[i] Ritter, Matthew A., Human Rights: Would you know one if you saw one? A philosophical hearing of International Rights Talk, California Western International Law Journal, 27 (1997), p. 265

[ii]Bhaktivedanta Swami, A. C., The Bhagavad-gita As It Is, Los Angeles, California: Bhaktivedanta Book Trust, 1994, 5.18

[iii]Ibid.

[iv]Jyotirmayi’s paper was presented at the ‘Vaishnavis in ISKCON’ Conference held in Marina Del Rey, California, on 5 7 December, 1997 and is available throughout the North American ISKCON Women’s Ministry.  I discuss this same topic in further detail in section four, infra.

[v]Bhaktivedanta Swami, A. C., Caitanya Caritamrta, Los Angeles, California: Bhaktivedanta Book Trust, 1994, Adi Lila 7.2.

[vi] Lecture by A.C. Bhaktivedanta Swami, Mayapur, 30, September 1974.

[vii] A samadhi is a burial ground for great Vaishnavas. In this case it is the shrine dedicated to the founder of ISKCON, and is a place of worship and pilgrimage in India.

[viii] The congregational chanting of the names of God.

[ix]In his purports to the Srimad Bhagavatam, 4.9.65 66, Shrila Prabhupada writes, ‘Formerly this earth was ruled by one saintly king only.  Kings were trained to become saintly; therefore they had no other concern than the welfare of the citizens. . . Although it is misconceived that formerly the monarchical government was autocratic, from the description of this verse it appears that not only was King Uttanapada a rajarsi, but before installing his beloved son Dhruva on the throne of the empire of the world, he consulted his ministerial officers, considered the opinion of the public, and also personally examined Dhruva’s character.’ (Emphasis added.)

[x]I note here that the interaction of His Holiness Bhakti Tirtha Swami, and his disciples in the Bhaktivedanta Institute are a wonderful example of how the relationship between an institution and its members can work in a positive form.

[xi] Bhaktivedanta Swami, Bhagavad-gita, 18.65.

[xii] Ibid. 18.66.

[xiii] Bhaktivedanta Swami, A.C., Krishna, Los Angeles, California: Bhaktivedanta Book Trust, 1994, Vol. 1, p.89

[xiv]There is a duality in this statement, because we, the members are ISKCON in a sense, and this duty of care and reciprocation devolves upon us as well as on our leaders.

[xv]For the text of these and other United Nations documents on the topic of human rights see United Nations, Human Rights: A Compilation of International Instruments, U.N. Document ST/HR/1/Rev. 1 New York:1978

[xvi]Ibid.

[xvii]As a society, ISKCON has failed to define the meaning of the term ‘Vedic.’  To the extent the term means in line with the purposes or teachings of the Vedas, ISKCON must more clearly articulate how the Vedas describe women’s roles.  So far, ISKCON spokespersons have failed to address the plurality of women’s roles described in our own texts, focusing only on one or two examples from one or two women’s stories.  Currently, the term has a more common usage as a substitute for the phrase ‘vaguely historical.’  Women are often told that they cannot lead kirtan or give Bhagavatam class, for instance, because it would not be considered proper in  ‘Vedic’ terms for them to do so, in spite of examples of women in our own sampradaya who have done so.

[xviii]Shrila Prabhupada also mentions many times that men in the current age of Kali yuga are less intelligent than men in former ages.  Thus, the question of whether the statements about the relative intelligence of men and women apply at all in this age remains undecided.

[xix]We should not entirely dismiss this concept of protection, because women do have special circumstances that require additional resources.  In particular, women engaged in child rearing have specialised needs which our entire society ought to participate in satisfying.

[xx]Bhaktivedanta Swami, Bhagavad-gita, 1.40

[xxi] This is the main management and law forming body of ISKCON.

[xxii] On a trip to the ISKCON temple in Bombay in the spring of 1992, I was informed by one male pujari (priest) that the reason why there were so few women at the morning programme was that the truly sincere matajis preferred staying chastely at home to worshipping the Deities in the temple.  I was also instructed not to speak while taking prasadam and informed that women were not permitted to speak in the prasadam hall.  Thereafter, I took my meals in the temple restaurant.

[xxiii] Oral Presentation by Kausalya Devi Dasi at the ‘Vaishnavis in ISKCON’ conference, California, 5 –7 December 1997.

[xxiv] Ashram is the accommodation offered to devotees living and serving at the temple. The accommodation is separated into male and female quarters and is usually a facility for unmarried devotees only.

