Durgadas explains that sexual prudism has no place in historical Hinduism.

The Issue of Hinduism and Sexual Prudishness

By Durgadas, Veda Kovid, R.A.P, AYT
Ayu. Clin, Ayu. Pharm, AMPKT, AMBT, ALC

(c) Durgadas (Rodney) Lingham / Arogya Ayurvedic Health Ltd. 
All Rights reserved. 

No part of this article may be copied or reproduced in any manner, except by direct permission from the author.

Reproduced from Author's Book, Arya Nyaya Rahasya 

In Hinduism today, we often see much religious homophobia, distaste towards sexuality and also extremes with regards to dress codes - despite that Hindu goddesses and Hindu women largely as a whole, traditionally, like many tropical climates, except some upper-caste women and stately queens, wearing an upper-garment - but mostly went around with bare breasts, which was never seen as a sign of sexual exploitation!

Ancient Greek and Rome was also much like this, before the later advent of influences of Central Asia and Persia, which included trousers. Even the ancient Egyptian women often loosly covered their breasts. In ancient cultures, there were no issues with sexual misconduct, except for those Semitic-inspired that had bans on such things, but also became the most historically aggressive and hypocritical (such as Islam)!

Hinduism’s conservatism regarding sexuality came in with the Islamic invasions and influences in India from the 12th-16th centuries and crystallized in the 18th Century under the British Empire and Victorian Conservatism. This was owing to the ideas of guilt and sin in Semitic faiths that was foreign in element regarding sexuality. 

The lay society as the kshatriyas or warriors were naturally inclined towards kama (desire) and raga (lust), owing to their rajasic nature within them.

We see this in the Khajuraho temples and the acclaimed Kama Sutra, where such practices as even bestiality and homosexuality,  even wild orgies among Yogis as well as kings are present and displayed (to the horror and shock of other "spectators" in the imagery), as well as other psychological barrier-transgressing phenomena, representing the transcendent nature of such things, as the headless goddesses as Lajja Gauri and Chinnamasta in India, as mere poetic symbols of the Self - or the killing of Indra's father by him and other unspeakable things in Rig Veda, such as eating dog's intestines! 

The Tantric Yogis such as Kanhapa Natha who taught the great sadhana or practice of Vajrayogini (Chinnamastaka), himself was subject to several negative experiences on the path, including his own relationship with the Dakinis. He also rejected his Gurus' words. The stories of Matsyendranatha and Gorakshanatha also reflect the play of the strange Gurus who fall into pits of materialism, only to help each-other out again, representing the journey of even the higher souls being subject to rebirth! (Scroll down for more - article continues)

The headless goddess, Chinnamasta, who teaches us to go beyond the ego-complex
as a form of self-sacrifice of the highest degree. 
 

The Puranas teach that even those in the higher causal worlds (lokas), as with the gatekeepers Jaya and Vijaya of Vishnu's Vaikunthaloka, were subject to curses and rebirth as demons. As also was Vishnu himself, who took avatar. It all represents that no embodied being and form is not subject to temporal fall in the world, even of the higher causal, which we must also transcend.

With regards to sexuality, in Tantricism, no sexual preference was rejected. The Purusha and Prakriti, the natural cycle of male-spirit and female-nature was required for reversal of opposites, but much depended also on transforming one's personal samskaras, regardless of sexuality. Thus, all groups and aspects were encouraged and allowed into the fold, to become, as it were, araga or "desireless"! First however, one has to undergo the reversal of opposites, fully embrace and then transcend them (becoming, as it were, asexual in nature!).

For the neophyte however and weaker, the path of purity and brahmacharya was the safer option. For vata types for example, they can often waste their energies and be subject to auto-immune disorders as a result. Some however were able to break through and transcend these spiritually and internally with Yoga practices.

