Homosexuality And Krishna Conciousness

  Hare Krishna

All Glories To Sri Guru And Sri Gauranga.

I would like to thank HH Hridayananda Goswami and HG Amara Dasa Wilhelm Prabhu for their extremely helpful unbiased research. 

I'm also grateful to the GALVA108 WEBSITE, which is highly recommended for all devotees. 

The sole intention of this post: 

Over the past few days I've had heated debates with many devotees, who are radically against homosexuality, different devotees had different understanding of 'homosexuality', and on different levels. Some found it nearly impossible for a person to be a homosexual or even find a homosexual couple, asserting that, it is something 'unreal'. Also spreading hate in the name of vaishnava dharma and acharyas. So let's find out from a spiritual perspective.

What is homosexuality? Is it unnatural?

Homosexuality is defined as the sexual attraction between members of the same sex.

So is it unnatural or non existing, are homosexuals confused?

Sri Caitanya-Caritamrta: “One should know for certain that nothing can exist in this cosmic manifestation that has no real counterpart in the spiritual field. All material manifestations are emanations of the Transcendence. The erotic principles of amorous love reflected in mixed material values are perverted reflections of the reality of spirit, but one cannot understand the reality unless one is sufficiently educated in the spiritual science.” (1.4.29, purport)

"As we see here nothing can exist in this material world without it's real existence in the spiritual world. So homosexuality should be called as 'natural' or 'unnatural' as every kind of sexuality is, normal or different, exists from spiritual reality."

Is homosexuality a sin?

What is a sin?

There are so many definitions of sin, to condense them into a single statement,  sins are actions which are not prescribed or prohibited by scriptures. or also can be defined as disobedience to god.

So what does god has to say about this? 

Bg. 7.11

I am the strength of the strong, devoid of passion and desire. I am sex life which is not contrary to religious principles, O lord of the Bhāratas [Arjuna].

Another question which may arise after looking at the above verse, is, what is the purpose of sex?According to the srila prabhupada sex is only allowed for begetting children, only between married couples, and there is pleasure in the act, as without pleasure the human beings would be too lethargic to take up the risks and responsibility of parenthood, and due to the pleasure, is why humans would copulate, thus continuation of humanity is ensured. srimad bhagavatam also asserts,

ŚB 2.6.8

From the Lord’s genitals originate water, semen, generatives, rains and the procreators. His genitals are the cause of a pleasure that counteracts the distress of begetting .

So is homosexuality sinful? 

from the above statements it is clear that any sexual act without considering procreation is sinful, may it be homosexuality or heterosexuality. There are further injunctions from srimad bhagavatam, the crest jewel of all the scriptures. 

SB 3.30.27Men and women whose lives were built upon indulgence in illicit sex life are put into many kinds of miserable conditions in the hells known as Tāmisra, Andha-tāmisra and Raurava.

 

Srila Prabhupada in his pupport to srimad bhagavatam 3.14.11 writes, In Bhagavad-gītā sexual intercourse for begetting children is accepted as righteous.

SB 5.14.9 Sometimes, as if blinded by the dust of a whirlwind, the conditioned soul sees the beauty of the opposite sex, which is called pramadā. Being thus bewildered, he is raised upon the lap of a woman, and at that time his good senses are overcome by the force of passion. He thus becomes almost blind with lusty desire and disobeys the rules and regulations governing sex life. He does not know that his disobedience is witnessed by different demigods, and he enjoys illicit sex in the dead of night, not seeing the future punishment awaiting him.

So it is clear that sex for sense gratification is condemned, no matter what sexuality one is addressing to, it is considered to be a sin, being a homosexual or heterosexual is no escape.

IS IT AGAINST THE PRINCIPLES OF VARNASHRAMA?

Krishna says in the bhagavad gita, BG 18.66: Abandon all varieties of dharmas and simply surrender unto Me alone. I shall liberate you from all sinful reactions; do not fear.

One must abandon all dharmas and must completely surrender unto god. Does it mean one has to abandon varnashrama? 

There are two types of dharma or religion described by Srila Bhaktivinoda Thakura in his book, Jaiva Dharma. One is naimittika-dharma, or religious practices that are circumstantial and temporary by nature (varnasrama-dharma falls within this category), and the second is sanatana-dharma or religious practices that are eternal and based upon the soul. This second type of dharma, known also as vaishnava-dharma or jaiva-dharma, relates directly to the nature of every soul as an eternal servant of Krsna.

