We Are Vaisnavas by Sankirtana Das (ACBSP)
The debate in ISKCON for the last decade or two about women gurus is still unresolved. In 2019 a GBC resolution allowed Vaishnavis (devotee women) to initiate disciples of their own with specific conditions – they had to be at least 55 years old and in a stable ashrama situation, as well as fulfilling all the other requirements for Vaishnava men. The resolution was passed by a vote of 19 in favor, 2 opposed, and 8 abstentions.
Most devotees saw this resolution as fulfilling Srila Prabhupada’s vision for his movement, first stated in a lecture of August 17, 1968 – “So all my students present here who are feeling so much obliged… I am also obliged to them because they are helping me in this missionary work. At the same time, I shall request them all to become spiritual master. Everyone of you should be spiritual master next.”
Several months later, in a letter January 3, 1969, he again expressed his desire: “I want that all of 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 Bhaktivedanta will be allowed to initiate disciples. Maybe by 1975, all of my disciples will be allowed to initiate and increase the numbers of the generations. That is my program.”
Over the years Prabhupada made similar statements reaffirming his desire and vision for his International Society for Krishna Consciousness (ISKCON). But for some reason the GBC withdrew their 2019 decision. Now the topic has been relegated into a limbo state of perpetual discussion with no resolution in sight.
The topic becomes muddled because when it came to discussions about the varnashrama social system, Prabhupada certainly made distinctions between men and women. Sometimes he spoke about the constitutional position of men and women and their duties in society. He also noted that women are more inclined to express religious or spiritual sentiments, but, in general, they were not so philosophically inclined. On the other hand, when speaking of transcendental consciousness, he made no distinction. Prabhupada offers a different perspective, “The Vaiṣṇava never accepts another Vaiṣṇava on the basis of birthright, just as he never thinks of the Deity of the Lord in a temple as an idol.” (SB 2.4.18, purport)
Prabhupada has written and spoken millions of words, available in many forms: books, lectures, conversations and letters. He gave countless, and sometimes seemingly contradictory, instructions. The instructions are not contradictory but are based on the sacred Vaisnava teachings and Prabhupada’s far-reaching vision. As he has often explained, we have to consider time, place and circumstances in presenting Krishna Consciousness.
In a June 14, 1969 letter Prabhupada tells us, “Caitanya Mahaprabhu has said that anyone who knows the science of Krishna, that person should be accepted as spiritual master, regardless of any material so-called qualifications; such as rich or poor, man or woman, or brahmana or sudra.”
Prabhupada wanted foremost to establish a brahminical order to help people distinguish between dharma and adharma, help guide the world toward peace and prosperity, and reawaken one’s loving relationship with Sri Krishna. In this way he gave the teachings to both men and women, and envisioned that one day all his disciples in good standing would serve as gurus.
But let us examine the trajectory of the modern day acaryas which began with Bhaktivinoda Thakur in the latter part of the 19th century. He sent some of his books overseas to Western colleges. He envisioned westerners from many countries taking up the Vaisnava tradition, and even coming on pilgrimage to India to chant and dance together. In the next generation, Bhaktisiddhanta Sarasvati initiated women and he sent two of his sannyasi disciples to England to present the Vaisnava teachings in the West. After a two year effort, supported by Bhaktisiddhanta’s mission, they returned to India with only one European gentleman who accepted initiation.
In 1965 Srila Prabhupada made an unprecedented journey to the West. With no funds he simply hitched a ride on a cargo ship. In New York he lived among the hippies who championed free love making and free drugs. But he inspired them to observe the four regulations of spiritual life. He also gave both men and women brahminical initiation, and also had women serving on the altar. He had some of the initiated ladies cooking for him. This was all unheard of in India, even amongst the Vaisnava community. Prabhupada also envisioned all of his disciples (men & women) serving as spiritual masters to expand the movement into the future. This is the trajectory established step by step by the modern acharyas.
In his instructions to grow his movement, Prabhupada never said that he didn’t want the women to be gurus. Rather, he advocated again and again, as part of the trajectory, that all his disciples eventually take up the service of being gurus: “So I hope that all of you, men, women, boys and girls, become spiritual master, and follow this principle. Spiritual master, simply, sincerely, follow the principles and speak to the general public. Then Kṛṣṇa immediately becomes your favorite. Kṛṣṇa does not become your favorite; you become Kṛṣṇa’s favorite.” (Vyasa-puja Address, London August 22nd, 1973)