Womans Place In Varnasrama

A WOMAN'S PLACE IS IN KRISHNA CONSCIOUSNESS Urmila dasi Revised, June, 1988 Athato brahma jijnasa--now is the time, in the human life, to inquire 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 the Lord to explain the relationship between man and woman and between spirit and matter. She was sick of the disturbance caused by her material senses, taking shelter of the Lord as the axe which can cut the tree of material existence. (Bhag. 3.25.711) Devahuti is the ideal example of a daughter, wife, and mother. The daughter of Svayambhuva Manu, she had the most qualified husband in Kardama Muni, what to speak of her son. Her questions are not, therefore, born of the frustration and anxiety spawned by the misguided feminists. It is, rather, the chaste woman 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 everyone according to the body they acquired under the modes of material nature, yet opens the door to freedom from those modes. For those in women's bodies, it is still a question: What should be the relationship between men and women in order to please the Lord? How do we execute the dharma of the body and our sanatanadharma (matter and spirit)? DHARMA AND SANATANA-DHARMA Everyone's work can be divided into these two categories--that which transcends his gross and subtle needs and configurations to rest firmly on the spiritual platform, sanatana dharma; and that which is suited to his psychophysical nature, varnasrama. The first major category of occupation has nothing to do with the external body. It is available to all human beings, and sometimes lower forms of life. It is within this category that a person serious about spiritual life performs activities specifically directed by her spiritual master for re-awakening love for Krishna. Sanatana-dharma begins with faith, and ends in prema. For the neophyte it consists of her sadhana bhakti; for the advanced 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 saturates the various activities within varnasrama, all one's activities merge into transcendence. One's duty within varnasrama can be mundane, part of a long and hazardous journey that takes the soul to the point of accepting devotional service after many lives. Here duty is related to the specific needs of the individual based upon his material understanding, 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 are often created. We aren't even considering here the possible nonperformance of duty, or engagement in sinful acts, that can cause the 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 be required according to one's position on the wheel of karma, but to dedicate the fruits, or the activity itself and its fruits, to Krishna under the guidance of a bona fide spiritual master. Lord Krishna 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 that to follow this path requires knowledge of one's prescribed duties within varnasrama. Srila Prabhupada sometimes divides prescribed duties under the heading of varnasrama into three subcategories: routine, desired, and emergency. We will primarily discuss one's routine duties. Desired activities may be outside the range of what is required for a particular varna or asrama, but they do not conflict. Emergency activities may be in conflict with, or completely outside the range of, one's usual duties. However, emergency duties are meant for just that--emergencies--and should be temporary. One further area of occupation bears mentioning. On the platform of 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 to fulfill, no needs to be met. This is the position of the avadhuta. Such a person is completely outside of either the duties related to the body and mind or the regulative practices of spiritual life. (Bhag. 5.5.29 purport) Generally, however, such persons continue to execute their duties within these categories just to set an example. After all, although the entity on the avadhuta platform has no reason to do his duty, he also has no reason to give it up. However, as long as the soul inhabits a material body, identifying with it to any degree, he will have duties in relation to his particular body and mind. These are of several varieties. These duties, as mentioned above, can be as much a part of a woman's spiritual life as her sanatana-dharma activities. First we will look at the concept of varnasrama in general. What is its purpose? How is varna and asrama determined? We will outline, from a material view, the duties of various women. How these duties can be harmonized with the 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 varnasrama system may be compared to a one-room school house--the teacher forms "groups" according to the ability and past achievements of the individual students. (We are presently looking at the Vedic social system for non-Vaisnavas. In any case, varnasrama placement is according to material abilities and inclination, not the spiritual realization of how to use those abilities.) A very

intelligent student must still complete the assignments that are geared to his level of skills--to do another's work would be dangerous for his studies. The omniscient Lord assigns general duties to us according to the broad group in which we may be placed. Materialists consider the configurations of the body to be the result of a chance genetic interaction in the womb, while transcendentalists can understand that the body one enjoys under the spell of the three modes of nature is symbolic of one's previous mentality. Occupational duties according to one's body, therefore, are in perfect accord with what various mentalities require! We might not like to be in a lower grade in the school of karma, but our lessons will progress only if we do our work dutifully. 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 there a general, basic occupation for women that corresponds to the delineation of duties in the *Gita's* eighteenth chapter? Women generally 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, by serving her husband she becomes his good intelligence! "There is no 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 without directly engaging in Krishna consciousness, here is the road to a higher, male body (symptom of the intelligence she acquired by being a chaste, faithful wife) or a position in the heavenly planets. Krishna nicely explains this essence of a woman's duty within varnasrama when He tells the gopis, "service to the husband without duplicity is the best religious principle. A woman should be not only faithful and chaste to the husband, but affectionate to the friends of her husband, obedient to the father and mother of the husband, and affectionate to the younger brothers of the husband. And most importantly, the woman must take care of the children... Even if he is not of very good character, or even if he is not very rich or fortunate, or even if he is old or invalid on account of continued diseases, whatever the husband's condition, a woman should not divorce her husband... A married woman should not search for a paramour, for this 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 basic

