22

This link describes that the Vedas have no problem with homosexuality:

In contemporary India LGBT people face discrimination and marginalization. This results from cultural attitudes imposed by the British during their long occupation of India. There is no condemnation of homosexuality in the ancient Hindu texts, and no bias against LGBT people is evident up to the 19th century. In a few Hindu lawbooks, same-gender sexuality is described as producing a state of impurity, but it can be expunged by a ritual bath.

Is it true that the Vedas and other Hindu scriptures accept homosexual people? I mean if homosexuality is against the natural order, then how come the Vedas accept it?

  • 1
    Isn't it possible that, homosexuality might be a punishment in itself while one's time on earth? After all it's not something which someone like to do. Rather it's something which someone tend to do. – iammilind Oct 3 '15 at 1:10
  • Yeah it might be a punishment or fruits of bad karma, but the question is about social acceptability in vedas – Yogi Oct 3 '15 at 7:17
  • 1
    If my memory serves me correctly, it is specifically against the laws of Manu. – Swami Vishwananda Oct 26 '15 at 10:27
  • 3
    Which law since there was no concept of homosexuality at time of manu then how was it specified in manusmriti and in please provide some proof or the mantra of law book directly – Yogi Oct 26 '15 at 18:00
  • @iammilind for More discussions post your comments here chat.stackexchange.com/rooms/38640/… – Yogi Apr 20 '16 at 16:34
13

Homosexuality in men is clearly stated as a sin in the Manu Smriti.

मैथुनं तु समासेव्य पुंसि योषिति वा द्विजः ।
गोयानेऽप्सु दिवा चैव सवासाः स्नानमाचरेत् ॥ १७४ ॥

maithunaṃ tu samāsevya puṃsi yoṣiti vā dvijaḥ |
goyāne'psu divā caiva savāsāḥ snānamācaret || 174 ||

If a twice-born man commits an unnatural offence with a male, or has intercourse with a female, in an ox-cart, or in water, or during the day, — he should take a bath along with his clothes. — (174)

(Manu Smriti, Chapter 11, Verse 174)

One more shloka from Manu Smriti that condemns homosexuality in men is given below:

ब्राह्मणस्य रुजः कृत्वा घ्रातिरघ्रेयमद्ययोः ।
जैह्म्यं च मैथुनं पुंसि जातिभ्रंशकरं स्मृतम् ॥ ६७ ॥

brāhmaṇasya rujaḥ kṛtvā ghrātiraghreyamadyayoḥ |
jaihmyaṃ ca maithunaṃ puṃsi jātibhraṃśakaraṃ smṛtam || 67 ||

Causing pain to a Brāhmaṇa (by a blow), — smelling at things that should not be smelt, or at wine, — cheating — and sexual intercourse with a man, — all this is declared to lead to loss of caste (Gatibhramsa). — (67)

(Manu Smriti, Chapter 11, Verse 67)


EDIT:

The Atri Smriti also mentions homosexuality as a sin and prescribes an expiation measure for the same:

By discharging semen into inhuman females except a cow, into a woman in [her] menses, into others that have no female organs (i.e., a man or a eunuch), or into water one should perform the penance of Santapanam.

(Atri Smriti, Chapter 1, Verse 268)

Updating the answer:

Adding some further relevant verses from the Dharmasutra of Apastambha (AD) and that of BaudhAyana (BD).

From BD:

One who does not have sex with his wife during her season, and one who has sex with her outside her season, as also one who deposits his semen in a place other than the vagina ––they all incur the same guilt.

BD 3.7.2

From AD:

A man who ejaculates his semen in any place other than the vagina becomes equal to a thief, equal to a murderer of a Brahmin.

AD 1.19.15

In these verses the sanskrit original being used is Ayoni for non-vaginal. Also, these verses prohibit a whole lot of sexual activities besides prohibiting (male-male) homosexuality.

