
grhasthas, brahmacaris and sannyasis started.

Children were of course last on the list of priorities and were very
neglected.

It may seem that I depict here a very dark picture, but everything can be
confirmed with lots of examples. However, we have to consider that those
events were more or less acute according to the temple, the country and the
leaders' personality. Most of those abuses took place in America, France was
less touched. Moreover, women devotees performing sankirtan (book
distribution) in France suffered a lot less because their situation was always
priviledged and protected because of their service. This was not the case in
America where unbelievable abuses took place. Moreover, even if ISKCON was
deviating from the original teachings regarding this aspect and others, it
kept its other qualities, it was still Lord Caitanya's movement and the path
leading to Krishna and those imperfections did not stop sincere women to know
great spiritual joys and progress despite all obstacles. Fortunately the
position of women has improved a lot the past few years.



2nd Part

PHILOSOPHICAL ARGUMENTS AND PRABHUPADA'S PRACTICAL APPLICATION


Reasons for this debate

Many of the changes brought in the movement, whether concerning the women or
other vital elements of ISKCON, have done great damage to the beauty and the
greatness of Srila Prabhupada's contribution to the world. Having known to a
certain extent the movement from almost its beginning (from 1969), a number of
the first devotees and Srila Prabhupada personally, I feel responsible to
share this experience with other newer devotees in order to help correct the
faults and give back to ISKCON its original wonderful nature.

Authoritativeness of this endeavour

Convinced at heart and by practical experience that Prabhupada was not at the
origin of the negative changes of women's position in ISKCON, I personally
asked Satsvarupa Maharaja and had someone ask Brahmananda Prabhu, who both
associated very intimately and for long periods of time with Srila Prabhupada,
if they had ever heard him personally give instructions for these changes to
occur. Both said no, that they were instituted by the leading men of the
movement.

After a lecture I gave on the subject during a Communication Seminar by
Mukunda Maharaja, he told me to take as a special mission the re-establishment
of the women's proper situation in ISKCON.

Param Gati Maharaja, the GBC for France, fully backs up my endeavour for
informing the devotees about the way things were when Srila Prabhupada
directly managed the temples and trained the devotees and about the most
wonderful spirit he created.

Authenticity of the proposed arguments

Our subject here deals with the social application of Krishna conscious
principles, not with philosophical knowledge. Therefore many of the arguments
given here do not come from Prabhupada's books but from conversations between
Srila Prabhupada and his disciples in daily encounters, most of which of
course did no get recorded. Many devotees do not trust these "Prabhupada
said", but Prabhupada himself gave his opinion about these "Prabhupada
said"... In a reunion in Mayapura in 1975, the GBC told Prabhupada: "There are
so many "Prabhupada said", better only accept what is in the books and tapes."
Srila Prabhupada answered: "No, what I say in talks also, many things I say
are not in my books." (From Himavati). My information is coming from a
notebook in which all along the years, I noted the anecdotes related to me by
devotees who lived closely with Prabhupada, or by devotees who received these
stories from these first disciples. Unfortunately, sometimes, I noted the name
of the devotee and the year of the anecdote, sometimes I did not. My other
sources, which are irrefutable, are from Srila Prabhupada's letters.

Contradictory statements

Many devotees are puzzled by the many seemingly contradictory statements
appearing in Srila Prabhupada's books and talks, while others choose to quote
and act only upon those fitting their own desires and conditioning while
completely avoiding to see their counterpart. But devotees must learn, by
analyzing scrutinizingly Srila Prabhupada's teachings as a whole, to
understand how Prabhupada in his great intelligence and love knew how to
change or adapt an instruction according to the spiritual need in a particular
time and place. In the following list of anecdotes or quotes showing Srila
Prabhupada's attitude towards women in ISKCON, this kind of apparent
contradictions will sometimes occur.



Prabhupada's dealings with ISKCON women on various situations (some examples)


Place of men and women in the temple room

Here are some of Prabhupada's reactions when women started to be rejected from
their rightful place in the temple room:

When women were made to stand behind men in the back of the temple room
instead of side by side as established formerly, women went on different
occasions to Prabhupada who simply answered: "Why, the men on one side, the
women on one side."

When the women were made to offer flowers after the men during guru-puja,
instead of simultaneously, Srila Prabhupada, informed by Ekayani, gave the
same answer: "Why, the men from one side, the women from one side." (Ekayani)

A devotee woman recalls that she was once in Srila Prabhupada's room for a
darshan. There were hundreds of visiting devotees from neighbouring temples.
Before lecturing he insisted that the women (who were all at the back) come
and sit up front on one side of the vyasasana. At least 5 sannyasis and about
20 men had to move to make room for the women. Srila Prabhupada sat quietly
for about 5 minutes while everyone was relocating themselves and getting
situated.