respects, women, laborers and the mercantile class are on the same level. (Gita 9.32) Therefore, when Sati heard her father blaspheme Lord Siva, she "decided to give up her body because she thought herself to be among the sudras and vaisyas." (Bhag 4.4.18 purport) Yet we learn that she "learned yoga from her husband or was enlightened because she was the daughter of such a great king as Daksa." (Bhag 4.4.24 purport) Such is the business of ksatriyas and brahmanas! There appears to be some difficulty adjusting the statement that all women are sudras (or equal to vaisyas and sudras) and studying the activities of women, past and 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. According to the Manu Samhita, women should never be independent, being supported by their father, husband, or son at different stages in their lives. In this sense woman does well to accept gracefully the position of sudra. Three things, according to Niti shastra, must be supported: vines, women, and brahmanas. A brahmana is supported 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 and depend on his protection--don't be independent. Let us further define this protective dependence. First, do not think such service is slavery! Protection of woman is lovingly described by Prabhupada: "Actually the woman must always be protected by her husband... the wife must remain embraced by her husband. Thus she becomes beloved and well protected. Just as one saves his money and places it under his own personal protection, one should similarly protect his wife by his own personal supervision. Just as intelligence is always within the heart, so a beloved chaste wife 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 bodily senses are considered plunderers of the fort of the body. The wife is supposed to be the commander of the fort, and therefore whenever there is an attack on the body by the senses, it is the wife who protects the body from being smashed. The sex demand is inevitable for everyone, but one who has a fixed wife is saved from the onslaught of the sense enemies." (Bhag. 3.14.20 purport) Although man and woman protect each other from illicit sex, women are very prone to degradation... and require protection by elder members of society so they will not be misled into adultery. (Gita 1.40 purport) It seems that women need such protection more than men for, as Canakya Pandit states, they "have hunger two-fold, shyness four-fold, daring six-fold, and lust eight-fold as compared to men." Considerate of his exalted wife's "nine times greater sexual appetite," (Bhag. 3.23.44 purport) Saint Kardama expanded himself into nine forms during sexual intercourse. Living under a man's protection enables women to conquer sex desire in several ways. First, by marrying and producing children as soon as her body matures, there is little chance of getting a taste for illicit sex. (tape, LON73-38) Young men, on the other hand, can more easily remain celibate. Secondly, her husband or father recognizes that "it is woman's nature to want to decorate herself with ornaments and nice dresses and accompany her husband to social functions, meet friends and relatives, and enjoy life in this way", earning her the name of "stri", meaning, "one who expands the field of material enjoyment." (Bhag. 4.3.9 purport) Therefore, he engages these propensities in a religious context to keep her satisfied. Finally, shyness is of greatest importance. Women have great natural modesty in regard to all sexual matters. A woman who is sheltered by her father and treated with respect by her husband generally doesn't like to talk 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 young wife from a brahmana family. Although married, he did not experience lust, for when he saw the prostitute, "the dormant lusty 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, becoming capable of living more austerely than men. For example, a man in Vedic society could marry many women with the idea that when one wife was pregnant he could approach another. Each wife was expected to remain peaceful with a fraction of her husband's sex indulgence. In the same way, a young widow, or a woman with a fallen husband, was considered perfectly capable of remaining celibate for the remainder of her life, although a man was expected to need to remarry. Is it therefore surprising that man must "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) Male intelligence must govern even higher class women who are equal to them in general. Beyond Wife and Sudra Although woman must be dependent on a man if she wants happiness in 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 women have propensities over and above wife and mother? Are we engaging women 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 life and which is followed by meat-eating, gambling, and intoxication, one after another,... is not possible with a chaste or aristocratic woman, 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 great material and spiritual leaders have fallen from positions of austerity, power, fame, riches, and security. How many men have lost everything under the sway of a seductress? It is most regrettable that "materialistic men... do not care for a married chaste wife. They take the wife only as an instrument for sense enjoyment, not as a means for devotional service... They have concluded that the best course is to have sex with any woman and simply pay the price for her, as though she were a mercantile commodity." (Bhag. 4.26.17 purport) Because of such exploitation and lack of respect, both men and women today have practically forgotten how glorious is the aristocratic woman. Sometimes Westerners consider the injunction that women should keep their bodies covered to be a sign of inferiority. Actually,

