As far as prescribed duties are concerned, they can be fitted into three subdivisions, namely routine work, emergency work and desired activities.” (Purport by A.C.Bhaktivedanta Swami, Bhagavad Gita 2.47)
In the result driven consumerist society, people are engaged based on skills since the objective is to get the job done with perfection and so whoever is capable of getting it done is hired.
However, in varnasrama society the focus is on avoiding accrual of sinful reactions in the course of executing one’s duties. Perfection in work is secondary, since all endeavors have some faults (Bhagavad Gita,18.47), and results are prone to perish in due course of time. Therefore Krishna advises:
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. Duties prescribed according to one’s nature are never affected by sinful reactions. (Bhagavad Gita,18.47)
The routine work for men is described in Bhag. 7.11.13–15, while the duties for women are enunciated in Bhag. 7.11.26–29. The underlying gunas or characteristics based on which this routine work is prescribed are mentioned in Bhag. 7.11.21–24 for men and in Bhag. 7.11.25 for women.
In situations of emergency when one is unable to earn a livelihood, members of higher varna can temporarily engage in activities of lower varna (with some restrictions) until the situation normalizes, whereupon one must return back to routine work based on one’s nature (Bhag. 7.11.16).
In situations of social upheaval when qualified members of higher varna aren’t available to perform the desired activities or services needed for functioning of the society, the members of lower varna may temporarily engage in providing these much needed services (Bhag. 7.11.17).
When the social conditions restore to their normal order, the members of lower varna must return to routine work based on their own nature, since performing somebody else’s duty even though executed perfectly is dangerous:
“It is far better to discharge one’s prescribed duties, even though faultily, than another’s duties perfectly. Destruction in the course of performing one’s own duty is better than engaging in another’s duties, for to follow another’s path is dangerous.” (Bhagavad Gita, 3.35)
Thus this exception criteria can applied when livelihood of citizens is at stake or when requisite services that the society needs aren’t available. For instance when qualified kshatriyas aren’t available to protect the society, sudras who are skilled in warfare may temporarily take up the services of kshatriyas despite of such activity being contrary to their nature.
Srila Prabhupada applied these principles of exception in his instructions for engagements based on one’s nature. Below is a quote that illustrates that when qualified men aren’t available, qualified women must be given an opportunity to do the service.
“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.” (Letter to Jayagovinda — Los Angeles 8 February, 1968)
It is not simply a question of qualification in terms of the ability to do the job, rather that of one’s nature. Performing another’s duty is referred to as dangerous (bhayavah) by Krishna. This principle is so important that Krishna mentions this twice in Bhagavad Gita: 18.47 and 3.35.
This exception criteria is a bonafide method recommended by Bhagavatam and practiced by our founder acarya, Srila Prabhupada. Following the correct process is more important than the final conclusion or decision that one arrives upon. Because a wrong process which might lead to a right decision, will in due course of time surely lead to a wrong decision due to it’s inherent faulty logic.
In the context of Female Diksa Guru, the apparent contradictions in teachings and instructions of Srila Prabhupada are due to our lack of understanding of these three sub-divisions of prescribed duties namely routine work, emergency work and desired activities described in his purport to Bhagavad Gita, 2.47.
Ultimately, the larger issue is lack of sincere endeavor among men to take up prescribed duties as per their own varna. Nevertheless, Srila Prabhupada never suggested this as an excuse for women to act contrary to their prescribed duties. Rather he insisted on establishing varnasrama colleges so that both men and rise up to following varnasrama culture, without which practice of devotional service will only create a havoc:
śruti-smṛti-purāṇādi-
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpateBhakti Rasamrta Sindhu
Srila Prabhupada’s desire in his letter to Hansadutta, to allow his spiritual daughters to become diksa gurus wasn’t whimsical, but was firmly based on the exception principle from Srimad Bhagavatam 7.11.17, which he summarized as ‘desired activity’.
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. (Letter to Hansadutta written from Los Angeles from January 03 1969)
Considering the social situation during his manifest presence and his limited time in vapuh form, Srila Prabhupada considered allowing his qualified spiritual daughters as well to become diksa gurus. Later when he appointed ritvik representatives, he didn’t include any of his spiritual daughters; being an affectionate father he chose not to engage his daughters (unless absolutely needed) in an activity against their nature, which Krishna describes as bhayavah (dangerous).
The danger is that of being implicated in sin, since all endeavors entail some fault just as fire is covered by smoke (Bhagavad Gita, 18.48). The role of diksa-guru is also not immune from faults, since one ceases to be a vaisnava upon being a guru; moreover one accepts the disciple’s sinful activities and their reactions (CC Madhya 22.118). However, work performed in accordance to one’s nature is never affected by sinful reactions (Bhagavad Gita, 18.48) just as a carnivore who consumes flesh or a mosquito who sucks blood driven by its nature incurs no sin (Bhag. 5.26.17).
From the instructions and actions of Srila Prabhupada, we learn that if the circumstances are dire and not enough qualified men are available to perform the much needed function to initiate disciples for perpetuating the sampradaya, qualified women must fulfill the need of the hour. So at the present time if women were to take up the role of diksa gurus, the following needs to be established based on the principles of exception to routine work:
Thus the criteria enunciated in Srimad Bhagavatam are generic principles to handle exceptions, that all sincere followers of Srila Prabhupada must follow in order to fulfill the remaining 50% of his mission — establishing varnasrama, without which there is no possibility for spiritual upliftment of society.
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"Srila Prabhupada’s desire in his letter to Hansadutta, to allow his spiritual daughters to become diksa gurus..." - it's not a fact that he actually had this desire. This understanding, however straightforward, hinges on parsing phrase "those possessing the title of Bhaktivedanta" to include "spiritual daughters" from the previous sentence, but this usage of "those" is somewhat ambiguous. It would have been much stronger if it was "all those", for example.
Just a few days later, on January 12, 1969, Srila Prabhupada wrote two letters on the same subject, devotee examinations, to Kirtanananda and again to Hansadutta, and there's not even a hint of female devotees being allowed to initiate. To Kirtanananda he writes: "By 1975, all of those who have passed all of the above examinations will be specifically empowered to initiate and increase the number of the Krishna Consciousness population." Exactly the same plan as in the letter to Hansadutta, but no mention of females, which is a strong indication that reading women into "those possessing the title of Bhaktivedanta" from January 3 is not justified.
Moreover, these letters were published in 1987, and I'm fairly confident that no one noticed this permission for females to initiate until they were included in Vedabase Folio, when search by words became ridiculously easy. If it was an actual desire rather than our interpretation Srila Prabhupada would have made it known in some other ways as well, but he didn't.