Varnashrama dharma falls within naimittika-dharma

Many devotees fail to distinguish between these two types of dharma, yet in Vaishnavism we are duty-bound to give precedence to vaishnava-dharma over naimittika-dharma.

Srila Bhaktivinoda Thakura describes naimittika-dharma as follows:

“Naimittika-dharma is not direct spiritual practice; rather, it consists of temporary, material activities that are taken up to attain pure spiritual practices. Hence, it is merely the means to an end.” (Jaiva Dharma, p. 52)

“Naimittika-dharma is commendable because it aims at the truth, but it is eventually meant to be abandoned, and it is mixed with undesirable results; only spiritual reality is truly beneficial. Although the jiva [spiritual entity] should relinquish matter and its association, materialism is prominent in naimittika-dharma. Moreover, naimittika-dharma produces such an abundance of irrelevant results that the jiva cannot help but get entangled in them.” (Jaiva Dharma, p. 53)

Bhaktivinoda Thakura then establishes the superiority of vaishnava-dharma and instructs us how to keep naimittika-dharma in the proper perspective:

“Before [the liberated] stage, when the Vaishnava is still materially bound, although spiritually awakened, he only accepts objects and association that are favorable for his spiritual practice, and he rejects all that is unfavorable. Thus, he never adheres blindly to the rules and prohibitions of the sastras [scriptures]. He accepts the instructions and prohibitions of the sastras graciously, but only when they are favorable to his practice of hari-bhajana [worship of God]. When they are unfavorable, he immediately rejects them.” (Jaiva Dharma, p. 54)
we see that the varnashrama dharma itself is not superior to vaishnava dharma, so under what ashrama do the devotees who identify themselves are homosexuals come?“So we see that there are two kinds of grhastha-bhaktas: one who is part of varnasrama and one who is excluded from varnasrama. Which is superior of these two? Whoever has the most bhakti is superior.” (Jaiva Dharma, p. 172)
Further continuation by HG Amara Dasa Prabhu ACBSP Here we find the essence of vaishnava-dharma. Vaishnava-dharma or devotion to God (bhakti) surpasses all material considerations and arrangements. For example, there may be a grhastha couple that is opposite-sexed (male and female) and married by fire sacrifice in the temple. Despite this, the couple neglects their chanting and Deity worship at home and regularly engages in illicit sex. They often fight and sometimes the husband even beats the wife. On the other hand, there may be a grhastha couple that is same-sexed (homosexual) and outside of the normal varnasrama system, but nevertheless the couple chants regularly and worships the Deity at home with sincere devotion, refraining from sex and working together in the spirit of cooperation and affection. Which of these two is superior? The answer is the same: whoever has the most bhakti is superior. The type of body or specific practical arrangement is immaterial in all cases.

Srila Bhaktivinoda Thakura concludes:

“Ah! Vaishnava-dharma is very liberal. All jivas have the right to vaishnava-dharma; that is why it is also known as jaiva-dharma. Even outcastes can take up vaishnava-dharma and live as grhasthas, although they are not part of varnasrama.” (Jaiva Dharma, p.172)
A person also commented that, the sole purpose of grihasta ashrama is to beget childeren so the homosexuals stand no chance in the human social order and therefore are lower than the animals and thus misquoting srila prabhupada's statements time and again. As an answer to refute them,
Srila Bhaktivinoda Thakura: “One should not enter marriage with a desire to beget children, or to worship the forefathers and Prajapatis. It is favorable to bhakti to think, ‘I am only accepting this (maid)servant of Krsna so that we can assist each other in Krsna’s service and establish Krsna-centered family life together.’ Whatever one’s materially attached relatives or family priest may say, ultimately one reaps the fruit of one’s own determination.” (Jaiva Dharma, Ch. 7, p. 164)

Anyone who knows the science of Kṛṣṇa and is engaged in the service of the Lord is accepted as being in a higher position than a person born in the family of a brāhmaṇa. That is the original principle accepted by all Vedic literatures, especially by the Bhagavad-gītā and the Śrīmad-Bhāgavatam. The principle of Lord Caitanya's movement in educating and elevating everyone to the exalted post of a gosvāmī is taught in the Nectar of Devotion.

The Nectar of Devotion -- Vrndavana, October 16, 1972
Some devotees claimed that homosexuals though he/she is ready to give up their sex life, and is already surrendered to guru and krishna, they still would not be liberated in this birth due to their sexuality. But that completely goes against whatever lord Chaitanya stood for,
“Not considering who asked for it and who did not, nor who was fit and who unfit to receive it, Caitanya Mahaprabhu distributed the fruit of devotional service.” (Sri Caitanya-caritamrta 1.9.29)
Ādi-līlā, Chapter 9 Text 27The fruits ripened and became sweet and nectarean. The gardener, Śrī Caitanya Mahāprabhu, distributed them without asking any price.
What does the lord has to say about it? Do the homosexuals not attain liberation?

