Local gods and goddesses are absorbed into the Hindu tradition

与君同醉

A similar phenomenon occurs in the career of the great Goddess, Shakti, in Hindu tradition. Shakti forms the third large cultic center in Hinduism, whose worshippers, called shaktas, believe in the supremacy of the goddess. The development of shakti worship began to take shape at the beginning of the Common Era, some centuries later than the developments in the other cultic contexts.

The Bhagavad Gita (c. 100 B.C.E.), which is found in the Mahabharata (MBh), identifies the god Krishna with the brahman of the Upanishads. The likelihood is that Krishna was a divinity of certain western Indian groups, who had reached such popularity that he could not be ignored. It may have been that Krishna was originally a tribal chieftain. In the Mahabharata itself he is spoken of consistently as God only in the Bhagavad Gita, which is clearly a later addition to the MBh. This identification of a local god with the highest divinity (and further with Vishnu) shows a pattern that leads to the incredible diversity of Hinduism. All across India in the next thousand years numerous local gods and goddesses are taken up into the larger Hindu tradition.

Over the era from perhaps 600 B.C.E. until as late as the 14th century various local divinities were slowly but systematically absorbed into the Vedic or Brahmanical tradition. The Sanskrit texts, the puranas, composed from the fourth to the 12th centuries C.E., tell tales of the complicated and varied lives of Vishnu, Shiva, and the Goddess, but many local tales in local languages and Sanskrit tell the more hidden tales of how these local godly kings and queens became part of the larger tradition. The earliest additions to the pantheon of Hinduism were clearly those gods and goddesses who formed the basis of the Vishnu and Shiva cults. Parvati was likely a mountain goddess who may have ruled the mountains on her own at one time but became absorbed in the Shaivite tradition. Likewise, Lakshmi, the wife of Vishnu, has characteristics of a local nature divinity who became identified with Sri of the Vedas.

Olivia

     据印度教传统记载，伟大女神沙克蒂经历过相似的现象。沙克蒂是印度教的第三大膜拜中心，她的崇拜者被称作性力派教徒，信仰女神的至高无上性。对沙克蒂的崇拜在基督纪年初期（在其他崇拜背景发展后的几个世纪）逐渐塑造成形。
   《薄迦梵歌》（约公元前100年）出自于《摩诃婆罗多》，这部经典把神克利须那视为《奥义书》里的梵。有可能克利须那是某西印度群体的神祗，并且因为大众化而受重视。克利须那最初也可能是某一部落的首领。只有在《摩诃婆罗多》本身的《薄迦梵歌》部分，克利须那一贯被称作神——这很明显是《摩诃婆罗多》后来增加的部分。克利须那作为拥有最高神性（此外他也被认为是毗湿奴的化身）的地方之神，这种身份认定是印度教惊人的多样性的一种典范体现。纵观印度接下来几千年的历史，众多的地方男神和女神被记入更大规模的印度教传统。
      从约公元前600年到近如公元14世纪的这段时期里，许多地方神祗缓慢却系统地为吠陀或婆罗门传统所吸收。《往世书》是公元4世纪到12世纪期间创作的一部梵语经文。这部经文讲述了毗湿奴、湿婆和女神们形形色色的复杂生活，但是许多地方故事用方言来讲述，而梵文讲述更多的是一些隐秘的故事——这些虔诚的国王和王后如何变为扩大传统的一部分。很明显，那些形成毗湿奴教派和湿婆教派基础的男神、女神们就是印度教众神最早的补充来源。雪山神女曾经是独自管理群山的山神，后来她变为湿婆教传统的一部分。同样地，毗湿奴的妻子吉祥天女是拥有地方自然神力特性的神祗，也被视为吠陀之神。

与君同醉

译者在文体上尽量保持与原文一致，这是值得称赞的。
对术语的翻译都正确，表明译者非常认真查阅资料。
建议：用词和句子结构可以更准确，使得意义表达更清晰。对上下文之间的逻辑关系如果能理解更透彻，将有助于译文的通顺和准确。

以下改动为我个人意见和建议，仅供参考。

A similar phenomenon occurs in the career of the great Goddess, Shakti, in Hindu tradition.
据印度教传统记载，伟大女神沙克蒂经历过相似的现象。
Shakti forms the third large cultic center in Hinduism, whose worshippers, called shaktas, believe in the supremacy of the goddess.
沙克蒂是印度教的第三大膜拜中心，她的崇拜者被称作性力派教徒，信仰女神的至高无上性。
（此部分中文意义有些含混不清，建议改为：视女神沙克蒂为至高无上。）

The development of shakti worship began to take shape at the beginning of the Common Era, some centuries later than the developments in the other cultic contexts.
对沙克蒂的崇拜在基督纪年初期（在其他崇拜背景发展后的几个世纪）逐渐塑造成形。
改：对沙克蒂的崇拜在基督纪年初期逐渐塑造成形，较其他膜拜对象的发展稍晚几个世纪。


