『카타 우파니샤드』의 행복치유론에 대하여__베단타적 해석을 중심으로__

Abstract

What is happiness and how can I be happy? What kind of answers are expected when we raise this question to Hinduism? I sought to answer this question referring to KU, which is one of the middle Upaniṣad. Try to think about self(ātman,), that is ultimate happiness. In TU this is attained through the fifth self, the delight(ānanda). In KU this is suggested by the third wish/happiness. Thus Vedanta philosophy’s basic position is that finding self itself is achieving mokṣa. In Hinduism, achieving mokṣa is viewed as a ultimate goal a person should pursue. This is not the interest that people naturally have. People pursue fulfilling love, materials/money and struggle with obligation/burden that a man has. And when these external conditions are fulfilled it is called happiness. The issue is two different dimensions of happiness – in KU this is suggested as three types, but you can see a sharp contrast when excluding the second wish/happiness. Achieving mokṣa that is finding self is metaphysical and rising above the mundane world. However, things like love, material, money, and obligations are physical and mundane. In what relationship are these two different dimensions of values? First look at KU’s position. When Nachiketas proposed three wishes, those three wishes were presented as all necessary. Therefore, physical and metaphysical dimensions are horizontal and symbiotic relationship. However, in Yama’s perspective, it looks like he implied that the third happiness is superior, and the first and second can be replaced by the third happiness. The issue of two dimensions is not restricted to the theory of happiness. It is also same for the theory of healing. If you can earn happiness from achieving mokṣa, can itself earn healing? or can you earn happiness from healing? It is undoubtful that achieving nirvana means healing. If you look at the writings about finding self, if was suggested that finding self is abandoning both extremes of happiness and sadness, or overcoming sadness. However, at the same time, there is a room to interpret it as happiness via healing that is healing via psychological and yogic training. Nakamura Hajime has not overlooked at this point.