In Bhagavad gita 16.24, Lord Krishna says:
"One should therefore understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that he may gradually be elevated."
In Kali yuga we are challenged by three things- finding out what our duty is, finding out how to execute that duty and learning how to stick to it.
ELEVATION FROM STICKING TO PRESCRIBED DUTIES
First of all, Srila Prabhupada gives much information in his translations and teachings about the various prescribed duties for each varna and asrama and for women. It is up to us to fill in the details with sastric compatible, practical resources and education. For example, shortly after my marriage, a woman devotee gave me a book to help me out with the details of my new service as a wife. That book educated me for how to work cooperatively in a marital relationship.
That's because it's not important to just know what one's duty is, but to stick to it. Bhagavad gita gives much direction on this: To give up one's duty because it is troublesome is in the mode of passion (Bg 18.8). It does not lead to fame but infamy (Bg 2.34). It does not lead to higher planets or spiritual elevation (Bg 2.2), etc. It perpetuates one's material existence, because the heart is not pure due to premature renunciation. "Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection. Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment. One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender." --Bg 3.4-6
CURRENT DEGRADATION FROM GIVING THEM UP
Giving up one's occupational duty would include divorce and abortion. Some support divorce by pointing out the lack of qualification of Kali yuga men. But maybe it isn't just one-sided, maybe there is also a shortage of qualified family women who take their duties at home seriously!
I have personally witnessed child negligence cases but decided to remove them from here. Suffice to say that if you think ISKCON mothers have any duty confusion, the children of our movement suffer at the brunt end of this dilemma. Also, unfortunate for me, part of my life has been no exception. For example, my husband very kindly and repeatedly asked me to look after our children, while I continuously thought he was in maya! “I got book distribution to do!”
WHY WOMEN NEED PROTECTION
In this regard, I've come to a conclusion why Vedic culture stresses the protection of women. It mainly boils down to one reason- women get pregnant. Otherwise, what would it matter what women do? Where they go? Who they hang out with? Who would care!
So, it's all about protecting children really. It's for the children's sake. And society's sake, because children are the future citizens of the world.
In a recorded lecture I heard Srila Prabhupada was speaking about how a brahmacari should respectfully view all women as mother. After this lecture, a young man asked Prabhupada very plainly what to do if in the west we hate our mothers. To which Prabhupada thoughtfully replied that women should learn to behave as mother.
A PURE EXAMPLE OF ATTACHMENT PARENTING
But in today's western society, if a mother shows much concern for her children she is labeled as "smothering" or "over protective" or "hovering". Well, that's because they don't know about Mother Yasoda. 😂
"One should therefore understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that he may gradually be elevated."
In Kali yuga we are challenged by three things- finding out what our duty is, finding out how to execute that duty and learning how to stick to it.
ELEVATION FROM STICKING TO PRESCRIBED DUTIES
First of all, Srila Prabhupada gives much information in his translations and teachings about the various prescribed duties for each varna and asrama and for women. It is up to us to fill in the details with sastric compatible, practical resources and education. For example, shortly after my marriage, a woman devotee gave me a book to help me out with the details of my new service as a wife. That book educated me for how to work cooperatively in a marital relationship.
That's because it's not important to just know what one's duty is, but to stick to it. Bhagavad gita gives much direction on this: To give up one's duty because it is troublesome is in the mode of passion (Bg 18.8). It does not lead to fame but infamy (Bg 2.34). It does not lead to higher planets or spiritual elevation (Bg 2.2), etc. It perpetuates one's material existence, because the heart is not pure due to premature renunciation. "Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection. Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment. One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender." --Bg 3.4-6
CURRENT DEGRADATION FROM GIVING THEM UP
Giving up one's occupational duty would include divorce and abortion. Some support divorce by pointing out the lack of qualification of Kali yuga men. But maybe it isn't just one-sided, maybe there is also a shortage of qualified family women who take their duties at home seriously!
I have personally witnessed child negligence cases but decided to remove them from here. Suffice to say that if you think ISKCON mothers have any duty confusion, the children of our movement suffer at the brunt end of this dilemma. Also, unfortunate for me, part of my life has been no exception. For example, my husband very kindly and repeatedly asked me to look after our children, while I continuously thought he was in maya! “I got book distribution to do!”