  • 1
    These verses refer to unnatural sexual congress between a man and man..See the sanskrit word being used..MAITHUNAM... – Rickross Feb 25 '17 at 5:32
  • 1
    It wiuld be good if you translate the word maithunam in english version. Not everyone knows sanskit. Also, What does it say about women and women then? Is it only offence when a man is doing it ? – Utkarsh Feb 26 '17 at 7:04
  • 1
    @Utkarsh In those verse only male to male is dealt with but i think there r other verses which talk about lesbian relation..not that sure will have to check.. – Rickross Feb 26 '17 at 7:41
  • 2
    "By discharging semen into inhuman females except a cow"? Can you explain that part? – Ikshvaku Nov 12 '17 at 20:50
  • 2
    @Ikshvaku I did not receive notification about ur comment. Anyways, it is explained in this answer: hinduism.stackexchange.com/a/18115/4732 – Rickross Dec 3 '17 at 5:40
0

Here is a passage that accepts the existence of homosexuals as simply a fact. An ignorant jiva might be born as a third gender or as a man or as a woman. It is significant that the punishment for homosexuality in Manu Smriti is merely bathing. This suggests that homosexuality is not a major sin.

When the Jiva, who is by nature self-luminous, forgets the Bhagavan, the supreme Teacher and the Soul of all souls, and become identified with the Gunas of Prakriti, then that Jiva, strengthening this identification and attachment through the senses and their objects, engages himself in various actions, and bears the ultimate fruits of these actions by way of embodiments in wombs that are high or low. Sometimes, on the strength of actions of a Sattvika nature, the Jiva attains to worlds of light; sometimes by Rajasika actions, to the world of men full of sorrows and difficulties; and sometimes by Tamasika actions to low worlds of darkness and suffering. The Jiva who is blinded by ignorance, sometimes is embodied as a man, sometimes as a woman, sometimes as a neuter.

(Srimad Bhagavata Purana IV.29.26-29)

Ramakrishna Math did not have any problem getting the well-known homosexual intellectual Christopher Isherwood to write a biography of Sri Ramakrishna.

  • 1
    Question is about Homosexuality not about Transgenders. – The Destroyer Mar 13 '17 at 12:33
  • 1
    It talks about man, woman and neuter, i.e. neither man nor woman in their sexual behavior. Thus the natural interpretation is that neuter includes all who do not behave like straight man and women. – Pradip Gangopadhyay Mar 13 '17 at 12:38
  • Do you happen to know Vivekananda's views on homosexuality? – sv. Mar 13 '17 at 16:14
  • No, I don't know. However, Isherwood in his book, 'My Guru' says that Swami Prabhavananda. who was at that time the head of the Southern California Vedanta Center, told him that all types of lust (heterosexaul, homosexual, bisexual etc ) have to be overcome by a spiritual aspirant. A heterosexual person does not have any special advantage over homosexual person. The Swami actually tried very hard to get Isherwood to become a monk. even though he knew that Isherwood was a homosexual. Isherwood even tried to live a celibate life for 6 months but failed. – Pradip Gangopadhyay Mar 14 '17 at 11:21
0

Amara Das Wilhelm (of GALVA108.org) describes the various kinds of homosexual males and females and also the causes of human sexuality and gender in ancient Hindu/Vedic society in his book "Tritiya-Prakriti: People of the Third Sex: Understanding Homosexuality, Transgender Identity, and Intersex Conditions Through Hinduism." :

Homosexual men:

The Five Types of Kliba [Homosexual men]

In a chapter of the Sushruta Samhita (3.2) discussing the conception of progeny, five types of kliba are listed and described as follows:

1) Asekya—he is aroused only by swallowing a man’s semen.

2) Saugandhika—he is aroused only by smelling the genitals of others.

3) Kumbhika—he takes the passive role in anal sex.

4) Irshyaka—he is aroused only by the jealous feelings of seeing others in the act of sexual union.

5) Shandha—he has the qualities and behavior of a woman.