[xxv] Yamin, Alicia Ely, ‘Reflections on Defining , Understanding, and Measuring Poverty in Terms of Violations of Economic Social Rights Under International Law’, Georgetown Journal On Fighting Poverty, 4 (1997), pp. 273, 284 5

[xxvi]Ibid., p. 287.

[xxvii] One example for the difficulty of protecting substantive rights in the absence of participation rights was documented by Amartya Sen in Freedom and Needs, The New Republic, 10 17 January, 1994,  p.31.  Sen describes how governments such as India, which are electoral democracies with a relatively high level of participation rights have managed to prevent or contain food shortages to a greater extent than more repressive societies such as Communist China.

[xxviii] A long stick carried by a sannyasi, a senior devotee of the renounced order, commanding high respect from the community.

[xxix] A raised comfortable seat offered to the teacher while they give a class from the scriptures. This is usually offered to senior devotees, namely sannyasis.

[xxx]The precise form and language of such a policy must, of course, be arrived at by consensus among the various components of our movement.        

This article is reprinted with permission from ISKCON Communications Journal, Volume 6, Number 1, 1998, pages 31-41.  The journal's address is:  63 Divinity Rd, Oxford, OX4 1LH, UK (E-mail: icj@bbt.se; Web site: http://www.icj.iskcon.net).

[i] Ritter, Matthew A., Human Rights: Would you know one if you saw one? A philosophical hearing of International Rights Talk, California Western International Law Journal, 27 (1997), p. 265

[ii]Bhaktivedanta Swami, A. C., The Bhagavad-gita As It Is, Los Angeles, California: Bhaktivedanta Book Trust, 1994, 5.18

[iii]Ibid.

[iv]Jyotirmayi’s paper was presented at the ‘Vaishnavis in ISKCON’ Conference held in Marina Del Rey, California, on 5 7 December, 1997 and is available throughout the North American ISKCON Women’s Ministry.  I discuss this same topic in further detail in section four, infra.

[v]Bhaktivedanta Swami, A. C., Caitanya Caritamrta, Los Angeles, California: Bhaktivedanta Book Trust, 1994, Adi Lila 7.2.

[vi] Lecture by A.C. Bhaktivedanta Swami, Mayapur, 30, September 1974.

[vii] A samadhi is a burial ground for great Vaishnavas. In this case it is the shrine dedicated to the founder of ISKCON, and is a place of worship and pilgrimage in India.

[viii] The congregational chanting of the names of God.

[ix]In his purports to the Srimad Bhagavatam, 4.9.65 66, Shrila Prabhupada writes, ‘Formerly this earth was ruled by one saintly king only.  Kings were trained to become saintly; therefore they had no other concern than the welfare of the citizens. . . Although it is misconceived that formerly the monarchical government was autocratic, from the description of this verse it appears that not only was King Uttanapada a rajarsi, but before installing his beloved son Dhruva on the throne of the empire of the world, he consulted his ministerial officers, considered the opinion of the public, and also personally examined Dhruva’s character.’ (Emphasis added.)

[x]I note here that the interaction of His Holiness Bhakti Tirtha Swami, and his disciples in the Bhaktivedanta Institute are a wonderful example of how the relationship between an institution and its members can work in a positive form.

[xi] Bhaktivedanta Swami, Bhagavad-gita, 18.65.

[xii] Ibid. 18.66.

[xiii] Bhaktivedanta Swami, A.C., Krishna, Los Angeles, California: Bhaktivedanta Book Trust, 1994, Vol. 1, p.89

[xiv]There is a duality in this statement, because we, the members are ISKCON in a sense, and this duty of care and reciprocation devolves upon us as well as on our leaders.

[xv]For the text of these and other United Nations documents on the topic of human rights see United Nations, Human Rights: A Compilation of International Instruments, U.N. Document ST/HR/1/Rev. 1 New York:1978

[xvi]Ibid.

[xvii]As a society, ISKCON has failed to define the meaning of the term ‘Vedic.’  To the extent the term means in line with the purposes or teachings of the Vedas, ISKCON must more clearly articulate how the Vedas describe women’s roles.  So far, ISKCON spokespersons have failed to address the plurality of women’s roles described in our own texts, focusing only on one or two examples from one or two women’s stories.  Currently, the term has a more common usage as a substitute for the phrase ‘vaguely historical.’  Women are often told that they cannot lead kirtan or give Bhagavatam class, for instance, because it would not be considered proper in  ‘Vedic’ terms for them to do so, in spite of examples of women in our own sampradaya who have done so.