One challenger argued, criticizing Srila Prabhupada for his application of the
principle of spiritual equality: "If men and women chant together, then why
don't they sleep in the same room together?" Srila Prabhupada replied that,
although men and women in ISKCON have equal rights, there is a clear line of
demarcation indicating where intermingling of the sexes should end. (Manasa
Ganga)

"I do not know what these things inventions are going on. That is our only
business, to invent something new program? We have already got our vaisnava
standard. That is sufficient for Madhvacarya, Ramanujacarya, it was sufficient
for Lord Caitanya, six Goswamis, for Bhaktivinoda Thackur, for my Guru
Maharaja Bhaktisiddhanta Sarasvati, for me, for all big, big saints and
acaryas in our line, why it shall be inadequate for my disciples so that they
must manufacture something? That is not possible. Who has induced these
things, that the women cannot have chanting japa in the temple, cannot perform
the arati and so many things. That is not possible. Who has introduced these
things, that women cannot have chanting? If they become agitated, then let the
brahmacaris go to the forest, I have never introduced these things. If the
brahmacaris cannot remain in the presence of women in the temple, then they
must go to the forest for not seeing any women, if they become so easily
agitated, but then no one will either see them and how our preaching work will
go on?" (Letter to Ekayani, 1972)

In a morning walk in Nairobi in 1975, the same question came up. Being told
that sometimes devotees leave the temple room to chant their japa elsewhere,
Srila Prabhupada replied: "Why should they walk other places? Who says that
you go or walk other places? No, you should chant in the temple room. Why
should you go to other places? Why should you go outside? Who has allowed him
to go outside? There is no need. That is the chance of falling down. Why you
should go outside? We are arranging the temple, for the food, why? Because
everyone should stick to the temple and the principles. Why should you go
outside? That should be stopped! They cannot go outside."

Later in the same conversation, the same devotee further explained: "What I
mean to say is that he says he does not want to chant with women in the temple
room. I have seen this before, he says: "I do not want to chant in a room with
women. I'd rather be away from women". Srila Prabhupada answered: "That means
he has got distinction between men and women. He is not a pandita. Pandita
sama darsinah. He is a fool. That's all. He is a fool. He should always
consider, 'there is a woman, that's all right. She is my mother'. That's all.
Matravat pare daresu. Suppose you sit down with your mother and chant. What is
the wrong? But if he is not so strong, then he should go to the forest. Why
should he live in the Nairobi city? On the street there are so many women.
He'll walk on the streets closing his eyes? This is all rascaldom. They are
rascals. They are not devotees. Simply rascals." (Walk conversation 10/30/75)


Equality and equal treatment

Often pushed by his male disciples to minimize ISKCON women's spiritual
position, Srila Prabhupada reacted for example in the following way:

Srila Prabhupada: "You dance, she dances. You sing, she sings, you cook she
cooks, there is no difference. You are the same in Krishna's eyes."

While during a darshan Srila Prabhupada had a brahmacari distribute a little
prasad to everyone present, the boy gave prasad to all the men and sat down.
Srila Prabhupada noticed that he did not serve the only two girls present and
said: "Give them also prasad, why don't you serve them?"


Womanly duties

Srila Prabhupada often stressed that women took up traditional womanly roles:

"Girls who are living in New Vrindavana should be engaged in the following
activities: 1) "taking care of the children, 2) cleaning the temple, kitchen,
etc., 3) cooking and 4) churning butter, " (letter to Labangalatika, 1969)

"A women's real business is to look after household affairs, keep everything
neat and clean. The women should be sewing." (letter to Chaya Dasi, 1972)

There is no doubt that householder women, inside ISKCON or outside, recognize
that cooking, cleaning, sewing, taking care of children are their basic
activities. As a mother, I spend myself a good part of my time these matters.
But the point is that a woman is not limited to these activities only if she
has abilities for other activities, as will show the following quotes and
anecdotes:

Bhibavati asked Srila Prabhupada: "Should I live like in the Vedic times, and
simply serve my husband and child?" Srila Prabhupada answered: "No, you have a
talent as a writer, you should write articles for newspapers and propagate
Krishna Consciousness." (Bhibavati)

"You have good writing capacity, and good artistic ability. Now devote you
life to chanting Hare Krishna and if possible write articles on Krishna
Consciousness, as many as possible with your own paintings and send it for
publication to Back to Godhead." (letter to Govinda Dasi 1974)

"The nursery school program is very good. That is good that the mothers are
being freed to increase their devotional service." (letter to Jayatirtha,
1975)

"AII the wives of our students should be trained up for Deity worship and
cooking, and when possible they should go on Sankirtana party with their
husband and others." (Letter to Hansadutta, 1970)

