Q29. What is Jain view on lesbian, gay, bisexual or transgender? In general, much of Jain community do not accept them as normal or equal people, what can we do to accept them as equal human beings? What is the Jain thing to do as a family and community? How does Jainism guide us to accept the normalcy of such orientations?
We are grateful that our community is asking these questions. These questions have been around for ages, but often they are not talked about openly. We have received this question from individuals with different orientation, from parents whose children are lesbian, gay, bisexual or transgender, and from youth in our community who wish to understand the Jain view on this topic. At the heart of each question we received, there was the concern that the actions, reactions, and behavior we often see towards people of different gender identities and sexual orientations do not feel aligned with Jain values. We set out to answer one question of compassion: How can we as Jains address discrimination and cultivate acceptance?
To address this topic, we researched Jain scriptures, scientific studies, and most importantly, held conversations with individuals who have experienced this situation.
Because heterosexuality has been the norm during the modern era, whenever we come across any lesbian, gay, bisexual and transgender individuals, we often resort to one of three responses:
1. Ostracize (exclude) them as abnormal or immoral
2. Ask them hide their identities, lie about it, or change their orientation
3. Accept them and enable them to live life true to themselves
We don't need an in-depth study of Jain scriptures to see that choices 1 and 2 are against Jain values. Not accepting an individual for who they are is not practicing anekantvad, ostracizing someone is a form of harsh violence, and asking someone to lie and live falsehood is not practicing satya. So, the Jain thing to do is to accept them, embrace them with no judgment or bias, and empower and enable them to live their authentic life being true to themselves in the same way we expect for ourselves.
Even though we can cognitively agree that choice #3 is most in line with Jain values, our social conditioning, cultural influence, and belief systems can make it difficult for us to put those values into practice. It can also be incredibly challenging for lesbian, gay, bisexual or transgender people to understand and accept themselves, and often they are not able to open up about their identities because of the fear of how others will react, the fear of being judged, ostracized, ridiculed, or outcasted, fear of being discriminated against, or treated violently, and fear of how family will accept and handle the social discrimination faced as a fallout of such revelation. In addition, people born with different orientations may feel alone and ashamed as a result.
Centuries of programming and conditioning have led our society to adopt a very narrow window of what is considered normal, common, or morally acceptable. When something is not common, we think of it as abnormal, it becomes a taboo and a shameful thing, and because of that, such individuals across generations have chosen to keep their true orientation hidden.
We hear stories in our Jain community and in the news about the consequences of societal fears, offensive treatment, and non-acceptance. People have lost their lives, tried to commit suicide, or lived with anger, deceit, fear, and suppression day in and day out. And for us as Jains, becoming a “nimitt” (catalyst) for anyone’s such sorrow and misery is completely against true Jain values.
This article is specifically focused on what we can do as families, community, and society to create a more compassionate, tolerant, and accepting environment, and truly embrace anyone that falls outside norm in our traditional society. Each and every one of us have a responsibility and moral imperative in creating a more inclusive and accepting world.
Mithyatva/Ignorance
When we hold on to unexamined and wrong beliefs, Jainism refers to it as Mithyatva or Ignorance. Our ignorance is a major cause of suffering within us and others. There are many ignorant beliefs that people have held over years about lesbian, gay, bisexual or transgender individuals. For many of us, we can go about our lives holding onto these beliefs and we may never encounter personal situations to look more deeply into such beliefs.
However, in conversation with families who have faced these situations where a family member is lesbian, gay, bisexual or transgender, their biggest learning and growth came from shedding their misguided beliefs and recognizing that their love towards the child is no different after learning this aspect about them. Only when they learn of their own child or a close relative being lesbian, gay, bisexual or transgender, they realize that consciously or subconsciously they have been holding onto misguided beliefs. For example, they may believe being lesbian, gay, bisexual or transgender is a disease that can be cured, that it is caused by the influence of Western culture, that the person has chosen to be this way, that they can be converted to heterosexual orientation if they try, that it is a punishment or shame on themselves or a reflection on bad parenting somehow, that it is a mental sickness, it is infectious, or you can turn lesbian, gay, bisexual or transgender by hanging out with them. This kind of mindset often results in much suffering for the person and his or her family members. Such beliefs go against the core Jain values.
