I Am Divine. So Are You

149 Pages·2017·2.08 MB·English

by  Devdutt Pattanaik

How Buddhism, Jainism, Sikhism and Hinduism affirm the dignity of
queer identities and sexualities
Introduced by
DEVDUTT PATTANAIK
Edited by
JERRY JOHNSON
Co-editors
Rev’d Loraine Tulleken & Rev’d J.P. Mokgethi-Heath
Contributors
Devdutt Pattanaik
Jerry Johnson
Sukhdeep Singh
Sachin Jain
Vivek Tejuja
Dr Meera Baindur
‘Purush napunsaka nari va jiva charachara koi, sarva bhaav bhaja kapat
taji mohi param priya soi.’
‘Men, queers, women, animals or plants – any and all who approach me
after abandoning malice are beloved to me.’
– Tulsi Ramcharitmanas (7.87ka)
Contents
The Intention of the Book
Disclaimer
About the Title of the Book
Definitions
Foreword
Note from a Hindu Leader
Note from a Buddhist Leader
Note from the Editor
The Key Players
1 Introduction to the Karmic Faiths
2 Buddhism: Towards Liberation
3 Jainism: A Quest for Non-violence
4 Sikhism: All Humans Are Created Equal
5 Hinduism: The Wise See Diversity
Appendix: How to Conduct a Same-sex Wedding Based on Indian Rituals
Notes
Select Bibliography
Index
About the Book
Copyright
The Intention of the Book
The intention of this book is to offer a personal perspective on how faiths based on
the principle of karma – such as Hinduism, Buddhism, Jainism and Sikhism – can
affirm the dignity of queer individuals. Karmic faiths reveal their theology not
through authoritative books but through the individual cogitations of wise sages,
rituals in important ceremonies, and through the practices of the laity. This book
identifies a few of these practices, rituals and cogitations running across these faiths
to articulate the manner in which they can be seen as lending comfort to the lives of
queer people. This book does not intend to function as a philosophical treatise or a
theological work of doctrine on these faiths. It does not intend to replace the voices
of authority in the respective faiths or religions.
Disclaimer
This book does not claim to be academic, authoritative, comprehensive or
definitive, but seeks to draw attention to the compassionate possibilities of Karmic
faiths. The treatment of the topics herein is for a general reader interested in matters
of faith, culture, diversity and queer issues, without requiring expertise or in-depth
knowledge in any of these areas.
The interpretations presented in this book are not intended to be prescriptive or
critical. The authors of this book have more than a casual interest in matters related
to faith, philosophy and theology as a guide to better living and have sought to
share their personal opinions on the matter with the general public.
About the Title of the Book
‘I am divine.’
‘Aham Brahmasmi.’
Vedic Sanskrit. Brihadaranyaka Upanishad, 1.4.10. 800 BCE
‘So are you.’
‘Tat Tvam Asi,’ which literally translates as, ‘That’s who you are.’
Vedic Sanskrit. Chandogya Upanishad, 6.8.7. 800 BCE
‘Brahman’ means the expanding human possibility, identified variously as mind,
consciousness, imagination, intelligence, self or divinity in every living being. In
later Hindu thought, ‘brahman’ is identified with atma, or individual soul, and
visualised as God. Buddhists did not accept the idea of a permanent soul, or God.
Jains accepted the idea of permanent soul, distinct for distinct beings, but not God.
Sikhs speak of individual souls (jiva-atma) separated as drops of water from the
ocean, which is divinity, the cosmic soul (param-atma).
Note: ‘Brahman’ is to be distinguished from ‘brahmin’, which is a Hindu caste; from ‘Brahma’, name of the
creator god in Hindu mythology; and from ‘brahmana’, Vedic ritual manuals.
The cover image shows an 8th century carving of Ardhanareshvara, God as half-woman and
half-man, at the Elephanta Caves, Gharapuri island, near Mumbai, India. This is a recurring
motif in Hindu art. The male half embodies the mind. The female half embodies matter. This
iconography also hints at the male and female principles of divinity present in all living
organisms. It evokes equality of the gender binaries as well as a comfortable fluidity between the
binaries, lending space to queer identities.
Definitions
Sexual orientation is an individual’s enduring romantic, emotional or sexual
attraction towards other persons. For example, heterosexual, bisexual and
homosexual orientations range from exclusively heterosexual to exclusive
homosexuality.
Gender identity is one’s sense of self as a woman, man or transgender. This may or
may not conform to the person’s biological sex.
Gender expression is the outward expression of gender by, for example, behaviour,
clothing, hairstyle, voice and body language.
In this book we predominantly speak of LGBT and LGBTI, but other related
acronyms are LGBTIQ, SOGI or SSOGIE.
LGBT and LGBTI are people who define themselves as lesbian, gay, bisexual,
transgender or intersex. It is a self-referential category.
Lesbian is a woman whose enduring physical, romantic, emotional and/or spiritual
attraction is to other women. This does not imply any same-sex sexual expression or
activity.
Gay describes people (e.g. gay man, gay people) whose enduring physical, romantic,
emotional and/or spiritual attraction is to people of the same sex. In contemporary
contexts, ‘lesbian’ is often a preferred term for women and ‘gay’ for men. Again, this
does not imply any same-sex sexual expression or activity.
Bisexual is an individual who is physically, romantically, emotionally and/or
spiritually attracted to both men and women. A bisexual person may be more
attracted to one sex than another and this may vary over time. This does not imply
physical or sexual expressions with people of both or either gender, neither does it
imply multiple relationships.