Depiction of Homosexuality in Indian Mythological Literature by Shivangi Saxena

 Depiction of Homosexuality in Indian Mythological Literature

Shivangi Saxena 

Indian mythological wealth is often credited to reveal a lot about different concepts of human life that are beyond the normal human consciousness. Literature from Vedic and Post-Vedic periods like Ramayana, Mahabharata, and Upanishads have certain specific stories that connected the mythology to the living styles of humans. They have also provided various aspects of human life and one such aspect is Homosexuality or Third Gender. 

Though, the term Homosexuality symbolizes the nature of a person of being sexually attracted solely to people of same-sex, the third Gender is identified as a different category. But the Indian mythological texts have attributed both in a single category called ‘Tritiya-Prakriti’. Three texts that stand out among them are the ‘Narada-Smriti’, the ‘Sushruta Samhita’ and the ‘Kama Sutra’. All these texts are attributed to different sages. For instance, the Kama Sutra defines Tritiya-Prakriti as men with homosexual desire. It further details such men into two categories: those with a feminine appearance and those having a manly appearance with beards, mustaches, muscular builds, etc. Furthermore, in the chapter entitled “Virile Behavior in Women”, the Kama Sutra uses the term ‘svairini’ (independent woman) who engages in aggressive lovemaking with other women. Other than that, many texts have also acknowledged the third sex and used the term ‘napumsa’.

 In different texts, Homosexual men are referred to by several other different names such as kliba, napumsaka, and shandha. Lesbians are called svairini or nastriya. Many verses throughout the texts of both the Sushruta and Caraka Samhitas affirms that homosexuality is determined at the time of conception.  Ancient Hindu or Vedic texts have also protected such people and did not punish or attempt to correct homosexuals but rather accepted them as it was and incorporated them into the society accordingly. Also, Indian Mythological literature has traces of deities changing their genders and reflected attributes to a certain behavior that can be interpreted as lesbian, gay, and even bisexual and transgender. Gods change their genders or manifest as an avatar of the opposite sex in order to facilitate reorientation with time. Although it has been found that ancient literature has accepted Homosexuality to great extent, current society does not seem to adhere to such illustrations. It makes it more important to study Ancient literature to remove misconceptions pertaining to the society about homosexuality. 

Homosexuality in India is treated as equal to as untouchables where a certain section is deprived and barred from considering ‘civilized’ or normal. It is been said that religion is ignorant of same-sex relationship. James Rudolph's analysis of the patterns emerging from published survey literature reveals considerable division and contradiction in the attitudes reported. Ancient Hindu scripture has much to tell about homosexuality. Hinduism has acknowledged third-sex or people who by nature or combination of male and female.

Ancient Indian medieval texts described category of people attracted to their own sex . Krishna and Arjuna, the two great characters of Mahabharata were first cousins. Although Arjuna married Krishna’s sister, he had intimate relationship with Krishna.  As per Adiparva,the two went to mountains and “sported as they liked for some time." There are stories of miraculous births approved in Rig Veda from heterosexual coupling or same- sex parents. For instance, Bali and Sugreeva were born by the female reincarnation of male Aruna who slept with Indra and Surya respectively when taken the female form.

In Buddhist Texts, sex change is related to liberation. Either rebirth or sex change within one’s lifetime is a necessary step towards becoming bodhisattva. Moreover, Bhagavata Purana (4.17.26) states ‘Any cruel person—whether male, female or third sex—who is only interested in his personal maintenance and has no compassion for other living entities may be killed by the king’. All of these different combinations listed in Hindu mythological texts like Bhagvat Gita, Srimad Bhagavatam, Sri Isopanisad, Ramayana, Mahabharata address homosexuality and their important teachings. It also demonstrates gender diversity among the Hindu gods and goddesses.

 

Cases from Indian Mythological Literature

RAJA BHAGIRATHA

Sri Bhagiratha Maharaja was the most famous mythic king of India. His father was the prominent King of Ayodhya who belonged to the Sun Dynasty, Maharaja Dilipa. Maharaja Dilipa was dedicated to perform severe austerities for the dual purpose of summoning the Ganges and obtaining a son. However, he died without accomplishing any. The queens were worried because they had no son who could lead the throne of Maharaja Dilipa. Though it was believed that Lord Vishnu would be born in the sun dynasty but how would it be possible when the king was dead. Lord Shiva appeared before the king’s two widow wives and said, ‘'You two make love together and by my blessings, you will bear a beautiful son.” The two queens executed the order until one of them conceived a child. Unfortunately, the child was born with no bones or distinct features. The queens then decided to leave the new born on the banks of River Saryu. Soon after the great sage, Astavakra blessed the child with powers and turned him into a charming healthy boy. The King Bhagiratha took over the throne of his dead father and also completed the task of his forefathers by bringing Ganges to the Earth. This story is mentioned in both the Padma Purana and the fourteenth-century Krittivasa Ramayana, the most popular Bengali text on the pastimes of Lord Ramachandra.