[xviii]Shrila Prabhupada also mentions many times that men in the current age of Kali yuga are less intelligent than men in former ages.  Thus, the question of whether the statements about the relative intelligence of men and women apply at all in this age remains undecided.

[xix]We should not entirely dismiss this concept of protection, because women do have special circumstances that require additional resources.  In particular, women engaged in child rearing have specialised needs which our entire society ought to participate in satisfying.

[xx]Bhaktivedanta Swami, Bhagavad-gita, 1.40

[xxi] This is the main management and law forming body of ISKCON.

[xxii] On a trip to the ISKCON temple in Bombay in the spring of 1992, I was informed by one male pujari (priest) that the reason why there were so few women at the morning programme was that the truly sincere matajis preferred staying chastely at home to worshipping the Deities in the temple.  I was also instructed not to speak while taking prasadam and informed that women were not permitted to speak in the prasadam hall.  Thereafter, I took my meals in the temple restaurant.

[xxiii] Oral Presentation by Kausalya Devi Dasi at the ‘Vaishnavis in ISKCON’ conference, California, 5 –7 December 1997.

[xxiv] Ashram is the accommodation offered to devotees living and serving at the temple. The accommodation is separated into male and female quarters and is usually a facility for unmarried devotees only.

[xxv] Yamin, Alicia Ely, ‘Reflections on Defining , Understanding, and Measuring Poverty in Terms of Violations of Economic Social Rights Under International Law’, Georgetown Journal On Fighting Poverty, 4 (1997), pp. 273, 284 5

[xxvi]Ibid., p. 287.

[xxvii] One example for the difficulty of protecting substantive rights in the absence of participation rights was documented by Amartya Sen in Freedom and Needs, The New Republic, 10 17 January, 1994,  p.31.  Sen describes how governments such as India, which are electoral democracies with a relatively high level of participation rights have managed to prevent or contain food shortages to a greater extent than more repressive societies such as Communist China.

[xxviii] A long stick carried by a sannyasi, a senior devotee of the renounced order, commanding high respect from the community.

[xxix] A raised comfortable seat offered to the teacher while they give a class from the scriptures. This is usually offered to senior devotees, namely sannyasis.

[xxx]The precise form and language of such a policy must, of course, be arrived at by consensus among the various components of our movement.        

This article is reprinted with permission from ISKCON Communications Journal, Volume 6, Number 1, 1998, pages 31-41.  The journal's address is:  63 Divinity Rd, Oxford, OX4 1LH, UK (E-mail: icj@bbt.se; Web site: http://www.icj.iskcon.net).

[i] Ritter, Matthew A., Human Rights: Would you know one if you saw one? A philosophical hearing of International Rights Talk, California Western International Law Journal, 27 (1997), p. 265

[ii]Bhaktivedanta Swami, A. C., The Bhagavad-gita As It Is, Los Angeles, California: Bhaktivedanta Book Trust, 1994, 5.18

[iii]Ibid.

[iv]Jyotirmayi’s paper was presented at the ‘Vaishnavis in ISKCON’ Conference held in Marina Del Rey, California, on 5 7 December, 1997 and is available throughout the North American ISKCON Women’s Ministry.  I discuss this same topic in further detail in section four, infra.

[v]Bhaktivedanta Swami, A. C., Caitanya Caritamrta, Los Angeles, California: Bhaktivedanta Book Trust, 1994, Adi Lila 7.2.

[vi] Lecture by A.C. Bhaktivedanta Swami, Mayapur, 30, September 1974.

[vii] A samadhi is a burial ground for great Vaishnavas. In this case it is the shrine dedicated to the founder of ISKCON, and is a place of worship and pilgrimage in India.

[viii] The congregational chanting of the names of God.

[ix]In his purports to the Srimad Bhagavatam, 4.9.65 66, Shrila Prabhupada writes, ‘Formerly this earth was ruled by one saintly king only.  Kings were trained to become saintly; therefore they had no other concern than the welfare of the citizens. . . Although it is misconceived that formerly the monarchical government was autocratic, from the description of this verse it appears that not only was King Uttanapada a rajarsi, but before installing his beloved son Dhruva on the throne of the empire of the world, he consulted his ministerial officers, considered the opinion of the public, and also personally examined Dhruva’s character.’ (Emphasis added.)