it is another indication of how much Vedic society respected the aristocratic woman. It is similar to placing a cover over valuables so careless people won't spoil them. "Even fifty or sixty 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 properly decorated with ornaments. She would not leave the house unless she 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 can be noted in the Vedic conception of an ideal marriage. The "central idea was that if the boy and girl were on an equal level the marriage would be happy." (Bhag. 9.18.23 purport) A person, therefore, usually does not establish a marital relationship with someone who is either higher or lower than his position, but tries to create a suitable match between persons who are equal in status of social standing, beauty, riches, strength, influence, and renunciation. (Krishna, Chap.25) Sometimes, however, marriages would be allowed between different classes, as long as the woman was of a lower class. "Pratiloma", or marriage where the women was of a higher caste than the husband, was not generally allowed. (Bhag. 9.18.5 purport) This aspect of Vedic social life clearly shows how loathe society was to risk having a woman dragged down by her husband. It would also be somewhat awkward for a woman to act in a servile position to someone who was "beneath her". In addition, this practice further verifies that women are not simply a homogeneous mass in terms of spiritual and material qualifications. From studying Vedic marriage arrangements we learn that the qualities that distinguished a woman's varna existed before her marriage. The husband didn't determine a woman's varna. Rather, she married someone in the same varna in which she was naturally situated by quality and work. Devahuti, for example, "had good character and was well-qualified; therefore she was searching for a 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 activity by 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 and activities 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 of the deity, and hear and repeat transcendental knowledge. Brahmanis have similar activities. The primary differences are that the brahmanas must be independent to maintain their

integrity, and may perform some rituals not properly executed by a woman. Yet the women's role in ritualistic functions is also essential. Krishna instructed the wives of the brahmanas to return home so the sacrifice would be successful. "According to Vedic principle, religious rituals must be executed by the husband and wife together." (Krishna, Chap.23) Prabhupada also told his disciples that the guru-kula girls who were academically inclined could teach and preach. Aditi was engaged by Kasyapa Muni in the process of deity worship which he described as "the best austerity, the best process of giving charity, and the best process of sacrifice." (Bhag. 8.16.61) Surely these are brahminical activities. Such a wife or daughter of a brahmana is expected to maintain high standards of purity, suffering the same fate 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) Such women 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 fact supervised the inexhaustible treasury when her husbands were away. The wives of ksatriyas have a fundamental role in the ksatriyas' 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 mercantile and farming community certainly had specific duties connected with their family's occupation. We find Mother Yasoda churning butter, cooking, and milking the cows. We would also expect such women to help with the garden and perhaps trade. The knowledge of vaisya women goes beyond housework. We learn that "even in the houses of the cultivators, who were not very advanced in the modern ways of civilization, the ladies used to know how to chant mantras to give protection to children with the help of cow dung and 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 home applies particularly to the vaisya woman whose husband was a farmer and/or dairyman. Sudra Women Sudras are considered bereft of all good qualities, suffering in a hellish planet if they fail to elevate themselves. Sudra women, however, do not necessarily have to be classified as unclean and degraded. Even fifty years ago the position of nanny, housekeeper, or maid could be a very respectable one. Prabhupada speaks of how the chastity and shyness of a sweeper woman compelled him and his companion to step aside out of respect. (tape, LON73-38) The varna of "sudra" includes much creative work which women have traditionally done in every culture. Sudras are the artisans and craftsmen of society, the