"I am very glad to know that you are engaged as pujari there. Try to learn
this art of arcana very nicely: I wish that all our girl devotees be expert in
the matter of arcana..." (letter to Kancanbala, 1970)

When the service of Deity worship was being taken away from women, Srila
Prabhupada wrote, "Regarding women worshiping the Deity, in the Bhagavad-gita
it is stated: striyo vaisyas tathasudras, te 'pi yanti param gatim. The idea
is that everyone who is properly initiated and following the rules and
regulations can worship the Deity." (letter to Uttama Sloka 1974)

So far your question regarding women, I have always accepted the service of
women without any discrimination, so I have no objection if Yamana devi
contributes her ideas on this construction project. Nothing should be done
without group consultations." (letter to Guru Das, 1972)


Women in posts of responsibilities

Many men were opposed to women being given posts of responsibilities and
refused to work under them.

Atreya Rsi asked Srila Prabhupada if women could be given great
responsibilities. Srila Prabhupada answered: "Yes, if they are Krishna
Conscious." Then he gave the example of Jahnava, the wife of Nityananda
Prabhu, who took charge of the whole Vaisnava community after His departure.
(Atreya Rsi)

"Canakya Pandita said not to trust those who do not control their senses,
politicians and women. But this applies to non-devotee women, not our women,
because they do control their senses." (class in Los Angeles, 1972)

When a male devotee refused to be instructed by Jadurani, the head of the art
department, because of her being a woman, Prabhupada called him in and ordered
him to accept her instructions.


Womanly qualities favorable to devotional service

"A devotee should have the courage of an English officer and the heart of a
Bengali mother," used to say Srila Prabhupada.

"Women are better than men because they can accept any position."
(Bhavatarini)


Women leading kirtans and bhajans

An important apparent contradiction comes from a statement in the scriptures
that a sannyasi and a brahmacari should not hear a woman's voice. But Srila
Prabhupada had men and women chant japa together, women lead kirtans in the
temple and in public engagements and the women gave classes.

Srila Prabhupada had Yamuna (one of our best singers) lead kirtans in front of
crowds of guests and devotees, which included of course sannyasis and
brahmacaris.

Yamuna, Lilavati, Kausalya and later Parijata, Jyotirmayi and many others used
to routinely lead kirtans.

"I want to organize a women kirtana party singing the Gita-Gan. Can you help
me?" (letter to Gargamuni Maharaja, 1974)

In France, when he noticed that Jyotirmayi could pronouce the sanskrit better
than others (she had been taught by Nitai his personal sanskrit secretary),
Srila Prabhupada said that from then on, she should lead the recitation of the
sanskrit verses before class. (Jyotirmayi, 1972)

During his massage Prabhupada heard a letter from Jayasacinandana in Los
Angeles written on behalf of a group of brahmacaris. In every ISKCON temple of
the world the assembled devotees offer their obeisances to the Deities in the
morning as the Govindam prayers loudly play, George Harrison recorded it and
Yamuna sings the mantras. Disturbed by this custom, Jayasacinandana quoted
Srila Bhaktivinoda Thakura (as well as Srila Prabhupada) that if a brahmacari
hears and is attracted to a woman singing, it is subtle fall down."In light
of this," he wrote, "many of the brahmacaris approached the temple president
to see if it would be possible that when the Deities are greeted in the
morning, instead of listening to Gurudasa Maharaja's former wife singing the
Brahma-samhita prayers, we could listen to Your Divine Grace rather than hear
a woman sing. He did not want to change the tape because it has been a
standard thing in ISKCON since 1970. So requested by many devotees, I am
inquiring from Your Divine Grace if we could play a tape recording of your
singing instead of a woman when the Deities of Rukmini Dvarakadhisa are
greeted in the morning. I am sure that all the devotees would be enlivened to
hear you instead of electric guitars, the London symphonic orchestra, etc...
etc.

Prabhupada was not pleased. He said that constantly changing things is "our
western disease". His reply was short and direct: "No! You have made some
discovery. All along you have been hearing the recording of Yamuna dasi and
now you want to change. It is not ordinary singing, it is concert. Many people
are singing, so it is not bad. Just like Sankirtana. I approve of it. Here in
the Krishna-Balarama temple we are hearing the same recording every morning.
So if it is good here, why not there?" (Hari Sauri, Dec 1975, Vrndavana, "A
Transcendental Diary")


Women's advancement

For a long period of time, women in ISKCON have been considered unfit for real
spiritual advancement.

Their only hope was to become men in their next life and start spiritual life
from that point.

"Regarding your question, yes a woman can certainly reach the perfectional
stage of devotion to Krishna." (letter to Krishna Devi, 1969)

Srila Prabhupada said about Yamuna in the early 70s that she had reached the
stage of bhava.

