In India, Srila Prabhupada had traditions to think of in regard to the position that ladies take up in society. He favoured within Vrndavana and Mayapur that the men worshipped the Deities and carried out all the duties on the altar . However, in the Western countries, because of the customs and cultures, ladies were given Brahminical initiations and were allowed to carry out all activities for the Deities , so ladies took different roles in the West , details changed regarding Deity services than those he employed in India , Prabhupada was very conscious of local traditions and culture, particularly in Mayapur and Vrndavana.
Srila Haridas Thakur himself, although the most qualified to enter the temple of Lord Jagganath , did not do so , because of his ” birth “, Mahaprabhu himself accepted such traditions. Certain sensitivities were shown by Srila Rupa and Sanantana Goswami’s because of their previous employers , it was not acceptable for certain sections of the Indian community to accept employment by the Muslims , who had invaded parts of India. Certainly, for preaching purposes , some degree of acknowledgement of local customs and cultural expectations should be considered rather than imposing sudden shifts of cultural norms .
The conclusions of the GBC in ISKCON to recognise the position of Siksa Gurus of ladies is sastric and , of course, correct . The Diksa and Siksa Gurus are non different because they are both representatives of Lord Krishna . Sastra says that as advancement of Krishna consciousness developments some devotees will accept particular instructions needed for further advancements from Siksa Gurus who will be better placed to guide specific devotees in deeper aspects of Krishna consciousness , but not in all cases . Sometimes, the Diksa Guru is also the predominant Siksa . The devotee has one Diksa Guru, but there are no limits to Siksa . Sastra sanga is also Siksa , thus, Srila Bhaktivinod Thakur commented that one should accept the Goswami’s as one’s own personal Siksa Guru.
What’s important are the instructions and inspiration and a natural flow of trancendental Bhakti from one heart to another . In trancendental tattva space time are of no consequence. If the consciousness is pure , humble, and trained by the current linked devotees who are physically present , mercy can decend in many ways and forms through Siksa and Sastra sanga. The fact is the GBC in current times within ISKCON may have to take into consideration sensitive matters within Indian culture in regards to Lady Diksa Gurus. Placing on hold official Diksa services for ladies is not a major problem , providing it is for purposes of culture sensitivities within India .The same arguments can’t be made in Western countries, though . The GBC appears to recognise Lady Siksa Gurus , who in some cases could be more spiritually advanced than a person’s male Diksa Guru . In my opinion, it could be argued that in the West , ladies could become both Diksa and Siksa Gurus because Western cultures can accept easily such equality of services , and , indeed , it may increase ISKCON’S appeal . India , however, will need more time to catch up to this modern reality, they are not there yet .
As Prabhupada did within Deities services , ie . There were slightly different standards regarding who could officially offer puja , mainly in Vrndavana and Mayapur , men could do so and not ladies . This should also be considered within the Gurus issue , Diksa Guru services for ladies within India could be revisited in five years’ time , but immediately accepted in the Western countries.
In spiritual life and preaching, many sensitivities must be considered , including cultural sensitivity, as Prabhupada did .
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