The task of dismantling the current LGBTQ/Hindutva antagonism which is currently a source of contention and divisiness within the Hindu community and which serves as a wellspring for those who wish to scandalize the Eternal Religion cannot be undone in one article. Even more daunting is the task of transmuting this enmity between Hindu LGBTQs and Hindutva from a corrosive agent into a productive partnership. However this monumental undertaking must begin somewhere and there is no better time to start than now. But before we can go pointing fingers at our enemies for the current problems within Hinduism and Hindu politics we need to address the fact that it is we who have opened ourselves to attack by failing to have a proper understanding of these issues. The purpose of this first article is to show both LGBTQ Hindus as well at anti-LGBTQ Hindutvas that this antagonism does not spring from Hinduism. Indeed it will eventually be shown that Hinduism has become infected with negative non-Hindu ideologies which have spread throughout the society like a disease and it is these sicknesses which have left us weakened and vulnerable to predators. It is the hope of this article to show through scriptural reference that Hindu LGBTQ fear of their own religion and Hindutva homophobia are unfounded and un-Hindu. The agenda here is not to “homosexualize” Hinduism but to simply begin the process of ending this unnecessary and energy draining conflict and create a shift in the current mode of thinking which will allow us to find a way in which the LGBTQ community can become a productive and useful force for Hindutwa politics rather than their current position as a source of strife.
Starting on a positive note – India declares third-gender
Let’s start this post out on a positive note which shows the truly open-minded, tolerant and pluralistic ideals of Hindu society. In April of 2014 the Indian supreme court ruled that transgender people will be recognized as a “third gender” on official government documents. This sets India ahead of most so-called liberal Western nations in regards to transgender rights and recognition. By this article's end you will see that this tolerant view of transgendered people has its roots in Hinduism itself.
“On Tuesday the supreme court of India ruled that transgender people would be recognised on official documents under a seperate “third gender” category.” - The Guardian, “Hijra: India’s third gender claims its place in law”, 16 April 2014
LGBTQs and fear of Hindu politics
Yet even with this monumental victory for LGBTQs in India there is a growing fear in the community over the rise of the BJP and Hindu politics in the subcontinent. India’s upcoming election results for Prime Minister were being anticipated with excitement by many, but also with concern and fear by others. Though it cannot be said that all of the concerns voiced against the BJP and Hindu politics in general are illegitimate or unfounded, there has been a great deal of fear mongering going on, especially coming from the academic “Left”. In an open letter signed by 75 leading British persons described as the “strong intelligentsia”, they state that the idea of Modi in power filled them with “dread”, and that his party would bring increased censorship and moral policing to India.
Academics Filled With Dread
“In an open letter issued on Tuesday, 75-strong intelligentsia led by Prof Chetan Bhatt and Gautam Appa of LSE sharply attacked the BJP leader saying “The idea of Modi in power fills us with dread”. They warned that a Modi victory would “likely mean greater moral policing, especially of women, increased censorship and vigilantism, and more tensions with India’s neighbours”. – The Guardian, “Idea of Modi in power fills us with dread, Indian-origin academics say in open letter”, Apr 23, 2014
It is ironic that this concern over “censorship” and moral policing should come out of Britain where the state owned and operated BBC is being accused of “censorship” in a case where a planned debate about homosexuality and Islam was canceled on the request of the Mosque which was hosting the program. A tax payer funded show called “Free Speech” of all things silenced questions about homosexuality and Islam at the behest of Muslims religious leaders. We didn’t hear the “strong intelligentsia” speak of their “dread” over the continued loss of free speech we are experiencing here in the West under the growing influence of Islam and Leftist censorship.
BBC Censors “Free Speech” Debate
“The BBC was accused of censorship on Thursday after its BBC3 debate show Free Speech dropped a question about being Muslim and gay at the request of the mosque where it was being filmed…”We were going to debate that question but today after speaking to the mosque they have expressed deep concerns with having this discussion here,” said Edwards. “They were happy for us to play that video and we will talk about it on our next programme on 25 March.”… Some of the programme’s 79,000 viewers complained about the decision on Twitter, using #freespeech censorship. Produced by Mentorn, the makers of BBC1′s Question Time, the Free Speech website says: “Britain is a democracy where we can say what we want. So let’s say it.” Stephen Evans, campaigns manager at the National Secular Society, said: “After agreeing to allow a programme called Free Speech to be filmed at the mosque, it is absurd and counterproductive to then censor the topic being discussed.” – The Guardian, “BBC accused of censorship in row over Free Speech show from mosque”, 13 March 2014
Facing the reality of India’s and the BJP’s Homophobia
Homophobia is not limited to Hindutva
However, if we are going to deal with this issue of the LGBTQ / Hindutva divide we must be honest and approach the dilemma head on because no problem can be successfully tackled unless we face the sobering realities of the situation. While so-called “liberals” try to single out the BJP’s homophobia, they fail to mention that homophobia has become pandemic within the modern nation of India. Recent surveys taken by CNN-IBN have revealed that 73% of Indians believe that homosexuality should be illegal and 83% consider homosexuality to be “not part of Indian culture”. This survey was taken during when the Indian National Congress (INC) / United Progressive Alliance (UPA) were currently holding a majority in the Indian Parliament and so it is obvious that not all of these people who hold anti-LQBTQ views are voting for the BJP.
