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

1.我在2004年12月提交的博士论文中，有一份临时版本和英文提要《乌尔-斯堪达波拉纳的文陀罗尼神话循环》是《舍瓦往世书》早期的代表作，其中三分之二构成了我的博士论文。(其最终版本于2009年3月完成，将于2010年出版)。导致勇士女神崛起的历史过程(高达7美分)。其研究结果载于博士论文的研究部分。这个神话周期是对文迪亚瓦西尼神话最古老的完整描述，但还没有广为人知。我的博士论文的目的是在这一宝贵资料的基础上重建早期的女神崇拜历史。Ur-Skandapurana中的女神主要可以分为三类：(1)湿婆的配偶帕瓦蒂，她是湿婆神话中所有女神中最高的；(2)战士女神，如文迪亚瓦西尼；(3)可怕的女神称为…更多的是母亲，她们中的一些人有动物或鸟头。这三个群体的女神是如何在《乌尔-Skandapurana》的等级层级中系统化的，使用文迪亚瓦西尼神话周期，第32章的达卡神话，以及第171章的后半部分的Kotivarsa-Mahatmya。因此，人们清楚地看到，所有的女神都融入了帕瓦蒂的等级制度中，通过神话故事，第二和第三组的女神直接或间接地从帕瓦蒂的身体中出来，使她处于顶端。这是释迦牟尼古兰经编撰者将各种类型的女神崇拜纳入释迦牟尼教的有效策略。Kotivarsa是众所周知的中世纪早期的Shaiva中心，根据Shaiva的文本资料。对Ur-Skandapurana中的Kotivarsa-Mahatmya进行了分析，并与《摩诃婆罗多》和《哈里凡萨》中的相关材料以及金石学和考古学资料进行了比较。因此，可以勾勒出以下将当地女神崇拜融入沙瓦教的历史过程：雅鲁藏布江之女的女神是北孟加拉邦的崇拜对象；这位女神逐渐与湿婆和/或帕瓦提联系在一起，成为当地可怕的女神；在帕拉时期，虔诚的焦点从当地的女神转移到Hetuka，湿婆/白拉瓦的当地ORM。较少

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