The higher Yoga in Tantricism however was all about "shocking" the mind into breaking it's rigid barriers of the world of mithya or falsehood around it, which also meant social conditioning, rules, regulations and dogmas, which the Self transcended. Literally "scaring one of one's wits!", which implies, in actuality, the breaking of the barriers of the limitations of the mind-ego-body complex by shattering the ego itself, like bursting a bubble! Going beyond one's comfort zones into the territory of the unknown, which first must commence at the stages of human fear (bhaya) and overcoming them (state of abhaya or fearlessness) - namely embracing what the ahankara or ego fears most - duhkha (suffering) and mrityu (death)! For this reason, Tantrics refer the more wrathful and extreme terrifying forms of Shiva and the Devi - Bhairava, Mahakala, Sarabheshwar and Pratyangira, Kali, Chinnamasta, Bhairavi, Dhumavati etc.

The [mentally and psychologically] "inconceivable" was hence put forward for the mind to overcome and return to it's original 'sanity', which is not in mental stability as we know it in the mundane world, but the higher para-unmada (transcendental insanity) - that which lies beyond the mind in Shivachaitanya or Shiva-consciousness.

Preliminaries however included the tenets of Yoga philosophy, which aimed at keeping the mind pure. Yet, such techniques were also used to address insanity in Ayurveda as well, in different manners, which were also employed in Tantra, for gaining the Self.

Charaka (Charaka Samhita, Sutrasthana, XI.46, 54) states of these therapies in Ayurveda, that they are there to keep the mind freed of unwholesome objects (or from performing bad actions, further complicating the disease) and hence their employment in treatment (mano-nigraha - attempts to subdue the mind), which constitutes Sattvavajaya or psychological therapies - of which Daivavyapashraya, the "divine therapies" or spiritual therapies hence form an integral part of and are done along with Yuktivyapashraya, that is, rational therapies as diet, herbs and formulas for the mind. 

Yet, sometimes, as in tantra, shock-therapies were also given in various cases according to the specific mental derangement also.

Charaka thus states that opposite therapies according to the mental disorder (Sutrasthana, XI.46) should be adopted, which proves such "spiritual therapies" were mental distractions and psychological tools for also providing detachment of the mind, mental disorder etc. Charaka (Chikitsasthana, IX.96) also states that insanity can be avoided if one abstains from eating meats and wines or impure diets etc. and hence are seen as causative factors (nidanas) of various kinds of mental afflictions, especially those caused by bhutas or astral entities that plague our health as a result. This connects with the preliminaries for building the body's purity to handle higher energies in Tantricism and Hatha-Yoga, the energetic system of bodily transformation that worked in with it.

Yet, in Tantra, such barriers were clearly to be transcended. (Scroll down for more - article continues!)

Various practices as in the Viramargas and Vamamarga of Tantra were created for them in order towards a transformation or transmutation of this energy as an expression of nature’s creative energy or rajasic-shakti. These often started in the lower Vamamarga or Left-hand path, where the adept encountered unthinkable things and finally progressed towards the Viramarga - the path of the hero, which included sexual practices and symbolism, and finally ended in the Divyamarga, the path of the celestial, where all earthly bonds were severed.

We also cannot forget that Indian society wasn’t simply geared towards brahmacharya or celibacy, otherwise there would be no procreation! Even the stories of the Rishis tell us they often were forced to become aroused by the Gods and had children. We also have the science of vajikarana or aphrodisiacs that has come down to us in Ayurveda from ancient times, for the pursuit of martial bliss!

The Hindu view of Brahmacharya was not based on guilt and sin, but rather a view of preserving one’s ojas (vitality) and hence the various methods to avoid losing 
one’s vital bodily fluids. It was hence adopted by Yogis and monks for the purpose of maintaining strength and health or vitality in the body, as also under the militant (kshatriya) style Hatha-Yogis so they maintained strength while fighting. This forced brahmacharya is more rajasic in nature as it was used for outer purposes. More inner brahmacharya is used to direct one’s inner energies and shakti or ojas towards higher pursuits of stabilizing the mind and body and transforming the senses.