“A recent countrywide survey by the CNN-IBN television news channel revealed that as many as 73 per cent of Indians believe homosexuality should be illegal.The poll, which was conducted in urban neighbourhoods, showed that 83 per cent of respondents felt that homosexuality was not part of Indian culture whilst 90 per cent said they would not rent their houses to a gay or lesbian couple.” - The Telegraph, “Homophobia persists in India despite court reforms” 05 Jul 2011
The BJP has taken an anti-LGBTQ stand
However we must admit that the BJP has taken a strong anti-LGBTQ stance in comparison to the rival INC party. The Indian Supreme Court’s decision to uphold the colonial era Section 377 of the Indian Penal Code which criminalizes homosexuality has made major headlines outside of India and has been the topic of much discussion among human rights groups. While the INC’s calculated reaction to this decision will be discusses later, we can see from statements made by BJP chief Rajnath Singh that the BJP has placed itself squarely in the anti-LGBTQ camp on this issue.
“NEW DELHI: BJP has decided to oppose any move to nullify Supreme Court’s order re-criminalizing consensual sex among consenting adults, dealing a huge setback to any move to scrap or dilute Section 377 of the Indian Penal Code (IPC).”Gay sex is not natural and we cannot support something which is unnatural,” said BJP chief Rajnath Singh putting an end to his party’s equivocation over the issue which had held out the hope that the principal opposition may not hinder government’s plan to organize relief for the LGBT community in the aftermath of SC’s controversial order last Wednesday.” - Times of India, “Homosexuality not natural, won’t back it: BJP chief” Dec 15, 2013
Prominent supporters of the BJP promote anti-LGBTQ views
To make matters worse, other prominent supporters of the BJP have also voiced their anti-LGBTQ sentiments. Baba Ramdev is a widely known and internationally renowned spiritual leader, as well as a supporter of the BJP. Using his televised program as a platform Baba Ramdev called for nationwide protests to uphold India’s colonial era anti-LGBTQ law, he also called homosexuality a sin and likened homosexuality to a disease which could be cured.
“The television guru whose yoga programmes are watched by an estimated 85 million people throughout the world, made the claim in an appeal to the overturn a ruling last week which legalised homosexuality.He has warned he will launch nationwide protests if the ruling is not struck down and said all of India’s main religions regarded homosexual acts as sins.In his petition, he argued that homosexuality was a curable disease and that sufferers could seek a cure.” - The Telegraph, “Hindu guru claims homosexuality can be ‘cured’ by yoga” 08 Jul 2009
Additionally, the pseudo-military RSS which is a strong supporter of the BJP and Hindu politics in general has also come out strongly against “homosexuality”, stating that legalizing homosexuality would have a deleterious effect upon society. At the same meeting the RSS also stated their support for Narendra Modi. Obviously the paring of such anti-LGBTQ statements with praises for the rise of the BJP have given the Hindu LGBTQ community reason to worry.
The Rashtriya Swayamsevak Sangh, ideological fount of the BJP, has emphasized that it will not compromise on “moral values, social system and traditions in the name of individual freedom” when it comes to issues like “live-in relationships” and “homosexuality” The RSS made its point during the presentation of the annual report of its activities for 2013-14 at a meeting that began on Friday at the Rashtrothana Vidya Kendra here. Senior RSS leaders expressed hope that the political atmosphere in the country would change after the general elections, and took pride in the fact that the BJP’s prime ministerial candidate Narendra Modi, who is being seen as the harbinger of change, was a swayamsevak.…Before extending legality to such things, we have to keep in mind the long-time deleterious effect it will have on our social life. Law accords security to the individual. However, a society that goes by its traditions, conventions, culture and life-values, cannot be secured through law. Only guidance based on dharmic and social thought can ensure security to social life,” the general secretary said.– Indian Express, “No compromise with live-ins or gay rights, moral values supreme: RSS”, March 8, 2014
With such comments put aside, I ask the reader to please note that we have not heard Mr. Modi make any comment on this issue, nor does he seem to be on record making any homophobic statements of any kind.
But Is Hinduism Really Homophobic?
Please note that in this article we have had to rely on British translations of Hindu texts, translations produced by colonialists era Christians such as Max Muller who had no qualms about openly stating their anti-Hindu agenda. Yet even these likely biased translation show the liberal mindedness of Hinduism.
Homosexuality is never mentioned in the Vedas
Some in the Hindu Right and most in the anti-Hindu Left would very much like everyone, including Hindu LQBTQs themselves, to believe that Hinduism is inherently homophobic. While both sides are ever eager to voice claims about supposed Hindu Homophobia, neither side seems capable or even desirous to back up their statements with the facts. This lack of concrete evidence of any anti-LGBTQ doctrine in Hinduism is because modern Indian homophobia is not the product of Hinduism but of ideas and institutions which infiltrated the culture after centuries of Islamic imperialism followed be Christian colonialism. The most obvious demonstration of this fact is that the most central texts of Hinduism, the four Vedas (Samhitas) are completely silent on the issue of homosexuality, and it would seem that the Upanishads, Brahmanas and Aranyakas are void of any LGBTQ topics as well. However, later texts such as the Shastras, the epic Mahabarata and the Puranas are replete with gender bending stories and issue. Other texts such as medical textbooks, smritis and the Kama Sutra also speak extensively of LGBTQ issues, mostly in objective and neutral terms.
3rd Gender in the Shastras
Not only do we find a constant reference to androgynes in Hindu literature, but these humans of mixed masculine and feminine traits were actually classified as to what degree their mixed qualities were expressed, meaning that they had many different classified genders within this third sex. Homosexuals are known to be born like this from birth and it was believed that one's sexual orientation was determined in the womb. It is recommended that fully homosexual men and women not be married to the opposite sex and if this is found out to be the case after marriage, a divorce is recommended. Bisexual men are encouraged to be married to the opposite sex only if it is proven they are potent with a woman through testing.