"In the Bhagavad-gita we find that women are also equally competent like the
men in the matter of Krishna Consciousness movement." (letter to Himavati,
1969)

"We are Vaisnavas. We are not concerned with male of female position in life.
That is simply bodily concept of life. It is not spiritual. Whether one is
male of female, it does not matter, simply chant Hare Krishna and follow the
four regulative principles and your life will be perfect." (letter to
Jennifer, 1975)

"It is not that women should only produce children, but they are meant for
advancing in devotion." (letter to Jayatirtha, 1975)


Women as dangerous for men

Many men in the movement have used various scriptural statements on women's
faults to rebuke and humiliate them, hinder their service and advancement, or
even try to drive them out of the movement.

When Srila Prabhupada first said in a class that for a man association with a
woman is dangerous because she makes him loose control over his senses, the
male devotees started acting very nastily with the women of that particular
temple. The ladies expressed their pain to Prabhupada who then called in all
the men and said: "I was talking of materialistic women, not of the women of
the movement. These are angels."

Srila Prabhupada also said in another instance: "When we talk of women, we do
not talk about those of our movement because by associating with these women,
if they are Krishna conscious, you will be liberated." (Madhavananda)

A disciple of Swami Narayana said to Srila Prabhupada: "My spiritual master
said to avoid all women and to never go where there are women." Srila
Prabhupada laughed and said: "That is impossible, there are women everywhere."
Then, coming back to the temple and watching two women devotees bow down to
him, he said "By association with these women, you will be purified."
(Madhavananda)

In various occasions, brahmacaris complained to Srila Prabhupada that they
were agitated by the presence of women in the temple, and Srila Prabhupada
replied that if they could not restrain their senses, they should go live
alone in the forest."Regarding the disturbance made by the women devotees,
they are also living beings. They also come to Krishna. So consciously I
cannot deny them. If our male members, the brahmacaris and sannyasis, if they
become steady in Krishna Consciousness, there is no problem. It is the duty of
the male members to be very steady and cautious." (letter to Gargamuni Swami,
1975)


Women's well being

For years men were always given the best facilities (as far as living
quarters, chanting japa, sitting places in a van or at festivals, prasad,
etc.) while the women got what was left. But Srila Prabhupada was always
concerned that the women be well protected and taken care of.

During the Gaura Purnima festival in Vrndavana, Yamuna got sick Srila
Prabhupada had her stay with him until she got better. (Yamuna)

In 1974, Palika lived in India with Prabhupada, her husband having taken
sannyasa. While she was taking care of Prabhupada in his office, Srila
Prabhupada noticed that her sari had a hole and said: "I am going to buy a
sari, yours is all torn." As she protested, he continued: "Your husband
Bhavananda has now taken sannyasa, therefore I shall give you money."
(Dinatarine)

Srila Prabhupada was informed that there was no running water in the women's
living quarters in Bombay for a long time, as the plumbing needed repairs.
Srila Prabhpada called in the leaders and said: "You are always talking of big
big things and you do not see that these simple things are being taken care
of."

Srila Prabhupada wanted that for Sankirtana (chanting in the street), women
stay in the middle to be protected.


Women's level of intelligence

Srila Prabhupada's statement and the scripture's statements about the women
being less intelligent has brought a lot of misunderstanding and men's
ruthless behaviour towards women. But what does "less intelligent" exactly
mean?

Kalau sudra sambhavat: in the age of Kali, everyone is sudra. In the Vedic
times, women were considered on the same level as vaisyas and sudras. The
brahmanas and ksatriyas of those days were so elevated that women were no
doubt on an inferior level. But in Kali-yuga, men have degraded to the level
of the women, everyone being a sudra, and cannot anymore pose themselves as
highly superior.

In Bhagavad-gita (3.42-43), Krishna says: "The working senses are superior to
dull matter: mind is higher than the senses: intelligence is still higher than
the mind: and he (the soul) is even higher than the intelligence... one should
steady the mind by deliberate intelligences..." According to this definition,
an intelligent person is one able to control the mind with his intelligence.
The mind's activities are thinking, feeling, willing. Therefore it can be
concluded that a woman is less intelligent because she has harder time than a
man to control her thinking, feeling and willing. Feeling refers to the
emotions. It is more difficult for a woman to control her emotions than for a
man. But it does not mean that a woman is totally deprived of intelligence, as
it has unfortunately often been established in the movement. It is not that
one goes from the most intelligent man down to the most stupid, and then only
comes the most intelligent woman down to the most stupid. If we rate men and
women's intelligence on a scale, it is not that man's intelligence occupies
the highest section and women's the lowest, but the two overlap. Of course, it
is certainly true that if one takes the most intelligent men in the world and
the most intelligent women, the men might be on a higher level than the women.