dramatists and poets. (A brahmana writes poetry out of his spiritual realization; a sudra for historical and entertainment purposes.) WOMEN IN THE ASRAMAS Student Life The asramas, or stages of life that further define a man's prescribed duty also apply to women. Although traditionally "not allowed to live as brahmacarini in the asrama of the spiritual master... nor allowed to undergo the purificatory process of initiation by the sacred thread", (Krishna, Chap. 23) women also spent their youth as students. Qualified boys and girls learned various arts, many of which are lost today. Some of the sixtyfour arts learned by girl students are as follows: singing, playing on musical instruments, dancing, theatricals, painting, applying cosmetics, making the groundwork of jewels, playing on music in water, jugglery, sleight of hand, preparing delicious food, needle works and weaving, making and solving riddles, reciting books, solving enigmatic verses, metallurgy, mineralogy, practicing medical treatment by herbs, healing a person with perfumes, talking with letters and fingers, mechanics, composing verse mentally, designing a literary work, enforcing discipline, and awakening her master with music at dawn. (Brahma Samhita, 37 purport) Youth is also a time for a girl to learn domestic arts from her mother and other elderly women, to worship her father (Bhag. 4.3.25 purport), and perhaps, as indicated in regards to Sati, learn yoga and transcendental science. Citralekha, while still a student, learned the mystic arts of yoga. (Krishna, Chap. 27) The mantras known to the village women of Vrndavana were probably learned as children. Srila Prabhupada emphasizes that girls must learn to "be chaste and faithful to their husband and know how to cook nicely". (tape, PH75-2) Within ISKCON, Prabhupada instructed us to give the boys and girls the same academic and spiritual training at the elementary level. One important aspect of a girl's life before marriage was the strictness with which she was forbidden to associate with young boys. After age ten, no respectable girl was allowed to wander unsupervised and/or scantily dressed. How much glory will pure virgin girls bring to society! When King Prithu entered his city, he was greeted by such girls, clean within and without, nicely decorated and dressed. These unmarried girls, not allowed to go out freely or mix with boys, were untouched by the hand of any member of the opposite sex. These girls are very auspicious members of society. (Bhag. 4.21.4. purport) Household Life In Vedic society, a girl's parents arranged her marriage according to 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-inlaw helped her. She didn't have to take on the burden and loneliness of 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 easily make progress toward the spiritual path. Narada Muni describes the duties of a married woman as four: to render service to the husband, be favorably disposed toward him, to be equally disposed toward his relatives and friends, and to follow his vows. He instructs married women to dress nicely, in clean and attractive garments, decorated with gold ornaments. It is the wife's duty to keep the house clean, pure, and aromatic. She should be ready to execute her husband's orders, be modest and truthful, control her senses, speak in sweet words, and serve her husband with love. The chaste married woman is not greedy, but always satisfied. She is expert in handling household affairs and fully conversant with religious principles. (Bhag. 7.11.25-28) The traditional role for the married woman is here upheld by the Vedic scriptures. The wife takes responsibility for cooking, cleaning, and children. A wealthy wife may not do these things herself, but she, like Queen Draupadi, must supervise the servants. Chaste women enjoy domestic chores, however. Mother Yasoda had servants, but liked to churn Krishna's butter personally. Krishna's queens also preferred to serve Him themselves, although they had thousands of maidservants. Similarly, the modern woman likes to serve her husband in spite of having personal or mechanical servants. Still, such conveniences can free her for other activities without changing her responsibility to see that these household affairs are done nicely. "Most importantly," Krishna tells His beloved gopis, "women should take care of the children." The Vedic woman feels great love and affection for children. Her "natural ambition to possess not only more than one child but at least half a dozen" (CC Adi 14.55 purport) isn't thwarted by absurd claims that overpopulation threatens the world or that childbirth will be harmful. Certainly "childbirth was never regarded as a burden or a botheration. The more a child grows, the more his parents become jubilant." (Bhag. 10.7.4 purport) "Generally a woman becomes more beautiful when, after an early marriage, she gives birth to a child... a woman becomes more and more beautiful as she gives birth to one child after another." (Bhag. 4.24.12 purport) In fact, modern doctors attribute the increase in cancer of the uterus and breast to the fact that women are having (and nursing) few or no babies. (The Way Home, p.52) As for overpopulation fears, "The University of California published the results of a major survey of world food resources showing that the world presently uses less than half of its available arable land... Colin Clark, former director of the Agricultural Economic Institute 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 available land 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 allotted 2,000 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 desires or 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 with the child, and the child feels very comfortable." (Bhag. 10.7.5 purport) She gets relief from her own burdens and difficulties by cultivating a selfless serving attitude toward her husband and his family. This is perhaps one of the most difficult tasks for a modern woman who has been indoctrinated with the idea that she has a right to demand that her family meet her needs, putting everyone on an equal level. True satisfaction can only be gained by a giving, selfless attitude. The husband will then feel pleased to satisfy his wife with ornaments, nice food, clothes, children, and engagement in religious activities, which is his duty. (Bhag. 4.27.1 purport) Beyond that he becomes her most intimate friend, (Bhag. 3.23.2 and purport) assisting her in maneuvering through the world's troubles and finally attaining spiritual knowledge. In addition, the married woman is expected to give charity to society in general. Householders always open their homes to guests, give alms to students and renunciates, and even feed animals around their house. Exactly how to speak sweet, pleasing, and truthful words, remaining peaceful 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 skip the household asrama, going from student life directly to renunciation. "Of course, if women can remain Brahmacharinis, it is nice. But it is difficult also... If it is possible to divert the whole attention for Krishna's service it is quite possible to remain single even for the whole life." (letter to Himavati, June 1968) However, such attention is especially difficult for souls in female bodies. Womanly form is the symptom of the soul's difficulty in this area. Therefore, "every woman especially must get married." (CC Madhya 7.128 purport) "Females are not meant for the renounced order of life; they should be faithful to their good husbands." (Bhag. 6.6.1 purport) It may seem odd, then, that we are now approaching the duties of women in the renounced asramas. The asrama duties are intertwined with those of varna, so that the following asrama duties only apply to brahmana and ksatriya 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 is ready to head the traditional extended family, or take over the father's occupation in the nuclear family. At such a time, the husband and wife retire from domestic duties and travel together to holy places. For the queen, "she sits beside her husband when he is king, but when he goes to the forest, she also follows, despite having to tolerate all kinds of difficulties... Queen Arci... lived in the forest like a great sage. She lay down on the ground and ate only fruits, flowers, and leaves, and because she 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 wife is to return home and become a saintly woman, setting an example for her children and daughters-in-law and showing them how to live 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. She chanted (on) her beads, and after finishing one round, she collected one grain of rice. In this way, as many rounds as she chanted, she would receive the same number of rice grains and then cook them and so take prasada. This is called austerity. Even today in India, widows or women whose husbands have taken sannyasa follow 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 is the most independent personality within the varnasrama system. Such a life would be directly contradictory to the basic duty of woman to be dependent on a man, even in absence. Therefore, "female sannyasis are to be immediately understood as pretenders or 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 give sannyasa even to women, although there is no sanction in the Vedic literature for a woman's accepting sannyasa." (Bhag. 3.24.41 purport) Sometimes Srila Prabhupada's giving of gayatri mantra to women (without the sacred thread) is seen as a break in tradition that can justify a further break by awarding sannyasa. However, we have demonstrated when considering brahmani women that it is certainly traditional for women to engage in deity worship, chanting Vedic mantras. Such activities don't conflict with 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 within the varnasrama system it should be noted that, even in Vedic times, life didn't always work out perfectly and neatly for all women. Some women became prostitutes, some had no children, some were widowed at an early age. The modern phenomena of life-long spinsterhood was unknown, however. Polygamy was allowed, and wealthy kings took responsibility for unmarried maidservants in addition to their wives. Divorce was unknown to the followers of Vedic civilization, as well. If, by misfortune, a woman's husband was 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 mystic yogini" 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 mode of 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 to graduate! The sublime nature of the varnasrama system is that one doesn't have to take progressively higher and higher bodies, culminating in that of a male brahmana, to fulfill the highest perfection of his duties, the pleasure of Lord Hari. After capsulizing the duties of the various varnas, Krishna tells Arjuna, "By worship of the Lord, who is the source of all beings and who is all-pervading, man can, in the performance of his own duty, attain perfection. It is better to engage in one's own occupation, even though one may perform it imperfectly, than to accept another's occupation and perform it perfectly. Prescribed duties, according to one's nature, are never affected by sinful reactions... In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me." (Gita 18.46,47,57) If we do our "karmic lesson" for the glorification of Krishna, we need learn no more lessons. The faults and good qualities that put us in our present position lose their meaning as we cease to identify with the mind and body, recognizing our true spiritual nature as a tiny fragment of the Lord. "Does not a thing, when applied therapeutically, cure a disease which was caused by that very same thing?" (Bhag. 1.5.33) Let's go back through the varnas and asramas, now, and see how to do everything as an offering to Krishna. Basic Duty Initiation by a bona fide spiritual master is the first necessity for a woman wishing to spiritualize her main varna of service to father, husband, or son. The situation becomes perfect when the man she serves is a devotee of Krishna. "Krishna consciousness provides first-class training for a man or a woman. A man should be trained to be a first-class devotee of Lord Krishna, and a woman should be trained to be a very chaste follower of her husband." (Bhag. 6.18.42 purport) In many cases, a Vedic woman became the initiated disciple of her husband. Kasyapa initiated Aditi; Vasudeva initiated Devaki. That does not, however, preclude a women taking initiation from a guru who is not her husband. 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. (CC Antya 3.256-259) If a woman finds herself in a position where she is already serving a man who is not a devotee, she may continue to serve him while performing her sanatana-dharma activities under her guru's guidance. Her spiritual master will

