고전요가의 ‘śabda’(말)에 대한 관점__Yogabhāṣya를 중심으로__
Classical Yoga System’s Perspectives on Words: Focused on the Yogabhāṣya
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일찍이 고대인도 종교·철학 학파들은 언어에 대한 높은 수준의 논의를 전개하였다. 언어에 대한 논의는 비단 문법학파(Vaiyākāraṇa)에만 국한된 것이 아니었다. Yogasūtra에서 시작된 고전요가체계에서도 ‘소리’(śabda)와 ‘의미’(artha)의 본질에 관한 언어학적 사유가 발견된다. 여기에서 언어는 주로 음성언어인 ‘말’을 일컫는다. 말은 소리와 의미로 이루어져 있으며, 화자(話者)의 인식은 ‘소리’라는 매체를 통해서 청자(聽者)에게 전달된다. 소리로 전달되는 말의 의미는 인식을 담고 있다. 고전요가체계에서 말을 중요시하는 이유도 바로 말과 인식, 특히 말과 삼매(samādhi)의 연관성에 있다. Yogasūtra에 따르면, 삼매는 말로 표현 가능한 대상에 대한 분별로부터 시작된다. 본고에서는 Yogasūtra와 이에 대한 최초의 주석으로 알려진 Bhāṣya를 중심으로 고전요가 초기의 말에 대한 관점을 살펴보려고 한다. 특히 Bhāṣya의 언어와 관련된 주석은 후대의 주석들과는 조금 다르다는 점에서 의미가 있으며, 아직까지 많이 알려져 있지 않다. 본고에서는 가장 권위 있는 최초의 주석을 중심으로 수트라의 저자인 Patañjali의 언어에 대한 관점에 대해서 파악하려고 한다. 이와 같은 고찰은 고전요가 초기의 언어관에 주안점을 두고 있지만, 다른 학파들과의 언어관 비교연구에도 도움이 될 수 있을 것이다.
Abstract
In the Classical Yoga system, the role of words is considered to be important in relation of cognition as a starting point of meditation (vitarka samādhi), where language and cognition partially begin to coincide. Words are made up of sounds and meanings. Considering these two aspects of speech, I made this research based on the two sides of phonetics and semantics. The Sanskrit word śabda means sounds, words as well as verbal testimony. Sounds can be classified as a genus (jāti), as it has universality and the particulars. Words as a kind of sounds, it also has this characteristic of sounds, which makes differences between the sounds and its meaning (cognition) in ordinary speech. But in the case of coincidence of conception between a speaker and the listener(s), it can be a verbal testimony, being recognized as one of valid proofs. And the Classical Yoga acknowledges three phases of phonetic units called syllable sounds (dhvani), word sounds (nāda) and sentence sounds (śabda). It is the meaning that is conveyed through these media of sounds, sounds are converted into meanings through grammatical analysis. It is one of the characteristics of Yoga system that the sentence meaning (śabdārtha) is relatively emphasized as an indivisible semantic units. However, the underlying matters, such as the motives of the speaker are only mentioned to be superimposed on the Consciousness (Puruṣa). But the terms of ‘the motives’ itself is important in that this conception links the material aspects of sounds and the Consciousness. And this causal relation overcomes the limits of the Dualism. In addition, the Yoga system also acknowledges both the word’s capacity and the variable factor of the long time-accumulated practices as the creative sources of words. According to YBh, the meaning of a sound is primarily established by the inherent powers of sounds itself, and the meaning is revealed [re]established by the actual practices by its users. This eclectic stance is explicitly supported by Mādhava’s expositions in regards of the denotation and connotation of words, and also by Vācaspati Miśra and Vijñāna Bhikṣu’s later commentaries. In brief, the Yoga system’s perspectives of the conventionalism centered on the naturalism on the relationship between sound and meaning can be more easily understood in the context of their own peculiar relative eternalism (śāśvatavāda), which allows for changes.
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