When life presents us with challenging and unexpected situations, how we respond at that time is our true test of wisdom and spirituality. Especially, when it comes to children, our first response as parents plays the most important role in creating a positive versus negative outcome. When our children choose to confide in us, our response will either encourage them to lead an authentic life or add further to their fear and trauma. It is fundamentally the responsibility of the parents and immediate family to protect and nurture their children by accepting them as they are.
Jain Literature
We researched Jain literature to understand how orientations are recognized. In Bhagwati Sutra and Tattvartha Sutra three sexes are mentioned. They refer to the categories of Male, Female and Hermaphrodite. The Hermaphrodite are indicated as neither male nor female.
Further, they classify sexual disposition as different from the physical, sexual attributes of the body. Sexual disposition is also categorized as Male, Female and the third category as neither completely Male nor Female, nor common to both Male and Female categories. Thus, mental disposition is recognized to be different from physical anatomy. This classification would, therefore, refer to what we now know as lesbian, gay, bisexual or transgender sexual orientations.
Jain philosophy and scriptures are quite clear on how each soul lands into a specific body and mental disposition based on the Body making (Naam) Karma and Mohaniya Karma. This is also true for all animals with five senses. The scriptures clearly state that all souls, regardless of the mental and physical orientation, have the potential for liberation upon the exhaustion of Mohaniya Karma. Although Digamber scriptures say that a soul is capable of liberation only via male-body.
So, what this tells us is that lesbian, gay, bisexual or transgender orientations are recognized in our scriptures and are not a weakness, defect, choice, fake, imaginary, or just mental formation. It is an attribute of the body, similar to the height or color of skin. Every soul has same potential, irrespective of their human body or orientation.
In the Hindu scriptures, Napunsak (hermaphrodite category) is one of the many names of Shiva. Shiva is sometimes portrayed as half male and Half female or Ardhanarishwara. In Brahmand Purana, Napunsaka is defined as neither male nor female sex type and further elaborates that the soul attains its sexual category in the womb itself. Hence, both Jain and Hindu scriptures accept such an event happening even before birth.
Science
Almost 50 years back, in December 1973, the American Psychiatric Association (APA), the largest psychiatric organization in the world, made history by issuing a resolution stating that homosexuality was not a mental illness or sickness. This declaration helped shift public opinion, marking a major milestone for LGBTQ equality.
The Indian Psychiatric Society (IPA), the largest society of mental health professionals in India, categorically stated in 2018 that homosexuality is not a disease and must not be regarded as such.
According to the Kinsey Institute, in studies conducted in the 1940’s and 1950’s, 10% of American males and 3% of American females were found to be gay/lesbian.
Based on data collected through 11 surveys conducted in the U.S. and four other countries in 2012, the key findings estimated 3.5% of adults in the United States identify as lesbian, gay, or bisexual and an estimated 0.3% of adults are transgender. Even though more than 10 million people self-identified themselves, the numbers were probably undermeasured and underreported.
As acceptance and public opinion are shifting, the percentage reported has steadily increased since Gallup first measured LGBTQ identification in 2012. In 2021, Gallup finds that LGBTQ identification in U.S ticks up to 7.1%, which is approximately 23 million people. So, think about how many people are impacted and how we treat them becomes very important. We cannot afford to remain ignorant or indifferent about it.
Changing Attitudes in India
While general social attitudes in India regarding LGBTQ+ lags behind most Western countries, it is important to note that there have been some significant developments.