direct her as to how to spiritualize her duties as far as possible. Later we discuss cases where the man is so fallen that the woman finds it impossible to practice bhakti-yoga in his association. Varnas The woman disciple learns from her guru how to live as a brahmani absorbed 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 husband the energy to direct a Krishna conscious society. She, like Draupadi, knows the names and needs of the devotees, friends, and workers 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 art of diplomacy, helping avert politics and conflicts. She knows how to pacify Krishna's enemies and engage His friends so everyone feels satisfied. The vaisya devotee woman cooks, cleans, and churns butter for the deity. She helps with the gardening, and is expert at preserving herbs, fruits, and vegetables. She knows that Krishna supplies everything, and meditates on her cultivation and cow protection as 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 in Krishna's service. Let her awaken the deity with music at dawn, set jewels in the deity's crown, or create and solve riddles about Krishna's devotees and pastimes. She can recite the *Bhagavad-Gita*, and learn how to cook wonderful offerings for Krishna. As she matures, she can learn how to discipline children so her own can mature in the Lord's service. Following the strict rules of chastity, she keeps herself pure, filled with thoughts of Krishna. "It is essential that (young) girls as well as boys be trained to discharge spiritual duties." (Bhag. 3.14.17 purport) As a young woman enters marriage, she embarks on an important "ministry". Here she can give her husband inspiration and energy--not to accumulate vast amounts of temporary status and