There are various facets to intelligence - intelligence as controller of the
mind, material intelligence, spiritual intelligence - and various definitions.
Srila Prabhupada once defined it as: "sharp memory and good discrimination."
The following examples illustrate its different meanings:

Srila Prabhupada said to a lady disciple: "Well, if you think you are a woman
that means you are less intelligent, because you are supposed to understand
that you are a spirit soul and that your real identity is transcendental to
these bodily designations." (Sadaputa)

When Srila Prabhpada was asked if Jyotirmayi should finish her studies in
ethnology (study of religions and cultures) in order to teach vaisnavism in
universities, he answered "yes, she is very intelligent girl, she can do it."
(Yogesvara)

"Another examination will be held sometimes in 1971 on the 4 books,
Bhagavad-gita, Srimad Bhagavatam, Teaching of Lord Caitanya and the Nectar of
Devotion. One who will pass this examination will be awarded the title of
Bhakti-vedanta. I want that all my spiritual sons and daughters will inherit
this title of Bhaktivedanta, so that the family transcendental diploma will
continue through the generations. Those possessing the title of Bhakti-vedanta
will be allowed to initiate disciples. Maybe by 1975 all my disciples will be
allowed to initiate and increase the number of generations. That is my
program. (letter to Hamsadutta, 1968)

"Regarding your questions about the examination to be given, the girls will
also be able to take these. In Krishna Consciousness there is no distinction
between girls and boys. The girls also may become preachers if they are able."
(letter to Himavati, 1969)

"Now I see that in our Society the girls are more intelligent than the boys."
(letter to Krishna Devi, 1970)


Women as preachers

For many years, women have been forbidden to give classes to all devotees in
the temple room, to give Sunday lectures to guests, whereas those were common
practices from the begginning of the movement to about 1973-74.

Regarding lecturing by women devotees: I have informed you that in the service
of the Lord there is no distinction of caste, or creed, color or sex... We
require a person who is in knowledge of Krishna, that is the only
qualification of a person speaking. It does not matter what he is. Materially
a woman may be less intelligent than a man, but spiritually everyone is pure
soul. In the absolute plane there is no gradation of higher and lower. If a
woman can lecture nicely and to the point, we should hear her carefully. That
is our philosophy. But if a man can speak better than a woman, the man should
be given the first preference... (letter to Jaya Govinda, 1968)

"Jadurani has now become a nice preacher, I have report from Satsvarupa that
she gives lectures very nicely. If we open a pavillion, I shall take Jadurani
also at that time so she will deliver nice lectures." (letter to Mahapurusa,
1968)

"So far as girls or boys lecturing in the morning, that does not make any
difference. Either girl or boy devotee may deliver lecture if they choose to
do. We have no such distinction of bodily designations, male or female.
Krishna Consciousness is on the spiritual platform. As such, anyone who is a
devotee of the Lord, following in this line of disciplic succession, can
deliver lecture on the teachings of Bhagavad-gita, Srimad Bhagavatam, etc."
(letter to Syama Dasi, 1968)

Srila Prabhupada had Himavati give public lectures in front of crowds of
people in India.

From 1973-74, when stopping women from giving classes began to spread from
temple to temple, country to country, different women went to Prabhupada for
help. "You can also keep giving Bhagavatam class if you like. Women in our
movement can also preach very nicely. Actually male and female bodies, these
are just outward designations, Lord Caitanya said that whether one is brahmana
or whether he may be, if he knows the science of Krishna, then he is to be
accepted as guru." (letter to Malati, 1974)

Excerpt of a conversation about varnasrama dharma between Srila Prabhupada,
Yogesvara and Jyotirmayi, 1974, France.

S.P.: Woman is to help her husband.
J.M.: So the duty of the brahmana is to preach. It is to learn the philosophy.
S.P.: Yes, to learn and to preach.
J.M.: And to teach the philosophy. So in our movement, the women have always
preached philosophy, given classes, given lectures.
S.P.: Oh yes, oh yes. With the husband. She is always helping hand to hand the
husband... Assistant.
J.M.: Does that mean that the girls should not give lectures and not give
classes?
S.P.: Why not? If she is brahman's wife, she can give lecture.
J.M.: Jadurani, for example, now she is no longer with her husband any more,
but she is giving classes, she is giving lectures. So is that good?
S.P.: Yes, yes. Why not? This varnasrama dharma, woman is according to the
husband. That's all. Jadurani is supposed to be a brahmana's wife, her husband
has taken sannyasa, so she can preach.
J.M.: So women can preach. They can give classes. They can give lectures.
S.P.: Oh yes.