[x]I note here that the interaction of His Holiness Bhakti Tirtha Swami, and his disciples in the Bhaktivedanta Institute are a wonderful example of how the relationship between an institution and its members can work in a positive form.

[xi] Bhaktivedanta Swami, Bhagavad-gita, 18.65.

[xii] Ibid. 18.66.

[xiii] Bhaktivedanta Swami, A.C., Krishna, Los Angeles, California: Bhaktivedanta Book Trust, 1994, Vol. 1, p.89

[xiv]There is a duality in this statement, because we, the members are ISKCON in a sense, and this duty of care and reciprocation devolves upon us as well as on our leaders.

[xv]For the text of these and other United Nations documents on the topic of human rights see United Nations, Human Rights: A Compilation of International Instruments, U.N. Document ST/HR/1/Rev. 1 New York:1978

[xvi]Ibid.

[xvii]As a society, ISKCON has failed to define the meaning of the term ‘Vedic.’  To the extent the term means in line with the purposes or teachings of the Vedas, ISKCON must more clearly articulate how the Vedas describe women’s roles.  So far, ISKCON spokespersons have failed to address the plurality of women’s roles described in our own texts, focusing only on one or two examples from one or two women’s stories.  Currently, the term has a more common usage as a substitute for the phrase ‘vaguely historical.’  Women are often told that they cannot lead kirtan or give Bhagavatam class, for instance, because it would not be considered proper in  ‘Vedic’ terms for them to do so, in spite of examples of women in our own sampradaya who have done so.

[xviii]Shrila Prabhupada also mentions many times that men in the current age of Kali yuga are less intelligent than men in former ages.  Thus, the question of whether the statements about the relative intelligence of men and women apply at all in this age remains undecided.

[xix]We should not entirely dismiss this concept of protection, because women do have special circumstances that require additional resources.  In particular, women engaged in child rearing have specialised needs which our entire society ought to participate in satisfying.

[xx]Bhaktivedanta Swami, Bhagavad-gita, 1.40

[xxi] This is the main management and law forming body of ISKCON.

[xxii] On a trip to the ISKCON temple in Bombay in the spring of 1992, I was informed by one male pujari (priest) that the reason why there were so few women at the morning programme was that the truly sincere matajis preferred staying chastely at home to worshipping the Deities in the temple.  I was also instructed not to speak while taking prasadam and informed that women were not permitted to speak in the prasadam hall.  Thereafter, I took my meals in the temple restaurant.

[xxiii] Oral Presentation by Kausalya Devi Dasi at the ‘Vaishnavis in ISKCON’ conference, California, 5 –7 December 1997.

[xxiv] Ashram is the accommodation offered to devotees living and serving at the temple. The accommodation is separated into male and female quarters and is usually a facility for unmarried devotees only.

[xxv] Yamin, Alicia Ely, ‘Reflections on Defining , Understanding, and Measuring Poverty in Terms of Violations of Economic Social Rights Under International Law’, Georgetown Journal On Fighting Poverty, 4 (1997), pp. 273, 284 5

[xxvi]Ibid., p. 287.

[xxvii] One example for the difficulty of protecting substantive rights in the absence of participation rights was documented by Amartya Sen in Freedom and Needs, The New Republic, 10 17 January, 1994,  p.31.  Sen describes how governments such as India, which are electoral democracies with a relatively high level of participation rights have managed to prevent or contain food shortages to a greater extent than more repressive societies such as Communist China.

[xxviii] A long stick carried by a sannyasi, a senior devotee of the renounced order, commanding high respect from the community.

[xxix] A raised comfortable seat offered to the teacher while they give a class from the scriptures. This is usually offered to senior devotees, namely sannyasis.

[xxx]The precise form and language of such a policy must, of course, be arrived at by consensus among the various components of our movement.        

This article is reprinted with permission from ISKCON Communications Journal, Volume 6, Number 1, 1998, pages 31-41.  The journal's address is:  63 Divinity Rd, Oxford, OX4 1LH, UK (E-mail: icj@bbt.se; Web site: http://www.icj.iskcon.net).

[i] Ritter, Matthew A., Human Rights: Would you know one if you saw one? A philosophical hearing of International Rights Talk, California Western International Law Journal, 27 (1997), p. 265

[ii]Bhaktivedanta Swami, A. C., The Bhagavad-gita As It Is, Los Angeles, California: Bhaktivedanta Book Trust, 1994, 5.18

[iii]Ibid.

