Participation, Protection and Patriarchy: An International Model for the Role of Women in ISKCON

Radha Devi Dasi

[continued]

Applying the Principles of International Law to Our Society  

Having identified some of the main problems in the treatment of women, we must first ask how the law can help us in solving these problems.  The law is relevant here because law involves relationships.  Law is a way of governing relationships by creating structure and space in which those relationships can take place.  When law works well, it is because it has minimised conflict.  We need such a structure in ISKCON.  We have many spaces where it is possible for the interests of women and the need of women to be devalued or ignored.  

One of the things which we have not yet examined and which is critical for all of our social development policies is the question of what constitutes the proper relationship between ISKCON and its members.  At one point, though it may not have been articulated, the relationship was viewed as an autocratic tie with ISKCON functionaries giving pronouncements that could not be questioned by individual members.  This relationship led to situations that were destructive to both ISKCON as an institution and to individual members of ISKCON.  Shrila Prabhupada himself specifically rejected this type of relationship between institutional leaders and those in their care.[ix]   A new relationship between ISKCON and its members has yet to be articulated.  However, there is currently much discussion of the need for ISKCON to support and nurture its members.[x]  

In the law we call this type of relationship a social contract. It is a mutual relationship.  There is plenty of evidence in the Vaishnava scriptures to support the position that the relationship between institutional leaders and members is based on a social contract.  Krishna Himself and Shrila Prabhupada have both indicated that the relationship between individual and spiritual leader is a mutual reciprocation.  In the verses that Shrila Prabhupada liked to quote so frequently from the last chapter of the Bhagavad-gita, Krishna says, ‘Engage always in thinking of Me, become My devotee, offer obeisances to Me, worship Me.  In this way you will come to Me.  I promise you this because you are so dear to Me.’[xi] 

This verse describes a promise—Krishna tells his devotees, worship Me and I will reciprocate.  In the next verse, Krishna says abandon all varieties of religion and I will deliver you.[xii]  Again, Krishna is describing a reciprocal relationship. The devotee has an important duty to be obedient to the Lord and to surrender to him, but they also have an equally important promise of support and deliverance on the part of the Lord.

This principle of mutuality is highlighted in the pastimes of Lord Ramachandra. When, Ravana’s brother, Dvisana, attempts to surrender to Rama is an example to point.  Rama’s followers advise Rama to reject Dvisana saying that he may be an enemy.  Lord Rama replied ‘I cannot reject anyone who surrenders to me. I have no choice.’ (Emphasis mine.)  So the Lord is bound, as Shrila Prabhupada says, by His devotee’s love.[xiii]  That principle can apply to ISKCON as well.  If we, the members, surrender and serve Shrila Prabhupada's movement, then we fulfill our duty to participate and to obey the laws of the society.  At that point, ISKCON has an obligation to reciprocate and to see that the devotees are cared for. [xiv]  In Human Rights terminology one would say that there is a mutual relationship of rights and duties.  In order to articulate what ISKCON’s duties would be we could talk about rights that we would have.     

1/12 < > 12/12

Participation, Protection and Patriarchy: An International Model for the Role of Women in ISKCON

Radha Devi Dasi

[continued]

Applying the Principles of International Law to Our Society  

Having identified some of the main problems in the treatment of women, we must first ask how the law can help us in solving these problems.  The law is relevant here because law involves relationships.  Law is a way of governing relationships by creating structure and space in which those relationships can take place.  When law works well, it is because it has minimised conflict.  We need such a structure in ISKCON.  We have many spaces where it is possible for the interests of women and the need of women to be devalued or ignored.  