After receiving the confirmation from Srila Prabhupada, Jyotirmayi went on
giving classes in France. But the pressure from the American men became
stronger and stronger (such as telling the brahmacaris not to attend the
classes), and Jyotirmayi wrote to Prabhupada for his renewed support. At that
time, Srila Prabhupada did not write his letters himself anymore but dictated
his answers to his secretary. As it happened that both Jyotirmayi and Bhagavan
had written to Prabhupada at that time, each for a particular question, Srila
Prabhupada had his secretary Brahmananda answer them both a common letter. The
letter that Srila Prabhupada sent was confirming her right to give classes in
the temple. (Jyotirmayi)


Household life and sannyasa

As women were being demeaned, householder men and household life were also
heavily put down, to the point that householders were in great numbers trying
to convince Prabhupada to give them sannyasa.

"Regarding your separating from Nandarani, nothing should be done
artificially, Nandarani is no different from you. She also seeks Krishna
Consciousness. Your household life is not repugnant: it is favorable. Do not
separate artificially. When everyone is engaged in Krishna's service, there is
no question of maya... I have got good estimation about Nandarani." (letter to
Dayananda)

"If you have taken a wife for grhastha life, why are you neglecting? That is
not vaisnava. Vaisnava means he is very much responsible, and if he is
householder, then he must be responsible. I cannot give sannyasa to any
devotee who has not proven himself to be responsible in all respects. Better
you prove yourself first by being ideal householder and forget all this
nonsense." (letter to Mahatma, 1972)

"This taking sannyasa should not be a whimsical proposition, and should not be
an excuse for becoming irresponsible, have no responsibility of grhastha,
brahmacari, etc." (letter to Danavir, 1973)

"We are supposed to take husband or wife as eternal companion or assistant in
Krishna Consciousness service, and there is promise never to separate. Of
course if there is any instance of very advanced disciples, married couple,
and they have agreed that the husband shall now take sannyasa or renounced
order of life, being mutually very happy by that arrangement, then there is
ground for such separation. But even in those cases there is no question of
separation, the husband, even he is sannyasa, he must ascertain his wife will
be taken care of nicely and protected in his absence. Now so many cases are
there of unhappiness by the wife who has been abandoned by her husband against
her wishes. So how can I sanction such thing?... But if it becomes so easy
for me to get married and then leave my wife, under excuse of married life
being an impediment to my own spiritual progress, that will not be very good
at all. That is misunderstanding of what is advancement in spiritual life."
(letter to Madhukara, 1975)


CONCLUSION

If I usually write "many men" and not just "men", it is that a certain number
of them, especially amongst householders, objected against the way women were
being treated. But their effort to protect the women was always quickly
stopped as they ended up being ridiculed by their godbrothers calling them
"henpecked husbands".

The arguments presented here, as well as the anecdotes and letters refered to,
are certainly already known to and approved by most of the devotees who have
sincerely and objectively tried to understand the matter of women in ISKCON. I
have only tried to compile as many of them as possible in a structured way to
inform those who never thought over the matter, and those who are reluctant to
do the necessary changes, being adverse or insufficiently convinced.

Many of the wrongs done to women for so many years have now been corrected and
ISKCON women have recovered some of their rights. Unfortunately, they have
been rehabilitated only to higher of lesser degrees according to the different
leaders, in different places. Much is still to be done for men to recognize
fully women's dignity, and for women to assume again that dignity everywhere.
Hare Krishna.


3rd PART

PROPOSAL FOR REESTABLISHING ISKCON WOMEN IN THEIR SPIRITUAL RIGHTS

1) Many of the rights taken away from women have been given back to them since
a number of years now, to a different degree in various temples. Again, they
are allowed to write articles, perform Deity worship, give classes in the
temple, take on various posts of responsibilities previously forbidden to
women (Gurukula headmistress, head Pujari, photographer, member of temple
administration or national council, etc.). Respect and proper behaviour
towards women has also come back within ISKCON to a certain extent. Harikesa
Swami for example had a memo written to protect women from improper behaviour
on the part of the men and the leaders. Here are some excerpts:

Whenever prasadam is served, it must be served simultaneously to both the men
and women... This is especially true at festivals. Sufficient sized rooms
should be alloted to the men and women for taking prasadam. The women should
not be made to wait till after the men eat.

It is a mental concoction to strictly call men "Prabhu" and women "Mataji"
However, calling the ladies "Mataji" is a sign of respect since everyone
should respect their mother. It is a very respectful term and should be used
in that way. If one uses the term "Mate" in a derogatory sense, then he is
using it wrongly. Neither does calling someone "Prabhu" implies automatically
that they are superior to a lady. Someone shall be known as higher of lower
according to their spiritual status, not according to their gender or social
opinion.

