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LGBT themes in Hindu mythology involve Hindu deities or heroes whose attributes or behavior can be interpreted as lesbian, gay, bisexual or transgender (LGBT), or as having elements of gender variance and non-heterosexual sexuality. Traditional Hindu literary sources do not speak of homosexuality directly,〔 but changes of sex, homoerotic encounters, and intersex or third gender characters are often found both in traditional religious narratives such as the ''Vedas'', ''Mahabharata'', ''Ramayana'' and ''Puranas'' as well as in regional folklore. Hindu mythology has many examples of deities changing gender, manifesting as different genders at different times, or combining to form androgynous or hermaphroditic beings. Gods change sex or manifest as an Avatar of the opposite sex in order to facilitate sexual congress.〔〔〔〔 Non-divine beings also undergo sex-changes through the actions of the gods, as the result of curses or blessings, or as the natural outcome of reincarnation. Hindu mythology contains numerous incidents where sexual interactions serve a non-sexual, sacred purpose; in some cases, these are same-sex interactions. Sometimes the gods condemn these interactions but at other times they occur with their blessing.〔〔 In addition to stories of gender and sexual variance that are generally accepted by mainstream Hinduism, modern scholars and queer activists have highlighted LGBT themes in lesser known texts, or inferred them from stories that traditionally are considered to have no homoerotic subtext. Such analyses have caused disagreements about the true meaning of the ancient stories.〔〔 ==Gender variance of deities== Many deities in Hinduism and Indian mythology are represented as both male and female at different times and in different incarnations or may manifest with characteristics of both genders at once, such as Ardhanarishvara, created by the merging of the god Shiva and his consort Parvati.〔Parvati is also called Shakti and Uma〕〔Conner & Sparks (1998), p. 305, "Shiva"〕 The name Ardhanarishvara means "The Lord whose half is a woman". This form of Shiva represents the "totality that lies beyond duality", and is associated with communication between mortals and gods and between men and women.〔Conner & Sparks (1998), p. 67, "Ardhanarishvara "〕 Alain Danielou says that "The hermaphrodite, the homosexual and the transvestite have a symbolic value and are considered privileged beings, images of the Ardhararishvara.".〔 A similar merger occurs between the beauty and prosperity goddess Lakshmi and her husband Vishnu, forming the hermaphrotitic or androgynous Lakshmi-Narayana.〔Conner & Sparks (1998), p. 211, "Lakshmi"〕 In the ''Bhagavata Purana'', Vishnu takes the form of the enchantress, Mohini, in order to trick the demons into giving up Amrita, the elixir of life. Shiva later becomes attracted to Mohini and they have a relationship that results in the birth of a son. In the ''Brahmanda Purana'', Shiva's wife Parvati "hangs her head in shame" when she sees her husband's pursuit of Mohini. In some stories Shiva asks Vishnu to take on the Mohini form again so he can see the actual transformation for himself.〔Vanita & Kidwai (2001), p. 69〕 Stories in which Shiva knows of Mohini's true nature have been interpreted to "suggest the fluidity of gender in sexual attraction".〔Vanita & Kidwai (2001), p. 70〕 Pattanik writes that those focusing only on homoeroticism miss the narrative's deeper metaphysical significance: Mohini's femininity represents the material aspect of reality, and Mohini's seduction is another attempt to induce Shiva into taking an interest in worldly matters. He cites another story to show that only Vishnu has the power to "enchant" Shiva: a demon tries to kill Shiva by taking the form of a woman (placing sharp teeth in "his" vagina). Shiva recognizes the impostor and kills the demon by the placing a "thunderbolt" on his "manhood" during their act of "lovemaking".〔Pattanaik (2001), pp. 73–74〕 In the later, Puranic story of the origin of God Ayyappa,〔Ayyappa is also known as Hariharaputra, Manikantha, and identified with Dharma-Shasta〕 Vishnu as Mohini becomes pregnant from Shiva, and gives birth to Ayyappa, who he-she abandons in shame. Pattanaik writes that rather than Mohini becoming pregnant, Ayyappa sprang from Shiva's semen, which he ejaculated upon embracing Mohini.〔Pattanaik (2001), p. 76〕 In another version, the Pandyan king Rajasekhara of Pantalam adopts the baby. In this version, Ayyappa is referred to as ''ayoni jata'', "not born from a vagina", and later ''Hariharaputra'', "the son of Vishnu and Shiva", and grows up to be a great hero.〔Vanita & Kidwai (2001), p. 94〕〔Smith, B.L., p. 5, ''Legitimation of Power in South Asia''〕 According to Tamil versions of the ''Mahabharata'', the god Krishna – an incarnation of Vishnu – also took the form of Mohini and married Aravan. This was in order to give Aravan the chance to experience love before his death, as he had volunteered to be sacrificed. Krishna remained in mourning in the Mohini form for some time after Aravan's death. This marriage and death of Aravan are commemorated annually in a rite known as ''Thali'', during which ''Hijra'' (Indian "third gender") take on the role of Krishna-Mohini and "marry" Aravan in a mass-wedding, followed by an 18-day festival. The festival ends with a ritual burial of Aravan, while the Hirjas mourn in Tamil style: by beating their chests in ritual dances, breaking their bangles and changing into white mourning clothes.〔Canner & Sparks, p. 66, "Aravan"〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「LGBT themes in Hindu mythology」の詳細全文を読む スポンサード リンク
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