Ever since the court decision, several arguments have been raised either in favor or against same-sex relationships. Some have stretched the logic extremely, quoting a few examples from the Puranas to suggest that Hinduism approves of gay sex. We have also seen an attempt by some people to create the wrong impression that Hinduism accepts same-sex couples and same-sex relationships as legitimate. In support of it they suggest that we have a tradition of respecting transgender people, and we have some stories in the Puranas depicting a relationship between two male gods.
The truth is however different. Human ingenuity has no end. We can twist any logic, evidence and meaning of a scripture to support our actions. We may even argue that since the individual Self (Atma) is asexual, gender differences do not matter. To counter such possibilities, Hinduism has evolved over time a system of validation, in which sruti (the world of God) plays an important role.
The following discussion is not about the legality or illegality of same-sex relationships, but about the status of same-sex marriage in Hinduism and whether Hinduism recognizes it at all. Gay marriages and gay relationships are modern phenomena. Even though Hinduism is over 6000 years old, the subject never attracted special treatment in any Hindu scripture. If there were people with homosexual tendencies in ancient India, they never expressed it openly for fear of the excommunication and public condemnation.
Hence, none of the scriptures explicitly dealt with the subject. However, opposition to same-sex relationships and denigrating attitude towards eunuchs, transgender people and impotent husbands is well evident in almost every scripture of Hinduism. From that we can deduce the general line of thought in Hinduism towards same-sex relationships. The following are some of the reasons why same-sex marriage is not admissible in Hinduism.
1. It is not validated by the Vedas. Marriage is a sacred relationship that cannot be redefined according to our convenience. Any definition of marriage in Hinduism need to be validated by the Vedas, which are considered the verbal testimony since they are an eternal aspect of God and represent the highest truth. The Vedas recognize the marriage between a man and a woman only. Such a marriage may happen either with (daiva) or without consent (asura), but the relationship is always between a man and woman, never between people of the same-sex. Even the Asuras (demons), who break all the rules, do not participate in same-sex relationships. According to the Vedas, a marriage is a sacred bond between two individual souls, born on earth as a male and a female to participate in God's creations as His aspects and instruments. Together, they participate in the preservation and continuation of the world and world order. Their births and coming together happens because of their past karmas and their relationship may last for not one but several lifetimes.
2. It is not conducive to rebirth. A soul has no sexuality, but it is bound to the laws of Nature. Unlike in Christianity and Islam, according to Hindu scriptures, a soul, usually called the individual Self, is devoid of qualities, parts, gender, identity and sexuality. In other words, it has no fixed personality of its own. It is pure consciousness which assumes a name and form according to its past karma. However, for cleansing its past karma, every soul needs to take birth upon earth in a good family and in favorable conditions. Same-sex marriages do not facilitate rebirth, nor the reentry of ancestors from the ancestral world. Hence, spiritually they are not the same as normal marriages between a man and a woman.
3. It conflicts with the chief aims of human life. Hinduism recognizes four chief aims of human life (Purusharthas), namely dharma (duty), artha (wealth), kama (pleasures) and moksha (liberation). Vatsayana states that man should practice these aims at different periods in his lifetime in such a manner that they harmonize rather than clash. For example he should study dharma (Vedas) as a student in childhood, pursue artha as a youth and kama in the middle age. With regard to importance, dharma is first, then artha, followed by kama. when these are pursued rightfully, then it leads to liberation (moksha), the fourth aim. In other words, pursuit of artha and kama should be according to the precepts of Dharma and not otherwise. Thus in Hinduism, there is no rightful place for sexual enjoyment arising from homosexual acts, since they are not conducive to the four chief aims of human life, and especially liberation (moksha).
4. It conflicts with, the ideals of Dharma. Same-sex marriage do not permit humans to participate in creation and serve God by performing their share of His obligatory duties. The purpose of a marriage is twofold: procreation and continuation of obligatory duties (dharma) assigned to the couple according to their birth. Vatsayana declares that the results of a marriage are, "The acquisition of Dharma and Artha, offspring, affinity, increase of friends, and untarnished love." Manusmriti says, "Women were created to be mothers, and men to be fathers. Therefore, religious rites are ordained in the Veda to be performed (by the husband) together with the wife." In a marriage, each of the couple has an obligation to perform their duties for the preservation of the family, society and continuation of the order and regularity (rtam) of the world. Their duties are actually part of the duties (Dharma) of God Himself. By performing the duties obligatory to them they assist God in keeping the worlds going and in the orderly progression of events. In other words, each individual is meant to serve God and live in the service of God. You worship God by living and doing your duties and earn your right to liberation. Hinduism is called a way of life because it advocates God-centric life, not a selfish life in which every act you perform is an offering to God and in the service of God. Living for yourself is sinful and leads to karma.
5. It conflicts with the ideal of nishkama karma. The same-sex marriage rests upon desire and centers around desire, and Hinduism regards desire as the chief cause of all evils. It is not possible to sustain this type of marriage without desire. According to Hindu scriptures, sexual acts performed out of desires (kama) lead to rebirth and bondage, whereas selfless acts of sexual intercourse performed without selfish desire (nishkama) does not bind. For the same reason, Hinduism is not even averse to Swamis, gurus, ascetics and celibate people participating in dutiful sexual intercourse, as long as it is performed selflessly in the service of God. Sexual intercourse performed strictly for procreation and as an obligatory duty, whether between a husband and wife or between a man and woman, is not prohibited in the Hindu law books. Such acts do not bind the couple with karma. This is not possible in a same-sex marriage.