6. It conflicts with the nourishment of gods by humans. According to the Vedas, the gods are not given the power to make their own food. For food they have to depend upon the offerings humans make thorough sacrifices. The purpose of a Hindu marriage is chiefly to facilitate this nourishment and help the gods to perform their obligatory duties. A Hindu marriage is a sacred covenant between gods and humans, in which gods stand as the witnesses and recipients of the offerings made into the sacred fire. They have a stake in the marriage because they get nourishment in the form of offerings from the sacrifices and the sacraments (samskaras) married couples perform in their lives as part of their obligatory duties, such as the conception and birth of a child, marriage, consummation etc. Therefore, marriage between a man and a woman is acceptable to gods, whereas a same-sex marriage is unacceptable.
7. It conflicts with the aims of Vedic sacrifices. The sexual intercourse between a man and woman is compared in the Vedas to a sacrifice itself in which man pours his semen, symbolically, as an oblation in the fire created by the friction between male and female genital organs. Even in this act, gods participate as the organs in the body and take their share of enjoyment. The outcome of that sacrifice is progeny, preservation of dharma (duty) and continuation of the human race upon earth. Same-sex marriages do not fit in the sacrificial model enshrined in the Vedas and hence not acceptable to Hindus. Same-sex couples cannot participate in a Vedic sacrifice as a husband and wife and make offerings to gods.
8. It conflicts with the aims of Rita. The purpose of Dharma and God's duty of preservation is to ensure the order and regularity of the worlds. The moral code enshrined in the scriptures and the values upheld by Hinduism are meant to ensure proper conduct on the part of each individual so that the order and regularity (rtam) of the world and society are maintained. Hindu scriptures are averse to any condition, and behavior that disrupts the normal life of beings upon earth and the orderly progression of the world and events. Same-sex marriages do not contribute to the order and regularity of the world. In fact, they lead to confusion and decline of traditional family. Hence, they do not fit into the values, morals and ideals of Hinduism.
9. It is not supported by the law books. Hinduism recognizes transgender people as products of their own past karmas, but does not explicitly recognize their right to marry or engage in sexual intercourse with people of either sex. The law books are particularly ill-disposed towards them. Manusmriti is emphatically averse to eunuchs or impotent men. Wherever there is a reference to them, it usually groups them along with all types of unworthy people. For example, it declares (3.150) that those Brahmanas who are thieves, outcasts, eunuchs, or atheists are unworthy (to partake) of oblations to the gods and manes. A Candala, a village pig, a cock, a dog, a menstruating woman, and a eunuch must not look at the Brahmanas while they eat (3.239). A Brahmana must never eat (a dinner given) at a sacrifice that is offered by one who is not a Srotriya, by one who sacrifices for a multitude of men, by a woman, or by a eunuch. (4.205). It also says that a wife should not show disrespect to her husband. If she shows aversion, she should be deserted for three months and deprived of ornaments and furniture. However, the rule will not apply if the husband is an outcast or a eunuch (9.79). It further states that eunuchs and outcasts, (people) born blind or deaf, the insane, idiots and the dumb, as well as those deficient in any organ (of action or sensation), receive no share in mother's property (9.201). However, children born to eunuchs are entitled to a share (9.203). Manusmriti also prescribes a mild punishment to a Brahmana who kills a eunuch (10.134). The other law books are not an exception. The Apastamba Sutras declares that the food prepared by a eunuch should not be eaten (1.6.18.27). It also states (2.6.14.2) that a father should, during his lifetime, divide his wealth equally amongst his sons, excepting the eunuch, the mad man, and the outcast. the Gautama Sutras (15.16) declare that a Brahmana should not feed a guest (athithi) who is a thief, a eunuch, an outcast, an atheist, a person who lives like an atheist, the destroyer of the sacred fire; (the husband of) a younger sister married before the elder, the husband of an elder sister whose youngest sister was married first, a person who sacrifices for women or for a multitude of men, a man who tends goats, who has given up the fire-worship, who drinks spirituous liquor, whose conduct is blamable, who is a false witness, who lives as a door-keeper. Whiles these laws are outdated, we can discern in them the general disposition of the scriptures towards people who do not fit into the traditional model of a virile person.
10. It is not supported even by secular Hindu texts. None of the Hindu scriptures, even secular ones, explicitly approve or recognize marriages between the same sexes. They clearly suggest that individuals who indulge in carnal desires selfishly are sinful and fall into hell. Even Kamasutra, an authoritative text on human sexuality, regards sexual intercourse as an activity between a man and woman. The scripture does not lose sight of the importance of virtue, rightful conduct and dharma even in the sexual enjoyment which men and women seek. It states, "Sexual intercourse being a thing dependent on man and woman requires the application of proper means by them, and those means are to be learnt from the Kama Sastra. The non-application of proper means, which we see in the brute creation, is caused by their being unrestrained, and by the females among them only being fit for sexual intercourse at certain seasons and no more, and by their intercourse not being preceded by thought of any kind." Vatsayana further suggests that sex should not be pursued purely for the sake of sex. Other aspects of education are equally important. He suggests that Kama Sastra should be studied only "in addition to the study of the arts and sciences contained in Dharma and Artha." Even while speaking about various types of sexual enjoyment, he emphasizes the importance of virtue and chastity in the conduct of a virtuous woman. "The wife, whether she is a woman of noble family, or a virgin widow re-married, or a concubine, should lead a chaste life, devoted to her husband, and doing everything for his welfare. Women acting thus, acquire Dharma, Artha, and Kama, obtain a high position, and generally keep their husbands devoted to them."
Conclusion
From the above we can conclude that Hinduism does not approve or support same-sex marriages. Its emphasis is upon the marriage between a man and woman only, since only such a marriage is conducive to preservation of life and continuation of dharma. However, in Hinduism God does not sit in judgment. He neither condemns not castigates people for their actions. He leaves that task to the wheels of Dharma. It is up to the individuals to decide what is appropriate for them, since each individual is responsible for his or her own karma and has to suffer from the consequences of actions performed. While progressives may argue for and against the cause, the truth is Hinduism does not approve of same-sex marriages. However, it does not condemn same-sex couples as evil, as done by some religions. From the point of karma, same-sex intercourse will have the same consequences as lustful sex or desire-ridden sex, and leads to sin, rebirth, bondage (to the mortal world), and suffering. Same-sex couples can neutralize such negative consequences partially by engaging in good actions, cultivating good qualities and character, helping others, and working for a better life in next birth. They may seek legal status under the constitution, which is secular, but will have little chances of finding acceptance in the traditional Hindu community which is committed to the ideals of the Vedas and the values they uphold.