Third Gender in Hinduism: Hijra Community Recognition

Third Gender in Hinduism, specifically the revered Hijra community, represents a profound and ancient understanding of gender beyond binary classifications, known as ‘tritiya prakriti’. Rooted deeply in Sanatan Dharma’s scriptures and spiritual narratives, they hold a unique, sacred position as divine intermediaries, custodians of powerful blessings, and embodiments of cosmic fluidity, essential to societal and spiritual balance.

Introduction: Sanatan Dharma’s Inclusive Vision of Creation

Sanatan Dharma, the eternal way, is a vast spiritual tradition that acknowledges the multifaceted nature of creation. Far from a rigid binary, our ancient scriptures celebrate diversity in all its forms, including a profound understanding of gender that transcends modern categorizations. The concept of ‘tritiya prakriti’ – the third nature or gender – is an integral part of this cosmic tapestry, representing individuals whose gender identity and expression fall outside conventional male or female norms. Among these, the Hijra community stands as a unique and historically significant collective, whose sacred role, divine connections, and spiritual potency have been recognized and revered for millennia.

For sincere seekers, understanding the Vedic perspective on the third gender is crucial to grasping the true inclusivity and boundless wisdom of Hinduism. It is not merely a social phenomenon but a divinely ordained aspect of existence, woven into the very fabric of our mythological narratives, philosophical treatises, and societal structures. The Hijras, as embodiments of this ‘tritiya prakriti,’ are not an anomaly but a sacred expression of the Divine’s infinite manifestations, holding a special place as conduits of blessings and preservers of ancient traditions.

Puranic History and Legend: Divine Origins of Tritiya Prakriti

The recognition of a third gender is deeply etched in our Itihasas and Puranas, presenting not just acceptance but often reverence. These narratives provide the spiritual bedrock for the Hijra community’s unique position:

• Ardhanarishvara: The Perfect Union: One of the most profound representations is Lord Shiva’s form as Ardhanarishvara (अर्धनारीश्वर), half male and half female, perfectly conjoined with Devi Parvati. This form, described vividly in the Shiva Purana and other Shaiva texts, symbolizes the ultimate union of Purusha and Prakriti, consciousness and energy, and the inherent gender fluidity within the divine itself. It teaches that the divine encompasses all forms and manifestations, challenging rigid gender roles and celebrating the completeness found in integration.
• Mohini: Vishnu’s Enchanting Feminine Form: Lord Vishnu’s manifestation as Mohini (मोहिनी) is another powerful instance. In the Mahabharata (Adi Parva) and various Puranas, Mohini appears to distribute the Amrita (nectar of immortality) and later, famously, cohabits with Lord Shiva, resulting in the birth of Harihara (Sasta). A less-known but profoundly significant narrative, especially to the Koovagam festival, involves Krishna taking on the Mohini form to marry Aravan, a warrior who agrees to be sacrificed in the Mahabharata war. The Hijra community often identifies deeply with Mohini, seeing themselves as embodying this divine feminine essence, particularly in their devotion to Krishna.
• Brihannala: Arjuna’s Disguise: During their incognito period (Agyatavasa) in the Mahabharata, the mighty warrior Arjuna transforms into Brihannala (बृहन्नला), a eunuch dance and music teacher in the court of King Virata. This isn’t merely a disguise but a symbolic embracing of a ‘tritiya prakriti’ role, showcasing that even the most masculine of heroes can adopt such a form, highlighting skills and roles beyond conventional gendered expectations. This episode, detailed in the Virata Parva of the Mahabharata, underscores the societal acceptance and functional roles of individuals embodying different gender expressions in ancient India.
• Shikhandi: A Story of Gender Identity: The complex character of Shikhandi (शिखंडी) in the Mahabharata further illustrates ancient Hindu texts grappling with gender identity. Born female, Shikhandi later identifies and functions as a man, becoming instrumental in Bhishma’s downfall. This narrative, found in the Udyoga Parva, explores reincarnation, vows, and the fluid interplay of gender, destiny, and identity.
• Bahuchara Mata: The Matron Deity: The goddess Bahuchara Mata (बहुचरा माता), revered primarily in Gujarat, is considered the patron deity of the Hijra community. Legends in the Skanda Purana and local traditions describe her punishing those who abuse women or reject their birth sex, often transforming them into eunuchs if they disrespect feminine power or sacred vows. She is a goddess of transformation, protection, and fertility, and her blessings are sought for those who embrace the ‘tritiya prakriti.’
• Manu Smriti: Legal Recognition: Even the ancient legal text, Manu Smriti (Chapter 9, verses 201-202), acknowledges the existence of ‘kliba’ (eunuchs) and outlines specific inheritance rights, demonstrating that the third gender was not only recognized socially but also legally integrated into the framework of ancient Hindu society.

Divine Manifestations and Societal Role

The ‘tritiya prakriti’ is not an aberration but a testament to Sanatan Dharma’s profound understanding of the spectrum of human existence. Philosophically, it reminds us that the Divine manifests in infinite ways, and categorization is often a limitation of the human mind, not of cosmic reality. The Hijras, therefore, often embody aspects of both masculine and feminine energies, making them unique conduits for divine power.

Historically, Hijras served significant societal functions. They were often trusted advisors in royal courts, guards in harems (due to their perceived neutrality), and performers during auspicious occasions. Their most prominent role today is as bestowers of blessings (बधाई – badhai), particularly for newborns, weddings, and new homes. It is believed that their blessings, imbued with the potent energy of the Divine Feminine (Shakti), are incredibly powerful, capable of ensuring prosperity and fertility. Conversely, their curses are deeply feared, reflecting their connection to fierce divine aspects.

