베다제식의 제물(祭物)살해와 불살생(ahiṃsā)덕목의 공존과 충돌
The Coexistence and Conflict of Killing Animals and the Virtue of non-killing(ahiṃsā) in Vedic Ritualism
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본고는 베다 제식주의자들이 주장하는 불살생(ahiṃsā)의 베다기원설의 핵심적 이론과 사상을 연구한다. 일반적으로 불살생은 불교와 자이나교의 사상으로 알려져 있고 기원설도 슈라마나 체계에서 설명된다. 하지만 베다정통사상에서도 불살생에 대한 다각적 사유가 존재한다. 특히 제식주의자들이 제물살해의 문제를 불살생의 윤리적 미덕으로 철학하고 해명한다는 점이 주목된다. 베다사상의 중심축이라 할 수 있는 제식철학과 불살생의 윤리학적 덕목은 제식의 시대적 공간에서 충돌하고 공존의 방향을 모색한다. 불살생은 불교와 자이나교에서는 규범적인 강력한 도덕이지만 힌두교 이전의 베다종교에서는 윤리적 양상으로 나타나지 않는다. 반면 역설적이게도 브라흐마나 문헌의 동물제(paśubandha)에 불살생의 베다기원설의 주요한 내용이 담겨 있다. 따라서 베다의 제식주의자들이 동물제에서 제시한 ‘주법적-제식적 아힘사’가 베다기원설의 불살생으로 실체화되는 해석체계를 이론적으로 분석한다. 또한 그들이 제시한 제식적 해법의 한계를 검토하여 향후 ‘제식의 내면화’를 주장하는 우파니샤드 철학으로 전개되는 제식주의의 발전적 양태도 추정해 보고자 한다.
Abstract
This paper studies the critical background of the Vedic ritualists, who place the origin of non-killing(ahiṃsā) in the Vedic rituals. It systematizes the process of conflict and coexistence between the ritual philosophy and ethics of Vedic thought, where the violent aspect of animal sacrifice in ancient Vedic rituals and the non-violent aspect of the ethical virtue of non-killing are in heterogeneous harmony. Non-killing is a strong normative morality in Buddhism and Jainism, but in the case of Vedic religion before Hinduism, it is a difficult concept to define as normative ethics. The main contents of the Vedic origin theory are dealt with in turn, focusing on the non-killing of animal sacrifices(paśubandha) in the Brahmana texts, a hermeneutical Vedic literature. The main contents of the Vedic origin theory are dealt with in turn, focusing on the non-killing of animal sacrifices(paśubandha) in the Brahmana literature, a hermeneutical Vedic literature. In this process, we analyze from various angles the examples of magical-ritualistic ahimsa claimed by vedic ritualists. Based on this, it provides a theoretical basis for systematic interpretation of the Vedic origin theory. Additionally, this study examines the limitations of the ritual solutions of the Brahman and priestly classes that arise from the conflict between sacrificial killing and non-sacrificial killing. And through that process, we estimate the future direction of development of ritualism, which develops into the philosophy of the Upanishads, which advocates internalization of rituals.
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