Hindu Goddesses
The Reflexiveness and Genderlessness of Hindu Goddesses
Hinduism is known as the oldest religion in the world; as a polytheistic religion, Hinduism features numerous gods, goddesses, and demi-gods that embody the various personalities of human beings, as well as nature.
It is evident that Hinduism is primarily a male-dominated religion, what with the leadership of the gods Shiva and Vishnu. It is only in the wives of these great gods that goddesses figure significantly. Despite this fact, goddesses abound in Hinduism, who function as the embodiment of characteristics, feelings, and features of humans and Nature. However, the functions of goddesses do not end in what was enumerated above: goddesses, in fact, embody almost everything that represents human existence. This means that more than being female representatives of human beings, goddesses may also represent male characteristics, Nature, and the universe in general. The all-encompassing characteristics of Hindu goddesses make them appealing and popular among Hindus.
In order to understand the nature of Hindu goddesses, it is vital to identify the characteristics that illustrate their characteristics (as mentioned earlier). Pintchman's (2001) analysis illustrates goddesses as governed under a 'leader,' or a head goddess. Aptly given the title "Goddess," this deity embodies all the characteristics that goddesses in Hinduism...
In sum, the Goddess possesses the " ... classical characteristics of ultimate reality and to portray all particular goddesses as her portions or manifestations" (2).
Pintchman's discussion of the Goddess includes a translational relationship between the Goddess and Divine Mother (or Mother Nature) which she attests as a "status that reflects her gender." However, the author does not exclude the fact that the Goddess encompasses the gender dichotomy that is biologically and socially determined in human beings. In effect, goddesses become 'genderless,' neither male nor female, and is actually given an appropriation that transcends the distinction between genders or sexes (3).
Coburn (2001) supports Pintchman's description of goddesses as genderless and parts of a composite figure (symbolically represented by the Goddess). In his analysis of Hindu goddesses, Coburn explains that goddesses become symbols of everything that has relation or interaction with human beings, "individually or collectively" (215).
In fact, Coburn considers the Hindu Goddess as an "agent herself," but since she was subjected to rituals and rules that have been imposed by human beings, the Goddess has become a symbol. In so doing, the Goddess then becomes both an agent of herself and as a symbol of humans' characteristics, interactions,…
