Question: This is a question that I’ve been pondering over for a long time, but had no courage to ask anyone. While on one side I may be leading a life that’s not mine, on another side, there is a certain life that I may want to see, atleast try. Is it possible to be Krishna conscious and lead a life-style of a strict catholic nun? I like the philosophy of loving god, taught in Krishna consciousness, but I am also attracted to the life-style of a catholic nun, in particular the secluded and surrendered life. Unless I try it how will I even know if the life of nun is really what I want or not?
Answer by Romapada Swami:
The principles of Krishna-consciousness are universal and all-encompassing. It is certainly possible to adopt its fundamental principles as a part of any faith or lifestyle, because it is based upon the soul and not any external considerations. And yet, Krishna consciousness is not merely a philosophical system; it is a wholistic way of life in itself. Its *full* benefit can be derived only if we accept the whole system and not just parts of it that appears appealing. This is the spirit of Vedic knowledge in general [as exemplified by Arjuna’s acceptance of Bhagavad-gita: “sarvam etad rtam manye”, O Krishna, I totally accept all that You have told me. BG 10.14] In the Krishna-conscious or Vedic way of life, every single aspect of life is designed with reference to the Ultimate Reality of the soul and its eternal relationship with God. And every aspect is interlinked with one another, both individually and communally as well.
Srila Prabhupada brought to us this spiritual lifestyle in its essence, and yet in its entirety. To take some aspects of it and adopt it within another system would still be very beneficial, but yield less than optimal results in the ultimate sense.
Much depends also on finding the proper guidance and association in any path that you choose to follow. A philosophy may be good in principle, but it would be equally if not more important to consider if there are ideal living role-models that demonstrate its practicability, as well as realized guides and support structures to lead you on the way. Are practitioners of such a system truly satisfied and happy? My intention is not to persuade you or dissuade you one way or another, but as your ever-well-wisher, to place before you my objective considerations on this subject for you to think about.
In making such a choice, I would consider not just what attracts me at the outset about a certain lifestyle, at the present moment, but the deeper principles involved, and the more practical and long-term considerations, and the possible challenges such a path may pose for you as well and what provisions are there for addressing them. Does the path I am contemplating including appropriate engagements for purification and sustained satisfaction of the senses and my various propensities — propensities that I have presently, as well as my natural propensities in the purified condition? In the Bhagavad-gita, for example, Krishna presents a systematic program of step-by-step purification and elevation, realistically acknowledging our present conditioned state all the way to the final stage of pure loving service to God; He further cautions Arjuna against premature or artificial renunciation, however attractive and noble it may seem.
In Vaishnavism also, there is such an option as renunciation for women – there are indeed examples of highly renounced women retiring to a temple or holy place, and dedicating to a life of solitary prayer and service. However, our acharyas do not generally recommend such seclusion, either for men or women — firstly, it is very risky because there is no active engagement for the senses and mind, and secondly because it is not very conducive to bhakti, which is rooted in personalism and loving exchanges, which is the natural condition of the soul. Very advanced souls, who have already realized and are experiencing their constitutional relationship with God, may choose and be able to sustain on such a path of solitude. But the more recommended course is one of active renunciation in service to God.
Grihastha-ashrama in Krishna consciousness is ideally based on such a principle of full surrender in service to the Lord and the spiritual master. There are many celebrated examples of women devotees who led a life a selfless service and devotion — Devahuti, Queen Kunti, Arci; among the disciples of Ramanujacarya are many highly inspiring examples of grihastha couples such as Kuresa and his wife Andal, or Dhanurdas and his wife Hemamba, who dedicated all their wealth, life and every breath in selfless service to the Acharya, and to the service of devotees; and similarly there are many examples in our disciplic succession including such exalted saintly devotees as the wife of Bhaktivinod Thakur. Considering objectively, I find Krishna-conscious Grihastha-ashrama to be a safe as well as wholistic and scientific program for systematic spiritual advancement.
If you adopt it simply because that is what everyone else is doing or you think are supposed to, then it may seem like an imposition. However, if you understand the deeper spiritual principles behind it, I am sure you will find it very dynamic and an inspiring ideal to strive for. I would like to suggest that you take some time to deeply study the lives and characters of some of these saintly women devotees, and may find it enlivening.
