Gender egalitarianism has been unending perturb over hundreds of years. Morality and humanity struggle for their rights in the restrained, conventional society. In the contemporary scenario when most of the Western countries have consummate complete gender equality, Indian entities, despite everything keep on looking descendant on the transgender community, even though transgenders have played an indispensable part over the epoch. In Ramayan, while speaking with the storytelling crow Kakau sandi Ram himself spoke,” Purush napunsaka nari va jiva charachar koi, sarvabhaav bhaja kapat taji mohi parm priya soi” the literal translations says man, transgender, woman, even animals and plants who approach me after abandoning malice all are beloved to me. Not only in ancient times but even in the Mughal period we discover the third gender badge to the positions of advisors, directors, generals as well as guardians of harems. As they were clever, trusted, and loyal, they have at liberty access to all the areas of the kingdom and played a crucial role in the empire-building. But during the 19th century, The British colonial administration animatedly tried to denounce the transgender community and to negate their social liberties, not only this they also outlawed the intact transgender community. In December 2013, the apex court not only documented the transgender community as the third gender but also directed the states to make reservations for them in the employment and education sectors. This paper aims to understand the plight and struggles of two transgender Manobi Gangopadhyay and A. Revathi and their experiences in family, society, and workplaces and also try to find socio-cultural conduct headed for the third gender in Indian society.
