Hinduism and Being Pro-Gay

    Even a cursory look at the news, one could note that those opposed to gay rights are often drawn from religious sects: fundamentalist Christians, Muslims, Sikhs, and others. (Ironically, lefties that show up to support anti-Islamophobic rallies, will be at cross purpose at gay rights events.) Though Hindus tend to keep a low profile in Western countries, it is disappointing that generally in India—the geographic heartland of Hinduism—they have spurned gay rights.

    There is no Ten Commandments in Hinduism, and no specific prohibition against gay behaviour. So on what basis do Hindu elites base their anti-gay sentiments? Probably it is more of a traditional and cultural element mixed up with Hindu theology. Being gay is not normative and does not belie traditional families (man and women etc.). Since Hinduism is generally inclusive—there is no tradition of conversion—as they believe that “all boats lead to the ocean,” it is sad to see them fall in with other religions-minded. 

    Further, as we know that being gay is generally not a choice, but a biological given, it would be absurd to condemn someone for their sexual orientation anymore than if one is left- or right-handed (or ambidextrous). When I was in high school, my friends were active in a variety of movements (animal rights, environmental, labour, feminist, and so on), but gay rights was not one of them; it was only something I learned about later, in university. It is, thus, a matter of education.

    Generally, Hindus believe that God exists in all things, hence both in gays and straights. They have a reverence for all of life, having an “Live and Let Live” philosophy. It is well known that they are largely vegetarian, respecting the life of animals.

    So how should Hindus view gay rights within their philosophical framework? In Hinduism, there are thought to be four different stages (ashramas) of life. According to Hindu scriptures: the student phase (brahmacharya); the householder phase (grihastha), which involves us with the accumulation of wealth (artha) and desire (kama); the hermit phase (vanaprastha); and the wandering-ascetic phase (sannyasa), where someone renounces the world in search of God.

    Gay marriage would fall within the householder phase of Hindu life, where one is accumulating wealth and fulfilling desires. There is no reason that a gay life could not be any less appropriate than a straight one. The problem, from the Hindu point of view, is not being gay or straight but desire more generally, which involves entanglements—and medley of attachments—with the illusory world. The goal of life is to be free from the cycle of birth and death and not be born again.

    Just as one can go astray in striving for money, status, and a plethora of other addictions (drugs, gambling, pornography and so on) and make one lose one’s senses, leading to self, and other, destruction. Instead of being free of maya one becomes further lost in it. Again, the problem is not being gay or straight, but desire. However, since there is a place for desire in the Hindu human life cycle, here one could be gay or straight—and a respectful member of the society (samaj). Many of the Hindu elites of the day are wrong about Hinduism. Hindus should be pro-gay.