From Dubious. Some men like Jack. And some like Jill. I’m glad, I like them both. But still…………………… In the strict ranks of gay and straight, What is my status: Stray, Or Great? (by Vikram Seth poet / writer)
Writer and poet Vikram Seth is not alone in his desperate search for a full place and recognition of his
homosexual orientation in our society. Many people in the world reject this group and call their sexual
preference unnatural and sinful. They legitimise this view mainly on the basis of their philosophical
convictions.
Fortunately, awareness is now growing almost everywhere globally that LGBTI orientation is a natural
and biological trait. More and more scientific studies confirm this. Due to this and to social
awareness, the recognition of the LGBTI orientation as equal to and a variation of heterosexuality,
which is usually considered ‘normal’, has been enshrined in law in many countries. For example, since
2011, LGBTI people in the Netherlands are allowed to adopt a child and marry a partner of the same
sex. In India, in May 2014, the best-known spiritual leaders11 like Swami Sri Sri Ravi Shankar, Swami
Agnivesh and Dr. Asavari Herwadkar (MD) signed a statement disapproving of homophobia,
criminalisation and discrimination against LGBTI people. Sadguru Jaggi Vasudev also expressed his
disapproval of discrimination against LGBTI people.
Encouraged by the position of these prominent spiritual leaders, the Hijra community litigated many
times. On 15 April 2014, the Supreme Court of India held that transgender people will henceforth be recognised as a separate group. And that under the name: Hijras or the third gender or the third
nature or the Tritiya Prakriti. And that they will be given a minority status with all the accompanying
facilities such as government jobs, separate transgender toilets in public places, places at
universities and colleges and perhaps separate compartments in trains, as is already the case for
women on busy lines. According to the last census in 2012, 2.5 million people in India were
registered as LBGTI Supreme Court then also declared that the law introduced by Englishmen in
1861 Chapter 16 Section 377 of the Penal Code, which considered homosexuality as unnatural and
punishable, was unconstitutional and therefore should no longer be applied. The court further stated
that sex in any form between adults by mutual consent is not a criminal offence.
As an argument for their demand for recognition and equality, the Hijras used the fact that Indian
culture, from Vedic times onwards, had regarded a variety of sexual acts and orientations as
inclusive. Incorporated into social-cultural life as well as spiritually inspired life, thinking about a
variety of sex experiences was a natural part of life. The texts in the ancient Indian scriptures, which
reflect views on sexuality such as the Vedas, Upaniṣads, Kama Sutra, Dharmaśāstras etc, support
this idea. Also, the many statues and paintings on ancient temples, such as Khajuraho, depicting
elaborate sexual poses, testify to views on sexuality that are very diverse.
They also referred to the special position of LBGTI people in Indian society. They possess spiritual
gifts with which they are able to bring extra happiness through blessings, especially to children. A
gift they received personally from Sri Ram, according to the story below. When ŚrīRāma returns after 14 years of exile, he encounters a large Hijra community on the border of Ayodhya, waiting for him there. They have been living there for 14 years & have established a residential neighbourhood. When Śrī Rāma asks them why they live outside the city, they say: “When you left 14 years ago, you spoke to several people who accompanied you to this place on the outskirts of Ayodhya. And you said, “men and women, go back to your homes, to the city of Ayodhya and let me now continue my journey alone.” You mentioned the men and women but not the Hijras.
You didn’t say that we too should go home to Ayodhya. That’s why we stayed here.
Śrī Rāma was very moved and blessed them. Thanking them for their loyalty and obedience, Śrī
Rāma gave them the ability to bless others, especially newborn babies, promising that their
pronounced words of blessing would always come true. Since then, the Hijras in India have been
regarded as good luck charms for children. Another important argument put forward by the Hijras is
the basic idea that characterises Vedic thought, namely: “विकृतिः एवम् प्रकृतिः” (Vikriti ēvam prakriti) :
change is inherent in nature (Ṛgveda). Since creation is the product of continuous interaction
between purusha and prakriti or Shiva and Shakti, change is a fundamental constant in creation.
Purusha is the eternal, unchanging principle; say a manifestation of God.