[iv]Jyotirmayi’s paper was presented at the ‘Vaishnavis in ISKCON’ Conference held in Marina Del Rey, California, on 5 7 December, 1997 and is available throughout the North American ISKCON Women’s Ministry.  I discuss this same topic in further detail in section four, infra.

[v]Bhaktivedanta Swami, A. C., Caitanya Caritamrta, Los Angeles, California: Bhaktivedanta Book Trust, 1994, Adi Lila 7.2.

[vi] Lecture by A.C. Bhaktivedanta Swami, Mayapur, 30, September 1974.

[vii] A samadhi is a burial ground for great Vaishnavas. In this case it is the shrine dedicated to the founder of ISKCON, and is a place of worship and pilgrimage in India.

[viii] The congregational chanting of the names of God.

[ix]In his purports to the Srimad Bhagavatam, 4.9.65 66, Shrila Prabhupada writes, ‘Formerly this earth was ruled by one saintly king only.  Kings were trained to become saintly; therefore they had no other concern than the welfare of the citizens. . . Although it is misconceived that formerly the monarchical government was autocratic, from the description of this verse it appears that not only was King Uttanapada a rajarsi, but before installing his beloved son Dhruva on the throne of the empire of the world, he consulted his ministerial officers, considered the opinion of the public, and also personally examined Dhruva’s character.’ (Emphasis added.)

[x]I note here that the interaction of His Holiness Bhakti Tirtha Swami, and his disciples in the Bhaktivedanta Institute are a wonderful example of how the relationship between an institution and its members can work in a positive form.

[xi] Bhaktivedanta Swami, Bhagavad-gita, 18.65.

[xii] Ibid. 18.66.

[xiii] Bhaktivedanta Swami, A.C., Krishna, Los Angeles, California: Bhaktivedanta Book Trust, 1994, Vol. 1, p.89

[xiv]There is a duality in this statement, because we, the members are ISKCON in a sense, and this duty of care and reciprocation devolves upon us as well as on our leaders.

[xv]For the text of these and other United Nations documents on the topic of human rights see United Nations, Human Rights: A Compilation of International Instruments, U.N. Document ST/HR/1/Rev. 1 New York:1978

[xvi]Ibid.

[xvii]As a society, ISKCON has failed to define the meaning of the term ‘Vedic.’  To the extent the term means in line with the purposes or teachings of the Vedas, ISKCON must more clearly articulate how the Vedas describe women’s roles.  So far, ISKCON spokespersons have failed to address the plurality of women’s roles described in our own texts, focusing only on one or two examples from one or two women’s stories.  Currently, the term has a more common usage as a substitute for the phrase ‘vaguely historical.’  Women are often told that they cannot lead kirtan or give Bhagavatam class, for instance, because it would not be considered proper in  ‘Vedic’ terms for them to do so, in spite of examples of women in our own sampradaya who have done so.

[xviii]Shrila Prabhupada also mentions many times that men in the current age of Kali yuga are less intelligent than men in former ages.  Thus, the question of whether the statements about the relative intelligence of men and women apply at all in this age remains undecided.

[xix]We should not entirely dismiss this concept of protection, because women do have special circumstances that require additional resources.  In particular, women engaged in child rearing have specialised needs which our entire society ought to participate in satisfying.

[xx]Bhaktivedanta Swami, Bhagavad-gita, 1.40

[xxi] This is the main management and law forming body of ISKCON.

[xxii] On a trip to the ISKCON temple in Bombay in the spring of 1992, I was informed by one male pujari (priest) that the reason why there were so few women at the morning programme was that the truly sincere matajis preferred staying chastely at home to worshipping the Deities in the temple.  I was also instructed not to speak while taking prasadam and informed that women were not permitted to speak in the prasadam hall.  Thereafter, I took my meals in the temple restaurant.

[xxiii] Oral Presentation by Kausalya Devi Dasi at the ‘Vaishnavis in ISKCON’ conference, California, 5 –7 December 1997.

[xxiv] Ashram is the accommodation offered to devotees living and serving at the temple. The accommodation is separated into male and female quarters and is usually a facility for unmarried devotees only.

[xxv] Yamin, Alicia Ely, ‘Reflections on Defining , Understanding, and Measuring Poverty in Terms of Violations of Economic Social Rights Under International Law’, Georgetown Journal On Fighting Poverty, 4 (1997), pp. 273, 284 5

[xxvi]Ibid., p. 287.

[xxvii] One example for the difficulty of protecting substantive rights in the absence of participation rights was documented by Amartya Sen in