One of the things which we have not yet examined and which is critical for all of our social development policies is the question of what constitutes the proper relationship between ISKCON and its members.  At one point, though it may not have been articulated, the relationship was viewed as an autocratic tie with ISKCON functionaries giving pronouncements that could not be questioned by individual members.  This relationship led to situations that were destructive to both ISKCON as an institution and to individual members of ISKCON.  Shrila Prabhupada himself specifically rejected this type of relationship between institutional leaders and those in their care.[ix]   A new relationship between ISKCON and its members has yet to be articulated.  However, there is currently much discussion of the need for ISKCON to support and nurture its members.[x]  

In the law we call this type of relationship a social contract. It is a mutual relationship.  There is plenty of evidence in the Vaishnava scriptures to support the position that the relationship between institutional leaders and members is based on a social contract.  Krishna Himself and Shrila Prabhupada have both indicated that the relationship between individual and spiritual leader is a mutual reciprocation.  In the verses that Shrila Prabhupada liked to quote so frequently from the last chapter of the Bhagavad-gita, Krishna says, ‘Engage always in thinking of Me, become My devotee, offer obeisances to Me, worship Me.  In this way you will come to Me.  I promise you this because you are so dear to Me.’[xi] 

This verse describes a promise—Krishna tells his devotees, worship Me and I will reciprocate.  In the next verse, Krishna says abandon all varieties of religion and I will deliver you.[xii]  Again, Krishna is describing a reciprocal relationship. The devotee has an important duty to be obedient to the Lord and to surrender to him, but they also have an equally important promise of support and deliverance on the part of the Lord.

This principle of mutuality is highlighted in the pastimes of Lord Ramachandra. When, Ravana’s brother, Dvisana, attempts to surrender to Rama is an example to point.  Rama’s followers advise Rama to reject Dvisana saying that he may be an enemy.  Lord Rama replied ‘I cannot reject anyone who surrenders to me. I have no choice.’ (Emphasis mine.)  So the Lord is bound, as Shrila Prabhupada says, by His devotee’s love.[xiii]  That principle can apply to ISKCON as well.  If we, the members, surrender and serve Shrila Prabhupada's movement, then we fulfill our duty to participate and to obey the laws of the society.  At that point, ISKCON has an obligation to reciprocate and to see that the devotees are cared for. [xiv]  In Human Rights terminology one would say that there is a mutual relationship of rights and duties.  In order to articulate what ISKCON’s duties would be we could talk about rights that we would have.     

1/12 < > 12/12

Participation, Protection and Patriarchy: An International Model for the Role of Women in ISKCON

Radha Devi Dasi

[continued]

Applying the Principles of International Law to Our Society  

Having identified some of the main problems in the treatment of women, we must first ask how the law can help us in solving these problems.  The law is relevant here because law involves relationships.  Law is a way of governing relationships by creating structure and space in which those relationships can take place.  When law works well, it is because it has minimised conflict.  We need such a structure in ISKCON.  We have many spaces where it is possible for the interests of women and the need of women to be devalued or ignored.  

One of the things which we have not yet examined and which is critical for all of our social development policies is the question of what constitutes the proper relationship between ISKCON and its members.  At one point, though it may not have been articulated, the relationship was viewed as an autocratic tie with ISKCON functionaries giving pronouncements that could not be questioned by individual members.  This relationship led to situations that were destructive to both ISKCON as an institution and to individual members of ISKCON.  Shrila Prabhupada himself specifically rejected this type of relationship between institutional leaders and those in their care.[ix]   A new relationship between ISKCON and its members has yet to be articulated.  However, there is currently much discussion of the need for ISKCON to support and nurture its members.[x]  

In the law we call this type of relationship a social contract. It is a mutual relationship.  There is plenty of evidence in the Vaishnava scriptures to support the position that the relationship between institutional leaders and members is based on a social contract.  Krishna Himself and Shrila Prabhupada have both indicated that the relationship between individual and spiritual leader is a mutual reciprocation.  In the verses that Shrila Prabhupada liked to quote so frequently from the last chapter of the Bhagavad-gita, Krishna says, ‘Engage always in thinking of Me, become My devotee, offer obeisances to Me, worship Me.  In this way you will come to Me.  I promise you this because you are so dear to Me.’[xi] 

This verse describes a promise—Krishna tells his devotees, worship Me and I will reciprocate.  In the next verse, Krishna says abandon all varieties of religion and I will deliver you.[xii]  Again, Krishna is describing a reciprocal relationship. The devotee has an important duty to be obedient to the Lord and to surrender to him, but they also have an equally important promise of support and deliverance on the part of the Lord.