Vikriti: changes after creation; prakriti: the originally manifested nature that has a temporary and
changeable character. This manifested nature harbours a multitude of intrinsic properties and
potentials, including the capacity for evolution, which expresses itself, for instance, in adaptation to
changing conditions, growth and diversity. In the current epochal cycle, the human being of today has
undergone several changes. This trajectory had several profound events such as ice ages, extreme
droughts, wars, incurable diseases, famines, etc. According to Hindu philosophy, Humans are part of
this natural order and biologically composed of elements from nature namely water, earth, fire, air
and space. This makes them subject to the laws and changes of nature. These cyclical changes in
humans are not just physical, but also psychological, emotional, intellectual, spiritual and possibly
also sexual. Vikriti ēvam prakriti (that which changes is also natural) could also thus be a recognition
of those changes of both human sexual dimensions and universal diversity.
The premise of vikriti ēvam prakriti is supported by several texts from ancient scriptures. For
instance, in the Ṛgveda, chapter X, hymn 90 it is stated that “Purusha, the Brahman, is the only
reality. Brahman himself has become the world. Everything else is a modification of That. In Chapter
X hymn 129 of Ṛgveda, the process of creation is described as an unceasing process, which is in a
permanent state of becoming (bhava). Everything in the world is manifestations of and the
manifestation of the one primal source, Brahman. Creation is a continuous evolutionary process that
comes from a distant past and evolves into an endless future.
There was no being there. There was no space and no firmament above it. What movement was there,
and where? Under whose impulse? Was there water, bottomless deep? There was no death or
immortality, there was no sign that distinguished day from night. The One breathed breathlessly, of itself, and beyond that there was nothing. Darkness was then shrouded in darkness; All that existed
then was void and formless. The life force that was shrouded in emptiness, rose up by the power of
its glow. A connection between not being and being was found by the wise, who inquired into their
own hearts. Their tape measure was stretched across, what was at the top, what was at the bottom?
There were carriers of seed and there were recipients: below receptivity, above fertilisation. Who really
knows? Who can tell from where the creation arose, where it came from? The gods came later, in the
wake of creation; so who knows from whence creation arose? From where did creation arise? Perhaps
she created herself, or perhaps not. He who looks down upon it in the highest heaven knows it, and
perhaps he alone does not.
Another text supporting the bhava principle is found in Māṇḍūkya Upaniṣad, verse 1
हरिः ओम् । ओमित्येतदक्षरमिदं सर्वं तस्योपव्याख्यानं भूतं भवद्भविष्यदिति सर्वमोङ्कार एव | यच्चान्यत्त्रिकालातीतं तदप्योङ्कार एव ॥
hariḥ om | omityetadakṣaramidaṃ sarvaṃ tasyopavyākhyānaṃ bhūtaṃ bhavadbhaviṣyaditi
sarvamoṅkāra eva | yaccānyattrikālātītaṃ tadapyoṅkāra eva ||
AUM the eternal indestructible sound encompasses the universe; The present, past and future; what
was, is and will be; All existence beyond the limits of time, space and dimensions That is AUM.
The Vedanta philosophy also supports the principle of vikriti evam prakriti. Vedanta assumes that
the revealed world we experience around us is maya, an “illusion”. It is an illusory reality that is more
than we experience, but at the same time is constantly being created and therefore changes. The
orientations that fall under the heading of the LGBTI group are, as the Hijras argued, fully in
accordance with the natural development of creation. Taboos, rejections and discriminations of the
LGBTI group, therefore, contradict the natural development and its multiformity as a result. The
questions that many people raise regarding LGBTI orientation are: Is the LGBTI- orientation a
characteristic that has been latent since the first human being, DNA related, and that has gradually
become more visible as a result of increasing social and individual awareness? The latter is also
because of the increasing openness in our societies. Or is it a reaction to the narrowing of sexual
forms of experience, as a consequence of the exclusion of heterosexuality, especially in strongly
religiously oriented societies? Or is it, as opponents of the LGBT question, a contemporary hype,
motivated by socio-cultural influences, traumas and frustrations? What does science say about this?
And what do the Hindu scriptures claim? The discussion will be continued in the next issue.
- This is the first part in a series of two articles. Note from the editorial team: The editorial team invites others who want to give their reflective views on this topic.
- Swami Agnivesh: Award Winner Livelihood; Sweden. Chairperson of United Nations; Trust Fund on Contemporary Forms of Slavery and Human Rights, Geneva, Switzerland. Emeritus President of World Council Arya Samaj; Shri Shri Ravi Shankar: Leading international spiritual leader and founder of the World Kriya Yoga Foundation; Sad Guru: International spiritual guru and founder of Isha Foundation; Dr Asavari Herwadkar: physician & advocate for the Hijra community in India.
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