WHY WOMEN NEED PROTECTION
In this regard, I've come to a conclusion why Vedic culture stresses the protection of women. It mainly boils down to one reason- women get pregnant. Otherwise, what would it matter what women do? Where they go? Who they hang out with? Who would care!
So, it's all about protecting children really. It's for the children's sake. And society's sake, because children are the future citizens of the world.
In a recorded lecture I heard Srila Prabhupada was speaking about how a brahmacari should respectfully view all women as mother. After this lecture, a young man asked Prabhupada very plainly what to do if in the west we hate our mothers. To which Prabhupada thoughtfully replied that women should learn to behave as mother.
A PURE EXAMPLE OF ATTACHMENT PARENTING
But in today's western society, if a mother shows much concern for her children she is labeled as "smothering" or "over protective" or "hovering". Well, that's because they don't know about Mother Yasoda. 😂
Here is an excellent description taken from Sri Brhad Bhagavatamrta 3.6.166-177 for meditation: 
"Mother Yasoda saw Krsna perspiring from a mood of ecstasy and came to wipe His face and went with Him as far as the outer gates of the village, her breasts wet with milk. At His request she then turned back toward the house.
"But- oh!- after two or three steps she craned her neck and anxiously went back to her son. She made paan for Him and put some in His mouth and some in His hand and then again turned toward the house. But once again she quickly came back to Him. Right on the path she fed Him some fruits and some other sweet things and gave Him something to drink. Then she again started going back to the house, and then again turned around.
"She gave Him a thorough looking over and adjusted His clothers and the other things He had on, and then she once more turned back. But then she again returned, and plaintively gave Him some instructions. 'My dear child, don't go too far into the impenetrable woods. And never ender deep into the forest where there are thorn!
"After speaking this way at length, beseeching Him to take care, she once again turned home and took a few steps, and yet again came back. 'My dear boy Rama,' she said, 'You stay in front of Your younger brother. And you, Sridama, stay behind your friend Krsna with Sarupa. You, Amsu, should stay on Krsna's right, and you, Subala, on His left.' Straw between her teeth, she implored the boys with such requests.
"Then she looked intently at her son. In this way Mother Yasoda, anxiously going back and forth again and again, showed more love than a cow who has just given birth to a calf.
"Her son then bowed down to her, took hold of her feet, and embraced her. And with various rationales, and finally with words of insistence of His own, with great effort He made her turn back. And she, crying, milk dripping from her breasts, stood right there, motionless like a painted picture, and distantly watched from that high place near the forest."
"Mother Yasoda saw Krsna perspiring from a mood of ecstasy and came to wipe His face and went with Him as far as the outer gates of the village, her breasts wet with milk. At His request she then turned back toward the house.
"But- oh!- after two or three steps she craned her neck and anxiously went back to her son. She made paan for Him and put some in His mouth and some in His hand and then again turned toward the house. But once again she quickly came back to Him. Right on the path she fed Him some fruits and some other sweet things and gave Him something to drink. Then she again started going back to the house, and then again turned around.
"She gave Him a thorough looking over and adjusted His clothers and the other things He had on, and then she once more turned back. But then she again returned, and plaintively gave Him some instructions. 'My dear child, don't go too far into the impenetrable woods. And never ender deep into the forest where there are thorn!
"After speaking this way at length, beseeching Him to take care, she once again turned home and took a few steps, and yet again came back. 'My dear boy Rama,' she said, 'You stay in front of Your younger brother. And you, Sridama, stay behind your friend Krsna with Sarupa. You, Amsu, should stay on Krsna's right, and you, Subala, on His left.' Straw between her teeth, she implored the boys with such requests.
"Then she looked intently at her son. In this way Mother Yasoda, anxiously going back and forth again and again, showed more love than a cow who has just given birth to a calf.
"Her son then bowed down to her, took hold of her feet, and embraced her. And with various rationales, and finally with words of insistence of His own, with great effort He made her turn back. And she, crying, milk dripping from her breasts, stood right there, motionless like a painted picture, and distantly watched from that high place near the forest."