opulence--but to lead a simple life in Krishna's service. She must be careful to follow her husband's vow, being sensitive to his mentality. (Bhag. 3.23.4-5 purport) A woman has great power to completely divert her husband from the spiritual path if she is unchaste, dragging him into illicit sex, or manipulating her husband like a "dancing dog". His goodness is then compromised by her passion and ignorance, and both spoil their chances for elevation. It is essential that a woman wishing to merge her marriage 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 outside the household. Just as the pious householder invites guests, she entertains saintly persons to learn from them, and welcomes those less conversant with spiritual life in order to instruct them and feed them prasadam. For the fortunate wife blessed with children, she has only to transform her deep maternal affection into spiritual love. As well as carefully providing her breastmilk, tenderness, nourishing food, and a clean and healthy home, she teaches her children to regularly worship Krishna--especially in the early morning--under the guidance of her spiritual master. And the food is offered to the Lord during such worship, feeding the child's soul. She teaches her children not only tales of charity and truthfulness, but stories of the incarnations and activities of Krishna as revealed in the scripture. She watchfully keeps her child not only from fire, water, and disease, but from bad association. She knows the great spiritual harm that comes from friendship with people who engage in sinful, degrading activities, whether her children would associate with them personally or on television. We are "like crystal-stones, reflecting anything which is put before us." (NOD Chap. 12) She makes sure her children receive an education for the soul. Only such a mother who can elevate her child to the spiritual platform is a bona fide parent. Her children become students and disciples, not of a materialistic teacher for sense gratification and economic development, 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 the Lord in the external capacities of vaisya and sudra. So the rules barring low-class people from renounced asramas do not apply. "The four orders of life as brahmacari, grhastha, vanaprastha and sannyasi are to be followed by all, irrespective of the occupational division." (Bhag. 1.15.39 purport) Vrndavana and Mayapur are the beacons for the vanaprastha devotee, calling her away from the ordinary forest. Just as she assisted her husband by creating a home that was a temple, and children who were saints, she now assists him in conquering sex desire. She remains as a servant, following him in his austerities no matter what comfort she enjoyed as a young wife. The real austerity, total meditation on Krishna, takes both of them to the Spiritual World.

The sannyasa widow lives aloof within society. She is a reminder to the young women, perhaps somewhat diverted in their devotion to Krishna by clothes, hair, home, husband, children, and the illusory beauty that is but the blush of youth, that life's ultimate goal is the pleasure of Lord Hari. She doesn't return to the home as a cook and baby-sitter, but a teacher of how to spiritualize 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 husband declares herself independent, which means that she becomes a prostitute." (Bhag. 6.5.14 purport) Many modern women will strongly object to this classification. Here we should understand "prostitute" to be broader than the professional streetwalker or call girl who sells her body for illicit sex. It has become an obvious social phenomena that today's independent woman is sexually available, whether or not she charges a fee. In various ways, men exploit even the rare woman who remains single and virginal without manly protection. Such women aren't engaged in any proper varna or asrama. How can they spiritualize their life? This most unfortunate woman may take comfort in knowing that "there were prostitutes in human society even in Lord Krishna's time, for it is said that the prostitutes of Dvaraka City came forth to receive the Lord. Although they were prostitutes, they were also devotees of Krishna." (CC Antya 3.105 purport) In the case of Kubja, she was able to worship Krishna by her profession. (Krishna, Chap 13) The prostitute Chintamani acted 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 prostitute who became a disciple of Haridas Thakur. She lived a life of great austerity. She gave up her possessions, shaved her head, wore one cloth, chanted Hare Krishna throughout the day and night, worshipped Tulasi devi, and fasted unless she was supplied with alms. She became so spiritually advanced that she was visited by many "stalwart, highly advanced Vaisnavas". (CC Antya 3.140-142) Such austerity is difficult for anyone, what to speak of a woman addicted to unrestricted sense gratification. Srila Prabhupada, 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 their karmic misfortune they cannot take shelter of their husbands. Perhaps he is wicked and cannot be reformed even when she patiently inspires him, setting a good personal example. Some women in this situation have no children, or their children have followed the path of sense gratification. They cannot, like Kamsa's widows, return to their father for protection, because he