For instance, between 1990 and 2014, the share of Indian respondents in the World Values Survey who believed “homosexuality is never justifiable" fell from 89% to 24%—from an overwhelming majority to a clear minority.
“Supreme Count of India’s verdict on decriminalizing Section 377” in 2018 gave the country’s gay, lesbian, bisexual and trans community the freedom to safely express their sexual orientation.
Page 6 from the verdict:
"... The natural identity of an individual should be treated to be absolutely essential to his being. What nature gives is natural. That is called nature within. Thus, that part of the personality of a person has to be respected and not despised or looked down upon. The said inherent nature and the associated natural impulses in that regard are to be accepted. Non-acceptance of it by any societal norm or notion and punishment by law on some obsolete idea and idealism affects the kernel of the identity of an individual. Destruction of individual identity would tantamount to crushing of intrinsic dignity that cumulatively encapsulates the values of privacy, choice, freedom of speech and other expressions...."
At this time, there are many LGBTQ+ organizations in India that provide resources and support for the community.
The Jain Thing to Do – Jain Values in Action
When we accept and embrace someone the way they are, then there is no judgment, no bias, no prejudices, no label - we accept them as a whole human being.
True acceptance shows up in our conscious and purposeful behavior as well as in subtle and subconscious behavior - we believe and behave towards lesbian, gay, bisexual or transgender individuals as an equal person, use the same mindset and scale for gays and lesbians as we would for a heterosexual people or couples while making any choices, we don’t hide their identity or ask them to hide, we advocate for them and we never apologize for them being lesbian, gay, bisexual or transgender.
Some people may feel that the issue of sexual orientation doesn’t concern them, so they do not wish to talk about it. They may take a ‘don’t ask, don’t tell’ type of attitude, as if ignoring it will make the issue disappear. Such denial and avoidance is a form of lying to oneself. Rather, it is more honorable and courageous to acknowledge that a diversity of sexual orientations exists, and to educate oneself about the truths of sexual orientation without judgment and condemnation.
These kinds of mindsets and behaviors can be a source of assurance and implicit societal acceptance. The more people change to a positive attitude towards LGBT individuals, the faster we can bring that change in our society.
To embody this level of acceptance in our thoughts and behavior, we must recognize the need for our own inner work and challenge ourselves to overcome the biases. This kind of inner transformation starts with knowledge and understanding. By not doing the inner work, we are increasing kashaya within us and it is a hinderance for our own spiritual growth.
Let’s look at a few core values and principles of Jainism and how they apply to this topic:
Ahimsa
Ahimsa means not causing harm and having compassion for any living being through our thoughts, words, or behavior. So, when we discriminate, ostracize, outcast, gossip towards anyone who is lesbian, gay, bisexual or transgender then we are creating himsa (violence). The principle of Ahimsa teaches us to hold compassion, love, and understanding towards them and treat them as equal.
Anekantvad
The principle of Anekantvad teaches us that “I am not the only one who is right, and others are not wrong. Others are right too”. The ultimate truth is complex and has many aspects. Anekantvad teaches us to accept and respect everyone, no exception. It also states that no single, specific statement can describe the nature of existence and the absolute truth. This principle is at the heart of understanding, embodying, and promoting diversity inclusion towards all gender identities. This principle urges us to create a more just, compassionate, and inclusive society.
Aparigraha
The principle of Aparigraha teaches us that the path to liberation can be achieved by giving up all emotional attachments, internal passions, sensual pleasures and material possession. All forms of parigraha (internal passions/kashaya) to the world are ultimately an obstacle to our journey to liberation. This principle reminds us to let go of our internal passions and attachments that make us shame or demean the individuals of LGBTQ orientation. It is a sign of our spiritual immaturity and therefore becoming an obstacle in our journey to liberation.
Satya
Satya means living one’s authentic life. Satya is about having the courage to know your truth, live it authentically, and never be apologetic about it. When we hide reality or ask others to hide their reality, then we are turning away from truth. This principle urges us to create an environment where lesbian, gay, bisexual and people of all gender identities feel empowered to be themselves and live authentically.
