Michael Allen

Kumart or 'Virgin' Worship in Kathmandu Valley

Introduction

Kumart or 'virgin' worship in kathmandu valley. Explore Kumart or 'Virgin' Worship in Kathmandu Valley. Discover the dual nature of this ancient Hindu goddess, both virgin and mother, in her 2,500-year history.

Abstract

KUMAR! is a goddess who has been a recognized member of the Hindu pantheon for at least 2,500 years. Throughout the long history of her worship she has displayed qualities of a highly ambiguous2 kind: on the one hand, she is literally by name 'virgin' or 'chaste young girl'; on the other, she is classed as one of a group of mother goddesses who are also the sexual partners of leading male deities. For example, in the Taittiriya Ara~1yaka, a third or fourth century BC text, Rudra's spouse Ambika is addressed as Kanyakumali (Muir 1967, IV: 426-7 and Chattopadhyaya 1970:153-5 5).

Review

This paper promises an intriguing exploration into the worship of Kumari, a goddess whose recognition within the Hindu pantheon spans at least two and a half millennia. The abstract immediately highlights a core tension central to her understanding: her dual identity as both literally "virgin" or "chaste young girl" and simultaneously classified among mother goddesses who serve as sexual partners to leading male deities. This inherent ambiguity, exemplified by ancient textual references like Ambika being addressed as Kanyakumari in the Taittiriya Ara~1yaka, establishes a compelling theological and historical paradox that warrants closer examination, setting a solid foundation for a nuanced study. The strength of the abstract lies in its clear articulation of this fundamental paradox. By framing Kumari's nature as explicitly "ambiguous," the author sets the stage for a deep dive into the complexities of divine femininity within Hindu thought. The historical breadth indicated by the 2,500-year timeline and specific citations underscores a scholarly approach, suggesting the paper will be grounded in extensive research into classical Hindu traditions. This focus on the paradoxical attributes of a revered goddess offers a significant contribution to studies of religion, potentially shedding new light on the evolution of goddess worship and the multifaceted interpretations of purity, power, and fertility in ancient and contemporary contexts. However, a key area for development lies in fully bridging the gap between the broad historical-theological discussion presented in the abstract and the specific geographical focus promised by the title, "Kumart or 'Virgin' Worship in Kathmandu Valley." While the abstract effectively introduces the universal ambiguity of the goddess Kumari, it does not explicitly detail how this profound paradox manifests, is understood, or is ritually enacted within the unique cultural and religious landscape of the Kathmandu Valley. For the paper to truly deliver on its title's promise, the full text must meticulously connect these overarching theological debates to the specific practices, beliefs, and lived experiences surrounding Kumari worship in Nepal, offering localized ethnographic or historical analysis to enrich the broader scholarly discourse.

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