3rd gender marriages are documented in Vedic literature. 3rd gender men and women are counted among royal bedroom servants, harem supervisors, assassins and spies. Kings are to provide for 3rd gendered men and women and there are many laws which prescribe punishment for mocking 3rd gender persons. Some kingdoms did prescribe light punishments for homosexuals, but they were not killed, and lesbianism in these kingdoms were only punished when an older woman had sex with a virgin girl. Sometimes 3rd gender persons were prohibited from inheritances, but none of these laws were universal. Religiously, it was believed that 3rd gender status could be predicted by astrology and that perhaps these people had been an opposite gender in another life. It is admitted that 3rd genders existed throughout the natural and spirit realm with both 3rd gender animals and gods.
Vedic Sources On Homosexuality & Gender
1) Three categories of sex or gender are mentioned throughout the Vedic canon—virile males, fertile females, and an impotent third sex having both male and female qualities. (Srimad Bhagavatam 8.3.24, Manusmriti 3.49, Sushruta Samhita 3.3.4)
2) Vedic texts contain important lists defining third-gender men (napumsa, kliba, shandha, panda, etc.). These lists cite many different types of men considered impotent with women and include homosexuals, transgenders, the intersexed, and so on. Simplistic English translations such as eunuch, neuter, hermaphrodite, etc. are inaccurate and in most cases incorrect. (Narada-smriti 12.12-13, Sushruta Samhita 3.2.36-43, Caraka Samhita 4.2.17-21, Kamatantra, Smriti-ratnavali, Sabda-kalpa-druma, etc.)
3) The primary definition of third-gender people is that they are not sexually procreative and do not beget offspring, being either physically impotent or devoid of any desire for the opposite sex. (Naradasmriti 12.8-19)
4) People who are impotent with the opposite sex by nature and birth are known as tritiya-prakriti— people of the third nature or sex. They have both male and female qualities and are described as homosexual, transgender and intersexed. (Kama Sutra 2.9, Sushruta Samhita 3.2.36-43, Caraka Samhita 4.2.17-21)
5) All three sexes (male, female and third sex) are biologically determined at the time of conception. (Sushruta Samhita 3.3.4, Manusmriti 3.49)
6) Vedic medical texts (the Ayur Shastra) specifically mention how third-sex conditions (homosexuality, transgender identity and intersex) are caused at the time of conception. (Sushruta Samhita 3.2.38, Sushruta Samhita 3.2.42-43, Caraka Samhita 4.4.31, respectively)
7) The sex of the fetus—whether male, female or third sex—becomes fully manifest during the second month of pregnancy and cannot be changed after that. (Caraka Samhita 4.4.10, 4.8.19)
8) Vedic astrological texts (the Jyotir Shastra) analyze the sex of any child, whether male, female or third sex, through the adhana or conception chart. Various planetary configurations indicate the conception of third-gender offspring. (Brihat Jataka 4.13, Jaimini Sutram 4.3.12, Saravali 8.18-20)
9) The Jyotir Shastra furthermore mentions hundreds of signs in the janma or birth chart indicating thirdgender characteristics such as male and female homosexuality, transgender identity, bisexuality, impotence, sterility and so on. (Bhrigu Sutram 3.54-65, 7.35; Brihat Parasara Hora Sastra 80.5051, Jaimini Sutram 4.3.84, Brihat Jataka 17.3, Garga Hora 465, Jataka Parijata 16.18, respectively)
10) Living entities take birth as male, female and third sex for many different reasons that include desire (kama), past deeds (karma), divine ordinance (daiva) and so on. In any case, Krsna directs material nature and sanctions the birth of all living entities. (Caraka Samhita 4.2, Bhagavad Gita 9.10, 18.61)
11) The Narada-smriti specifically states that homosexuals (mukhebhaga, sevyaka, etc.) are incurable and unfit for marriage to the opposite sex. Bisexuals (paksha) are possibly fit for opposite-sex marriage if confirmed as potent with women through testing. (Narada-smriti 12.11-19)
12) Vedic texts reiterate that women should not be married to third-gender men and that wives should leave such husbands. The same is true for men married to third-gender women. The Artha Shasta nullifies such marriages, returns the dowry and imposes fines whenever a spouse is thus deceived. (Baudhayana Dharmasutra 2.3.17, 27, Artha Shastra 3.15.12-15)
13) The Kama Shastra acknowledges third-gender marriages wherein same-sex couples with “great attachment and complete faith in one another” get married together. (Kama Sutra 2.9.36)
14) Vedic teachings recommend minimizing and moderating the four basic necessities of life (eating, sleeping, mating and defending). Forbidding these entirely, however, is deemed unrealistic and inhumane. Regarding mating, even people outside the varnasrama system are entitled to marry and establish households. (Bhagavad Gita 6.16, Jaiva Dharma, p. 172, Kama Sutra 7.2.59)
15) Vaishnavas should not get married with the desire to beget children or worship their ancestors. Rather, a marriage is considered successful only when it is God-centered and one’s spouse is viewed as a servant of Krsna. This is true despite whatever mundane priests or relatives may say. (Jaiva Dharma, p. 164)
16) Vedic law promotes virtue and sense control but also allows for various regulated expressions of vice such as intoxication, meat-eating, prostitution and gambling, especially among the general public. Total prohibition of vice in society is not the Vedic system. (Srimad Bhagavatam 1.11.19, Manusmriti 5.56, Artha Shastra 2.25, 26, 27; 3.20)
17) No Vedic law specifically penalizes third-gender men or women (napumsa, kliba, etc.) for their characteristic behavior (homosexuality, crossdressing, etc.). The Narada-smriti states that third-gender citizens are not to be fined. (Narada-smriti 15.15)