Soul
One of the core Jain beliefs in Jainism is that the universe constitutes of six fundamental substances and Soul (Jiva) is one of them. Soul (Jiva) is the only living substance, which has consciousness. Every living being is a soul. An infinite number of souls exist in the universe, and they are all unique. Every human regardless of their sexual orientation and gender identities, is a soul and deserves the same acceptance, respect, safety, and compassion.
Spiritual Growth
Our spiritual progress lies in reducing and removing our mithyatva (ignornace) and kashaya (anger, ego, deceit, greed, attachment, aversion, and other vices). It lies in overcoming our fears, such as what would people say or think.
“Padhamam nanam tao daya“ (Dasavaikalik Sutra 4.10)- First knowledge (gyan) / understanding and then achar or conduct / action. At an individual level, we must first educate ourselves, understand, verify the information with our logic and internalize it. We must reflect on our own previously internalized bias and attempt to uproot our unconscious negative attitudes towards gays, lesbians, or any other gender identities.
Spirituality teaches that life is not what happens to us, but life is our response to what happens to us. It is about how we navigate (unexpected) situations in life without being consumed by despair, anger, or hatred. And recognizing that if we ask the right questions during a crisis then wisdom arises and it leads to spiritual growth.
External renunciation is meaningless if the Soul remains fettered by internal shackles (Kashaya or vices) - Bhava-Pahud (13). Our religious and spiritual practices are meaningless if our beliefs, ignorance, and behaviors end up causing suffering in other human beings.
Summary
In summary, knowledge is power and once the knowledge becomes our own then we can make choices aligned with our values and we can educate those around us.
We believe this article will serve its purpose if:
· Our community will help in creating a more inclusive and tolerant society, in which every human can live their authentic life and never feel apologetic about who they are or who they love.
· LGBT individuals will find courage to accept themselves and live happy and fulfilling lives that are authentic to who they are.
· Family and society show complete acceptance and compassion towards their children and others, regardless of their gender identities or any other external factors outside of the society’s definition of “normal.”
· This awareness will enable a family to face the situation with understanding, patience, acceptance, love, and compassion, when a child opens up to them. The first response is critical.
· The knowledge and awareness take away the fear of unknown.
· It enables people in our community to hold meaningful conversations and use appropriate language when it comes to this topic.
· It empowers and urges all of us to do the inner work to reduce and remove our mithyatva and kashaya.
Acknowledgments and References:
We would like to thank Jain Scientist Acharya Shree Vijay Nandighoshsuriji for sharing his knowledge on Jain literature as it relates to this topic. The information has been incorporated in this article based on the conversation with him.
We would also like to thank Dr. Vijay Mehta for sharing his journey, experiences, and insights with us. That helped us tremendously in drafting this article.
Dr. Mehta is retired Chief of Surgery from the city of Temple, Texas. He is an advocate for the LGBT community. His son Parag came out to him on March 27, 1999, at the height of HIV epidemic and a wave of homophobia. In response to this news, Dr. Mehta wrote a letter to his family and friends sharing Parag’s truth and affirming his son’s decision to live as his true and authentic self. That letter has been shared by many in the Indian American community as a model for how to lead with love.
Dr. Mehta has been vocal about his journey from being a homophobic person to becoming an ally and counselor to others who may be traveling the same difficult path. His toast at his son's 2019 wedding – performed according to Jain rituals – went viral with more than 30 million views.
Several resources shared by Dr. Mehta.
The speech: https://www.facebook.com/NowThisPolitics/videos/609815982949847
The Letter : https://www.facebook.com/paragie/posts/pfbid02MhbTRUCS1sA8VbEfBXsRtncycSo6ZfnVgzmUZ7RkjnRTkkwtLDNdnLWKzAiiW1TUl
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