『니룩따』와 『아슈따디야이』의 상대 연대: 뿌루샤(puruṣa) 및 다뚜(dhātu)와 관련하여
The Relative Chronology between Nirukta and Aṣṭādhyāyī: Regarding the Puruṣa and Dhātu
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베다 어휘집 『니간뚜』의 주석서인 『니룩따』가 제시하는 어원론은 현대 언어학의 관점에서 본다면 “발음의 유사성에 기초한 말장난 또는 어린아이의 유치한 상상”에 불과해 보인다. 그것은 “증거의 제시라기보다 신념의 체계”에 가까운 유사 어원론적 성격을 보인다. 그러나 베다의 철학자들에게 『니룩따』는 “현상 배후의 진리를 관통하는 수단”이기도 했다. 본고에서는 서구 인도학에서 오랜 쟁점 중의 하나인 『니룩따』와 『아슈따디야이』의 상대 연대 문제를 간략성(lāghava)과 추상화라는 두 가지 관점에서 접근하였다. 첫째, 문법 전문용어의 간략화 정도의 차이에 주목하여 문법학적 인칭(puruṣa)을 표기하는 두 문헌의 차이점을 검토하였다. 『니룩따』에서는 “prathamapuruṣa, madhyamapuruṣa, uttamapuruṣa”라고 온전하게 표기하였으나, 『아슈따디야이』에서는 예외 없이 “puruṣa”를 생략하여 “prathama, madhyama, uttama”라고만 표기하였다. 둘째, 어근(dhātu)이라는 개념의 추상화 정도에 주목하여 두 문헌의 동사 표기법의 차이를 검토하였다. 『니룩따』는 베다 어휘의 어원을 제시하면서 주로 3인칭 동사 및 동작명사의 탈격을 취하였다. 이에 반하여 『아슈따디야이』에서는 동사를 인용할 때 3인칭 동사와 더불어 어근, 어근 + (Ṅ, Ñ 등의) 아누반다, 어근 + (A, I, U 등의) 부가문자 등 다양한 표기법을 사용하였다. 이를 통하여 어근의 추상화는 야스까(Yāska) 이후, 빠니니(Pāṇini) 이전에 확립되었을 것이라고 추측하였다. 필자는 전문용어의 간략성 및 어근의 추상화라는 두 가지 기준에 의하여 『니룩따』가 『아슈따디야이』에 선행한다고 결론을 내린다.
Abstract
The etymologies of Nirukta were often misunderstood by those scholars who qualified them as quibbles, puns or products of childish fantasies. Bronkhorst confessed that the methodology of Nirukta was a matter of belief rather than of proof. However, for ritualists and philosophers these etymologies were important means of penetrating into the truth and reality lying behind the phenomena. The relative chronology of Yāska and Pāṇini, and especially their relation, has since long been a controversial point. In this study, I tackled the problem with special respect to the brevity (lāghava) of saṃjñās and the abstraction of roots. Firstly, based on the perspective of brevity, I examined the difference of marking the grammatical person between Nirukta and Aṣṭādhyāyī. In Nirukta, the grammatical persons were demonstrated as prathamapuruṣa, madhyamapuruṣa, uttamapuruṣa respectively. But Pāṇini drops the puruṣa and uses prathama, madhyama, uttama instead without exception. Secondly, based on the degree of abstraction of roots, I looked through the notational system of verbs in the two texts. While Nirukta uses the ablative of the third person singular verbs and action nouns, Aṣṭādhyāyī takes advantage of various usages, e.g. root only, root plus diacritics, and root plus different tags. These findings suggest that the abstraction of roots possibly took place between the periods of Yāska and Pāṇini. In conclusion, based on two standards of the brevity of technical terms and the abstract notion of roots, I am of the opinion that Yāska-Nirukta preceded Pāṇini-Aṣṭādhyāyī.
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