‘따뜨 뜨밤 아시’(tat tvam asi)에 대한 두 가지 해석 방법과 범아일여의 숨은 논리
Two Methods of Interpretation on ‘tat tvam asi’ and the Hidden Logic of the Oneness between Brahman and Ātman
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‘따뜨 뜨밤 아시’(tat tvam asi)는 베단따 전통의 범아일여 사상을 집약적으로 담고 있는 위대한 문장으로서 여러 분파와 여러 학자에 의해 다양한 방식으로 해석되었다. 그렇다면 아드바이따의 초기(샹까라와 수레슈바라)와 후기(그 외의 학자들)에서 이 문장에 대한 해석 방법은 어떤 차이를 보이며 그 차이는 이 문장의 핵심인 범아일여 사상을 이해하는 데 어떤 차이를 낳을까? 이 문장에 대한 두 가지 해석 방법 가운데 어느 것이 우빠니샤드의 취지에 더 부합하는 해석일까? 이러한 질문에 대하여 다음과 같은 결론을 도출할 수 있을 것이다. 첫째, 아드바이따 전통에서 ‘tat tvam asi’에 대한 해석 방법은 크게 두 가지이다. 하나는 ‘tvam’의 의미만을 확정하는 초기의 ‘연속과 불연속을 통한 함축’이고, 다른 하나는 ‘tat’와 ‘tvam’ 모두의 의미를 확정하는 후기의 ‘부분 함축’이다. 둘째, 두 가지 해석 방법에서 ‘tat’와 ‘tvam’의 명시적 의미와 함축적 의미를 검토할 경우, 초기의 방법에서는 ‘유일성의 논리’를 따르는 범아일여가 암시되고 후기의 방법에서는 ‘동일성의 논리’를 따르는 범아일여가 암시된다는 것을 확인할 수 있다. 셋째, 두 가지 해석 방법 가운데 후기의 것보다 초기의 것이 ‘해석의 경제성’과 ‘맥락의 충실성’ 차원에서 우빠니샤드의 취지에 더 부합한다.
Abstract
‘tat tvam asi’ (That thou art) is one of the ‘great sentence’ (mahāvākya) that intensively embodies the idea of oneness between Brahman and Ātman in the Vedānta tradition, which has been interpreted in various ways by sub-schools and scholars. Then, what difference does the interpretation on this sentence make in early (Śaṅkara and Sureśvara) and late (other scholars) Advaita, and what difference does that difference make in understanding the thought of oneness between Brahman and Ātman, which is at the heart of this sentence? Which of the two methods of interpretation on this sentence is more consistent with the purport of Upaniṣad? The following conclusions may be drawn on these questions. First, there are two ways of interpreting the sentence ‘tat tvam asi’ in the Advaita tradition, one with ‘implication’ (lakṣaṇā) through ‘continuity and discontinuity’ (anvaya-vyatireka) of early Advaita, and the other with ‘partial implication’ (bhaga-lakṣaṇā) of late Advaita. Second, implication is applied in both early and late Advaita, but early Advaita is to confirm only the meaning of ‘tvam’ through the argument of ‘continuity and discontinuity’, and late Advaita is to confirm the meanings of both ‘tat’ and ‘tvam’ for discarding the contradictory partial meaning and accepting the non-contradictory partial meaning between two words. Third, in order for the implication to be possible, whether early or late Advaita, ‘tat’ must have Nirguṇa Brahman in its own meaning, whether explicit or implied. In early Advaita ‘tat’ has an explicit meaning of Nirguṇa Brahman, and in late Advaita ‘tat’ has an explicit meanings of Saguṇa and Nirguṇa Brahman, while it has an implicit meaning of Nirguṇa Brahman. Fourth, in early Advaita, as the interpretation aims at sameness between the explicit meaning of ‘tat’ that is confirmed and the implied meaning of ‘tvam’ that is not confirmed, what is suggested is oneness between Brahman and Ātman following ‘the logic of oneness’. And in late Advaita, as the the interpretation aims at sameness between the implied meaning of ‘tat’ that is not confirmed and the implied meaning of ‘tvam’ that is not confirmed, what is suggested is oneness between Brahman and Ātman following ‘the logic of identity’. Fifth, of the two methods of interpretation, the early one is more compatible than the late one with the purport of Upaniṣad in terms of ‘hermeneutic economy’ and ‘contextual fidelity’.
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