A Study on Jnanesvari

随着巴克提运动的兴起，在泰米尔(7-9克拉)，巴克提开始占据三种救赎方式的中心位置。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和冥想传统相协调。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知识和冥想，并将巴克提与知识和冥想联系在一起。然而，由于与奥义书的知识和冥想传统的和解，他们的巴克提在某种程度上失去了最初的巴克提的情绪化特征。随着巴克提运动传播到西印度和北印度以及阿莫…在更低的种姓中，巴克提逐渐从知识和冥想的奥义书传统中解脱出来，恢复了原来的情感特征。这是巴克提运动发展的第二个阶段。这个阶段有两个方面。其一是，巴克提通过梵语传播到印度各地，梵语支持婆罗门教传统作为婆罗门人的神圣语言；情感巴克提因此渗透到婆罗门教传统本身。瓦拉巴、宁巴尔卡等人就是这方面的代表。另一方面，巴克提甚至在印度各地出现的当地圣人的帮助下，通过当地语言在低种姓中传播。因此，在中世纪的印度，《薄伽梵歌》最早被桑卡拉解释为宣扬知识是解脱的方式。与桑卡拉不同的是，大多数后来的评论家(除了巴斯卡拉)都将《薄伽梵歌》解读为宣扬巴克提，以此作为获得救赎的方式。然而，在现代，我们见证了卡门的复兴，作为一种拯救的方式，不是从履行自己种姓的仪式或职责的意义上，而是从社会活动的意义上，例如在蒂拉克的解释中发现的争取独立的社会运动。较少

With the rise of the bhaktimovement, 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 and meditation. Ramanuja and Madhva are representatives of this stage. They attempted to reconcile bhakti with the Upanisadic tradition of knowledge and meditation, and identified bhakti with knowledge and meditation. 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 West and North India and amo … More ng the lower castes, bhaktibecame gradually free from the Upanisadic tradition of knowledge and meditation and recovered its originally emotional character. This is the second stage in the development of the bhaktimovement. This stage has two aspects. One is that bhaktispread all over India through the Sanskrit language, which supported the Brahmanical tradition as the sacred language of the brahmins ; emotional bhakti thus came to permeate the Brahmanical tradition itself. Vallabha, Nimbarkar and others are representatives of this aspect. The other aspect is that bhakti spread even among the lower castes through the local languages with the help of local sages who appeared in various parts of India. Jnanadeva's Jnanesvari is one of the representatives of this aspect.Thus, in medieval India, the Bhagavadgita was first interpreted by Sankara to preach knowledge as the way to liberation. In contrast to Sankara, most of the later commentators (except Bhaskara) interpreted the Bhagavadgita to preach bhakti as the way to salvation. In the modern age, however, we witness the revival of karman as a way to salvation, not in the sense of the performance of rituals or duties of one's own caste but in the sense of social activities, such as the social movement for independence found in Tilak's interpretation. Less