18) No Vedic law prescribes castration for third-gender men. Rather, it is mentioned only as a punishment for heterosexual adultery and rape. (Manusmriti 8.374, Narada-smriti 12.72-74. Gautama Dharmasutra 12.2)
19) Homosexual behavior among ordinary, twice-born males (pums) is considered a minor offense atoned for by taking a ritual bath or paying relatively small fines. (Manusmriti 11.175, Artha Shastra 4.13.40)
20) Vedic law punishes homosexual behavior among females only when it involves the violation of young unmarried girls (traditionally aged 8 through 12). Such offenses are fined variously and can include corporal punishment. (Manusmriti 8.369-370, Artha Shastra 4.12.20-21)
21) Vedic law books regard heterosexual crimes such as rape, adultery and the propagation of unwanted progeny as the foremost threat to human society (not homosexuality). (Manusmriti 8.364, 352-387, Bhagavad Gita 1.40-41)
22) Parents must provide basic necessities (food, clothing, etc.) to their third-gender offspring according to their means. The king should provide for third-gender citizens without family. (Manusmriti 9.202, Artha Shastra 3.5.32, Vasistha Dharmasutra 19.35-36)
23) It is an offense to vilify or publicly mock people of the third sex. This is punishable by various small fines. (Artha Shastra 3.18.4-5, Manusmriti 28.274, Narada-smriti 15.19)
24) Third-gender men are foremost determined by testing them with women. (Artha Shastra 3.18.6; Mahabharata, Virata Parva)
25) The Kama Shastra specifically mentions homosexual men, lesbians and transgenders as a third nature or sex (tritiya-prakriti). It describes their various homosexual practices, masculine and feminine types, crossdressing, and traditional occupations as barbers, masseurs, house servants, florists, prostitutes, etc. (Kama Sutra 2.8, 2.9)
26) In the Artha Shastra, third-gender men and women are described working for the king variously as bedroom servants, armed guards, harem supervisors, spies, assassins and so on. (Artha Shastra 1.21.1, 1.20.21, 1.12.21)
27) The Jyotir Shastra associates third-gender men and women with the planets Mercury, Saturn and Ketu; with expertise in the arts and sciences; with asceticism, and with the worship of Lord Vishnu and Lord Brahma. (Brihat Samhita 16.18-19,Brihat Jataka 2.5-6)
28) The third gender exists throughout the natural and supernatural worlds. Third-gender animals (snakes, elephants, etc.), humans (such as Brihannala) and demigods (such as Sri Ardhanarisvara) are mentioned here and there throughout the Vedic canon. (Sushruta Samhita 5.4.18, 25; Brihat Samhita 67.9-10; Mahabharata; Brihat Samhita 58.43, Prasna Marga15.214)
29) No Vedic texts specifically associate the third sex with Kali Yuga. Rather, texts on omen reading (the Nimitta Shastra) associate creatures of unusual birth and the third sex with prosperity, the special power to bless or curse, and variously as good or bad omens. (Brihat Samhita 46.95, Prasna Marga 3.17, Srila Prabhupada tape #67-002)
30) In the Mahabharata, Arjuna’s appearance as a male-to-female transgender (Brihannala) serves as an important example of the acceptance of third-gender people in Vedic society. Brihannala’s traditional role as a skilled teacher of the fine arts and her acceptance by Maharaja Virata are exemplary. (Mahabharata, Virata Parva)
31) Everyone should work for Krsna or God according to their respective nature (svakarma or svadharma), even if performed imperfectly. To follow another’s path or to artificially suppress one’s nature is considered dangerous and ill advised. (Bhagavad Gita 3.33, 35; 18.45-48)
32) Some law codes in the Dharma Shastra place restrictions on third-gender men and other types of people including women, sudras, artisans, dark-skinned races, etc. Vaishnavas, however, easily reject such mundane codes (naimittika-dharma) when deemed unnecessary or unfavorable in the worship of Krsna. (Jaiva Dharma, p. 54; Bhagavad Gita 18.66)
33) Bodily designations such as gender (male, female or third sex), race, nationality, and so on play no role in determining whether a person is divine or demonic. That is determined by individual qualities and personal behavior alone. (Bhagavad Gita, Chapter 16)
34) Truthfulness, honesty, revealing one’s mind in confidence, compassion, inclusiveness and so on are all important Vaishnava qualities that should be practically applied in cases of third-gender people and issues. (Bhagavad Gita 10.4-5, 16.1-3, Bhagavata Purana 1.17.25, Sri Upadesamrta 4, Krsna book Ch. 24)
35) A spiritually advanced person views everyone equally as part and parcel of Krsna. He never hates anyone. Rather, he is friendly and kind to all creatures. Conversely, mundane religionists discriminate against and exclude others based on bodily differences. (Sri Isopanisad 6, Bhagavata Purana 3.29.2627, Sri Tattva-sutram 35, Bhagavad Gita 5.18, 11.55, 12.13-14)
36) Krsna Himself never hates nor envies anyone. He is equal to all but especially inclined to His devotees. (Bhagavad Gita 9.29, 12.20)
37) Anyone can attain the supreme destination regardless of birth or body type. Vaishnava- or sanatana dharma is very liberal and all living entities have a right to practice it. Anyone can serve Krsna in their natural capacity and chant the holy names whether fit or unfit, strictly following the regulations of bhaktiyoga or not strictly following. (Bhagavad Gita 9.32, 12.9-12, Caitanya-caritamrta 1.9.29, Jaiva Dharma, p. 172)
38) The material world is a reflection of the spiritual world. Every material manifestation (including the third gender) has its pure, original counterpart in spiritual existence. (Bhagavad Gita 15.1, Caitanyacaritamrta 1.4.29, 65; 1.14.62)
Gender bending in the Mahabarata
In the Mahabrata, the manly hero Arjun disguises himself for a period of time as the third-gender. He dresses in women’s clothing and teaching girls at the king’s palace how to dance and sing. There is no shame associated with his decision or behavior.
