While humans are progressing in several ways, something as basic as the difference between genders has become challenging for us to comprehend in current times. The confusion with respect to the nature, tendencies, and roles of men and women is only growing. Then, there are attempts to blur the differences between men and women, and create all types of gender identities. This has caused immense chaos in the natural harmony between the two genders and is disrupting the peace of families and society, at large.
In this article, we shall explore the explanation of diversity and gender difference, as given by Jagadguru Puri Shankaracharyaji, from the traditional Hindu perspective.
Diversity in Creation
Paramatma’s shakti is prakriti. All the differences that have been created by prakriti are meant to serve as our facilitators, and not as barriers in our evolution. At the root of all diversity we see, there is oneness. Matter is nothing but energy and energy is nothing but soul.
Dharma helps us reach Paramatma through these differences. Materialists cannot utilise these existing differences in a good way. They are unable to reach the One Paramatma and so, their lives are wasted.
The expression of nature is diverse. Each person has a unique appearance and nature. Women and men appear different from each other, have difference in the pitch of voice, as well as traits. These natural distinctions are meant to facilitate worldly behaviour.
On not accepting the distinctions, we shall be compelled to accept our body as atma. This would frustrate our intellect. (If someone chooses to define himself just as atma, then how would he interact and conduct himself in this world?)
Difference between Men and Women
We often witness that the courage factor in women superceding that of men. This is accurate from the view of psychology. While, it is commonly thought the other way round, from the perspective of philosophy, men are dominated by the moon and women by the fire element.
Men have veerya (shukra-ansh) with the moon (soma) dominating them. Women have rajodharma (menstruation), with fire (agni) dominating them. Thus, women can be more courageous compared to men who are more soumya (placid).
As per Durgasaptashati, all the devatas created a Bhagavati with their combined power or shakti. The tej of devatas created the form of Chandi Devi.
Both soma and agni are needed for creation. If a brahmachari student (who is in gurukul) wants to be a father, he needs to get married. For creation, prakriti is needed. Thus, both male and female are needed for creation.
Veerya is not present in women and hence their physical form, mind and ways are different from men. In this relation there are many theories but in the male body the veerya makes men the way they are. Rarely, there are women with hair growth, etc (happens due to imbalances or rare circumstances). Ordinarily, this is not the case. Stating an example in tendencies, Jagadguru mentions that when men walk, they usually lift the right foot first, naturally. Similarly, women tend to out forward their left foot first. Women’s cycles and physicality are intimately connected with and influenced by the waxing and waning of the moon. Thus, the physical bodies and nature of men and women differs, naturally.
The creation of women has been done in such a way that they are an amsha avatar of Jagat Janani or Devi. To nourish their children, they develop milk in their breasts. Men do not have such an ability.
Thus, women represent Prakriti and men represent Paramatma tattva. Both have differences in their body. One can get pregnant and the other can impregnate. So that creation functions properly, both are made differently.
What determines Gender?
This has been explained in the Garbhopnishad. When the wife has more tej (radiance or energy in the context), a girl is born and if the tej of the husband is more dominant, then a boy takes birth. If both their energy is dominant, then either there will be twins, or the child shall be intersex at birth (called napunsak/kinnar).
In another Upanishad, Mahabharata (Shanti parva) and as authored by Vachaspati Mishra in Bhamati, both, the male and female bodies, are made up of six metals (dhatus) in equal quantity, and thus, the body is also called “sathakaushik”. The first three metals are given by the mother, and the second three are received from the father.
The woman is called “Jaaya”. This word implies that the husband of a woman expresses himself as her son. That is why in the Mahabharat, etc, if a son is born, the husband must also think of his wife (internally, not in behaviour) be as a mother since he himself has manifested as her son. She is seen as mother-like. Similarly, the wife manifests herself as a daughter. Both father and mother contribute to the birth of a son or daughter.
The Third Gender
Human beings belong to the category of “jarayuja”. It has been explained, that if both, the tej of the mother and father is dominant, then either there will be twins, or the child shall be intersex at birth (called napunsak/kinnar). The body consists of dhatus or metals as described before. These determine the functioning of the body, mind and condition of the person.
At times, within the womb, someone who was destined for a male body may transform into female before taking birth and then later, develop some male characteristics or vice-versa (someone destined to be a female becomes a male, at times). This is a very rare occurrence.
Then, some are born as intersex or napunsak/kinnar. This is again due to the composition of dhatus in their bodies. They do not have the male qualities of shaurya. It is due to some karma they are born this way.
From the point of view of psychology, those born as the third gender or kinnar, are neither male or female in their expression, however, they do deserve love and respect from society. One must remember that the jiva is born in the body of a kinnar due to some karma of the previous births. Thus, they too must follow what is suggested by shastras to conduct themselves in society (as is expected from all) and bless themselves through the bhajan of Bhagavan.
It is essential to function as per one’s abilities. We cannot, for example, have them play the role of warriors since this would bring failure due to the composition of the dhatus (and veerya, male element being missing). However, they must be respected by society.
Does the Jivatma have a gender?
As per the Mahabharat, if one is born as a woman, then after death, one would almost definitely be born as a woman only based on karmas (paap and punya), until the jivatma attains moksha. Even if a woman is born in devaloka she will get a female body of Urvashi, etc. Same goes for men. This is one rule.
However, Shikhandi, in the Mahabharat was a female who got the body of a male through penance and a boon given by Bhagavan Shiva. There are exceptions where the gender changes in the next birth (from male to female and vice versa) due to such special circumstances or mistakes.
Thus, the above explanations give us better clarity on the Hindu view of gender.
Recommended read (opinion): The Pursuit of Being “Beta” (son)