Talk:Sexual Orientation

By Vishal Agarwal

Hindu Dharma is the only faith that does not condemn anyone, let alone LGBTQ. We do not have a strong negative opinion on unconventional relationships. In the Hindu scriptures, non-heterosexuals and those who do not conform to the male-female gender binary are all included in a category called ‘third nature’ or as eunuchs. However, it is stated emphatically that they have the same spark of the Divine in them, males and females because the true ‘I’ or our ātmā has no gender, race, physical form, etc.

The ātmā is not a woman nor a man nor is it a eunuch. Whichever particular body it assumes, it is connected with that very form. Yajurveda, Shvetāshvatara Upanishad 5.10

I (The Divine) am all, whether eunuchs, men or women. Yajurveda, Taittirīya Āraṇyaka 1.11.10

By devoting oneself to the service of Shiva, and seeking communion with His Name, men, women, and even the eunuchs reach the Supreme abode of Rudra. Shivadharmottara Upapurāṇa 2.166

The reality of Karma-vāsanā-s and Punarjanma provides a rationale for why people are born the way they are. According to our Hindu scriptures and our saints, we can change our gender from life to life. This happens roughly after 4 rebirths, but in some cases, a person changes his gender after say, 20 rebirths. In these cases, the latent vāsanas (mental impressions) give the person a svabhāva or Prakriti (nature) that is contrary to the people of his gender. As Hindus, we should be proud of the fact that ours is the only global faith that does not condemn homosexuals for making a so-called ‘wrong, perverse’ choice. We believe that it is a part of their nature. In the eyes of the Lord, men and women are equal; and so are those who are gender fluid or have non-conventional sexuality. A modern scholar, explaining the acceptance of homosexuals as equals in the traditions of Bhakti states-

“One of the most remarkable examples of sexual inclusivity in the sacred texts of Hinduism, and perhaps in the religious literature of the world, occurs in the Ramayana. The context here is a story told by Rama in which he likens God to a parent having numerous children. Although each child possesses a different gift, the parent loves all in the same way. The entire universe, Rama explains, is his creation, and he is equally compassionate to all. “One who worships me in thought, word, and action, relinquishing deceit, whether man, third sex person, or woman, is supremely dear to me.”

It is well known that many male devotees often assume feminine names and live as if they were Gopī-s of Vrindāvan who were devoted to male Krishna. They dress and act as women and this behavior is considered a mark of their total surrender to Krishna, who for them is the only male. The story below is of a gay Muslim who became devoted to Krishna and is considered a Hindu saint now.

Raskhān:

A beautiful story is narrated in Vaishnava hagiographies about Sant Raskhan, a Muslim Pathan who was born close to the town of Amroha in Uttar Pradesh in northern India in 1548 CE. His original name was Sayyad Ibrahim. He was infatuated with a Baniyā (trader) boy. Some Vaishnavas discussed amongst themselves, “If he can fall so deeply in love with a human being, how wonderful it would be if he were to fall in love with Krishna, the most handsome one? Falling in love with Bhagavān would lead Raskhan to Moksha, whereas falling in love with a human being will not take him anywhere.” They conspired with a local vendor who sold ‘paan’ (betel leaves wrapped around some condiments) to divert Raskhan toward love for Krishna.

When Raskhan went to buy a paan from the vendor, the latter wrapped it in a piece of paper and gave it to his customer. When Raskhan unwrapped the paan, he was pleasantly surprised to see the picture of the handsome Bhagavan Krishna. He asked the vendor whose picture it was. The vendor said, ‘Don’t you know of Krishna, our Lord, and the most handsome One. His mūrtis are in temples in Vrindavan.”

Raskhan decided to buy a green shawl and take it as a present for Krishna to the temple in Vrindavan. But, the priests stopped him at the entrance and said, “You cannot enter the Mandir, and we will also not accept your offering because this is a Hindu shrine, and you are a Muslim. Moreover, it is afternoon and the Mandir will be closed for the Lord to take his siesta. Please go away.”

Disappointed, Raskhan went away. After a few hours, when the priests unlocked the Mandir, they were shocked to see a green shawl wrapped around the shoulders of Krishna’s mūrtis, even though they had refused to accept that as a gift from Raskhan. The priests interpreted the miracle to mean that Raskhan was a true Bhakta of Krishna, and the Lord had Himself accepted the gift from the Muslim Bhakta. The priests went in search of Raskhan and found him singing bhajans in praise of Krishna on the banks of the Yamuna River nearby. Raskhan was honored by the Vaishnavas of Vrindavan, and he chose to settle down in that area. For the rest of his life, he composed numerous verses in praise of Krishna. He also translated the Bhagavata Purana into Persian, and also wrote verses in praise of Shiva and Durga. When he died, he was given a respectable funeral by the Vaishnava Hindus. The site of his funeral is marked by a monument that is still visited for pilgrimage by Hindus today.