“Arjuna replied, “O lord of the Earth, I will declare myself as one of the neuter sex. O monarch, it is, indeed difficult to hide the marks of the bowstring on my arms. I will, however, cover both my cicatrized arms with bangles. Wearing brilliant rings on my ears and conch-bangles on my wrists and causing a braid to hang down from my head, I shall, O king, appear as one of the third sex, Brihannala by name. And living as a female I shall (always) entertain the king and the inmates of the inner apartments by reciting stories. And, O king, I shall also instruct the women of Virata’s palace in singing and delightful modes of dancing” - The Mahabarata of Krishna-Dwaipayana Vyasa, Book 4 Section 2 Page 3, translated by Kisari Mohan Ganguli
The Mahabarata tells the story of a young women who is transformed into a man so that containing the merits of both sexes s/he will be able to defeat his/her enemy.
“She, who, while living of yore as the daughter of the king of Kasi, had practised the austerest penances; she, who, O bull of the Bharata race, desiring even in a subsequent life to compass the destruction of Bhishma, took her birth as the daughter of Panchala, and accidentally became afterwards a male; who, O tiger among men, is conversant with the merits and demerits of both sexes; that invincible prince of the Panchala who encountered the Kalingas in battle, with what Sikhandin skilled in every weapon, will the Pandavas fight against you. She whom a Yaksha for Bhishma’s destruction metamorphosed into a male, with that formidable bowman will the Pandavas fight against you.” - The Mahabarata of Krishna-Dwaipayana Vyasa, Book 5 Section 50 Pages 121-122, translated by Kisari Mohan Ganguli
The most famous gender transformation from the Mahabarata is the story of Princess Sikhandini. Sikhandini’s father the king who was unable to have any children and prayed to the goddess Durga for a son and not a daughter. Durga tells the king that he will have a child that is both male and female. The princess Sikhandini is eventually born to the king and later she trades her sex with a male forest spirit (Yaksha) and becomes a male.
“Bhishma said, ‘O great king, the eldest and beloved queen of king Drupada was, O monarch, childless (at first). During those years, king Drupada, O monarch, paid his adoration to the god Sankara for the sake of offspring, resolving in his mind to compass my destruction and practising the austerest of penances. And he begged Mahadeva, saying, ‘Let a son, and not a daughter, be born unto me. I desire, O god, a son for revenging myself upon Bhishma.’ Thereupon, that god of gods said unto him, ‘Thou shalt have a child who will be a female and male. Desist, O king, it will not be otherwise.’ Returning then to his capital, he addressed his wife, saying, ‘O great goddess, great hath been the exertion made by me. Undergoing ascetic austerities, I paid my adorations to Siva, and I was told by Sambhu that my child becoming a daughter (first) would subsequently become a male person.” - The Mahabarata of Krishna-Dwaipayana Vyasa, Book 5 Section 191 Page 363, translated by Kisari Mohan Ganguli…
…”Thus assured, Sikhandini represented in detail everything that had happened, unto that chief of Yakshas called Sthunakarna. And she said, ‘My father, O Yaksha, will soon meet with destruction. The ruler of the Dasarnakas marcheth against him in rage. That king eased in golden mail is endued with great might and great courage. Therefore, O Yaksha, save me, my mother, and my father! Indeed, thou hast already pledged thyself to relieve my distress! Through thy grace, O Yaksha, I would become a perfect man! As long as that king may not depart from my city, so long, O great Yaksha, show me grace, O Guhyaka!’” - The Mahabarata of Krishna-Dwaipayana Vyasa, Book 5 Section 194 Page 368, translated by Kisari Mohan Ganguli…
…”Bhishma continued, ‘Having said this (unto each other), they both. O king, made a covenant, and imparted unto each other’s body their sexes. And the Yaksha Sthuna, O Bharata, became a female, while Sikhandini obtained the blazing form of the Yaksha. Then, O king, Sikhandini of Panchala’s race, having obtained manhood, entered his city in great joy and approached his father. And he represented unto Drupada everything that had happened. And Drupada, bearing it all became highly glad. And along with his wife the king recollected the words of Maheswara. And he forthwith sent, O king, messenger unto the ruler of the Dasarnakas, saying, ‘This my child is a male. Let it be believed by thee!’ - The Mahabarata of Krishna-Dwaipayana Vyasa, Book 5 Section 195 Page 369, translated by Kisari Mohan Ganguli
Even less well known but perhaps more revealing is the story in the Mahabarata of a king who is transformed into a woman. At first the king is upset by this transformation, but at the end he wishes to remain a woman because the pleasure derived from sex is greater for women than it is men; obviously this onetime man has been having sex with other men and liking it!