They are seen as living embodiments of Bahuchara Mata’s energy, channeling her transformative and protective powers. This unique position grants them a reverence, albeit sometimes accompanied by fear, placing them outside conventional societal hierarchies yet central to specific cultural and spiritual rituals.

Rituals and Puja Vidhi: Embracing the Sacred

The Hijra community maintains its own rich spiritual traditions, often centered around Bahuchara Mata. Devotees seeking blessings from Hijras engage in a specific etiquette:

1. Approach with Respect: Always approach Hijras with humility and genuine reverence, understanding their sacred role.
2. Offer Dakshina: Offer monetary donations (dakshina) or gifts as a gesture of respect and to receive blessings. The amount is usually left to the devotee’s discretion, but should be offered with a pure heart.
3. Seek Blessings (Badhai): Request their blessings for auspicious events. They will often sing, dance, and perform specific gestures to bestow good fortune and ward off evil.
4. Avoid Bargaining or Disrespect: Do not bargain or show disrespect. Doing so is believed to attract misfortune.
5. Koovagam Festival: In South India, the annual Koovagam festival in Tamil Nadu is a significant event where Hijras gather to symbolically marry Lord Aravan (through Krishna as Mohini) before his ritual sacrifice. This deep spiritual connection is central to their identity.

Internally, many Hijra communities engage in daily prayers, devotional singing (bhajans), and rituals dedicated to their patron deities, fostering a strong sense of spiritual belonging and communal identity.

Mantras and Chants: Invoking Divine Harmony

While Hijras themselves offer their unique blessings, devotees can also invoke divine aspects associated with ‘tritiya prakriti’ for greater understanding and harmony:

• For Ardhanarishvara:

  ॐ अर्धनारीश्वराय नमः ॥

  Om Ardhanarishwaraya Namah.

  (Salutations to the Lord who is half woman and half man, embodying perfect balance and inclusivity.)

• For Bahuchara Mata:

  ॐ ऐं ह्रीं क्लीं बहुचरा मातायै नमः ॥

  Om Aim Hrim Klim Bahuchara Matayai Namah.

  (Salutations to Goddess Bahuchara, invoking her power of transformation and protection.)

• General Vedic Invocation for Harmony:

  सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः ।

  सर्वे भद्राणि पश्यन्तु मा कश्चित् दुःखभाग् भवेत् ॥

  Sarve Bhavantu Sukhinah, Sarve Santu Niramayah.

  Sarve Bhadrani Pashyantu, Ma Kaschit Dukhabhag Bhavet.

  (May all be happy, may all be free from illness. May all see what is auspicious, may no one suffer.)

Dos and Don’ts: Cultural Etiquette and Reverence

• Do:
  • Approach with genuine respect and an open heart.
  • Offer alms or dakshina respectfully when seeking blessings.
  • Acknowledge their sacred role in Sanatan Dharma.
  • Understand that their blessings are considered powerful and auspicious.
  • Engage with cultural sensitivity and humility.
• Don’t:
  • Mock, ridicule, or insult them in any way.
  • Treat them as objects of pity or mere entertainment.
  • Refuse to offer dakshina if you have sought their blessings, or bargain disrespectfully.
  • Dismiss their spiritual significance or traditional roles.
  • Engage in any form of discrimination or violence.

Who are the Hijras in Hinduism?

The Hijras are a distinct socio-religious community in India, recognized as a ‘third gender.’ Spiritually, they embody ‘tritiya prakriti,’ a concept deeply embedded in Hindu scriptures. They are often born intersex or identify as transgender women, living in communities, and traditionally performing blessings at life-cycle ceremonies, seen as conduits for divine power, especially that of the Divine Feminine.

What is ‘tritiya prakriti’?

‘Tritiya prakriti’ (literally ‘third nature’) is an ancient Sanskrit term in Hinduism referring to a spectrum of gender identities and expressions beyond the conventional male (purusha) and female (stri) binary. It encompasses individuals who are intersex, transgender, eunuchs, or those with gender characteristics not strictly fitting into typical male/female categories, often associated with unique spiritual qualities and societal roles.

How does Hinduism view gender diversity?

Hinduism, through its vast scriptures, offers a remarkably inclusive and fluid view of gender diversity. Deities like Ardhanarishvara and narratives involving Vishnu’s Mohini form or Arjuna’s Brihannala disguise demonstrate an acceptance, and often reverence, for gender beyond binary norms. The tradition acknowledges that gender is a divine manifestation, not a rigid construct, and that the soul (Atman) transcends all physical and gender identities.

Why This Matters for Every Hindu: Preserving Sanatan Dharma’s Inclusivity

Understanding the deep-rooted recognition of the ‘third gender’ within Sanatan Dharma is not merely an academic exercise; it is crucial for preserving the authentic, all-encompassing nature of our ancient tradition. In an era where modern societies grapple with concepts of gender identity, Hinduism’s timeless wisdom offers profound insights, demonstrating that inclusivity is not a modern innovation but an intrinsic principle of Dharma itself. The Hijra community, with its sacred history and continued spiritual presence, serves as a living reminder of this truth. By recognizing and honoring their place, we uphold the expansive vision of creation where every soul, in every form and expression, is a beloved part of the Divine cosmic play. It is a testament to the fact that Sanatan Dharma, in its essence, embraces all of humanity, reflecting the infinite diversity of Brahman itself. For more insights into the profound truths of our tradition, explore Hindutva.online.