아드와이따 베단따의 ‘보기’ 망각에 관하여
On the Oblivion of ‘Seeing’ in Advaita Vedānta
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BSBh 1.1.2에서 샹까라가 직각(anubhava)을 계시서와는 다른 별도의 지식수단이라고 언급한 것은 베단따의 수행론을 논의하는 데 매우 중요하다. 베단따의 수행론은 계시서가 직접적 지식을 낳을 수 있다는 입장과 낳을 수 없다는 입장으로 나뉘는데, 전자는 듣기 중심적 수행론이고 후자는 명상하기 중심적 수행론이다. 직각에 대한 샹까라의 언급은 후자를 지지하는 것으로 해석되곤 한다. 그런데 샹까라의 언급은, BṛU의 “아뜨만을 보아야만 하고 들어야만 하고 숙고해야만 하고 깊이 명상해야만 한다오.”라는 문장에서 듣기 등과 별도로 보기를 지식수단으로 간주할 경우에, 새로운 해결의 실마리를 얻을 수 있다. 왜냐하면 이 문장은 ‘듣기가 없어도 볼 수 있는 자’와 ‘듣기가 있어야만 볼 수 있는 자’에 대한 구분일 가능성이 있기 때문이다. 샹까라는 BSBh 1.1.2에서 직각이 지식수단(수단)이라고 말하는 동시에 지식의 종착점(결과)이라고 말한다. 이 경우에 우빠니샤드 이후에 사라져버린 보기를 가져온다면, 지식의 종착점이 직각(직접적 지식)의 형태라는 것에 입각하여 그 직각(보기) 자체가 지식수단일 수 있다는 것이 샹까라의 의도인 셈이다. 사실 샹까라는 듣기와 별도로 보기를 독립적인 지식수단으로 의식하고 있었지만, 베다 근본주의나 계시서 절대주의를 바탕으로 하는 듣기 우선적 수행론을 견지해야만 하는 상황에서 우발적으로 직각에 대한 언급을 남겼을 가능성이 크다. 결국 샹까라는 보기의 흔적을 남긴 동시에 듣기의 권력화를 완성한 학자이다. 후대 베단따에서는 우빠니샤드의 보기가 철저하게 망각되는데, 이는 역설적이게도 우빠니샤드의 권위가 강화된 것에 그 원인이 있다.
Abstract
Śaṅkara’s mention in BSBh 1.1.2 that anubhava is a means of knowledge apart from śruti is very significant factor to discuss the theory of practice in (Advaita) Vedānta. In the circle of Vedānta it is an issue whether śruti can produce a direct knowledge or anubhava can do it; the former is a position of ‘hearing-centric’ practice, the latter is that of ‘meditation-centric’ practice. Generally Śaṅkara’s mention on anubhava is interpreted to support the latter. However, his mention may have a clue to the new solution in case that ‘seeing’ is to be regarded as a means of knowledge aside from ‘hearing’ etc, in the sentence of BṛU i.e. “Ātman must be seen, must be heard, must be thought, must be deeply meditated.” Because this sentence has a possibility to imply the division of ‘one who can see without hearing’ and ‘one who can see only through hearing.’ Śaṅkara mentions in BSBh 1.1.2 that anubhava is a terminal point of knowledge as well as a means of knowledge. In this case, if forgotten ‘seeing’ of Upaniṣad is brought to mind, for Śaṅkara anubhava (seeing) itself is able to be a means of knowledge, conforming to the fact that a terminal point of knowledge is a form of anubhava (direct knowledge). In this way a new issue i.e. whether the theory of practice in Vedānta is ‘hearing-oriented or seeing-oriented?’ should be added to an old issue i.e. whether it is ‘hearing-centric or meditating-centric?’ In fact Śaṅkara is aware of ‘seeing’ as an independent means of knowledge apart from ‘hearing’, and yet there is a high possibility that he leaves adventitiously the mention on anubhava as far as he has firmly to maintain for his task ‘hearing-oriented’ practice based on the Veda-fundamentalism and Revelation-absolutism. After all Śaṅkara discloses the trace of ‘seeing’ and completes the authority of ‘hearing’ at the same time. The cause of being thoroughly forgotten Upaniṣadic ‘seeing’ in the later Vedānta lies ironically in buildup of Upaniṣadic authority. After Upaniṣadic age, as Its authority takes firm hold as a sacrosanct, it can be said that a tacit agreement of impossibility of ‘seeing’ is naturally predominant in the circle of Vedānta.
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