The Sushruta Samhita is an ancient Vedic medical text put into writing sometime around 600 B.C. All five types of kliba are described as inborn, due to an equal “seed” conception caused by various conditions of the parents. The Sushruta Samhita distinguishes the shandha from the other four in that the latter are said to possess semen and male characteristics whereas the shandha is completely devoid of these. It also mentions that the first four types of kliba achieve erections through drinking the semen of other men (3.2.44-45) and describes a type of female shandha with the qualities of a man (3.2.43).

Homosexual women:

The Ten Types of Nastriya [Homosexual women, which is only the first two, the rest (besides 3) are mainly impotent and not necessarily homosexual]

Women who are impotent with men are mentioned less frequently in Vedic literature. Nevertheless, at least ten different types of nastriya or third-gender women can be found in various Sanskrit texts and are listed below.

1) Svairini—she engages in lovemaking with other women.

2) Kamini—she engages in lovemaking with both men and women. ["Kami" is the masculine i.e bisexual male]

3) Stripumsa—she is masculine in behavior and form. [Not necessarily homosexual]

4) Shandhi—she is averse to men and has no menstruation or breasts.

5) Narishandha—her womanhood is completely destroyed.

6) Varta—her female “seed” is afflicted in utero.

7) Sucivaktra or Sucimukhi—she has an extremely small, undeveloped vagina.

8) Vandhya—her menstruation is absent or suppressed.

9) Moghapuspa—her attempts to unite with the man are fruitless.

10) Putraghni—she has repeated miscarriages.

The svairini is described in the Kama Sutra (2.8); the kamini in the Bhagavata Purana (5.24.16); the stripumsa in the Mahabharata and various astrological texts; the shandhi, sucivaktra, vandhya and putraghni in the Sushruta Samhita (6.38); the shandhi, narishandha, varta, sucimukhi and putraghni in the Caraka Samhita (4.2; 4.4; 6.30), and the moghapuspa in various Sanskrit lexicons. The first three types are physically capable of bearing children whereas the remaining seven are infertile.

The causes of human sexuality and gender:

The Ten Causes of Gender

Both the Sushruta and Caraka Samhitas provide elaborate descriptions regarding how and why living entities take birth as male, female or third gender. Such descriptions can be summarized into the ten contributing factors listed below. In many cases, several or even most of these factors will be involved to some degree.

1) Samskara—previous life impressions.

2) Kama—desire.

3) Sukarma—good karma.

4) Vikarma—bad karma.

5) Sukra-bala—strength of “seed.”

6) Mithuna-vidhi—method of copulation.

7) Paurusha—the personal efforts of the parents.

8) Dosha—affliction.

9) Prakriti—nature.

10) Daiva—divine ordinance.

1) Samskara—previous life impressions. According to Vedic teachings, the living entity is eternal and experiences innumerable lifetimes until achieving final emancipation. Thus, every newborn person comes with a complete package of previous life impressions, desires and activities known as samskaras. Based on these, the living entity takes birth as male, female or third gender.

2) Kama—desire. Every living being has kama or innumerable desires as part of the previous life impressions or samskaras mentioned above. When the living entity desires to experience a lifetime as male, female or third gender, such a lifetime comes to pass.

3) Sukarma—good karma. When the living entity takes birth as male, female or third gender according to desire, such a birth is said to be the result of previous good deeds or sukarma. A birth due to sukarma is evident when the person is happy with the awarded birth and resides in a setting where he or she is treated kindly. Such a person is furthermore endowed with auspicious qualities such as beauty, good health, strength, wealth, talent, intelligence, good parentage, righteousness, renunciation, religiosity, and so on.

4) Vikarma—bad karma. When the living entity is forced to take birth as male, female or third gender against all desire, such a birth is said to be the result of previous misdeeds or vikarma. A birth due to vikarma is evident when the person is unhappy with the awarded birth and resides in a setting where he or she is treated harshly. Such a person is furthermore endowed with inauspicious qualities such as ugliness, ill health, weakness, poverty, lack of talent, foolishness, bad parentage, unrighteousness, excessive attachment, irreligiosity, and so on.

