By Brahma prabhu – http://www.swami.org/sanga

Question:      On VNN, the question regarding female gurus was addressed by Rama Keshava prabhu.
http://www.vnn.org/editorials/ET0205/ET26-7349.html

We have examples of qualified ladies in our sampradaya. But, could you please explain the following quote from Srila Sridhar Maharaja's book "Sri Guru and His Grace":

"We have to follow the spirit; otherwise after Jahnava devi, the wife of Lord Nityananda, up to Vipina Goswami, from whom Bhaktivinoda Thakura took initiation, there are so many unknown lady gurus. Through them, the mantra came to Vipina Goswami, and from him Bhaktivinoda Thakura received the mantra. We accept Bhaktivinoda Thakura, but should we count all those ladies in our disciplic succession? What was their realization?"

I have seen this passage being quoted to say Srila Sridhar Maharaja was questioning the validity of female gurus, and to put this quote in that light is bugging me a bit

Answer:      I was present when this discussion took place. In this particular passage Srila Sridhar Maharaja is talking about family or formal lines. Bhaktisiddhanta questioned the realization and substance of Krishna Consciousness found in the formal or family lines. There is a formal line from Jahnava devi that contains a number of women, just as there is a formal line of family acharyas from Adwaita and others.

We are concerned with the realization not the formality. Here Srila Sridhar Maharaja is questioning the realization of some members of the formal line from Jahnava devi, the line that Bhaktivinode Thakur was connected to.

It should be noted that Srila Sridhar Maharaja is making the point that the seed of realization is in the mantra coming down from Jahnava devi to Bhaktivinode which even though might be passed through persons of less then perfect realization can still fructify into love of God. This is Srila Sridhar Maharaja's reply to those who preach that it is absolutely essential that one receive the mantra directly from a perfectly realized diksa guru in order to be able to attain the goal of chanting.

I was also present when Srila Sridhar Maharaja, talking specifically about women becoming acharya said, " Someday the question will arise whether there can be one lady acharya in the ISKCON. My opinion is that whoever is qualified can become acharya." Then he mentioned three lady acharyas, Jahanava devi, Sita Thakurani, and Ganga Mata Goswamini but added that in our line there are very few.

We know that in Indian culture and elsewhere women receive less respect then men. And especially in ancient Indian society there were restrictions on both their material and spiritual education. It is also very important to note that women were not encouraged to learn the shastra and according to Srila Sridhar Maharaja an acharya is one who has comprehensive knowledge of shastra.

Srila Sridhar Maharaja writes in Sri Guru and His Grace:

"Guru and acarya are the same but generally it may be said that an acarya does more extensive work. And also the acarya must have extensive knowledge of the scriptures, whereas the guru may not have expressly deep knowledge of scripture, but may have real knowledge of their purport. He may not be able to quote scripture extensively, but feels the meaning of the scriptures. He may be a guru. But an acarya is one who preaches widely and is able to extensively quote scriptural evidence."

In Indian culture women were and are at a disadvantage in regard to being accepted or even considered for the position of acharya. Thus we see that only a few overwhelmingly great women were able to rise far enough above the prejudice to be recognized as acharyas. Acharya is a post or position not a stage of realization. Srila Sridhar Maharaja said it is possible that there may be devotees posted under an acharya who are of even greater realization than the acharya.

Modern western culture is much different then pre-modern Indian culture. Now women are fully educated and are considered equal to men in all academic fields. Therefore I fully expect to see and would welcome a women who is learned enough in shastra and qualified in realization to be accepted as an acharya. Still in contemporary Gaudiya Vaisnavism such a woman would have to be powerful enough to overcome the remaining prejudice against the idea of a woman acharya. But I believe in time a qualified woman will step forward to assume the position of acharya and her stepping forward will be an important one for our society. I hope to live long enough to see a number inspiring women become acharyas and to see the Krishna consciousness movement become accepted and appreciated by contemporary society at large.

Brahma Das /Sanga Editor