The more ojas we have in the body, the easier it is to control the mind and senses as in seated asanas for great periods, as the mind and body do no wonder. The more ojas or vitality a person loses or more activity they do, this increases the Vata (wind) in the body, causing movement (gati) and agitation of the mind and senses.

While the god Vishnu and his wife Lakshmi represent the quality of sattvas or purity, Lakshmi's lineage through the Bhrigus is more rajasic; her ancestors include Vena and Shukracharya (who became lord of material puruits and guru of demons) - Lakshmi herself giving birth to Kamadeva, the deity responsible for the sex-force of desire (kama) itself. In the Atharvaveda, hymns to kama is noted as a primal force and desire not something to run from.

Lord Shiva and Shakti in her forms as Uma, Parvati, Kali etc. are often engaged in sexual congress in a variety of forms. As Chinnamasta, she stands on the deity Kamadeva and his wife Rati in sexual union, representing the force of the Goddess that transforms the base-force - which is not one of evil, but one of Prakriti or nature itself - into one of transcendental purity (parasattvas), beyond, or rather, the pararajas, the force of transcendental passion and action, where the higher Purusha or self-being bound still by higher limitations beyond creations, can develop deeper viveka or discrimination to transcend even these para-causal limitations of which he is bound (known as the pancha kanchukas or five coverings - viz. kala -time, niyati - space, raga - passion, vidya - wisdom, kala - power) .

These are quite different reasons and ways of viewing sexuality than through the Victorian mindset, which has been superimposed upon modern Hindus and Swamis – which isn’t the traditional way of viewing it!

Issues such as homosexuality and lesbianism were also viewed more or less, with a rational and medical approach in ancient India. Sushruta Samhita (Sharirasthana - II.38-44) notes of various types of men who cannot get aroused by conventional methods and thus through more homosexual ones, including the kumbhika or one who can become aroused only through anal penetration and the asekya, who can only obtain an erection when performing oral sex on other males. According to Sushruta, this condition is due to the lack of semen from the father at the time of birth. The sandhika is yet another type that is more passive in heterosexual forms of sex and in addition has feminine features and qualities.

Here, the genetic traits are known to manifest in a female,  (Sharirasthana, II.43) if the mother behaves more as a male during the time of conception - thus giving rise to more "masculine" females. Such is also said to be due to foods, lifestyles etc. of parents, which comes out in the child - which again is based more on medical and genetic factors than anything else - which is how enlightened the ancient Hindus were regarding sexuality and viewing it, as we do today, unlike the modern distortions due to Islam and Christianity!

Likewise, Ayurveda considers the other genetic factor in diseases also, including Lesbianism. Charaka (Chikitsasthana, XXX.34) states that lesbianism is due to a genetic factor in which Vata afflicts the ovaries in the embryo, causing this condition. What is striking here is that there is a link, as modern science has shown a higher rate of Polycystic Ovaries among Lesbian as opposed to heterosexual women [1]. The common term used in the texts to describe genetic defects is bijadosha, which literally means "vitiation of the seed", sometimes translated as a disorder of the ovum.

The classics also mention other genetic diseases, including hereditary diabetes (Charaka, Chikitsasthana, VII.57, note terms kulaja - familial, jatah - genetic and bijadosha - affliction of the seed); piles (Charaka, Chikitsasthana, XIV.5-8) and even disorders relating to the semen and impotency (Charaka, Chikitsasthana, XXX.190). The ancient science of Ayurveda this has a deep understanding of genetic factors and also the doshas causing the afflictions to the sperm and ovum or embryo, thus creating abnormalities in the foetus, but all of this derived from past-life causative factors, not simply random fate or no explanation for this.

Twins and such, as also difficulties in pregnancy are due to previous karmas (Charaka Samhita, Sharirasthana, II.12-16), causing also differentiation in twins and also bad thoughts or actions of the mother. In cases of hermaphrodites etc., Vata gets disturbed and causes disorders, also due to previous actions (further verses 18-21). The cause here is due to one male and one female zygote fusing, which causes an hermaphrodite - which has also been confirmed by modern science!