5) Sukra-bala—strength of “seed.” According to the quantity and the quality of the parents’ “seed” at the time of conception, a child is conceived as male, female or third sex. When the father’s sukra or male sexual fluids predominate, a male is produced and when the mother’s sonita or female sexual fluids predominate, the child will be female. If both are equal, the offspring will be of the third sex. Such equal “seed” conceptions are further distinguished as follows: When the “seed” is exactly equal and afflicted, the child will be sterile or have both male and female physical characteristics; when the “seed” is mostly equal but slightly more in terms of the male or female, a third-gender boy or girl will be born respectively, and when the “seed” is mostly equal due to the profuse quantity and strength of both parents, a bisexual child is born. Thus, according to the bala or strength of the parents’ sukra and sonita, various types of male, female and third-gender offspring are produced.

6) Mithuna-vidhi—method of copulation. According to Vedic science, the mithuna-vidhi or method of copulation can also determine a child’s gender by affecting the parents’ “seed” and attracting specific types of living entities to the womb. When upasriptaka or normal copulation is employed, the child will be either male or female but if citrarata or exceptional copulation is engaged in, a third-gender child will likely be the result. Such exceptional methods of copulation are further distinguished as follows: When the parents assume the purushayita or “woman on top” position, the offspring will be a male or female shandha who behaves like the opposite sex; when the wife assumes a complicated position during intercourse and the husband’s semen is weak, the child born will be a vakri with a deformed male organ; when the wife performs oral sex on her husband prior to intercourse and a son is conceived, that boy will be a mukhebhaga who performs oral sex on men, and if the husband performs oral sex on his wife prior to intercourse and a daughter is conceived, that girl will be a svairini who makes love to women. Thus, according to the parents’ mithuna-vidhi or method of copulation, various types of male, female and third-gender offspring are produced.

7) Paurusha—the personal efforts of the parents. Parents generally desire heterosexual offspring—especially sons—and Vedic texts offer many helpful practices to assist them in this regard. The parents should keep good sexual health, take invigorating tonics, refrain from overindulgence, assume the upasriptaka or “man on top” position during intercourse, follow proper timing, observe prescribed rituals, consult astrologers, propitiate the gods and so on. At the time of conception, the consciousness of the parents should be peaceful and pure; they must have passion but not excessive lust, anger or detrimental feelings such as jealousy. In this way, the parents should apply personal effort or paurusha to conceive the offspring they desire.

8) Dosha—affliction. Due to previous misdeeds and despite the best efforts of the parents, various afflictions or doshas can arise that result in the birth of sterile or malformed offspring. The word dosha refers to afflictions caused by some imbalance or aggravation of the three bodily substances known as vata, pitta and kapha (also called doshas). When afflictions occur in the sex organs, reproductive fluids, hormones, chromosomes or genes of either the parents or embryo of any sex, offspring are consequently born sterile or sexually malformed to various degrees.

9) Prakriti—nature. When all of the above considerations are taken together they result in the aggregate factor known as prakriti or nature. The workings of material nature are subtle and mysterious yet grossly powerful. According to the stringent laws of prakriti, all living entities are forcibly born among the three genders in a series of countless lifetimes.

10) Daiva—divine ordinance. The ultimate factor in regard to cause of gender is daiva or divine ordinance. Indeed, the laws of nature work according to God’s will and cannot be overruled. It is therefore daiva or divine ordinance that ultimately determines which of the three genders a living entity assumes. The various supernatural causes such as being cursed or blessed by a demigod or saintly person are also included within this category.

Regardless of one's gender and sexuality, Brahmacharya (celibacy) is necessary for those on the spiritual path.

  • 1
    "Kliba [Homosexual men]" - klIba means impotent, not homosexual. – sv. Dec 15 '18 at 2:14
-1

This is a subject which does not have a black and white answer. There are texts such as the Garuda Purana (as mentioned by the other answer) which illustrate the "sin" of homosexuality, but there are also many texts which illustrate gay, lesbian, transgender life as expressions of "Tritiya Prakriti" or the "third gender".

