There is much in common, and much all of us can learn from the teachings, but like any "ism" it includes a wide range of attitudes on all subjects. See, for example, "Christians" for a more familiar "ism" and see the range there, even though they are all presumably tightly bound by one single book while Hindu teachings are elaborated in scores of volumes. So you'll need to check out the various temples in your region to see how they view this issue. An interesting site I came across has this kind of exchange, which I think is consistent with how I (non-Hindu but spent some good time in India) would expect to see this question handled:
From
http://www.galva108.org/perspectives1.html---------------------------------------------------------
Q – Could you tell me exactly what Hinduism’s view is on sexuality and things such as homosexuality and the concept of an Indian woman being covered from head to toe? I read that ancient India was sexually liberated as the Kama Sutra and the Khajuraho temple illustrate but modern Indian society is extremely conservative and any kind of sex talk is taboo. Being an Indian-American teenager, it’s very confusing to me. Can you explain what our religion says about these issues?
A – Hindu religious scripture clearly mandates that for sexual relationships to be spiritually progressive they must be tied to commitment, generally in the form of sacred vows of marriage. The spirit behind this policy is that the sexual urge, which animates the world, must be regulated if it is to be transcended.
Hindu scripture is largely silent on homosexuality, although it may be acknowledged in books such as the Kama-sutra, but not with regard to spiritual progress. Modern Hinduism for the most part condemns homosexuality but misunderstands it to be an improper choice rather than psychophysical reality that some people are born with, rendering them as attracted to the same sex, as heterosexuals are attracted to the opposite sex. As modern society has come to better understand this phenomenon, it is also imperative that Hindu traditions do the same if they are to remain vital.
A dynamic approach in doing so might involve encouraging homosexuals to also establish committed relationships in an effort to help them transcend sexuality altogether, as is done in the case of heterosexuals. Of course, such relationships would not include raising children, which is a significant consequence, if not deterrent, to continue sexuality. However, committed homosexual relationships may provide other impetuses for spirituality such as more time for spiritual practice and seva to compensate for this.
Although my Guru Maharaja frowned on homosexuality in general, he was also very practical, flexible, and compassionate. One of his earliest disciples was a gay man who once related how he had ultimately discussed his sexual orientation with Srila Prabhupada. He said that at that point Srila Prabhupada said, ‘Then just find a nice boy, stay with him and practice Krsna consciousness.’
I also had the experience of meeting a transsexual who explained her sexual orientation and confusion to Srila Prabhupada before committing to an operation. She told me that Prabhupada told her, “Just pick one or the other
and stick with it.” Those who knew him well would have expected him to say something like this in both of these incidences. Again, he was very flexible and compassionate.
I believe that Hinduism originally held a much more broadminded view on sexuality than many of its expressions do today. Over the years Muslim and Victorian standards have had some influence on socio-religious aspects of Hinduism, examples of which are the covering of a woman’s body from head to toe.
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