The Kama-Sutra itself, written long before the advent of Islam, let alone Islamic influences in India, like the Ayurvedic Samhitas, notes of homosexuality in various places (Chapter IX, X.35 especially, VI.50 etc.). The texts also mentions that masseurs and hairdressers in ancient India of this category sometimes got married.
 

South Asia, like the middle-east has also always had an ancient culture of hijras or transsexual and cross-dressing men, of which the goddess Bahuchara Devi is their patron-deity. Some were noted as behaving somewhat effeminate and others more masculine - others were hermaphrodites. Role-reversals are also seen in the Puranic stories of ancient India, as in ancient Greek mythology, with Vishnu transforming into Mohini, the alluring female and uniting with Shiva - the two having a son, Hariharaputra or Ayyappa Swami. Arjuna in the Mahabharata also lives as a female, Brihannala for a time. In Mahabharata also, is the story of Shikhandi, known for the tale of sex-changing. The figure Iravan of the Mahabharata is also a personality that must be sacrificed and as such, remains a bachelor, as no woman would go near him. As a boon, Krishna assumes the form of the female Mohini and spends a night with him.

We cannot simply take such stories to imply transsexuality and bisexuality however (which was quite loose in ancient times), but the imagery is however, already quite clearly there, representing the soul's own asexual nature and ability to take upon either roles - even within one lifetime of a mortal existence!

Humanity itself according to the Puranas is due to various affairs. The progenitor of the lunar dynasty, Soma Atreya is said to have had an illicit affair with the wife of Barhaspatya Angirasa's wife, Tara Devi! From their union was born Budha Atreya. Soma Atreya is the brother of the Rishis, Dattatreya and Durvasa and is considered an avatar of the creator, Brahma. 

Such have gone along in India society with no issue, except in the more modern era, when intellectual Indians have allowed Victorian Prudism to enter into their psyche and societies, which actually contradicts all of India's historical tradition and even sacred texts and mythologies. It is also an unhealthy way of viewing sexuality, since Hindu culture is rooted on the logic of karmas - not one of judgement and dogmatism!

Hence, the entire idea of homosexuality and sexual preferences is determined based on kulaja (genetic) factors in the Hindu Ayurvedic texts, which ultimately, derive from the samskaras or karmic traits and tendancies developed in the former life-time. This is where rationalism and spirituality meet in Ayurveda and also both correlate to Tantra and also the oldest aspects of the Vedic Yoga.

More recently, on the debate of homosexuality in India, Sri Sri Ravi Shankar, who is one of India's most enlightened Gurus, posted:

"Homosexuality has never been considered a crime in Hindu culture. In fact, Lord Ayyappa was born of Hari-Hara (Vishnu & Shiva). It is not a crime in any Smriti. Everyone has male & female elements. According to their dominance, tendencies show up & may change. Nobody should face discrimination because of their sexual preferences. To be branded a criminal for this is absurd." [2]

The Ayurvedic Samhitas actual caution of the excess use of brahmacharya, which can dry the semen and even cause diseases. Various aspects of blind devotionalism Hinduism such ss bhakti have no real energetics to transform the semen in the body and it remains and as it were, stagnates. It does provide ojas or vitality to the body, but on a spiritual level, being of the nature of kapha, can also turn tamasika, relating to water and earth - in mental [deluded] fantasies also, which we see occur with dogmatism and rigidity in the age-old traditions of monaticism across the globe.

Tantra and Veda however had an answer to this brahmacharya! It was an energetic form to transform the shukra (semen) into soma and immortalise it, rather than allow it to remain as a latent force in the body. The path of the Goddess energised it through various special practices and rituals and Hatha Yoga connected to it, through a series of bodly-cleasning techniques, including energetic exercises and pranayamas or breathing techniques and mantras to stimulate the semen and transform it spiritually into Soma in the head. The other was the transmutation and transformation of this sexual-energy in other aspects of Tantra, aimed at purifying it.

