Historical Development of Salvation Theories Fond in Commentaries on the Bhagavadgita.

《博伽梵歌》最重要的特点之一是它试图将三种救赎方式联合收割机结合起来，即，karman（行动），jnana（知识）和bhakti（奉献）。然而，这一尝试并没有完全成功。它包含了许多不一致的地方，留下了后来的评论家不同的解释空间。事实上，在后来的评论家对《博伽梵歌》的各种解释中，我们发现了这三种救赎方式的各种组合，这使我们能够跟踪救赎理论的历史发展。在众多的评论家中，我选择了以下五位评论家，因为他们代表了《博伽梵歌》的吠陀解释中救赎理论发展的主要阶段：商羯罗、罗摩奴亚、摩陀瓦、摩陀苏陀那萨茹瓦提和瓦勒巴。商羯罗在卡门和智那的框架内解释了《博伽梵歌》的救赎理论，即吠陀仪式的履行和对B身份的认识 ...更多信息 拉赫曼和阿特曼。他坚持认为，最终的解放只能通过梵天和阿特曼的身份的知识。关于巴克提，商羯罗也在卡曼和智慧的框架内解释它，并把它当作智慧或达到智慧的一种手段。因此，商羯罗在《薄伽梵歌》中解释了三种救赎之道，并将其纳入了智慧的传统。随着泰米尔语巴克提运动的兴起（约7-9章），巴克提开始在三种救赎方式中占据中心地位。此后，这个巴克提被吸收到婆罗门教传统中，并传遍印度。巴克提运动的发展可以分为三个阶段。在第一阶段，起源于非雅利安环境（泰米尔）的巴克提运动被吸收到正统的婆罗门教传统中，并与婆罗门教的知识（jnana）和冥想（upasana）传统和解。Ramanuja和Madhva是这个阶段的代表。他们试图调和巴克提与智慧和奥义的传统，并将巴克提与知识（vedana）和冥想（奥义）等同起来。然而，他们的巴克提在某种程度上失去了巴克提原来的情感特征，这是与知识和冥想的传统和解的结果。随着巴克提运动向北印度和低种姓的传播，巴克提逐渐摆脱了智慧和智慧的传统，恢复了它原来的情感特征。这是巴克提运动发展的第二个阶段。然而，我没有在这个项目中处理这个阶段。关于这一阶段救恩理论的历史发展，我将在以后讨论。关于《博伽梵歌》五评的日文译本，我已经完成了，直到本项目的第二章结束。少

One of the most important characteristics of the Bhagavadgita is its attempt to combine three ways to salvation, i.e., karman (action), jnana (knowledge) and bhakti (devotion). This attempt was, however, not completely successful. It contained many inconsistencies which left room for divergent interpretations by later commentators. In the various interpretations of the Bhagavadgita by later commentators, we in fact find various combinations of those three ways to salvation which allow us to follow the historical development of salvation theories.Among the many commentators, I select the following five commentators, because they represent the major phases in the development of salvation theories in the Vedantic interpretations of the Bhagavadgita: Sankara, Ramanuja, Madhva, Madhusudhanasarasvati and Vallabha.Sankara interpreted the salvation theory of the Bhagavadgita within the framework of karman and jnana, that is, the performance of Vedic rites and the knowledge of the identity of B … More rahman and Atman. He insisted that final liberation could be attained only by the knowledge of the identity of Brahman and Atman. With regard to bhakti also, Sankara interpreted it within the framework of karman and jnana and took it as jnana or as a means to attain jnana. Sankara thus interpreted the three ways to salvation in the Bhagavadgita within the Upanisadic tradition of jnana.With the rise of the bhakti movement in Tamil (7-9 ct.), bhakti began to occupy the central position in the three ways to salvation. Thereafter this bhakti was absorbed into the Brahmanical tradition and spread all over India. Three stages can be distinguished in the development of the bhakti movement. During the first stage, the bhakti movement, which had originated in a non-Aryan environment (Tamil), was absorbed into the orthodox Brahmanical tradition and was reconciled with the Brahmanical tradition of knowledge (jnana) and meditation (upasana). Ramanuja and Madhva are representatives of this stage. They attempted to reconcile bhakti with the Upanisadic tradition of jnana and upasana and identified bhakti with knowledge (vedana) and meditation (upasana). Their bhakti, however, came to lose, to some extent, the originally emotional character of bhakti as a result of the reconciliation with the Upanisadic tradition of knowledge and meditation.With the spread of the bhakti movement to North India and among the lower castes, bhakti became gradually free from the Upanisadic tradition of jnana and upasana and recovered its originally emotional character. This is the second stage in the development of the bhakti movement. I, however, did not deal with this stage in this project. I will discuss the historical development in the salvation theories of this stage in the future.With regard to a Japanese Translation of Five Commentaries on the Bhagavadgita, I have completed it up to the end of the second chapter in this project. Less