Bhagavad Gita: “I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto me in devotion is a friend, is in Me, and I am also a friend to him.” (9.29)

we can clearly see the the only thing the lord addresses here is devotion, he is not partial to heterosexuals nor does he hate his devotees merely based on their sexuality.

How should a devotee be treated by or treat the other fellow devotees who possess different sexual orientations?

Srimad Bhagavatam 

(3.29.26-27)

As the blazing fire of death, I cause great fear to whoever makes the least discrimination between himself and other living entities because of a differential outlook.Therefore, through charitable gifts and attention, as well as through friendly behavior and by viewing all to be alike, one should propitiate Me, who abide in all creatures as their very Self.

Sri Isopanisad: “He who sees everything in relation to the Supreme Lord, who sees all living entities as His parts and parcels, and who sees the Supreme Lord within everything never hates anything nor any being.” (6)

Srila Prabhupada: “This is the sum and substance of Lord Caitanya’s sankirtana movement. There is no distinction made between those who are fit and those who are not fit to hear or take part in the sankirtana movement. It should therefore be preached without discrimination. The only purpose of the preachers of the sankirtana movement must be to go on preaching without restriction. That is the way in which Sri Caitanya Mahaprabhu introduced this sankirtana movement to the world.” (Sri Caitanya-caritamrta 1.9.29, purport)

Srila Prabhupada: “Conservative we are not. Caitanya Mahaprabhu was so strict that He would not even look on a woman, but we are accepting everyone into this movement, regardless of sex, caste, position, or whatever. Everyone is invited to come chant Hare Krsna. This is Caitanya Mahaprabhu’s munificence, His liberality. No we are not conservative." (Srila Prabhupada-Lilamrta, 3.1)

vyādhasyācaraṇaṁ dhruvasya ca vayo vidyā gajendrasya kā kubjāyāḥ kim u nāma rūpam adhikaṁ kiṁ tat sudāmno dhanam |

vaṁśaḥ ko vidurasya yādavapater ugrasya kiṁ pauruṣaṁ bhaktyā tuṣyati kevalaṁ na ca guṇair bhakti-priyo mādhavaḥ ||

Where were the hunter Dharma's piety, Dhruva's maturity, and Gajendra's knowledge? Where was Kubja's beauty? Where was Sudama's wealth? Where was Vidura's noble birth? Where was Ugrasena's chivalrous strength? Lord Madhava is pleased only by devotional service and not by material qualifications. -Sri Dakshinatya, Padyavali.

Those who are too much concerned about what's not bothering them, clearly must approach their guru and seek help, for they are not able to relish the sweet pastimes of god and are not able to taste the holy names of krishna, and hence are simply engaged in criticism of their fellow devotees, forgetting the fact that only one's guru can criticise,srimad bhagavatam says,

We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who have developed a taste for transcendental relationships with Him relish hearing of His pastimes at every moment.

(Srimad Bhagavatam 1.1.19)
What about the controversial statements made by srila prabhupada?
Some hate mongers have been trying to showcase prabhupada as a hateful, deceitful man, while on the face of truth, he was a very kind, compassionate, open minded and practical. here is what his disciples say,
Swami BV Tripurari: “Although my Guru Maharaja [Srila Prabhupada] frowned on homosexuality in general, he was also very practical, flexible, and compassionate. One of his earliest disciples was a gay man who once related how he had ultimately discussed his sexual orientation with Srila Prabhupada. He said that at that point Srila Prabhupada said, ‘Then just find a nice boy, stay with him and practice Krsna consciousness.’ I also had the experience of meeting a transsexual who explained her sexual orientation and confusion to Srila Prabhupada before committing to an operation. She told me that Prabhupada told her, ‘Just pick one or the other [sex] and stick with it.’ Those who knew him well would have expected him to say something like this in both of these incidences. Again, he was very flexible and compassionate.” (Sanga: Vol. V, no. 13, June 2003)
One time at the Hawaii temple, Siddhasvarupa dasa came to visit Srila Prabhupada in his private garden. After some initial conversation, Siddhasvarupa began complaining to Prabhupada about the gay devotees in ISKCON, apparently trying to prod him into making some negative statement he could later use against them. Srila Prabhupada remained silent and unimpressed, refusing to take the bait, and Siddhasvarupa left feeling disappointed. Syamasundara dasa, a gay disciple who had been present for the conversation, remained seated next to Srila Prabhupada, feeling angry about what he had just heard, but also somewhat self-conscious about his sexuality. After remaining silent for some time, Srila Prabhupada, perhaps sensing Syamasundara’s discomfort, said, “What is the difference if a person is held in this material world by a gold chain or by a silver chain?” Syamasundara replied, “I don’t know, Prabhupada.” Prabhupada continued, “I am glad that Siddhasvarupa is chanting and reading my books, but he is always focusing on everyone else and not on the Supreme Person. That is the important thing.”

