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

《博伽梵歌》最重要的特征之一是它试图结合三种救赎方式，即卡门(行动)、觉知(知识)和巴克提(虔诚)。然而，这一尝试并不完全成功。它包含了许多不一致之处，这为后来的评论员提供了不同的解释空间。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《薄伽梵歌》吠陀解释中救赎理论发展的主要阶段：桑卡拉、罗摩奴、玛德瓦、玛德胡达纳萨罗瓦蒂和瓦拉巴。桑卡拉在卡门和雅那的框架内解释了博伽梵歌的救赎理论，即吠陀仪式的表现和对B…身份的认识更多的拉赫曼和阿特曼。他坚持认为，只有知道婆罗门和阿特曼的身份，才能获得最终的解放。关于巴克提，桑卡拉在卡门和净拿法的框架内对其进行解释，并将其视为净化法或获得净化法的手段。因此，桑卡拉解释了《薄伽梵歌》中的三种救赎方式。随着巴克提运动在泰米尔(7-9)的兴起，巴克提开始在三种救赎方式中占据中心地位。此后，这种巴克提被吸收到婆罗门教的传统中，并传播到整个印度。巴克提运动的发展可分为三个阶段。在第一阶段，起源于非雅利安环境(泰米尔语)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)传统相调和。Ramanuja和Madhva是这一阶段的代表。他们试图调和巴克提与奥义书传统的极乐和上乘，并将巴克提与知识(吠陀)和冥想(上乘)联系在一起。然而，由于与知识和冥想的奥义书传统和解，他们的巴克提在某种程度上失去了原来的情感性格。随着巴克提运动传播到印度北部和低种姓中，巴克提逐渐摆脱了奥义书传统的jnana和upasana，恢复了原来的情感性格。这是巴克提运动发展的第二个阶段。然而，在这个项目中，我没有处理这个阶段。我将在未来讨论这一阶段救赎理论的历史发展。关于五个关于《博伽梵歌》的日文翻译，我已经完成了这个项目的第二章结束。较少

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