The women should be given equal facilities in the temple. It is not that the
men are given a lot of room to live in but the women must be cramped up in
their quarters. Both should have proper place to live and both should get
equal medical facilities and health care when sick. This principle of equality
should be extrapolated into all areas of temple life. All practical
considerations should be examinated in this light and where there is
discrimination, it should be abolished.

If a woman is a temple president, temple commander, Sankirtana leader or
department head, she should be respected by the other devotees, either male or
female. Anyone who is a leader in ISKCON has the authority of ISKCON behind
them and should be respected. We should not tolerate that some male member of
ISKCON will disrespect some female temple president simply because she is
female. There must be respect of the position.

No guru, sannyasi or preacher may speak in a derogatory way about women in
classes or in discussions amongst men. They must maintain this spirit of
respect between men and women. This does not mean, however, that we should not
repeat the message of the sastras or what we have heard from Srila Prabhupada
regarding the dangers of association between men and women. Rather, this means
that there should be no statements wherein the devotee women are seen as lower
than the devotee men, and therefore treated improperly. (Memo to the National
Council of Germany, from Harikesa Swami, GBC, January 6th 1994)

2) These are very positive improvements but still more has to be done. And
these improvements should not be limited to only some temples or some zones,
but to the whole movement. To attain this goal, the re-establishment of the
women's situation in ISKCON as it was in the past under Srila Prabhupada's
direct management should be one of the prime objectives of the GBC board as it
concerns (children included) half of the population of ISKCON.

In addition to what has been instituted by Harikesa Swami, in his zone, here
is a list of further situations to be corrected in our movement to bring back
Srila Prabhupada's original ISKCON.

Men and women should again both face the Deities, each on one side of the
temple room during kirtans.

Men and women should again both face the speaker of the Bhagavatam or
Bhagavad-gita classes, each on one side of the temple room.

During festivals, both men and women should face the stage, each on one side.

During special celebrations, both men and women should be invited to sing and
talk on stage, both on one side.

During guru-puja and Vyasa-puja, women should be again allowed to offer
obeisances in front of the vyasasana and not anymore obliged to offer them in
the back of the temple.

While offering flowers to Srila Prabhupada during guru-puja, there should be
as in the past two lines, one of men, one of women, presenting simultaneously
the petals. Out of the two lines, one man goes, then a woman, and so on.

The same should be done for offering ghee lamps during the month of Damodara.

Japa should again be chanted by both men and women in the temple room, sitting
down in front of the Deities, men and women each on their side.

During public preaching programs, men should be on one side, women on the
other side.

While chanting in the streets women should be in the middle and not anymore in
the back while the procession is moving and while it is standing in one place,
men should be on one side, women on the other side.

While chanting in the street, both men and women in turn should give a short
speech.

During Tulasi worship in the temple room, there should be as in the past only
one Tulasi for everyone, both men and women dancing together around Tulasi,
half of the circle being men and the other half being women.

The same system should be used while dancing in circle in Harinama.

The classes given during the bhakta program should be given simultaneously to
new men and women, by older men and women devotees.

New devotee men should be taught to avoid intimate association with women
(except of course their own wife), but they should not be taught to hate and
humiliate women devotees.

As much as men should be taught to respect women as mothers, women should be
taught to see the men as sons.

Women should be taught to respect each other and not feel contempt for each
other.

During festivals, while bathing the Deities, pushing Their swing or reading an
offering to Srila Prabhupada, first all the senior men and women should go,
then younger men and women, not all the men, then all the women.

As much as both men and women are taught how to distribute books on
Sankirtana, both men and women should equally be taught how to give classes
and public lectures.

Women able to lead kirtanas and bhajans with real devotion and art should be
allowed to do so.

Women should be allowed as before to perform mangala-arati as well as 7
o'clock arati.

I surely have not covered everything in this list but at least a good part of
the problems women have had to face since about 1973, when Srila Prabhupada
could not anymore oversee personally ISKCON's management.

3) Because of bad habits acquired for so many years, what was so natural and
simple for devotees at the beginning with Srila Prabhupada will be very
difficult to institute again now. Most devotees having not known anything else
since the time they joined, will not want to change their ways, thinking that
doing so will be maya. And this attitude will come from women as much as from
men. Changing back to the way it was will also be accepted more easily by
leaders, by old and advanced devotees than by the mass of devotees. Some will
oppose strongly, some will be enthusiastic and some won't dare. It will
therefore be necessary for the leaders to free the minds of the devotees all
over again, in a very practical way.

I shall give here some of these practical advices:

Temple presidents should have regular isthaghostis where all these points will
be thoroughly discussed until all objections will be defeated, everything
clarified and understood, and finally the mentalities changed.

