바르뜨리하리의 행위(kriyā)와 존재(sattā) 개념: ‘행위편(Kriyāsamuddeśa)’을 중심으로
Bhartṛhari’s Concepts of Action (kriyā) and Being (sattā) Explained in ‘Kriyāsamuddeśa’
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바르뜨리하리(Bhartṛhari)에 따르면 세계는 모든 것의 씨앗(질료인)인 유일자 샤브다브라흐만이 언어원리를 통하여 현현한 것이므로, 언어와 실재는 결코 분리되지 않는다. 그는 브라흐만의 일원성과 세계의 다양성이라는 모순을 해결하기 위하여 샥띠(śakti) 개념을 도입한다. 바이셰시까의 다원론적 실재인 6범주를 재정의하며 정립된 샥띠를 통하여, 브라흐만은 세계 다양성의 원인이 되면서도 동시에 자신의 일원성을 확보할 수 있게 된다. 바르뜨리하리는 그의 주저 『문장단어론』의 제3권인 “빠다깐다”에서 방향, 수단, 행위, 시간 등 네 가지의 주요 샥띠를 다룬다. 방향과 시간은 모든 행위를 추동하는 샥띠(동력인)이자 인식의 토대이지만, 유일자로부터 세계가 전개되게 하는 과정의 중심에는 항상 행위가 있다. 그러므로 행위에 대한 그의 이론은 필연적으로 존재론과 더불어 전개된다. 본고에서는 “빠다깐다”의 ‘행위편’에 기술된 내용을 중심으로 바르뜨리하리의 행위와 존재 개념을 다룬다. 먼저 행위의 정의, 인식, 표현을 검토하고, 이어 계사(繫辭)에 불과한 상태 동사 어근 √as가 모든 행위를 포괄하는 보편적 개념이 되는 과정을 검토한다. 그리고 √as의 추상 명사에 불과한 사따(sattā)가 최고의 보편 또는 최고의 존재의 의미를 갖게 되어, 브라흐만이라는 구체적 호칭을 대체하게 되는 근거도 분석한다. 이를 통하여 그의 행위론이 형이상학적 존재론으로 귀결되는 과정을 밝히고자 한다.
Abstract
According to Bhartṛhari, the phenomenal world is manifested through the language principle of Śabdabrahman, the seed of everything (sarvabīja), so language and reality are never separate. He introduces the concept of śakti to solve the contradiction between the unity of Brahman and diversity of the world. Through Bhartṛhari’s redefinition of the six categories (padārtha) of Vaiśeṣika, Brahman can become a cause of world diversity and at the same time secure its own unity. Bhartṛhari deals with four major śaktis, that is, direction (dik), means (sādhana), action (kriyā), and time (kāla), in the Padakāṇḍa, the third volume of his main work, Vākyapadīya. Direction and time are the basis of recognition, which is the driving force for all actions, but there is always action at the heart of the process of making the world evolve from the One. Therefore, his theory of action necessarily evolves with ontology. In this paper, I focus on the contents of ‘Kriyāsamuddeśa’ of the Padakāṇḍa and Bhartṛhari’s concepts of action and being. First, I examine the definition, recognition, and expression of action, and then examine the process in which the verb root √as, which is only a copula, becomes a universal concept covering all acts. And I analyze the reason that sattā, which is only an abstract noun of √as, has the meaning of the Universal or Supreme Being, and substitutes the specific title of Brahman. Through these analyses, I intend to reveal the process in which Bhartṛhari’s theory of action results in a metaphysical ontology.
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