『아슈따디아이』 따디따(taddhita) 부분의 구조: 지역·종족 접미사(tadrāja)를 중심으로
On the Architecture of the “Taddhita” Section of the Aṣṭādhyāyī with Special Respect to Tadrāja Suffix
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일부에서 간다라어 대신 간다리어 또는 간다리라는 잘못된 우리말 표현을 사용하는 것에 대하여 간다라 사람인 빠니니의 전거를 『아슈따디아이』에서 찾아보고자 한 개인적 관심이 본고의 출발점이다. 그런데 지명의 뒤에 첨가되어 그 지역의 언어, 사람, 문화 등을 의미하는 영어의 접미사 -an, -ese, -ish 등과 유사한 접미사에 대한 언급이 『아슈따디아이』의 2차 접미사 부분에 있다. 빠니니가 따드라자(tadrāja)라고 부르는 지역·종족 접미사는 빠니니 문법의 체계에서 단어 > 접미사 > 2차 접미사 > 지역·종족 접미사로 연결되는 계층구조의 종점에 위치하고 있다. 본고의 목적은 『아슈따디아이』 중에서 따디따 섹션의 구조를 분석하는 것이다. 2차 접미사로 번역하기도 하지만 실제로는 현대적 의미의 접미사로 볼 수 있는 따디따가 속한 그룹의 구조분석이 『아슈따디아이』 전체의 설계 원리를 규명하는 지름길이라고 생각하기 때문이다. 이에 필자는 접미사의 다의성(多義性) 및 동의성(同義性)을 바탕으로 따디따 부분의 구조를 분석하였다. 약 4,000개의 수뜨라로 구성된 『아슈따디아이』에서 1,115개를 차지하는 최대의 섹션인 따디따 부분에는 일상 언어의 보편적 원리인 ‘반복의 회피’가 정밀하게 적용되어, 반복되는 주제어(adhikāra) 및 설명적 요소들을 생략(anuvṛtti)시키며 간결한 시스템이 구축되었다. 빠니니 문법체계의 기술적인 부분을 관통하는 기본적 원리는 간략성(lāghava)이다. 간략성은 전문용어의 조어, 수뜨라의 용어 선택 및 배열 등을 결정짓는 궁극의 원리이다. 여기에 다의성 및 동의성이라는 접미사의 특성이 전술(前述)한 정보의 생략 및 차단이라는 간략성 장치와 함께 작용하여, 따디따 부분에서 기계적으로 수뜨라들을 배열시키는 기능을 한다. 아디까라와 아누브릳띠가 전술한 요소를 생략하면서 정보를 ‘전달’하는 장치라면, 일반규정과 예외규정은 전술한 일반적 규정의 적용을 ‘차단’시키는 장치이다. 이상의 설계 원리를 적용하면 따디따 관련 수뜨라들의 배열 순서는 대부분 기계적으로 결정된다.
Abstract
The “Taddhita” section covers chapters four and five of the Aṣṭādhyāyī, and consists of approximately 1,115 sūtras. It contains many general rules which derive hundreds of lexemes, as well as specialized rules which derive a handful, and at times only one or two forms. The “Taddhita” section is subsumed under a larger section that deals with affixation morphology in general. This domain inclusion classifies the taddhita derivational suffixes as a subtype of a general suffix class which includes both verbal and nominal inflectional and derivational suffixes. So-called tadrāja suffixes, being added after a stem denoting a country or its king, are situated at the bottom of the hierarchy of the derivational series, viz. word (pada) > suffix (pratyaya) > secondary suffix (taddhita) > provenance suffix (tadrāja). The aim of this study is to analyse the architecture of the “Taddhita” section of Pāṇini’s Grammar with special respect to tadrāja. Since, in my opinion, an investigation of the “Taddhita” section could be an effective shortcut to the understanding of the whole Aṣṭādhyāyī, I analysed the structure of this section using studies on the architecture of Pāṇini’s Grammar (Kiparsky 2002) and on the polysemy and synonymy of affix (Deo 2007). Almost all technical aspects of the grammatical system of Pāṇini are motivated ultimately by the fundamental requirement of simplicity (lāghava). Simplicity dictates the formation of technical terms, many basic analytic decisions, and the wording and grouping of rules. Throughout the grammar, rules of the same type are grouped together and the expressions which they have in common are omitted from each individual rule, and stated once and for all as a heading at the beginning of the group. Every rule that comes under the heading must then be understood as implicitly including the expression in the heading, in so far as it is compatible with the rule’s wording. Such major headings divide the Aṣṭādhyāyī into overlapping topical sections. In principle any shared property (trigger, target, intervening element, other conditions) may be the basis for such a automatic grouping of rules. Likened by the tradition to ellipsis in day-to-day speech, anuvṛtti is a device used in the Aṣṭādhyāyī for omitting information that is recoverable from immediately prior rules. Rules are compressed by systematically omitting partial elements that constitute them, because this information is assumed to continue from prior rules. Anuvṛtti is one of the most important methods of obtaining brevity in the formulation of the rules, while the utsarga-apavāda principle is used in the Aṣṭādhyāyī for the statement of default (general) and specific information. In rules based on this principle, the general condition is stated as simply as possible, and may be overridden by particular special case conditions, which apply over a restricted context. The default applies to all unspecified contexts that fit the structural description of the rule. The specific condition, apavāda, always overrides the general condition, the utsarga. In conclusion, based on the above-mentioned principles, the arrangement of the sūtras is automatically set in most cases.
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