『카타 우파니샤드』의 Puruṣa 개념에 대한 고찰
The Conception of Puruṣa in the Kaṭha Upaniṣad
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『카타 우파니샤드』에서는 Puruṣa와 Ātman을 동의어로 혼용하면서도 Puruṣa에 비중을 두어 자아에 대한 차별 관념을 드러내고 있다. 그리고 일원론적인 자아관의 지향점은 Puruṣa가 Brahman임을 인식하는 것이다. 이러한 지향점을 표방하는 과정에서 Puruṣa는 상당히 혼잡스러울 정도로 다양하게 설명되어 있지만, 그 정점에는 ‘속성이 전혀 없는 Puruṣa’가 있다. 그리고 이것은 고전 상키야에서 순수한 정신의 원리로 상정한 Puruṣa와 합치한다. 『카타 우파니샤드』에서 ‘엄지 크기의 Puruṣa’는 ‘내적 자아’인 동시에 ‘생명으로서의 Ātman’이다. 개아 또는 영혼으로 불릴 수 있는 이것이 『카타 우파니샤드』의 일원론에서는 Brahman의 별칭인 최고아로서의 Ātman 또는 Puruṣa와 동일한 것으로 귀결된다. ‘엄지 크기의 Puruṣa’ 또는 내적 자아에 상당하는 대아(위대한 Ātman)도 이와 마찬가지이다. 그러나 상키야의 이원론에서 ‘엄지 크기의 Puruṣa’는 미세신(sūkṣma-śarīra)에 상당한다. 『카타 우파니샤드』에서 대등한 위상으로 언급하는 통각, 순질, 지아(인식의 Ātman)가 고전 상키야에서는 통각으로 병합되었으며, 끝으로 범아일여의 범(Brahman)에 해당하는 적정아(적정의 Ātman)는 고전 상키야의 Puruṣa와 상응한다. 이상과 같이 『카타 우파니샤드』의 Puruṣa 개념은 자아에 대한 다양한 인식을 포괄함으로써 고전 상키야의 Puruṣa 개념이 애초에 함축하고 있었던 원천적 관념을 시사해 준다. 『카타 우파니샤드』는 비교적 간결한 문헌이지만, 이를 통해 상키야의 Puruṣa가 일부 주석자들 사이에서 또는 후대에 Ātman과 동의어로 당연시되었던 배경을 한눈에 파악할 수 있다.
Abstract
The terms Puruṣa and Ātman are used synonymously in the Kaṭha Upaniṣad, but the concept of Puruṣa is emphasized to reveal discrimination toward the notion of Self. Moreover, with regrad to the inclination of Self in the monistic realms, there seems to be an intent to interpret the term ‘Puruṣa’ as equivalent to ‘Brahman.’ In the process of expressing this point of view, Puruṣa has been described in various ways to be quite congested, but at its apex is Puruṣa, which has no property at all. Consequently, this coincides with Puruṣa, which is assumed to be the principle of pure spirit in the classical Sāṃkhya. The Self-concept in the Kaṭha Upaniṣad combines the process of intensification of meditation with the object or subject in the cognitive process. It is revealed in the following three suggestions: ① indriya → artha → manas → buddhi → mahān Ātman → avyakta → Puruṣa ② indriya → → manas → sattva → mahān Ātman → avyakta → Puruṣa ③ → vāṅ-manas → jñānātman → mahān Ātman → śāntātman On the other hand, the Bhagavad-gītā suggests this process as a stage of indriya → manas → buddhi → Ātman. According to classical Sāṃkhya, the subject of recognition evolves from indriya → mind → ahaṃkāra → buddhi → Puruṣa. Therefore, it can be said that the Kaṭha Upaniṣad contains the Self-concept that can be covered by Puruṣa from the Bhagavad-gītā to classical Sāṃkhya. The notable concept here is the ‘thumb-sized Puruṣa’, likened to a dwarf. In the Kaṭha Upaniṣad, the thumb-size Puruṣa is indicated as an ‘inner self’ just as, at the same time, it indicates ‘Ātman as life.’ Thisconcept, which can be identified as the individual self or spirit, is ultimately identical to Ātman or Puruṣa as the supreme self―the alias of Brahman―in the monism of the Kaṭha Upaniṣad. It is likewise true of the ‘thumb-sized Puruṣa’ corresponds to the ‘supreme Ātman,’ the inner self. The term ‘thumb-sized Puruṣa,’ however, also corresponds to ‘sūkṣma-śarīra’ in the dualism of Sāṃkhya. In the Kaṭha Upaniṣad, the terms of Buddhi, sattva, and ‘Ātman of awareness’, which are referred to in an equilibrium phase, have been incorporated into the ‘buddhi’ in classical Sāṃkhya. Finally, ‘Ātman of titration’, which corresponds to Ātman, or one’s true self (Ātman), which is identical to the transcendent-self ‘Brahman’ (Brahman of ‘Brahman-Ātman-aikya’)―corresponds to the term ‘Puruṣa’ in the classical Sāṃkhya. To sum up the matters, the concept of Puruṣa in the Kaṭha Upaniṣad, encompasses various awareness of the concept ‘self’ that the concept of Puruṣa in the classical Sāṃkhya suggests the foundational ideas originally implied. Even though the Kaṭha Upaniṣad is a relatively concise literature, this text can provide for later commentators and later generations a glimpse into the contextual background of the term ‘Puruṣa’ in classical Sāṃkhya, revealing that it is used with as a synonym for ‘Ātman’.
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