“The lady said, ‘I desire to remain a woman, O Sakra. In fact,–do not wish to be restored to the status of manhood, O Vasava.–Hearing this answer, Indra once more asked her, saying,–Why is it, O puissant one, that abandoning the status of manhood thou wishest that of womanhood? Questioned thus, that foremost of monarchs transformed into a woman answered, ‘In acts of congress, the pleasure that women enjoy is always much greater than what is enjoyed by men. It is for this reason, O Sakra, that I desire to continue a woman; O foremost of the deities, truly do I say unto thee that I derive greater pleasure in my present status of womanhood. I am quite content with this status of womanhood that I now have. Do thou leave me now, O lord of heaven.–Hearing these words of hers, the lord of the celestials answered,–So be it,–and bidding her farewell, proceeded to heaven. Thus, O monarch, it is known that woman derives much greater pleasure than man under the circumstances thou hast asked.’” - The Mahabarata of Krishna-Dwaipayana Vyasa, Book 13 Section 12, translated by Kisari Mohan Ganguli
Ardhanarshwar The Intersexed God
In Hindu legends there are numerous deities which take on both male and female forms or are inter-sexed, but the most famous of them all is Ardhanshwar, the version of Shiva that is half male and half female. S/he appears again and again throughout the Puranas, some of these instances are referenced below.
“Brahma said to Narada- “When I accomplished my penance, Lord Shiva manifested in his incarnation of Rudra from in between the eyebrows. Half of his body resembled like that of a woman (Ardhanarishwar).” - Shiva Purana, All 18 Major Puranas, International Gita Society
“Lord Brahma contemplated on the form of Shiva and Shakti. Lord Shiva became very pleased with him and appeared in his form of ‘Ardhanarishwar (half male half female). Left side of his body resembled like a woman while the right side appeared like a man. Lord Brahma worshipped this form of Shiva.Lord Shiva then separated the feminine part of his body and thus manifested mother Shakti. Lord Brahma worshipped her and requested to bestow such power by which he could create a woman. Goddess Shakti blessed him by saying – ‘So be it’ and vanished. This way Lord Brahma became capable of commencing copulative creation.” - Shiva Purana, All 18 Major Puranas, International Gita Society
“Once, Lord Brahma did an austere penance to please Lord Shiva. Shiva manifestated as Ardhnarishwar (partly male partly female) from his forehead and said–’I am your son’. But, the unberabale heat emanating from the effulgence of Ardhanarishwar burnt the whole world including Lord Brahma.” - Linga Purana, All 18 Major Puranas, International Gita Society
Mohini, Vishnu’s Female Avatar
The male god Vishnu is mostly known for his heroic avatars as a manly hero, yet according to several of the Puranas, Vishnu also has a female avatar named Mohini whom he transformed into to seduce and distract a hoard of demons who had gotten their hands on the ambrosia of heaven. Indeed this feminine form of Vishnu is portrayed as a potent séductrice.
Vishnu Purana
“When the demons saw that Lakshmi had chosen Lord Vishnu’s heart as her abode, they got perplexed. They at once snatched the urn from Dhanvantari and ran away. Then a row broke out among them over the drinking of ambrosia. Each of the demons wanted to drink ambrosia in maximum quantity. Meanwhile, Lord Vishnu also arrived there in the guise of an extremely pretty woman Mohini and took possession of the urn. Mohini had pleased the demons with her sweet smile while distributing ambrosia among the gods.” - Vishnu Purana, All 18 Major Puranas, International Gita Society
Shiva Purana
“By the divine inspiration of lord Shiva, Vishnu appeared in the form of Mohini the enchanting beauty. He successfully recovered that vessel from the control of the demons.” - Shiva Purana, All 18 Major Puranas, International Gita Society
Bhagavad Maha Purana
“The gods and the demons began to churn the sea again. At last lord Dhanvantari emerged with an urn of nectar. It was Dhanvantari who developed Ayurved, the ancient Indian system of medicine. As soon as the demons saw the urn, they snatched it and ran away. A row then began among the demons over the drinking of nectar. Consoling the gods, Lord appeared among the demons in the guise of an extremely pretty woman, Mohini. Distribution of Nectar by Lord as Mohini: The demons who were fighting over the potions of nectar forgot everything when they saw Mohini, who was actually a guise of Lord Vishnu. Lured by her prettiness the demons came to Mohini and requested her to solve the dispute for them. Illusioned by God, the demons even gave the nectar to Mohini and sat peacefully showing their confidence in her. In Mohini’s guise, Lord thought that the demons were congenitally cruel and giving nectar to them would be akin to feeding sakes with milk. Their evils would increase. So, Mohini offered the nectar to the gods only while offered wine to the demons. When the nectar was being distributed, a demon named Rahu took the guise of a god and sitting among them drank the nectar. Suurya and Chandra spotted him and revealed his identity to God, who at once beheaded him. But, by then Rahu had drunk enough nectar. - Bhagavad Maha Purana, All 18 Major Puranas, International Gita Society
Skanda Purana
“When Dhanvantri appeared with a pot of ambrosia in his hands, a demon named Vrishparva snatched it from him. All the demons then fled to Patal loka with the pot of ambrosia. Lord Vishnu disguised himself as an enchanting beauty and went to Patal loka. There, he found all the demons quarrelling among themselves. Each of them wanted to have his own share of ambrosia. The demons were stunned by Mohini’s beauty the moment they saw Lord Vishnu in the form of a beautiful lady. Mohini took control of the ambrosia pot and summoned the deities to Patal loka. All the deities and demons were made to sit in separate rows. Mohini then started distributing ambrosia to the deities. A demon named Rahu, who had disguised himself as a deity was also sitting among the deities. Hardly had Rahu gulped down some ambrosia then Mohini severed his head on the information given by chandrama (Moon). The severed head of Rahu tried to take revenge by swallowing chandrama, who took the refuge of Lord Shiva. Shiva kept chandrama within the lock of his hair. Meanwhile, Rahu too came chasing chandrama and Lord Shiva wore his head as a garland in his neck.” - Skanda Purana, All 18 Major Puranas, International Gita Society
