History of the Worship of the Goddess in the Vindhya mountains

1.在第四和第七世纪，对温迪亚瓦西尼（Vindhyavasini）的崇拜盛行，温迪亚瓦西尼是居住在温迪亚山脉的女神，而玛希萨苏拉马尔迪尼是杀死布法罗恶魔的女神，两者融合成一个更具包容性的概念，即杀死恶魔的女神。作为回应，外士那瓦和湿婆都解决了如何将这些女神的神话和崇拜纳入他们的神话周期的问题：在外士那瓦的Harivamsa（c。4<th>美分）另一方面，在另一个世界里，有一个人的生命是由他的灵魂创造的，他的生命是由他的灵魂创造的。（6 <th>- 7<th>美分）包括Vindhyavasini，谁已与Mahisasuramardini同化，根据湿婆，Parvati配偶，作为后者的表现和女儿。本课题主要从三个方面对《斯堪达浦拉纳》中的女神神话进行了研究：（1）编写了占全书三分之二的新的评论版和一个英文的全书提要;（2）分析了神话的结构;（三）对神话中出现的一些母题的研究。2.将上述主要研究的结果与《哈里瓦姆萨》中对文德雅瓦西尼的研究进行比较，使我们能够提取出文德雅瓦西尼在被纳入外士那瓦之前所具有的特征和湿婆神话周期，如黑肤色，童贞，和她的恶魔杀戮。比较也清楚地表明，《斯堪达浦尔那》将文德雅瓦西尼描绘成一个战士，而《哈里瓦姆萨》则将她描绘成一个更加野蛮的形象，这表明战士女神的概念是在《斯堪达浦尔那》创作的时候形成的。后来在Devimahatmya（c。8<th>美分）3.九世纪以后文迪雅山区的女神崇拜问题有待研究。

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.