I came across this website recently (below) which illustrates the Vedic idea very clearly :

http://www.galva108.org/#!TritiyaPrakriti-People-of-the-Third-Sex-1/cu6k/098C3AAD-92BC-4F13-91FB-550C133537CD

Rather than outline the details of the arguments, it may be good to just go to the website itself. It illustrates the origins, names and characteristics of the Vedic interpretation of gay, lesbian, transgender roles. Obviously the Kama Sutras (at least 5,000 ago) and the Khajuharo temples illustrates gay roles, but it should also be noted that there are examples throughout the Itihas, Puran (Mahabharat, Srimat Bhagavatam, etc.) and countless examples of God's, Gandharvins, and enlightened heroes who exhibit dual genders and gay/lesbian activities.

How does one reconcile what the Garuda Purana and some Smritis say with what is written in so many other aspects of the Vedic Literature? There are many rules for Brahmins, twice born, those following certain vows, etc. which strict sexual laws pertain to. But this is not to be laws for all people.

The fact that Ardhanarishwar (half male and half female aspects of Shiva /God) exists, or that Ayapan was born from Shiva and Vishnu (Mohini), makes one realize just how profound the Vedas are. All possibilities exist in Conscousness. Different people will be born with different Prakritis and have a devotion to different aspects of God.

This is why there are so many expressions of One Brahman in Vedic Science and so many castes and paths of life.

Ekam sad vipra bahudha vadanti (Upanisads) The truth is one, but the wise know it by many names.

In order to know the answer to the question it's important to see the caste, stage in life, and goals in life. The effect of everything is known and understood in terms of action (karma) and understanding the context. For this reason it is explained differently in different aspects of Veda.

Another good website which deals with this is : http://history-of-hinduism.blogspot.in/p/homosexuality-and-hinduism.html?m=1

It looks at the different aspects of Vedic Literature and how it understands homosexuality differently depending on time and circumstance.

It makes sense that Vedic thought would encompass/incorporate all visions and perspectives of God as well as an understanding of the appropriateness of time and place for everything - - including the resulting effects.

  • 5
    With all due respect to your thoughts, give me a single quote from any authentic text which supports all this (so called vedic thinking) and acceptance of homosexuals. – Yogi Jan 17 '16 at 18:13
  • You asked about Hindu and Vedic Scriptures. Do you want me to quote tests that call it a sin (such as in Manu Smriti)? Or to quote behaviors of gay, lesbian or transgender (such as in Itihas , Mahabharat or Kama Sutras, etc.)? – Digityogi Jan 18 '16 at 3:27
  • Your answer claims that Veda's are supporting these people as third gender, I want a single quote from any of the dharma shastras , puranas, itihas, or vedic samhitas, that support your claims, since homosexuality is according to my perception greatest sin in name of lust – Yogi Jan 18 '16 at 4:29
  • Interesting that you posted this as a "question" but it seems you already felt you had the answer and you just wanted to prove a point. I can come up with quotes... But I have a question for you : is there anywhere that shows that heterosexuality is advocated? (I know that it sounds crazy to ask, but I don't know whether the act it self is ever actually claimed as dharmic leading to "moksha" – Digityogi Jan 18 '16 at 4:34
  • 1
    @Yogi I'm not sure whether the notion of transgender even existed. The Manu Smriti and other texts mention the notion of a third gender, but it's not clear to me if that notion refers to hermaphrodites, sodomites, transgendered people, or something else. In any case, Hindu scripture definitely says that intercourse between two men is a sin. – Keshav Srinivasan Jan 20 '16 at 19:41
-1

To be precise as per the question I should answer this being a vedic believer as Rickross answered they are hindu scriptures but hindus believe differently and they are always free to chose what they believe and vedic way is one of the way in hinduism now to be precise there is nothing that quotes homosexuality in vedas as such i.e. Atharva Veda, Rig Veda , Sama Veda and Yajurv Veda but traditionally homosexuality was accepted and especially transgenders were given high regards and were respected highly for what they were. If you read vedas and you read manusmriti you will realise that there are very evident differences between the two as you see vedas strictly believe there is only one god and idol worship is not allowed while manusmriti mentions several gods again and again. Note that in vedas there is no text against homosexual.