This principle of mutuality is highlighted in the pastimes of Lord Ramachandra. When, Ravana’s brother, Dvisana, attempts to surrender to Rama is an example to point.  Rama’s followers advise Rama to reject Dvisana saying that he may be an enemy.  Lord Rama replied ‘I cannot reject anyone who surrenders to me. I have no choice.’ (Emphasis mine.)  So the Lord is bound, as Shrila Prabhupada says, by His devotee’s love.[xiii]  That principle can apply to ISKCON as well.  If we, the members, surrender and serve Shrila Prabhupada's movement, then we fulfill our duty to participate and to obey the laws of the society.  At that point, ISKCON has an obligation to reciprocate and to see that the devotees are cared for. [xiv]  In Human Rights terminology one would say that there is a mutual relationship of rights and duties.  In order to articulate what ISKCON’s duties would be we could talk about rights that we would have.     

1/12 < > 12/12

Participation, Protection and Patriarchy: An International Model for the Role of Women in ISKCON

Radha Devi Dasi

[continued]

Applying the Principles of International Law to Our Society  

Having identified some of the main problems in the treatment of women, we must first ask how the law can help us in solving these problems.  The law is relevant here because law involves relationships.  Law is a way of governing relationships by creating structure and space in which those relationships can take place.  When law works well, it is because it has minimised conflict.  We need such a structure in ISKCON.  We have many spaces where it is possible for the interests of women and the need of women to be devalued or ignored.  

One of the things which we have not yet examined and which is critical for all of our social development policies is the question of what constitutes the proper relationship between ISKCON and its members.  At one point, though it may not have been articulated, the relationship was viewed as an autocratic tie with ISKCON functionaries giving pronouncements that could not be questioned by individual members.  This relationship led to situations that were destructive to both ISKCON as an institution and to individual members of ISKCON.  Shrila Prabhupada himself specifically rejected this type of relationship between institutional leaders and those in their care.[ix]   A new relationship between ISKCON and its members has yet to be articulated.  However, there is currently much discussion of the need for ISKCON to support and nurture its members.[x]  

In the law we call this type of relationship a social contract. It is a mutual relationship.  There is plenty of evidence in the Vaishnava scriptures to support the position that the relationship between institutional leaders and members is based on a social contract.  Krishna Himself and Shrila Prabhupada have both indicated that the relationship between individual and spiritual leader is a mutual reciprocation.  In the verses that Shrila Prabhupada liked to quote so frequently from the last chapter of the Bhagavad-gita, Krishna says, ‘Engage always in thinking of Me, become My devotee, offer obeisances to Me, worship Me.  In this way you will come to Me.  I promise you this because you are so dear to Me.’[xi] 

This verse describes a promise—Krishna tells his devotees, worship Me and I will reciprocate.  In the next verse, Krishna says abandon all varieties of religion and I will deliver you.[xii]  Again, Krishna is describing a reciprocal relationship. The devotee has an important duty to be obedient to the Lord and to surrender to him, but they also have an equally important promise of support and deliverance on the part of the Lord.

This principle of mutuality is highlighted in the pastimes of Lord Ramachandra. When, Ravana’s brother, Dvisana, attempts to surrender to Rama is an example to point.  Rama’s followers advise Rama to reject Dvisana saying that he may be an enemy.  Lord Rama replied ‘I cannot reject anyone who surrenders to me. I have no choice.’ (Emphasis mine.)  So the Lord is bound, as Shrila Prabhupada says, by His devotee’s love.[xiii]  That principle can apply to ISKCON as well.  If we, the members, surrender and serve Shrila Prabhupada's movement, then we fulfill our duty to participate and to obey the laws of the society.  At that point, ISKCON has an obligation to reciprocate and to see that the devotees are cared for. [xiv]  In Human Rights terminology one would say that there is a mutual relationship of rights and duties.  In order to articulate what ISKCON’s duties would be we could talk about rights that we would have.     

1/12 < > 12/12