 

KING ILA

King Ila is the androgyny deity in the Hindu mythology who lived as a man and a woman both. According to the Matsya Purana, Ila was wandering and entered that vicinity of the forest where Lord Shiva and goddess Parvati were sporting. To please Parvati, Shiva had willed that any male who would enter this grove will turn into a woman. In the Ramayana version of this story Lord Shiva himself turned into a female in the course of making love to Parvati. King Ila too turned into a beautiful woman and his horse into a mare. After the intervening of Ila’s brothers, Shiva transformed king Ila into a kimpurusha after which Ila becomes a woman for one month and man the next month. The woman Ila married to Budha, son of moon. Ila also had children as both man and a woman. According to the Ramayana, Ila could not remember that she ever belonged to the other sex.

BALI AND SUGREEVA

 The tale of two brothers, Bali and Sugreeva who appears in the Ramayana is also miraculous and unusual. Aruna who is the god of dawn and charioteer of the sun takes on a female form called Aruni. He became Aruni in order to sneak into an all female gathering where women dances naked for their entertainment. Aruni is believed to sleep with both Indra and Surya and gave birth to Bali and Sugreeva respectively.

OTHER MENTIONS

Sri Bahucara Devi is worshipped by third gender that includes transgender, homosexual, bisexual, and so on. Padma and Skanda Puranas depict Sri Bahucara Devi as an expansion of goddess Durga. She was married to a man who was interested in other men. One day she followed her husband to the woods where she found him sporting with young men and was role- play as a woman. In a later story, a bandit named Bapiya attempted to molest and rape her. She cut off her breast in an attempt to deter the bandit. She took this step to defend her honor and cursed the Bapiya with impotency. Her story describes the agony of homosexual people who are forced into unnatural marriage.

In vedic narratives, Padma Purana (5.74.60-198) Arjuna was transformed into a beautiful woman named Arjuni. It happened because Arjuna was curious to know all about Krishna’s divine sporting affairs. Krishna instructed Arjuna to bathe in a sacred lake wherefrom Arjuna came out as a youthful female. Arjuni worshipped Sri Radha who granted Arjuni the permission to sport with Krishna. Arjuni felt attractive to Krishna and made love together in forest consensually after which Krishna returned Arjuna to Sri Radha.

    Homosexuality in Hindu mythology reads a positive depiction and is viewed as normal as other genders. It is identified as Tritiye-Prakriti or Third Gender. Three texts- the Narada-Smriti, the Sushruta-Samhita and the Kama Sutra have further differentiated Homosexuality into different classifications according to their capabilities, likings, attraction and behavior.

     Mythological Literature also shown a chivalrous behaviour for Homosexual people unlike the present days. Instead of punishing Homosexuals, they have criminalized the discrimination of Homosexual behaviour. The practice of punishment in India prior abrogation of article 377 is believed to have come with the Britishers.

    There are different stories in Indian Mythology like birth of king Bhagiratha, king Ila, Aruna and Arjuni who reflected the behaviour of Homosexuality and presented an accepting and supportive environment for Homosexuality. It is also found that gods have converted themselves at different times to sport homosexually. Birth of HariharaSut is believed to be one of such cases.

     It is also found from Narada-Smriti and from the case of Bahuchara Devi that if any homosexual person marries a straight person ‘depriving him/her’ then it is punishable.

In modern times, there has been much controversy arising about the position and rights of the LGBTQ+ community especially Homosexual. In the view of discussions, it can be concluded that in the Indian Vedic literature homosexuals are never persecuted or deprived of basic rights. They along with women and Brahmans were offered protection as an important social principle. Hindu Gods also transfigured into beautiful females and males, sometimes to accord sexual intimacy. At many times, Hindu medieval texts encouraged the protection of Homosexual relationship and provided certain code of conducts. Many stories treated homosexuality as normal and natural. Hindu mythological literature also rejects the idea of forcing a homosexual to sex or marry heterosexuals. It shielded women, homosexual, transgender, gay, lesbian, bisexual and so on against sexual assault, molestation and rapes. Hindu mythology never condemned homosexuality or treated it as unnatural rather considered as Third Gender. Various examples from Hindu mythological literature tend to favour the LGBTQ+ community and gave special powers to them too.