Example 1: It will be objected that some temple rooms are too narrow for men
and women to be side by side. Some of our temples in the past were also small
and narrow, still there was no problem, just a small space was left between
the two lines of men and women, but no one ever sat or stood that reserved
space.

Example 2: Some women will object that they cannot be shy if they come up in
front. Women in the past were never considered immodest by Prabhupada because
of standing in front of the Deities and meditating on Them. So, if Prabhupada
did feel that way, do they think that they know better that Prabhupada how a
woman should behave in Krishna Consciousness?

Temple presidents, GBCs and heads of departments should see day to day to the
application of the reformation of the women's condition.

Example: Stop the men from pushing the women back to the end of the temple
room by progressively dancing more and more to their side and on the space
left between them and the altar.

Example: Not give into the blackmailing of some men such as: "If a woman gives
class, I won't attend."

Experienced lecturers should teach the women how to give class and prepare it:
proper state of mind, adequate reason for giving class, how to develop
erudition, how to capture the attention of the audience, etc. As they never
got the chance to practice progressively as the men did, they can start with
easier classes such as Caitanya-caritamrta classes or readings of Prabhupada
Lilamrta (where there is a lot of reading with just a few comments). Once they
feel more at ease, they will begin Bhagavad-gita asses, then Bhagavatam
classes when they feel ready. Often, there are no weekly lists of who gives
classes, who offers guru-puja arati. Just anyone who feels like it goes up.
Women won't dare to just go up like that. There should therefore be weekly
lists so they may know when it is their turn, especially for classes. Women
will not give a spontaneous class as they have no practice. It is better
anyway for most devotees to prepare their classes to really teach philosophy
to their audience.

Women are so used to sit passively back in class, that they have often lost
proper behaviour. They often go in and out, lean against the wall, sew or do
other things rather than really listen and participate actively, let their
children move about noisily. They must be taught again adequate behaviour in
class, respect of the speaker and the listeners. Those who just listen, have
no children or services should sit in the front. Those with children or
services should sit in the back of the other women. Being side by side with
men, the young children will more easily disturb the men, they should
therefore be better controlled by their mothers. Srila Prabhupada anyway
always wanted the children to behave properly in the temple room.

4) Recovering Srila Prabhupada's spirit, as far as devotee women are concerned
is of the utmost importance for our movement even though many may not be
conscious of it.

To advance spiritually women need examples, just as men have sannyasis, GBC
men, gurus, temple leaders, if older women are allowed to express their
realizations and knowledge through classes, their devotion through kirtanas
and taking great responsibilities for their spiritual master, younger women
will see them as examples to follow and will advance more and more.

When on the opposite, they are trained to see all women as unadvanced,
unintelligent, incapable, etc., having no female example to admire and follow,
being unable to imitate men as their services and association are forbidden to
them, they often despise other women and become sexually attracted to advanced
men devotees, either grossly or subtly. That is how the phenomenon of
"groupies" takes place, and how men leaders fall down.

Immature men think that despising women and putting them down, "keeping them
in their place" proves their own worth. In reality, in societies where men are
truly confident of their own worth, women are not merely tolerated, they are
valued. Their opinions are listened to with respect, they are given their
rightful place in shaping the society in which they live.

Not only the prejudicial, hurtful behaviour towards women has stopped many men
and women from joining our movement, but it has made us fail to attract, or
loose, the interest and support of educated thoughtful seekers of spiritual
truth.

Whatever progress the movement has made since Prabhupada's arrival is been due
at least as much to the efforts of women as of men assisting him. But the
women having since 1973 being kept away from almost all decision making and
superior responsibilities, the problems and chaotic situations which have
befallen ISKCON since cannot be attributed to them, but to the men only. Maybe
listening to what the older advanced women had to say would have helped to
avoid many blunders.

Some of the valid positions we have on controversial issues, such as abortion,
divorce, sex, birth control, women, children, loose a lot of their impact and
are much less convincing in large measure because of their being presented by
men instead of women to whom these issues mainly belong.

Srila Prabhupada built the movement on the foundation of Caitanya Mahaprabhu's
unique contribution: No one is to be excluded from the Sankirtana movement,
regardless of gender, race, religion, age, social status or any material
distinction. He made the necessary adjustment of womanhood to modern western
situations as he saw that following the traditional Vedic definition would be
completely anachronistic and impede our movement. By not following in his
footsteps and trying to overstep his decisions we b[?]ng a universal
spirituality to the level of a sect, with no contribution to make to the vital
issues of our time.

As we celebrate Srila Prabhupada's Centennial, the world prepares to celebrate
the new millenium. Those who wish to see Prabhupada truly honored this year
will acknowledge the universality of his message and its relevance to a world
in transition, a world in which the role and contribution of women will
continue to increase in size and scope.

Hare Krishna.