Duties of Wife and husband towards each other (from Vedas)

Wife's Duties

(1) AtharvaVeda mantra 1/14/1 – A good wife should establish herself permanently in her husband’s house just as mountain firmly establishes itself on ground.

(2) AtharvaVeda mantra 3/25/1- Wife should long to be in company of her husband.

(3) AtharvaVeda mantra 3/25/5- wife should be attracted towards the loving attitude of her husband and should always remain sincere to her husband.

(4) AtharvaVeda mantra 3/25/6 – wife should discover so much love and affection in her husband’s house that she should not remember her parent’s house at all.

(5) AtharvaVeda mantra 3/30/2 – wife should conduct herself sweetly towards her husband.

(6) AtharvaVeda mantra 4/38/1 – main qualities of wife: (a) Should have conquered sensuality (b) hardworking (c) possessing best behavior (d) striving to maintain home in best way.

(7) AtharvaVeda mantra 4/38/2 – (a) Preserves and increases husband’s money (b) Spends portion of husband’s earnings on Yajya. (c) She is always working hard.

(8) AtharvaVeda mantra 4/38/3- (a) She does all household jobs with zeal and enthusiasm. (b) Elevates the house in a very mature way. (c) Ensures that there is no shortage of milk and milk products in the house. (d) Conserves the household earnings.

(9) AtharvaVeda mantra 4/38/4- (a) She remains happy (b) Does not get effected by sorrows and anger (c) Makes every one happy with her good behavior.

(10) AtharvaVeda mantra 4/38/5- (a) Toils hard from sunrise to sunset. (b) Does her work in the light of sun and does not confine herself to dark rooms devoid of sunlight.

(11) AtharvaVeda mantra 6/8/1 – wife should be dependent on husband just as a creeper completely depends on the tree.

(12) AtharvaVeda mantra 6/8/3 -wife should never even think about separating from her husband.

(13) AtharvaVeda mantra 7/47/2- wife should remain healthy, possess expertise in household jobs, should be God fearing and remember God’s name and possessing divine qualities.

Duties of Husband

(1) AtharvaVeda mantra 1/34/5 – the sweet and loving behavior of husband should make the wife to inculcate love and affection towards him.

(2) AtharvaVeda mantra 2/30/4 – husband should not hide anything from the wife. In this way he shall win over her heart.

(3) AtharvaVeda mantra 5/25/6- he should lead a disciplined, pious life.

(4) AtharvaVeda mantra 6/9/2 – husband should try to win over his wife with his love.

(5) AtharvaVeda mantra 6/81/1 – husband should lead a disciplined life and should be capable of earning money to sustain his married life.

(6) AtharvaVeda mantra 6/89/1 – husband should respect his wife and consider his duty to protect the honour of his life.

Common duties

1). Husband and wife should share everything in common. This sharing leads to their long life- AtharvaVeda mantra 2/30/2

2). AtharvaVeda mantra 6/11/1- wife should possess serene/calm nature and husband should be hard working, possessing strong body. This leads to generation of brave children.

3). AtharvaVeda mantra 6/42/1- husband and wife should be completely devoid of anger and should work together to accomplish house hold tasks.

4). AtharvaVeda mantra 6/89/2- there should be perfect compatibility between husband and wife.

5). AtharvaVeda mantra 6/36/1- husband –wife should loving gaze at each other and their faces should reflect happiness.

6). AtharvaVeda mantra 7/37/1- husband should never think about females other than his wives and wife should dress up decently and sensibly covering all body parts.

7). AtharvaVeda mantra 7/38/1 – wife should firmly hold that she shall never be away from her husband’s house and this firm conviction prevent the husband from being attracted towards other females.

https://www.quora.com/What-are-the-view-of-Veda-on-marriage-and-responsibility-after-marriage

this is the illustration of what is the vedic take on marriage and resposibility this can also be applied to homosexuality because vedas never differentiated between people born homosexual so there is nothing against them in that.

