Ancient Hindu Texts Replete with LGBTQ Themes

RAINBOW CORNER

The homoerotic subtext, along with the other aforementioned instances and characters, function within a particular worldview that accepts gender and sexual diversity and weaves it into the story of the epics and other ancient writings as something that frequently happens or is done. There is hardly much direct discussion of homosexuality in Hindu traditional literature, yet there are several allusions and narratives that imply the LGBTQ were present in early Hinduism. In classical writings.

Hindu mythology has exhibited aspects of gender diversity and non-heterosexual sexuality through developed heroes and occurrences. It demonstrates that it opposed sexual norms and the widely accepted gender binary when viewed in the perspective of the current anti-homosexual laws, which are based on colonial laws. Changes in sex, homoerotic encounters, and intersex or third-gender figures are frequently depicted in the epics, the Puranas, and local folklore, albeit more discreetly than explicitly. While the reproductive connection between man and woman has always been honoured, homosexuality and LGBT themes have been documented through ancient literature and folk tales, art and performing arts alike.

Essentially because gender is often seen as an idea, a belief, a conviction, the sweep and scale of which can be seen through the diverse characters, each extraordinary and unusual. Numerous instances of deities changing their gender, appearing in multiple genders at different times, or combining to create androgynous or hermaphroditic entities may be found in Hindu mythology. To promote sexual congress, gods alter their sex or appear as an avatar of the opposing sex. Through the deeds of the gods, the effects of curses or blessings, or as a result of reincarnation, non-divine beings also experience sex changes. Numerous instances of same-sex interactions that serve non-sexual, sacred purposes through sexual activity can be found in Hindu mythology. The gods occasionally forbid these interactions, but they also occasionally give them their blessing.

For instance, Mohini is the only female avatar of Vishnu, who exhibits gender variability, in one case even becoming pregnant (Vishnu as Mohini and the Preserver even procreates with Shiva, the designated Destroyer to give birth to Lord Ayyappa) Each time Vishnu, in his position as the guardian of the universe, took the feminine form of the celestial enchantress Mohini, the world got saved.

Another example is that of Aravan, a transgender community deity. In the Mahabharata, Vishnu takes on the form of Krishna and marries Aravan/Iravan, the son of Arjun and the Naga princess Uloopi. Aravan, who was chosen to be sacrificed in order to help the Pandavas win the battle of Kurukshetra, had one final wish: he does not want to pass away alone. Since no one wants to propose to Iravan, Krishna assumes the shape of Mohini, marries him, and is thereafter regarded as Iravan's widow. This folktale elaborates on the idea that Aravan is currently regarded as the patron deity of some transgender communities in the nation.

Androgynous Lakshmi-Narayan and Ardhanarishvara is yet another example.

Shiva is frequently seen as the pinnacle of masculinity, but in his Ardhanarishvara form, he is a hybrid of Shiva and his wife, the goddess Parvati. To demonstrate how the inner masculine and feminine can coexist and come together, Parvati wanted their physical forms to be linked literally in order to share Shiva's experiences. Lakshmi, the goddess of wealth and prosperity, and Vishnu, her husband Vishnu, are united in a similar way to create the androgynous or hermaphrodite Lakshmi-Narayan.

We also have Shikhandi, man and woman.

Shikhandi, the warrior in the Kurukshetra war was born Shikhandini, the daughter of King Drupada. She is brought up as a son by Drupada and is rumoured to be Amba reincarnated to exact her vengeance on Bhishma. One tale has a young Shikhandini seeing the garland of perpetually flowering blue lotuses hanging from the palace gate and wearing it around her neck. For fear of provoking Bhishma's wrath and turning against him, Drupada panics and exiles his daughter. After performing penance in the woods, she changes into Shikhandi, a guy. In a different tale, she marries the princess of Dasharna, who learns of the union and informs her father that her husband is a woman. Shikhandini flees to the forest and meets a Yaksha who exchanges genders. He adopted the name Shikhandi and lived as a man up to the Mahabharata war, where he was slain. In some versions of the narrative, Shikhandi becomes a eunuch as a result of the sex swap. Regardless of gender, Shikhandi is regarded as a valiant warrior who put Bhishma to death.

Consort of the Moon God, Agni.

There are various instances of homosexual or bisexual conduct not always for getting sexual pleasure. The male Moon deity Soma and the female Svaha are both married to the fire god Agni, who plays a receptive role in their union. A fascinating part of this tale, as promoted by the ancient rishis, was that a child's gender was determined by two elements: fire (agni for the sun) and water (soma for the moon).

Surrogacy themes

Similarly, the gods of intimacy Mitra and Varuna, who both preside over the universal waters—Mitra is in charge of the ocean's depths, Varuna is in charge of the rivers and shores—are frequently mentioned together. Portrayed as icons of male affection, they are depicted riding a shark or crocodile together or sometimes seated close on a golden chariot drawn by seven swans. They are metaphorically linked to the two phases of the moon because the waxing and waning phases of the moon are Mitra and Varun, which stand for the same sex relationships. They (Rishi Agastya and Rishi Vashisth) are reported to have offspring through a yoni, with the apsara Urvashi, which is comparable to having children through surrogacy.

Ila, Budh, and gender reversal

Budh serves as a model for gender roles in addition to being the planet Mercury, which occupies an important place in Hindu astrology. When he learns that his wife Tara is expecting a kid with her lover Chandra, Rishi Briahaspati curses Budh, making him neither male nor female. Later, Budh marries Ila, who was also cursed to change genders every month for invading the Parvati and Shiva-only Sharavana grove. Their children later established the lunar Chandra-vamsa, dynasty of kings in the Mahabharata.

Arjuna's genderfluidity and the Bhagiratha narrative

When he rejects Urvashi, the apsara also curses Arjuna, and the Pandava prince is forced to spend the next year in exile as the eunuch Brihannala, the princess of the Matsya kingdom's Uttara's dance instructor. Ganga is credited with being transported from heaven to Earth as a river by King Bhagiratha. He was born to two mothers, the widowed queens of King Dilipa, and his birth was regarded as fortunate and accepted by society.

The homoerotic subtext, along with the other aforementioned instances and characters, function within a particular worldview that accepts gender and sexual diversity and weaves it into the story of the epics and other ancient writings as something that frequently happens or is done. There is hardly much direct discussion of homosexuality in Hindu traditional literature, yet there are several allusions and narratives that imply the LGBTQ were present in early Hinduism. In classical writings, homoeroticism is frequently concealed by adherence to rigid gender norms. The absence of Sanskrit terms for contemporary notions (such as homosexuality), despite the existence of words for particular same-sex sexual behaviours, further hinders critical inquiry.