will not engage them in Krishna's service. When they try to take shelter of another man, they are often exploited for sex enjoyment. If a woman actually has a husband who is unfit, she should take Prabhupada's instructions very seriously: "If her husband is fallen, it is recommended that she give up his association... (This) does not mean, however, that a woman should marry again and thus indulge in prostitution. If a chaste woman unfortunately marries a husband who is fallen, she should live separately from him." (Bhag 7.11.28 purport) In other words, she still mentally and emotionally considers the man to be her husband, patiently waiting for him to rectify his behavior. This mentality protects her. In addition, if she observes the Pumsavana vrata, "a woman who is avira--who has no husband or son--can be promoted to the spiritual world." (Bhag. 6.19.26-28) What is this vow? It is simply the process of chanting and deity worship, cleanliness and chastity, that a disciple performs as her sanatana-dharma. Perhaps remaining satisfied in such a situation seems impossible. It would do well to remember that many women in Vedic times didn't have a husband for most of their life, but did not remarry. Kunti's beautiful prayers to Krishna are recited and glorified by the most renounced men, although she spent her life as a "single mother". We can claim that these women are extraordinary, but Prabhupada instructs that "Everyone should 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 activities within 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's job, there was no one else to do it. Sometimes a woman may temporarily take up a duty which is not really suitable, possibly even 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 misunderstand their 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 Mahaprabhu to discuss the separation ecstasies of Radha and Krishna. It is true that when one "transcends the modes of material nature and is fully 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 behaved like 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 Krishna consciousness. A qualified person properly exhibits actual renunciation during the appropriate stage of life to benefit himself and others. Selfishness, laziness, and a desire for prestige are often the motivation for the so-called detachment of, for example, a woman who neglects her child physically and/or spiritually for the sake of her "preaching". Such false austerity by an unqualified person in order to escape his troublesome duties, or out of frustration, is motivated by the three modes of material nature and disturbs the sincere spiritual seeker. (Gita 18.7-8) One of the most dangerous misunderstandings regarding emergency and liberated activities concerns intimate association between men and women. A man "should not allow himself to sit on the same seat even with his own mother, sister or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex." (Bhag. 9.19.17) A woman can 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 such activities. (Krishna, Chap. 32, Vol. 1) In conclusion to our view of Vaisnava varnasrama, there is a nice analogy of the relationship between bodily type, occupation and spiritual advancement. Suppose you wish to travel from Delhi to Bombay. You may get there by plane, car, train, bicycle, or on foot. Your mode of transportation depends on your abilities and income. 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 far faster 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 most spiritually expedient method for different types of people. SANATANA-DHARMA

The duty of all living beings, sanatana-dharma, is meant for everyone down to the blades of grass, although only human beings who take shelter of a spiritual master can take advantage of their "birthright". This sanatana-dharma consists of the regulative principles of devotional service as enunciated by the six Goswamis. These principles are executed alongside the duties of varnasrama which are meant to please the Lord Hari. Actually, such activities apply equally to everyone, with little special consideration for the gross and subtle body, as in varnasrama. It is the "supreme occupation for all humanity by which men can attain loving devotional service unto the transcendent Lord." (Bhag. 1.2.6) The woman who tries to transform her mundane duties into a ticket for the Kingdom of God without also taking up sanatana-dharma may find herself back on the slow and risky wheel of karma. "The followers of the varnasrama institution accept the regulative principles of the four social and spiritual orders. However, if one carries out the regulative principles of these orders but does not render transcendental service to Krishna, he falls into the hellish condition of material life." (CC Madhya 22.26) Srila Prabhupada has mercifully given us a process for returning to our original spiritual position. Although under unusual circumstances souls in bodies lower than human have achieved perfection, 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 consciousness for 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 equality exists 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" in such a life. If the leaders of society do not allow all human beings an equal opportunity to execute their sanatana-dharma without bodily distinction, people will seek equality on a material level. We have specifically seen in ISKCON that when women are denied equal status in regard to purely spiritual matters, 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 external situation. Hearing The beginning of spiritual life persons. "All people should be devotional parties so that they However, genuine saintly people

is to hear from great saintly given the chance to come and join may hear." (NOD chap. 10) might be loathe to allow a woman

the 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 to take 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 daily basis, if they desire to take advantage of the unique opportunity for hearing that the human form provides. Whether in the temple or at home or on the streets, the primary means of engaging in one's sanatana-dharma in this age is sankirtana, hearing and chanting the Hare Krishna mahamantra. If a woman has small children, they also need the benefit of hearing Krishna conscious philosophy. "We should train all our first-day small babies in such a way that they are always satisfied and there will be no disturbance in the (Bhagavatam) meeting... I shall welcome a baby from the very beginning, so that the transcendental vibration may enter into its ear, and from the very beginning of its life, it becomes 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 such mothers and children can still benefit. Or the class can be recorded so that women and children can hear at a more convenient time 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 realization other than the chanting of the holy name. Once one has heard Krishna's name and studied the philosophy, she can chant with great reverence and attention. The "first regulative principle is that one must chant the Hare Krishna maha-mantra loudly enough so that he can hear himself, and one must vow to chant a fixed number of rounds... We have fixed sixteen rounds as the minimum (and) if one cannot complete the fixed number of rounds... he should be considered to be in a diseased condition of spiritual life." (CC Antya 11.23-24 purports) Taking up this regulated chanting is the first vow of a disciple, whether man or woman. We have examined the Vedic precedent of formally initiated women when looking at spiritualized varnasrama. Here we can state conclusively that without becoming initiated by a bona fide spiritual master, no woman can act on the spiritual platform and achieve liberation from identification with this body. All disciples, whether male, female, black, white, or otherwise, must carefully observe the initiation vows that apply to everyone.

