History of the Worship of the Goddess in the Vindhya mountains

温迪亚山女神崇拜的历史

• 批准号: 10610511
• 负责人: YOKOCHI Yuko
• 金额: $ 1.92万
• 依托单位: Kochi University of Technology
• 依托单位国家: 日本
• 项目类别: Grant-in-Aid for Scientific Research (C)
• 财政年份: 1998
• 资助国家: 日本
• 起止时间: 1998 至 2001
• 项目状态: 已结题
• 来源: https://kaken.nii.ac.jp/grant/KAKENHI-PROJECT-10610511/
• 关键词: Skandapurana; the Goddess; Vindhya Mountains; Kausiki; Mahisasuramardini; デーヴィー・マーハートミャ

1.During the fourth and the seventh centuries, the worship of Vindhyavasini the Goddess who abides in the Vindhya mountains and that of Mahisasuramardini the Goddess who slays the buffalo demon were flourished, fused into a more inclusive concept, the demon-slaying Goddess. In response to that, both Vaisnavas and Shaivas tackled the question of how to incorporate the myth and worship of these goddesses into their mythic cycle : In Vaisnava the Harivamsa (c. 4^<th> cent.) attempted to introduce Vindhyavasini into the Visnu-Krsna myth, and in Shaiva, on the other hand, the original Skandapurana (c. 6^<th> -7^<th> cent.) subsumed Vindhyavasini, who had been assimilated with Mahisasuramardini, under the consort of Shiva, Parvati, as the latter s manifestation and daughter. In this project main research was carried out into the myth of the Goddess covering eighteen chapters in the original Skandapurana in the three respects : (1) the preparation of a new critical edition of the two thirds of the whole and an English synopsis of the whole ; (2) the analysis of the structure of the myth ; (3) the studies of some motifs appearing in the myth.2.The comparison of the result of the main research mentioned above with the study of Vindhyavasini in the Harivamsa enabled us to extract the characteristics of Vindhyavasini she had had before being incorporated into the Vaisnava and the Shaiva mythic cycle, such as the dark complexion, virginity, and her slaying of demons. The comparison also makes clear that the Skandapurana depicts Vindhyavasini as a warrior in contrast to the more barbarian image of her in the Harivamsa, which suggests that the concept of the Warrior Goddess had been formulated at the time of the composition of the Skandapurana. Later in the Devimahatmya (c. 8^<th> cent.) this Warrior Goddess attains the states of the supreme Goddess.3.The research of the worship of the Goddess in the Vindhya mountains after the ninth century remains to be done.

1.在四世纪和七世纪期间，对住在温德亚山脉的女神温德亚瓦西尼（Vindhyavasini）和杀死水牛恶魔的女神马哈萨苏拉马蒂尼（Mahisasuramardini）的崇拜蓬勃发展，融合成一个更具包容性的概念，即杀魔女神。作为回应，外士那瓦派和谢瓦派都解决了如何将这些女神的神话和崇拜融入他们的神话周期的问题：在毗湿奴那瓦中，Harivamsa（公元前4世纪）试图将vinhyavasini引入到毗湿奴-奎师那神话中，而在湿婆中，另一方面，原始的Skandapurana（公元前6世纪-公元前7世纪）将与Mahisasuramardini同化的Vindhyavasini纳入湿婆的配偶Parvati之下，作为后者的显化和女儿。本课题主要从三个方面对《斯坎达普拉那》十八章的女神神话进行研究：(1)编写三分之二的新批判版和英文摘要；(2)神话结构分析；(3)对神话中出现的一些母题的研究。将上面提到的主要研究结果与《哈利瓦萨》中对温德亚瓦西尼的研究进行比较，使我们能够提取出温德亚瓦西尼在被纳入毗湿奴派和湿婆神话循环之前所具有的特征，例如深色肤色、童贞和杀魔。这一对比也清楚地表明，《斯堪达普拉纳》将温德亚瓦西尼描绘成一名战士，而《哈利瓦萨》则将她描绘成野蛮人的形象，这表明在《斯堪达普拉纳》创作时，战士女神的概念就已经形成了。后来在《提摩诃密亚》（约公元8世纪）中，这位战士女神达到了至高女神的境界。九世纪以后，对温德亚山区女神崇拜的研究还有待进一步研究。

项目成果

Yuko Yokochi: "The story of the seven brahmans in the Harivamsa : Studies in the Skandapurana, TV."Studienzur Indo-Iranistik (Festschrift fur Minoru Hara). (in press). (2001)

横地裕子：“Harivamsa 中七个婆罗门的故事：Skandapurana 的研究，电视。”Studienzur Indo-Iranistik（Festschrift Fur Minoru Hara）。

Yuko Yokochi: "The Warrior Goddess in the Devimahatmya." Senri Ethnological Studies. (1999)

横地优子：“Devimahatmya 中的战士女神。”

Yuko, YOKOCHI: "The warrior Goddess in the Devimahatmya"Senri Ethnological Studies 50 (Living with Shakti : Gender, Sexuality and Religion in South Asia). 71-113 (1999)

Yuko, YOKOCHI：“Devimahatmya 中的战士女神”Senri 民族学研究 50（与 Shakti 一起生活：南亚的性别、性和宗教）。

Yuko, YOKOCHI: "Mahisasuramardini Myth and Icon : Studies in the Skandapurana, II."studies in the History of Indian Thought. 11. 65-103 (1999)

横地裕子：“Mahisasuramardini 神话与圣像：《Skandapurana》研究，II。”印度思想史研究。

Yuko, YOKOCHI: "The Goddess in the Krsna legend, Reconsidered."Studies in the history of Indian Thought. 13. 38-62 (2001)

横地裕子：“奎师那传说中的女神，重新思考。”印度思想史研究。