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Please improve this section by adding secondary or tertiary sources. July Learn how and when to remove this template message Hindus have many sacred texts and different communities give special importance to different texts. Even more so than in other religions, Hindus also foster disparate interpretations of the meaning of various texts. In general they are portrayed as effeminate men, often cowardly, and with no desire for women. Modern readers often draw parallels between these and modern stereotypes of lesbiangaybisexual and transgender sexual identities. Readings from Literature and History, for the first time compiled extracts from Indian texts, from ancient to modern times, including many Hindu texts, translated from 15 Indian languages.

In their accompanying analytical essays, they also demonstrated that Hindu texts have discussed and debated same-sex desire from the earliest times, in tones ranging from critical to non-judgmental to playful and celebratory. Mythologist Devdutt Pattanaik summarizes the place of homosexuality in Hindu literature as follows: In his book, Tritiya-Prakriti: People of the Third Sex, Vaishnava monk Amara Das Wilhelm demonstrates how ancient expressions of Hinduism accommodated homosexual and transgender persons much more positively than we see in India today: At the Lakshmana temple in Khajuraho CEa man receives fellatio from a seated male as part of an orgiastic scene.

The Kama Sutra is the earliest extant and most important work in the Kama Shastra tradition of Sanskrit literature. The author acknowledges that these relations also involve love and a bond of trust. The author describes techniques by which masculine and feminine types of the third sex tritiya-prakritias well as women, perform fellatio. Such homosexual men were also known to marry, according to the Kama Sutra: In the "Jayamangala" of Yashodhara, an important twelfth-century commentary on the Kama Sutra, it is also stated: In a famous commentary on the Kama Sutra from the 12th century, Jayamangala, explains: She makes love with her own kind.

She strokes her partner at the point of union, which she kisses. The Sushruta Samhita, for example, a highly respected Hindu medical text dating back to at least B. It also states that men who behave like women, or women who behave like men, are determined as such at the time of their conception in the womb. It states that the child born of such a union will be "boneless. Other texts list the various types of men who are impotent with women known in Sanskrit as sandha, kliba, napumsaka, and panda.

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The Sabda-kalpa-druma Sanskrit-Sanskrit dictionary, for instance, lists twenty types, as does the Kamatantra and Desviggacion of Vacaspati 14th century. The Narada Smriti similarly lists fourteen different types. Included among the lists are transgender people sandhaintersex Desvirgacion anal ana,Dsevirgacion three different types of homosexual men mukhebhaga, kumbhika and asekya. Such texts demonstrate that third-sex terms like sandha and napumsaka actually refer to many different types of "men who are impotent with women," and that simplistic definitions such as "eunuch" or "neuter" may not always be accurate and in some cases totally incorrect. In his article Homosexuality and Hinduism, Arvind Sharma expresses his doubt over the common English translation of words like kliba into "eunuch" as follows: Heterosexual vaginal sex is proposed as the norm by this text and legal issues arising from deviation there from are punishable by fines and in extreme cases by capital punishment.

Homosexual acts are cited as a small offence punishable by a fine. There are lyrical undertones suggestive of the intimate relationship they had.

But since there are no explicit representation, one can only postulate a possibility. There are an estimated half million crossdressing "eunuchs" in modern-day India, associated with various sects, temples and Annal deities. Hijra South Asia The most well-known third-gender group in India is perhaps the hijra of northern India. The anao is the only sect that practices castration, a custom introduced during Muslim rule Desvirgacion anal the tenth century A. Male castration is not recommended in the Vedas and is not a Desvirgaacion Hindu practice. The hijras of India, as follows: Sinha's study of hijras in Lucknow, in North India, acknowledges the hijra role as performers, but views the major motivation for recruitment to the hijra community as the satisfaction of the individual's homosexual urges The Aravani or Ali[ edit ] Aravanis — the "brides" of Aravanmourn his death The most numerous third-gender sect estimated atis the aravani or ali of Tamil Nadu in southern India.

The aravani worship the Hindu god, Aravanand do not practice any system of castration. The jogappa are connected with the goddess Yellamma Renukaand include both transgender people and homosexuals. Both serve as dancers and prostitutes, and they are usually in charge of the temple devadasis maidservants of the goddess who similarly serve as dancers and female courtesans. Large festivals are celebrated at these temples wherein hundreds of scantily-clad devadasis and jogappas parade through the streets. The jogappa do not practice castration. Some of these scenes involve same-sex sexuality: Khajoraho scene where one man reaches out to another's erect penis Khajoraho scene of three women and one man.

A sculpture at the Kandariya Mahadeva temple in Khajuraho portrays a man reaching out to another's erect penis. An orgiastic group of three women and one man, on the southern wall of the Kandariya Mahadeva temple in Khajuraho. One of the women is caressing another.

At the Rajarani Temple in BhubaneswarOdishadating from the ansl or 11th century, a sculpture depicts two women engaged in oral sex. A 12th-century Shiva temple in Bagali, Karnataka depicts a scene of apparent oral sex between two males on a sculpture below the shikhara. At Padhavli near Gwaliora ruined temple from the 10th century shows a man within an orgiastic group receiving fellatio from another male. An 11th-century lifesize sandstone sculpture from Odishanow in the Seattle Art Museum, shows Kama, god of love, shooting a flower tipped arrow at two women who are embracing one another.

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