The extention of the Parvati image in the early Puranic Shaiva mythology

1. 早期Shaiva往世史的代表作《Ur-Skandapurana》中的《Vindhyavasini神话循环》的暂定版和英文摘要已完成，其中三分之二构成了我2004年12月提交的博士论文。（最终版本于2009年3月完成，将于2010年出版）。研究了导致武士女神崛起的历史过程（直到七分），其结果包含在博士论文的研究部分。这个神话循环是温德亚瓦西尼神话最古老的完整叙述，目前还不为人所知。我的博士论文旨在以这些宝贵的材料为基础，重构早期的女神崇拜史。在Ur-Skandapurana中出现的女神主要可以分为三组：(1)湿婆的配偶Parvati，她是Shaiva神话中所有女神中最高的，(2)战士女神，如Vindhyavasini，(3)可怕的女神，称为母亲，其中一些有动物或鸟的头。在urr - skandapurana中，这三个群体的女神是如何在等级层次中系统化的，使用了Vindhyavasini神话周期，第32章的Daksa神话，以及第171章后半部分的Kotivarsa-Mahatmya。结果很清楚，所有的女神都被整合到Parvati的等级制度中，她在神话中名列前茅，其中第二组和第三组的女神直接或间接地从Parvati的身体中出来。这是Shaiva Puranic编纂者将各种类型的女神崇拜纳入shaiism的有效策略。Kotivarsa是众所周知的中世纪早期的Shaiva中心，从Shaiva文本来源。我们分析了Ur-Skandapurana中的Kotivarsa-Mahatmya，并将其与《摩诃婆罗多》和《Harivamsa》中的相关材料以及铭文和考古资料进行了比较。由此可以勾勒出地方女神崇拜融入沙伊教的历史进程：雅鲁藏布江之女是北孟加拉人崇拜的对象；这个女神逐渐与湿婆和/或Parvati联系在一起，成为一个可怕的当地女神；在Pala时期，奉献的焦点从当地的女神转移到Hetuka，当地的湿婆/Bhairava。少

1. A provisional edition and English synopsis of the Myth Cycle of Vindhyavasini in the Ur-Skandapurana, the representative work of the early Shaiva Puranas, was made and their two-thirds constituted my doctoral thesis submitted in Dec. 2004. (their final version was completed in March 2009 and is to be published in 2010). The historical process leading to the rise of the Warrior Goddess (upto the seventh cent.) was studied and its result is contained in the Study part of the doctoral thesis. This myth cycle is the oldest full account of the Vindhyavasini myth and has not yet well known. My doctoral thesis aims at the reconstruction of the early history of the worship of the Goddess, based on this valuable material.2. The goddesses who feature in the Ur-Skandapurana can be classified mainly in the three groups : (1) Siva's consort Parvati, who is the highest among all the goddesses in the Shaiva mythology, (2) the Warrior Goddess such as Vindhyavasini, and (3) terrifying goddesses call … More ed the Mothers, some of whom have animal or bird heads. How the goddesses of these three groups are systematized in hierarchical layers in the Ur-Skandapurana was studied, using the Vindhyavasini myth-cycle, the Daksa myth in chapter 32, and the Kotivarsa-Mahatmya in the second half of chapter 171. As a result it was made clear that all the goddesses are integrated into Parvati in the hierarchy having her on top through mythological accounts in which the goddesses of the second and third groups come forth from Parvati's body directly or indirectly. This was an effective strategy of the Shaiva Puranic redactors in incorporating the goddess worship of various types into the Shaivism.3. Kotivarsa is well known as an early Shaiva centre in Mediaeval period from the Shaiva textual sources. The Kotivarsa-Mahatmya in the Ur-Skandapurana was analysed, compared to the relevant material in the Mahabharata and Harivamsa, and the epigraphical and archaeological sourses. As a result the following historical process of integrating the local goddess worship into Shaivism can be sketched out ; The goddess who is the daughter of the Brahmaputra river was the object of worship in the North Bengal ; this goddess was gradually associated with Shiva and/or Parvati as a terrifying local goddess ; in the Pala period the focus of devotion is shifted from the local goddess to Hetuka, the local orm of Shiva/Bhairava. Less