Soma is the proverbial ‘Fountain of Youth’ as the Yogic power of vitality within us, that we must seek to awaken in Yoga and preserve. It is hence ojas or Vitality-Immunity in the science of Ayurveda of the Hindus, which must be always guarded and allowed to flow for proper maintenance of health and vitality. No wonder then, he becomes the Vedic-God of healing!

Mandala IX of Rig Veda is actually all about and dedicated to Soma, and this relates to the 'Shiv-anand' (Bliss of shiva) of later times - he is even lauded as thousand-eyed, which is Shiva as Sundara, representing the abode of Bliss in the Thousand-petalled lotus at the Crown of the Head, or Soma. Shiva is also the Moon, representing the Mind (Manas) or Shukra (Semen) that must be transcended or transformed into the Divine Mind (Logos) or the Soma. He is hence Somnatha, the ‘Lord of Soma’, corresponding closely to the nature and personality of the Vedic god Indra!

The Rig Veda itself notes on the transforming of Shukra into Soma:

'And now let the powerful one accept the sacred-bowl filled with milk, white, filled with Shukra' (Rig Veda.IV.27.5)

Here is the transformation of the lower-energy we talked about of the Shukra or semen in the lower-chakras, representing the genital organs and lust, and it’s being transformed into the higher Soma or immortality through the awakening of Kundalini from the base of the spine up to the Crown of the where, where it is transformed into this immortal elixir (Amrita or Ambrosia).

The sacred bowl here is hence filled with Shukra, the Divine Seminal Fluid, which is transformed to Soma in the Crown Chakra, when it is taken up the Sushumna, the middle-current in Yoga representing the subtle channel in the spine, through which one accesses higher powers, and through which the Kundalini Shakti ascends as Udanavayu, the up-moving air or breath, which has a purifying nature as a pierces the chakras and transforms this lower / base seminal fluid into the nectar of immortality in the Crown of the head.

That Shukra and Soma are both the drinks of Indra shows of the Yogic nature of this deity also, as also the Tantric connection to the two substances as two sides of the same coin. Shukra is also the 'shakti-fluid', and hence Indra being lauded as the Maghavan or 'Powerful one' or 'one possessing power'.

In the science of Ayurveda of Indian Medicine, Shukra-dhatu, that is, the seminal fluid is itself also the Ojas or vitality in the body. This is why great Yogis seek to preserve it for strength (like Vedic Indra), and consume it internally only, meaning through brahmacharya (observing celibacy).

In Tantric Yoga, this fluid is taken up internally from the base of the spine or sex-centre, up through all other chakras in the Sushumna nadi or central Yogic current or channel, and transformed in the Crown of the head, as mentioned before. This is done as a process of “internal orgasm” if we like, and takes several years for advanced Yogis to master.It also shows that such great Yogis take their semen inwards and use it for spiritual purposes, by taking it to the Crown Chakra, where it becomes Soma, Celestial Elixir, rather than used for mundane and such or sexual pleasures alone, absed on lust and ego, represented again by Indra’s nemesis, Vritra in the Vedas, and also shows how and why Vritra must be destroyed, or rather, transformed. 

This is also same with Tantric-Yoga, and the basis of the Yogi-god Shiva as Kameshwar or the God of Love in Tantra and Tantric Sex!

This is also the basis of a Puranic Story of the Yogi god Shiva, who swallows Asuramaya, the Guru of the Gods, who himself is called Shukracharya (Semen teacher) or the Planet Venus (also called Shukra, meaning also “effulgent”).  Indra is later Shiva, and hence we see the tale of this also, and how it relates to inner immortality.

References:

1. http://www.ncbi.nlm.nih.gov/pubmed/15533359

2. https://www.facebook.com/SriSriRaviShankar/posts/10151832425787536

-Charaka Samhita

-Sushruta Samhita

-Rig Veda Samhita