The Bhagavad Gita (c. 100 B.C.E.), which is found in the Mahabharata (MBh), identifies the god Krishna with the brahman of the Upanishads.
《薄迦梵歌》（约公元前100年）出自于《摩诃婆罗多》，这部经典把神克利须那视为《奥义书》里的梵。

The likelihood is that Krishna was a divinity of certain western Indian groups, who had reached such popularity that he could not be ignored. It may have been that Krishna was originally a tribal chieftain.
有可能克利须那是某西印度群体的神祗，并且因为大众化而受重视（应为：信仰者日渐众多而无法被忽视）。克利须那最初也可能是某一部落的首领。

In the Mahabharata itself he is spoken of consistently as God only in the Bhagavad Gita, which is clearly a later addition to the MBh.
只有在《摩诃婆罗多》本身的《薄迦梵歌》部分，克利须那一贯被称作神——这很明显是《摩诃婆罗多》后来增加的部分。
改：
在《摩诃婆罗多》中，克利须那只在《薄伽梵歌》部分一直被称为神，而《薄伽梵歌》很明显是后来增添入《摩诃婆罗多》的。


This identification of a local god with the highest divinity (and further with Vishnu) shows a pattern that leads to the incredible diversity of Hinduism.
克利须那作为拥有最高神性（此外他也被认为是毗湿奴的化身）的地方之神，这种身份认定是印度教惊人的多样性的一种典范体现。
改：
将地方性神祗视作最高神祗（并进一步视作毗湿奴的化身），这种模式最终导致了印度教具有惊人的多样性。


All across India in the next thousand years numerous local gods and goddesses are taken up into the larger Hindu tradition.
纵观印度接下来几千年的历史，众多的地方男神和女神被记入更大规模的印度教传统。
改：在接下来的几千年里，整个印度到处都有众多地方性男女神祗被吸纳入庞大的印度教传统。
（all across不是修饰“历史”，而是“印度”；而英文里god和goddess都是有性别之分的，中文的神祗一词包括男性女性的神）


Over the era from perhaps 600 B.C.E. until as late as the 14th century various local divinities were slowly but systematically absorbed into the Vedic or Brahmanical tradition.
从约公元前600年到近如公元14世纪的这段时期里，许多地方神祗缓慢却系统地为吠陀或婆罗门传统所吸收。
（此处as late as是强调从公元前600年到14世纪这么漫长久远的时光，所以不能翻译为“近如”）
改：大约从公元前600年开始，一直晚至14世纪，各种地方神祗缓慢而系统地被纳入吠陀或婆罗门传统。


The Sanskrit texts, the puranas, composed from the fourth to the 12th centuries C.E., tell tales of the complicated and varied lives of Vishnu, Shiva, and the Goddess, but many local tales in local languages and Sanskrit tell the more hidden tales of how these local godly kings and queens became part of the larger tradition.
《往世书》是公元4世纪到12世纪期间创作的一部梵语经文。这部经文讲述了毗湿奴、湿婆和女神们形形色色的复杂生活，但是许多地方故事用方言来讲述，而梵文讲述更多的是一些隐秘的故事——这些虔诚的国王和王后如何变为扩大传统的一部分。
（此处the Goddess是指沙克蒂，性力派女神；此句后半句的断句出现错误，导致翻译错误。）
改：公元4世纪到12世纪期间创作的一部梵文著作《往世书》，讲述了毗湿奴、湿婆和沙克蒂各种复杂生活，但是很多地方性的神话，用当地语言和梵语，讲述了当地神祗般的国王与王后们的故事，也成为印度教传统的一部分。

The earliest additions to the pantheon of Hinduism were clearly those gods and goddesses who formed the basis of the Vishnu and Shiva cults.
很明显，那些形成毗湿奴教派和湿婆教派基础的男神、女神们就是印度教众神最早的补充来源。
改：很明显，那些奠定了毗湿奴崇拜和湿婆崇拜基础的男女众神，正是最早被吸纳入印度教万神庙的神祗们。


Parvati was likely a mountain goddess who may have ruled the mountains on her own at one time but became absorbed in the Shaivite tradition.
雪山神女（加：可能）曾经是独自管理群山的山神，后来她变为湿婆教传统的一部分。

Likewise, Lakshmi, the wife of Vishnu, has characteristics of a local nature divinity who became identified with Sri of the Vedas.
同样地，毗湿奴的妻子吉祥天女是拥有地方自然神力特性的神祗，也被视为吠陀之神。
Sri 斯里(毗湿奴的神妃)
改：同样地，毗湿奴的妻子吉祥天女，她的特征像是一个地方性的大自然女神，该女神被视为吠陀经中的斯里女神。