Garuda Purana
“In his tenth incarnation as Matsya (fish), he protected the life of Vaivaswat Manu, who would not have survived otherwise. Lord Vishnu took his eleventh incarnation in the form of a tortoise (kurma) and held the Mandarachal mountain on his back at the time when the ocean was being churned. His twelfth incarnation was as Dhanvantari and thirteenth as the most enchanting beauty- Mohini to retrieve the ambrosia pot from the possession of the demons. He subsequently distributed it among the deities as the result of which they became immortal.” - Garuda Purana, All 18 Major Puranas, International Gita Society
Matsya Purana
“With the danger removed, the churning continued and Dhanvantari came out of the ocean. He was the physician of the gods and the originator of medicine (ayurveda). Dhanvantari held the pot of amrita in his hands. The demons immediately started to fight over the possession of the amrita. But Vishnu adopted the form of a beautiful woman (known as mohini). This woman was so pretty that all the demons fell in love with her and gladly handed over the pot of amrita to her. But they continued to fight with the gods. While the fighting went on, Vishnu secretly fed the gods the amrita. The gods became immortal. The demons received no amrita, not a single drop. That was not quite true. There was a demon named Rahu. He adopted the form of a god and managed to get a little bit of the amrita. But Surya and Chandra spotted the deception and pointed it out to Vishnu. Vishnu promptly severed Rahu‘s head with his chakra. The amrita never percolated down beyond Rahu‘s throat. But the demon‘s head had had its share of the amrita and became immortal. Rahu never forgave Surya and Chandra for telling on him. Rahu‘s head tries to swallow up the sun and the moon, given a chance. You can see this happening at the time of the solar and lunar eclipses. This was the story of Vishnu‘s turtle incarnation.” - Matsya Purana, All 18 Major Puranas, International Gita Society
Semi homoertoicism between Shiva And Vishnu
According to the Puranas, Shiva becomes enamoured with Vishnu in his female form of Mohini. The two gods copulate and have a child. Afterwards Shiva realized that he has actually loved and produced a child with Vishnu is disguise, he does not appear to feel any disgust or disdain over this.
“Lord Shiva was so infatuated by the appearance of lord Vishnu in his form of Mohini roopa that his semen was released on the ground. This semen was established by the Saptarishis in the womb of Anjani, with the permission of lord Shiva himself.” - Shiva Purana, All 18 Major Puranas, International Gita Society
“While Shiva was searching for Vishnu, he happened to reach a new place where he continued to search. There he heard the music of Veena. He saw a beautiful young lady. Unable to resist this infatuation, Shiva embraced her. At once a son was born. He was named SASTA (one who rules). He became a commander in Shiva‘s army. At once the lady disappeared. Shiva realised that she was none else than Mohini, a form of Vishnu. He applauded her beauty and returned to Kailasha along with Parvati. Thus the Divine Mother incarnated as Mohini and granted success of the activities of the celestials.” - Brahmanda Purana, All 18 Major Puranas, International Gita Society
The Kama Sutra describes different views on Homosexuality
To finish up our scriptural discussion on LGBTQ issues in Hinduism, we can turn to the Kama Sutra, a Hindu text which deals with sexuality. Chapter 9 of this treatise deals exclusively with LGBTQ topics. It discusses in detail the lives and sexual practices of LGBTQs in Hindu society. What you will find here is that the discussion does not condemn or promote homosexuality but simply describes it in an objective fashion. However, the text does recognize that different communities held different views on homosexuality, some communities accepted the practice while others looked upon it with disparity, however no definite claim is made about the morality of the practice
OF THE AUPARISHTAKA OR MOUTH CONGRESS
CHAPTER IX
The Kama Sutra of Vatsyayana, tr. by Richard Burton, [1883], Chapter IX
THERE are two kinds of eunuchs, those that are disguised as males, and those that are disguised as females. Eunuchs disguised as females imitate their dress, speech, gestures, tenderness, timidity, simplicity, softness and bashfulness. The acts that are done on the jaghana or middle parts of women, are done in the mouths of these eunuchs, and this is called Auparishtaka. 1 These eunuchs derive their imaginable pleasure, and their livelihood from this kind of congress, and they lead the life of courtesans. So much concerning eunuchs disguised as females.
Eunuchs disguised as males keep their desires secret, and when they wish to do anything they lead the life of shampooers. Under the pretence of shampooing, a eunuch of this kind embraces and draws towards himself the thighs of the man whom he is shampooing, and after this he touches the joints of his thighs and his jaghana, or central portions of his body. Then, if he finds the lingam of the man erect, he presses it with his hands and chaffs him for getting into that state. If after this, and after knowing his intention, the man does not tell the eunuch to proceed, then the latter does it of his own accord and begins the congress. If however he is ordered by the man to do it, then he disputes with him, and only consents at last with difficulty.
The following eight things are then done by the eunuch one after the other:
The nominal congress
Biting the sides
Pressing outside
Pressing inside
Kissing
Rubbing
Sucking a mango fruit
Swallowing up
At the end of each of these, the eunuch expresses his wish to stop, but when one of them is finished, the man desires him to do another, and after that is done, then the one that follows it, and so on.
When, holding the man’s lingam with his hand, and placing it between his lips, the eunuch moves about his mouth, it is called the ‘nominal congress’.
