Srimad Bhagavatam Commentary

The Vedic literature is supreme and it is therefore no surprise that it offers a very deep understanding of gender categories and sexual orientation. In this verse from the Srimad Bhagavatam it is clearly stated that there are three states of gender identity: female, male and “none of both” (nobhayam) which Srila Prabhupada translated here as neutral eunuch. In other places he refers to the latter also as the “in-between” gender (e.g. Srimad Bhagavatam 10.1, notes).

The actual meaning of the Vedic gender approach has been layed out in complementary Vedic scriptures where it is clearly stated that there is a third gender category. It is mentioned in nearly all of the Vedic scriptures including the Puranas, medical texts, astrological texts, etc. Specific definitions can be found in the Caraka Samhita (4.2; a Vedic medical text), Sushruta Samhita (3.2; a Vedic medical text), Narada-smriti (12.8-18; Dharma Shastra), Kamatantra (Kama Shastra) and Smriti-Ratnavali (a medieval Dharma Shastra summary) as well as in various Sanskrit dictionaries and lexicons such as the Amarakosa and Sabda-Kalpa-Druma. Therein reference is made to “eunuchs” as tritiya prakriti, a category which actually comprises all those persons that are physically and/or mentally not exclusively defined as male or female. This means all bisexuals, homosexuals, intersexuals, transexuals and asexuals are part of this third gender.

Many of the Dharma Shastra texts like Manusmriti, Narada-smriti, Yajnavalkya-smriti and the four major Dharmasutras state that the third gender should be at least minimally maintained by their family members since they do not (generally) have children (Manusmriti 9.202). The Artha Shastra also confirms this (3.5.30-32). The Vasistha Dharmasutra further mentions that the king should maintain third-gender citizens with no family members (19.35-36). The Artha Shastra also prohibits the vilification of third-gender men or women (3.18.4-5). Besides these references, there is the example (in the Mahabharata) of Maharaja Virata protecting Brihannala as a guest in his city. Therefore it can be argued that from the point of view of Vedic scripture the third sex is a constant part of human society which requires and deserves protection instead of exclusion and discrimination.

Consequently Vedic society offered special protection to this group and established specific city districts for third gendered people, amongst other protections. Suitable jobs were also specifically reserved for them in conjunction with a set of rules which are found to be less restrictive. According to Vedic astrology the individual´s charts would indicate the third gendered to have spiritual talents and therefore third gendered children were often trained to live as lifelong celibates and assume the role of priests later on.

In India today it is seen that because of their spiritual talents, the boons of the third gendered are welcomed and their curses are feared. Because of their generally not being engaged in family life, and therefore less entangled in material activities, they are considered semi-saintly which makes their blessings and curses especially respected.

In Vedic scriptures like the Srimad Bhagavatam and within Vedic society in general a very advanced understanding of gender is found. Only in recent years, for example, has the modern scientific world discovered the intricacies of intersexuality whereas the Vedas have categorised and analysed this gender category thoroughly a long time ago. This is just another proof for the timeless wisdom of India´s Sanskrit literature.

Unfortunately the pure teachings of the Vedas have been watered down over the ages mostly by external influences from Muslim and British occupiers, to such an extent that today not only traditional Hindus but even Vaishnavas from Western backgrounds are propounding homophobic views not found in Vedic philosophy.

It is important for any spiritualist to understand that attachment and aversion are two sides of the same coin of material identification and are to be transcended in order to accept Krishna, His creation and His scriptures as they are. We are not in the position to judge wheter Krishna´s creation is legitimate or not. Our only duty is to make Krishna available to all living entities that are ready to accept Krishna´s holy name.

Lord Caitanya opened the treasure house of unlimited love of Godhead for everyone. We should be careful not to consider ourselves as the only beneficiaries of Sri Caitanya Mahaprabhu´s causeless mercy and thus block His stream of love of Godhead that reaches out to everyone. We should therefore give the gift we have received wholeheartedly to everyone who would accept it.

Homophobic views deny the Vedic understanding of gender complexity and should consequently be rejected as representative of non-Vedic, foreign influence.

The essential point of this verse, however, is to understand that whatever body we have is a manifestation of the external material, illusory energy. The true identity of the soul is to be an eternal part and parcel of Krishna. The spirit soul is part of Krishna´s higher, spiritual energy and therefore eternal, full of knowledge and full of bliss (sat cid ananda). Bodily designations and material desires do not exist on that platform. To lift our consciousness from the material plane up to this original higher state of consciousness, Krishna-consciousness, is the only reason for and goal of human existence.

We should therefore engage all of our senses in Krishna´s service. In order to easily engage in His service Krishna designed the Vedic varna-ashrama-system which gives everyone a specific place and function in a spiritually oriented society. In conclusion one should understand and accept that there are four varnas, four ashramas and three genders. Everyone should be engaged in that system according to one´s respective nature.

Same-sex partnership rituals have been performed in the third sex community until today, even in Vaishnava lineages like the Sri Vaishnava sampradaya. The Vedas offer a variety of marriage and partnership ceremonies. The formal recognition of same-sex partnership is usually celebrated as Gandharva-marriage or friendship ceremony. For non-heterosexual devotees who want to live in the grihasta ashrama such a formalized and blessed partnership may be the legitimate way to practice bhakti-yoga while living in a relationship with another person. If this is the practice in traditional Vaishnava lineages in India then it should be perfectly acceptable for any modern Krishna movement in the West.

Interestingly we are witnessing increasing global inclusion of third gendered individuals in all areas of social life. As Vaishnavas we should welcome this development as a sign of the world coming just that much closer to the Vedic culture.