In addition to chanting japa, all serious women will preach Krishna consciousness to give others the opportunity to hear. There are many ways of preaching that relate more to a study of transcendental varnasrama, but here we would like to simply consider directly speaking about Krishna. Lord Caitanya instructed that we should talk about Krishna to whomever we meet. Even if a woman stays mostly at home, she certainly has opportunities to speak. All such speaking should be about Krishna. Even a very young girl, such as three-year-old Saraswati, could talk on the level of her realization. Srila Prabhupada also wanted all his disciples to speak to the devotees by giving Bhagavatam class and to interested people by a Sunday feast lecture. He wrote to Jai Govinda in February of 1968: "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 the knowledge of Krishna, that is the only qualification of a person speaking. It doesn't matter what he is. Materially a woman may be less intelligent than a man, but spiritually there is no distinction. Because spiritually everyone is pure soul. In the absolute plane there is no such 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 first preference. But even though a woman is less intelligent, a sincere soul should be given proper chance to speak, because we want so many preachers, both men and women." This letter is particularly interesting because Prabhupada is not flattering women. He doesn't advocate a reverse bodily distinction such as a quota system--`so many women, so many men, so many blacks, so many Hispanics.' He is interested in giving preference to anyone who can speak nicely about Krishna consciousness, regardless of the outer body. This is the mentality in Vaikuntha where the sweetly singing birds stop their own singing to listen to the chanting of the bees; the flowering plants full of transcendental fragrance are all conscious of the austerities of Tulasi. (Bhag. 3.15.17-18) Such a Vaikuntha atmosphere prevails when it "doesn't matter if boys or girls lecture in the morning. Either boys or girls may deliver lectures if they choose to. We have no distinctions of bodily designations, male or female. Krishna consciousness is on the spiritual platform." (letter to Shyama dasi, October 1968) It is perhaps surprising to understand that there is great precedence in Vaisnava history to choose transcendental speakers on the basis of spiritual understanding, even when many members of the audience are more elevated from a mundane point of view. The most poignant example is that of Sukadeva Goswami reciting the Bhagavatam. How could a sixteen year old boy instruct a great king and an assembly of ancient, learned sages? Prahlad and Dhruva taught Krishna consciousness when only small boys. Centuries ago, the Alvaras of South India preached Krishna bhakti. 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 and Religion of Sri Caitanya, O.B.L. Kapoor, p.6) When Daksa performed his sacrifice, all the great sages and demigods were in

attendance. In that assembly, they respectfully listened to the spiritual instruction of Daksa's daughter, Sati. (Bhag. 4.4.1123) We may note in this connection that, among many qualified preachers, Srila Prabhupada singled out a woman to give a lecture. "Jadurani has now become a nice preacher," he wrote Mahapurusha in March of 1968, "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." "Sometimes jealous persons criticize the Krishna conscious movement because it engages equally both boys and girls in distributing love of Godhead... However, those girls are not ordinary girls but are as good as their brothers who are preaching 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 and is sure to fall down... To see a woman's face and appreciate its beauty or to hear a woman's voice and appreciate her singing as very 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 brahmanas who refuse to hear a "Western Vaisnava" for fear of being degraded by his low-born association. Brahmacaris or sannyasis have, of course, the personal prerogative to avoid a woman speaking, despite Prabhupada telling Jai Govinda, "we should hear her carefully." Similarly, a diseased person may avoid eating prasadam cooked with ghee because of his own digestive inability, without criticizing the purity of the prasadam. (Perfect Questions, Perfect Answers, p.65 & 66) Shrivatsa Goswami narrates historical evidence from our BrahmaGaudiya 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 doing so, one isn't considered by Vedic standards to be even human. Such restrictions apply equally to men and women. If a woman not in the brahminical asrama understands that she should follow the Vedic rules for her material position rather than the above, she condemns herself to a slow progression, at best, through the various species of life. It is true that various varnas and asramas allow restricted 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 to attend regularly the worship of the deity before sunrise, the mongol arotik. This is also no problem for a woman with young children, as it's their sanatana-dharma to attend as well! Prabhupada wrote Satyabhama in February of 1972 that nursery children should learn bhakti by "practical attendance", rising early and attending mangal aratik. All women should carefully associate with devotees of the Lord, avoiding people inclined toward the futile attempt at enjoying the material world. This includes association through music, television, books, or over the back fence. "It is better to accept the miseries of being encaged within bars and surrounded by burning flames than to associate with those bereft of Krishna consciousness." (CC Madhya 22.91) They should control their senses by only eating Krishna prasadam. By following the orders of her spiritual master, a woman can very easily be thus engaged in wholly transcendent activities. This, then, is the path of spiritualizing one's duty according to the mind and body, engaging in direct devotional service, and entering the supreme eternal atmosphere. CONCLUSION

This essay has examined women's roles from a mundane view according to the system of gradual elevation promoted by Vedic civilization. We then considered how, within ISKCON, we can use our various propensities in Krishna's service. Finally, we studied 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, practical suggestions. With the grace of the Vaisnavas, we hope to complete 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, Pranada dasi, and Nandini dasi. This does not imply that all the above mentioned devotees agree with, or endorse, all the points of this paper. Our son, Madhava dasa, arranged the layout.