Dīkṣā의 세 가지 이미지 - 들어가기, 정화하기, 봉헌하기 -
On Three Images of Dīkṣā: entering, purifying, dedicating
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주로 결제 또는 입문으로 번역되는 디크샤는 산스크리트 경전에서 수행자의 타파스, 베다학생의 브라마차르야, 입문자의 우파나야나 등의 단어와 혼용되곤 한다. 본래 베다제식에서 제주의 정화를 위해 사용되던 것이 변천 과정에서 의미와 용법이 다양해진 결과이다. 고층 브라마나 문헌의 디크샤 규정에 따르면, 제주는 두 종류의 정화행위를 하는데, 수염과 두발을 깎는 것으로 시작하는 것과 곡물의례로 시작하는 것이다. 전자는 외적정화의 일환으로서 물과 관련되는 반면, 후자는 내적정화의 일종으로서 불과 관련된다. 이러한 정화행위들을 분석하면, 베다제식에 공통된다 할 수 있는 “들어가기, 정화하기, 봉헌하기”라는 세 이미지를 도출해 낼 수 있다. 이 세 가지는 정화, 성화, 재생, 입문 등의 함축적 의미를 수반하는데, 정화와 성화가 1차적이고 재생과 입문은 2차적 의미라 할 수 있다. 따라서 시대와 종교 분파에 따른 변천 과정에서 처음에는 정화와 성별의 의미가 강했던 디크샤가 재생과 입문으로 강조점이 옮겨간 것으로 추정된다. 그 과정에서 디크샤는 우파나야나와 같은 용어와 동치되거나 비정통적 학파에서 입문의례를 위한 고유용어로 차용된다.
Abstract
Dīkṣā, which is usually translated into consecration and initiation, was used with words such as tapas, brahmacarya, upnayana. It is a result of various meanings and usages in the process of changing the terms that were originally used in relation to the purification of a sacrificer in the Vedic rites. The variety of meanings and usages of the term would make readers hard to read the Sanskrit scriptures. The reason is that the implications often can be vary depending on the school, the age, and the context. The purpose of this article is to try to reduce these difficulties a little. To do this, dīkṣā is analyzed on the three images of the basic structure, namely entering, purifying, dedicating. It is aimed at presenting the causes that are used as terms for initiation by changing meanings and usages. The scriptures, belonging to the early Brahmāṇa texts, begin by describing dīkṣā's rules as a sacrificer enters a small house. The house is a place where he dies as a secular householder and reborn as a sacrificer for rites. Before entering the house, he should practice two types of purification, one that begins with cutting beards and hair, and the other begins with dīkṣaṇīyeṣti. The former is focused on purification related to water as part of external purification, while the latter is related only as a kind of internal purification. Dīkṣā has implications such as purification, consecration, rebirth, and initiation. Among them, the purification and consecration are the primary meaning, and the rebirth and initiation are the secondary meaning. These four implications were emphasized differently according to the ages and religious sects. As a result, it became a factor which brought a difference in various meanings and usages. And in the early Brahmāṇa ages, dīkṣā was used primarily as the meaning of purification and consecration. However later, by the meaning of rebirth and initiation it became to be emphasized and considered as a synonym term of upnayana or as a technical term of initiation rituals in non-orthodox schools like Jaina and Tantra.
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