Swami BV Tripurari: “My opinion regarding gay and lesbian devotees is that they should be honored in terms of their devotion and spiritual progress. They should cultivate spiritual life from either a celibate status, or in something analogous to a heterosexual monogamous situation. Gay and lesbian people have always been a part of society from Vedic times to our postmodern times. They should be accepted for what they are in terms of their sexual orientation and encouraged like everyone else to pursue spiritual life.” (Letter to Bhakta Alberto, July 2001)

Bhakti Tirtha Swami: “‘Srila Prabhupada, there are prejudices in this movement.’ Prabhupada looked at him and said, ‘Ah. Someone is thinking you’re the body? That is their nonsense. And if you’re disturbed because they see you in that way, then you are also nonsense.’” (Black Lotus, p. 118, by Steven J. Rosen)

Swami B.A. Asrama: “Once, when Srila Prabhupada was leaving after a visit to Honolulu in July of 1974, a few of us stayed in the airport terminal with him while most of the other devotees stayed out on the sidewalk and kept a kirtana going.  Satsvarupa Maharaja was reading ISKCON-related newspaper clippings to Srila Prabhupada when Prabhupada interrupted him: ‘I hear Aniruddha [a gay disciple who had fallen away] is here in Hawaii, but he has not come to see me. Do you know?’  One devotee volunteered that Aniruddha was outside with the kirtana party and Prabhupada told him, ‘He may come inside; there is no difficulty.’ The devotee scampered out to retrieve Aniruddha but returned empty-handed.  Prabhupada told him, ‘No, you don't understand. He may come inside; there is no difficulty!’ The devotee ran out again and Aniruddha, who apparently wasn't spiritually strong at the time, came in wearing cut-off jeans, a T-shirt and a stud in his left ear. He folded his hands and offered pranamas to Srila Prabhupada. ‘So, Aniruddha, how are you?" Srila Prabhupada said. Aniruddha blushed and replied, ‘Actually, Srila Prabhupada, not so good.’ Srila Prabhupada insisted, despite Aniruddha's protests, that Aniruddha sit on the seat next to him (the rest of us were sitting on the floor at Srila Prabhupada's feet), and they exchanged small talk for a minute or two. Then Srila Prabhupada turned to us and said, ‘In Los Angeles temple, he is the beginning.’ It was clear that Srila Prabhupada's vision was different from ours. The feeling I heard expressed among devotees around that time was something like, ‘Poor Aniruddha; Prabhupada loves him so much but he just can't surrender!’ Srila Prabhupada's perspective, however, was obviously different. Although he was not unaware of Aniruddha's difficulties, he simply saw, like Raghunath Bhatta Goswami, that the problems were ephemeral, but the service is eternal, the essence of any devotee's identity.”

These have been taken from the page of HG Amara Dasa Prabhu. 

More on srila prabhupada and the homosexuals here
one can read the presentation of HH Hridayananda Goswami 'Vaishnava Moral Theology And Homosexuality'.

Conclusion: No matter with what sexuality one identifies with, be it homosexuality, heterosexuality, sapiosexuality, pansexuality asexuality, bisexuality, demisexuality, etc, one must give up sex life, follow the instructions of the shastras, and chant hare krishna maha mantra, as lord chaitanya's movement is for all living entities regardless of their bodily designations. Everyone is welcome to perform devotional service unto godhead without discrimination as far as one abides by the scriptures, and attain the ultimate goal of human life.

ṣri kṛṣnārpaṇamasṭu!सर्वं एवं मम हृदयं राज्यं कृत्वा मम प्रेमविषयं श्री अप्रमेय श्री श्रीराधाव्रजचन्द्राय च समर्प्यते।Everything thus is offered to the lord who reigns my heart, and who is the object of my love, Sri Aprameya and Sri Sri Radha Vrajachandra.