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xviii Introduction
for varṇāśrama-dharma as the social enactment of Kṛṣṇa
consciousness, to offer an ideal alternative for today’s unhappy
world. The dichotomy is largely between the traditional and
the modern, or Western.
Throughout this tract, I often use the word traditional to
refer to the way of life that characterized India in the past
and is widely followed still, as distinguished from modern
or Western attitudes and norms (which are also extensively
integrated into Indian life today). In some places, I also use
the word traditional to refer to ancient cultures that in certain
signif icant ways parallel the Vedic. My frequent use of the
word natural indicates that which is according to the universal
order, as ordained by the Supreme Lord.
Unless specif ically indicated, my repeated references to
feminism and feminists pertain particularly to those in the
secular world, some manifestations of which are discussed
herein. Although I argue that feminism within ISKCON is
a reflection of that in the broader society, and is deeply
influenced by it, I do not mean to insinuate that any devotees
of ISKCON propound the more extreme and pernicious forms
of feminism.
ISKCON’s cultural divide is not unique. Similar controversies
are playing out in many other religious institutions. For
instance, both within ISKCON and in various Christian
denominations, some mentors tend to privilege the perceived
needs of individuals over the preservation of marriages, and
thus are considerably more inclined to recommend divorce
to couples undergoing serious marital discord; whereas other
mentors, such as myself, will generally advise to tolerate many
dif f iculties rather than undermine the sacred institution of
marriage. Some people will protest that the latter approach
messes up lives, especially those of women. But many will