It would also be redundant to quote that Gaṅgā Mātā Gosvāmīnī who gave dīkṣā to one king of one particular state of Orissa (Puri district) together with all of his ministers because of their irresistible craving request. They could realize very easily from heart about her aprākṛta bhāva or prema bhakti unto the Lotus feet of Śrī Jagannātha Deva. Actually if we can go through the jīvan darśana of Śrī Gaṅgāmātā Gosvāmīnī very analytically then we can realize very easily that surely she was not an ordinary lady, rather we can say safely that such exalted or great Kṛṣṇa Dasi is really very very rare on this earth, who was the most competent personality to receive full kṛpā of Śrī Jagannātha Deva, and not only that but also according to the desire of Śrī Jagannātha Deva she was bound to act as an ācārya and was in a position to decorate the most divine āsana— which is called Vyasāsana. She had no smell of desire for lābha-pūjā-pratiṣṭhā as a most elevated niṣkiñcana Vaiṣṇavi. So apparently it is really contradictory for common people about her role as an ācārya.
Gaṅgāmātā Gosvāmīnī, Hemalata Ṭhākurāṇī , or Śrīmatī Janava Ṭhākurāṇī —they all are eternal pārṣada of Bhagavan, I mean svarūpa śakti vilāsa vigraha of Bhagavan. They are completely beyond the limit of deha dharma (dharma of material body) or mano dharma (dharma of material mind). The question or judgment of man or woman is surely only applicable in this material world (on this material platform), but still, we know that all jivattmas are śakti tattva of Bhagavan (taṭastha-śakti), though originally, they are beyond Māyā (śuddha attma tattva). According to Vedānta-sūtra we can see the following sūtra—
śakti śakti matayor abhed ….(From Vedānta-sūtra)
That means all (sarva) śakti man Bhagavan and His śakti non-different from each other. Śrī Bhagavan is the original source of infinite śakti, so to be frank each and everything in this world all are related with that Parabrahma Bhagavan directly or indirectly according to acintya bhedābheda tattva. So, we see that at any condition we can never compare any ordinary material woman with them (those aprākṛta śakti tattva). We cannot understand the attainment of Dhruvaloka by Dhruva Mahārāja with the same body he had, without leaving body like an ordinary case, because that was the most special case that cannot be compared with anybody. Also, Śrīla Yudhiṣṭhira Mahārāja went to heaven without leaving his body, which is really impossible. This kind of example cannot be accepted in our usual life.
Even in Vedic Yuga we can see some lady (mātāji) ṛṣis in front of whom Vedic mantras appeared. Gargi Devī, Kātyāyani Devī or Maitreyi Devī or Lopāmudrā etc. all those names are very important and can be found in Veda or Upaniṣad. Also as per Sounokio Brihad devotaie —a list of twenty mantra drostra lady ṛṣis (mātājis) can be found, in front of them Vedic mantras appeared. Surely this is not a matter of joke. Surely, they were beyond deho dharma or mano dharma which is really inconceivable. Mantra drostra ṛṣi means satya drostra ṛṣi. The daughter of Ambhrin Rṣi named Bak was also such a Vedic mantra drostra lady ṛṣi. It is impossible to meet with those eternally present Vedic mantras in materially bonded condition. Those who have already achieved the stage of Brahma realization—surely, they are not in material stage. Sometimes it can be seen as the most exceptional arrangement approved by the Almighty Bhagavan, but all the general arrangements are also arranged by Him, so who can break or disobey His rules and regulation to bring about a revolution in this creation, that is the most vital question.