Vaishnavism and homosexuality

In the second of our series on faith and homosexuality, we take a look at the all-inclusiveness and

Approximately two-thirds of all Hindus are Vaishnavas and, like other world religions, Vaishnava sects have recently been called upon to address traditional positions on homosexuality and gender differences. For readers who are unfamiliar with Vaishnavism, the faith is essentially monotheistic; adherents worship a supreme, transcendent God with unlimited names such as Vishnu, Krishna, Rama, Narayana, etc. They follow scriptural texts known as the Vedas and are typically vegetarian. Recent expressions of the faith, such as Chaitanya’s sixteenth-century Hare Krishna movement, de-emphasize the Hindu caste system to preach all-inclusiveness and special mercy to the fallen souls.

The historical approach to homosexuality within Vaishnava Hinduism is quite opposite from that of the Abrahamic faiths. Whereas the latter punished homosexuality harshly in ancient times but has since softened its stance, Hinduism has no history of persecuting homosexuals until after the arrival of Islamic and British (Christian) influence. Ancient Vedic texts mildly discourage homosexual behavior for brahmanas or priests but do not criminalize it for the common citizen. On the contrary, Vedic texts describe homosexual citizens serving as dancers, artisans, barbers, house attendants and prostitutes well within the purview of ancient Vedic society.

This comes as a surprise to many Hindus who are at present accustomed to condemning homosexual people and excluding them from both family and society. It has also become a custom among Hindus to force gay and lesbian offsprings into opposite-sex marriages, even though this is expressly forbidden in religious codebooks such as the Narada-smriti. Vedic medical texts like the Sushruta Samhita declare homosexuality to be inborn (discussing it only in chapters on embryological development) and texts concerned with human sexuality (the Kama Shastra) refer to homosexuals as a “third sex” (tritiya-prakriti) with both masculine and feminine natures. Thus, while Abrahamic faiths have been forced to abandon ancient codes and beliefs in order to accommodate gays in modernity, Vaishnavas need only abandon imported misconceptions and refer back to their ancient past.

The modern debate over homosexuality in Vaishnavism has only recently begun and gay-friendly organizations such as the Gay And Lesbian Vaishnava Association (GALVA-108) lag quite a bit behind their Judeo-Christian counterparts. While some Vaishnava sects and leaders do in fact fully accept gay peers and disciples (particularly in the West), too many still remain ignorant and homophobic. This has subsequently kept many gay Vaishnavas in the closet, afraid to come out to their family or co-worshipers and with some instances of gay suicide as well as gay-related “shame killings” reported.

My own personal experience as a gay Vaishnava, however, has been much less tragic and thus I am hopeful Vaishnavism will once again embrace gender-variant people. After converting and moving into a Hare Krishna ashram at the age of seventeen, I came out to my peers only a few months later and with no ensuing difficulties. Ultimately, essential Vaishnava teachings of all-inclusiveness, compassion and bodily transcendence should compel practitioners to overlook all bodily differences and embrace the soul of every being. This can be accelerated with a little education and sincerity on all sides.

Amara Das Wilhelm is a devotee of Lord Krishna, author of “Tritiya-Prakriti: People of the Third Sex,” and founding member of the Gay and Lesbian Vaishnava Association.

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Martin Sorrell: I support a second EU referendum

If the economy is not in great shape after two years, public opinion on Brexit could yet shift, says the WPP head.

On Labour’s weakness, if you take the market economy analogy, if you don’t have vigorous competitors you have a monopoly. That’s not good for prices and certainly not for competition. It breeds inefficiency, apathy, complacency, even arrogance. That applies to politics too.

A new party? Maybe, but Tom Friedman has a view that parties have outlived their purpose and with the changes that have taken place through globalisation, and will do through automation, what’s necessary is for parties not to realign but for new organisations and new structures to be developed.

Britain leaving the EU with no deal is a strong possibility. A lot of observers believe that will be the case, that it’s too complex a thing to work out within two years. To extend it beyond two years you need 27 states to approve.

The other thing one has to bear in mind is what’s going to happen to the EU over the next two years. There’s the French event to come, the German event and the possibility of an Italian event: an election or a referendum. If Le Pen was to win or if Merkel couldn’t form a government or if the Renzi and Berlusconi coalition lost out to Cinque Stelle, it might be a very different story. I think the EU could absorb a Portuguese exit or a Greek exit, or maybe even both of them exiting, I don’t think either the euro or the EU could withstand an Italian exit, which if Cinque Stelle was in control you might well see.

Whatever you think the long-term result would be, and I think the UK would grow faster inside than outside, even if Britain were to be faster outside, to get to that point is going to take a long time. The odds are there will be a period of disruption over the next two years and beyond. If we have a hard exit, which I think is the most likely outcome, it could be quite unpleasant in the short to medium term.

Personally, I do support a second referendum. Richard Branson says so, Tony Blair says so. I think the odds are diminishing all the time and with the triggering of Article 50 it will take another lurch down. But if things don’t get well over the two years, if the economy is not in great shape, maybe there will be a Brexit check at the end.

Martin Sorrell is the chairman and chief executive of WPP.

As told to George Eaton.

This article first appeared in the 30 March 2017 issue of the New Statesman, Wanted: an opposition