When, covering the end of the lingam with his fingers collected together like the bud of a plant or flower, the eunuch presses the sides of it with his lips, using his teeth also, it is called ‘biting the sides’.
When, being desired to proceed, the eunuch presses the end of the lingam with his lips closed together, and kisses it as if he were drawing it out, it is called the ‘outside pressing’.
When, being asked to go on, he puts the lingam further into his mouth, and presses it with his lips and then takes it out, it is called the ‘inside pressing’.
When, holding the lingam in his hand, the eunuch kisses it as if he were kissing the lower lip, it is called ‘kissing’.
When, after kissing it, he touches it with his tongue everywhere, and passes the tongue over the end of it, it is called ‘rubbing’.
When, in the same way, he puts the half of it into his mouth, and forcibly kisses and sucks it, this is called ‘sucking a mango fruit’.
And lastly, when, with the consent of the man, the eunuch puts the whole lingam into his mouth, and presses it to the very end, as if he were going to swallow it up, it is called ‘swallowing up’.
Striking, scratching, and other things may also be done during this kind of congress.
The Auparishtaka is practised also by unchaste and wanton women, female attendants and serving maids, i.e. those who are not married to anybody, but who live by shampooing.
The Acharyas (i.e. ancient and venerable authors) are of opinion that this Auparishtaka is the work of a dog and not of a man, because it is a low practice, and opposed to the orders of the Holy Writ, and because the man himself suffers by bringing his lingam into contact with the mouths of eunuchs and women. But Vatsyayana says that the orders of the Holy Writ do not affect those who resort to courtesans, and the law prohibits the practice of the Auparishtaka with married women only. As regards the injury to the male, that can be easily remedied.
The people of Eastern India do not resort to women who practise the Auparishtaka.
The people of Ahichhatra resort to such women, but do nothing with them, so far as the mouth is concerned.
The people of Saketa do with these women every kind of mouth congress, while the people of Nagara do not practise this, but do every other thing.
The people of the Shurasena country, on the southern bank of the Jumna, do everything without any hesitation, for they say that women being naturally unclean, no one can be certain about their character, their purity, their conduct, their practices, their confidences, or their speech. They are not however on this account to be abandoned, because religious law, on the authority of which they are reckoned pure, lays down that the udder of a cow is clean at the time of milking, though the mouth of a cow, and also the mouth of her calf, are considered unclean by the Hindoos. Again a dog is clean when he seizes a deer in hunting, though food touched by a dog is otherwise considered very unclean. A bird is clean when it causes a fruit to fall from a tree by pecking at it, though things eaten by crows and other birds are considered unclean. And the mouth of a woman is clean for kissing and such like things at the time of sexual intercourse. Vatsyayana moreover thinks that in all these things connected with love, everybody should act according to the custom of his country, and his own inclination.
There are also the following verses on the subject:
‘The male servants of some men carry on the mouth congress with their masters. It is also practised by some citizens, who know each other well, among themselves. Some women of the harem, when they are amorous, do the acts of the mouth on the yonis of one another, and some men do the same thing with women. The way of doing this (i.e. of kissing the yoni) should be known from kissing the mouth. When a man and woman lie down in an inverted order, i.e. with the head of the one towards the feet of the other and carry on this congress, it is called the “congress of a crow”.’
For the sake of such things courtesans abandon men possessed of good qualities, liberal and clever, and become attached to low persons, such as slaves and elephant drivers. The Auparishtaka, or mouth congress, should never be done by a learned Brahman, by a minister that carries on the business of a state, or by a man of good reputation, because though the practice is allowed by the Shastras, there is no reason why it should be carried on, and need only be practised in particular cases. As for instance, the taste, and the strength, and the digestive qualities of the flesh of dogs are mentioned in works on medicine, but it does not therefore follow that it should be eaten by the wise. In the same way there are some men, some places and some times, with respect to which these practices can be made use of. A man should therefore pay regard to the place, to the time, and to the practice which is to be carried out, as also as to whether it is agreeable to his nature and to himself, and then he may or may not practise these things according to circumstances. But after all, these things being done secretly, and the mind of the man being fickle, how can it be known what any person will do at any particular time and for any particular purpose.
Footnotes
1 This practice appears to have been prevalent in some parts of India from a very ancient time. The Shustruta , a work on medicine some two thousand years old, describes the wounding of the lingam with the teeth as one of the causes of a disease treated upon in that work. Traces of the practice are found as far back as the eighth century, for various kinds of the Auparishtaka are represented in the sculptures of many Shaiva temples at Bhuvaneshwara, near Cuttack, in Orissa, and which were built about that period. From these sculptures being found in such places, it would seem that this practice was popular in that part of the country at that time. It does not seem to be so prevalent now in Hindustan, its place perhaps is filled up by the practice of sodomy, introduced since the Mahomedan period.
Conclusion
The issue of LQBTQs in Hinduism is being used by our enemies to segment Hindu society into those who believe in tolerance and those who don't, and this divide effects Hindutwa most directly as the BJP's and RSS's public statements on homosexuality have given even those LQBTQ Hindus who support Hindutwa reason to fear for their well being under a more Hinduized state. However these homophobic sentiments are not necessarily native to Hinduism which in scripture and history has always shown a great deal of understanding, naturalism and usefulness for LQBTQs. Current homophobic sentiments in Hindutva are obviously the product of centuries of Islamic and Christian rule which have spoiled the Hindu ethos in many way. If we again follow the example of understanding and inclusion which is found in our scriptures we will all find that the unique gifts of our 3rd gender brothers and sisters can be used for the advantage of Hindutva and no longer be a source of antagonism, strife and fodder for our enemies.
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