  • 1
    This does not provide an answer to the question. To critique or request clarification from an author, leave a comment below their post. - From Review – CR241 Dec 14 '18 at 0:57
  • i think this gives a proper answer to the question because the question explicitly asks reference from vedas and manusmriti is not vedas or vedic text i answered the question by taking reference only from vedas giving answer based on manusmriti actually creates confusion and if the question was to be asked on hinduism it would have been right to answer it based on manusmriti – Atharva Pandey Dec 14 '18 at 21:41
-2

I don't think so, Homosexuality is allowed in Vedic Dharma, its may be written that have an existence but its a Sin. It's against the Purusha and Prakriti coz which denies progeny. Rest upon expert's view. Even going to another wife is a Sin and there is a huge punishment given in Garuda Purana.

You can refer to this link

http://archanavedantam.blogspot.in/2009/07/punishments-for-ur-sins-garuda-purana.html

Some of the information contained in this post requires additional references. Please edit to add citations to reliable sources that support the assertions made here. Unsourced material may be disputed or deleted.

  • 1
    Interesting. This Garuda Purana was the basic premises of movie Anniyan. Isn't it possible that, homosexuality might be a punishment in itself while one's time on earth? – iammilind Oct 3 '15 at 1:09
  • 5
    why exactly did you refer me that link? I mean there is no relevant punishment for homosexuality in that link. – Yogi Oct 3 '15 at 18:56
  • 1
    Blogs isn't valid source to cite. You should cite some reliable/authoritative sources.. – Paṇḍyā Mar 22 '17 at 12:04
-3

Sri Sri Ravi Shankar talked about this recently:

Homosexuality has never been considered a crime in Hindu culture. In fact, Lord Ayyappa was born of Hari-Hara (Vishnu & Shiva). It is not a crime in any Smriti. Everyone has male & female elements. According to their dominance, tendencies show up & may change. Nobody should face discrimination because of their sexual preferences. To be branded a criminal for this is absurd.

  • 8
    Sri Sri Ravishankara is not authentic vedanta Acharya to comment on vedic matters. Lord Ayyappa is child of Shiva (as male) and Shri hari Vishnu' s incarnation Mohini (as female) not both as male. – Yogi Apr 20 '16 at 15:08
  • 4
    The reason for Downvote is not Sri Sri Ravishankar or Yoga/ Samkhya Philosophy, the main reason is you saying that Shri Hari and Lord Shiva produced a child Homosexually, and there is no scripture to support your answer, the main policy of this site is to cite sources with your claims. Even if you consider union of Shri Hari and Lord Shiva then there is no scripture to prove that they had homosexual Relationship. en.wikipedia.org/wiki/Ayyappan – Yogi Apr 20 '16 at 15:16
  • 5
    @AmitSaxena why do people cite story of Harihara to support homosexuality? Clearly, it was Mohini, female energy of Vishnu which united with Shiva. Where did homosexuality come here? According to Shaiva philosophy, nature itself is union of Supreme Purusha (Shiva) and Supreme Parkriti (Shakti). Ganapati was beheaded by Shiva just to his pass his male energy via Trishul and thus Ganesha was formed. Seed of Shiva passed through all this prakriti (personified as Supreme Devi) and it was transformed to Kartikeya. – The Destroyer Apr 20 '16 at 15:29
  • 2
    @AmitSaxena Even Soul is Purusha which is sentient and prakriti is insentient and sperm (which has soul) makes insentient egg sentient. So, as progeny is main reason for marriage and sexual intercourse, how homosexuality can even be accepted with above logics? – The Destroyer Apr 20 '16 at 15:29
  • 4
    @AmitSaxena no hate for Homosexuals but for Homosexuality. – The Destroyer Oct 9 '16 at 5:50

You must log in to answer this question.

Not the answer you're looking for? Browse other questions tagged .