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바르뜨리하리(Bhartṛhari)의 재조명 - 인도사상사에서의 위치와 역할 -

The Re-examination of Bhartṛhari - His Position and Role in the History of Indian Thoughts -

박수영
인도연구소 (Institute of Indian Studies)|2019.05|남아시아연구 (Journal of South Asian Studies)|제25권 제1호|pp. 1-30|DOI 10.21587/jsas.2019.25.1.001

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참고문헌

키워드

샥띠바르뜨리하리Bhartṛhari문법학파나가르주나. 바이셰시까아드바이따바다삿따VaiyākaraṇaNāgārjunaVaiśeṣikaAdvaitavādaŚaktiSattā
주제분류지역학

초록

바르뜨리하리는 인도 고전문명의 황금기를 대표하는 굽따 왕조 시대의 관용 정신을 반영하여 특정 사상을 배제 또는 비판하지 않고 다양한 사상을 폭넓게 수용한 사상가로 알려져 있다. 그런데 다양한 사상의 스펙트럼이 발견되는 그의 주저 『문장단어론(Vākyapadīya)』에서도 표면적으로 가장 먼저 드러나는 것은 다수의 바이셰시까 용어들이다. 그리고 그의 사상을 본격적으로 대면할 때 드러나는 것은 아드바이따 베단따 사상과의 동질성이다. 더 나아가 반대파에 의해 “비밀불교도”라 비판받은 가우다빠다, 샹까라처럼 나가르주나의 이제론적 공사상이 폭넓게 발견된다는 것이다. 본고에서는 인도철학사상 최초로 정밀한 존재론을 전개한 유부 등 부파불교의 존재론에 대하여 브라흐마니즘 측에서 오히려 긍정적으로 확장하여 대응한 바이셰시까의 존재론, 그리고 실체성을 인정하는 듯한 부파불교 존재론의 비불교적 요소를 일소하여 붓다의 본의를 드러내고자 한 나가르주나의 공이론이라는 서로 모순되는 사상을 샥띠 개념을 통하여 지양·종합한 바르뜨리하리의 사상을 재조명하고자 한다. 바이셰시까의 빠다르타(padārtha)를 재정의한 샥띠(śakti) 개념은 유일자의 일원성과 현실 세계의 다양성이라는 모순을 지양하는 장치가 되었고, 그의 존재론에서 최고의 보편인 삿따(sattā) 개념은 브라흐만의 부동성과 현실 세계의 역동성이라는 모순을 화해하는 장치가 된다. 그에 의하여 바이셰시까는 정통(āstika) 사상에 편입될 수 있는 방법을 찾았고, 동시에 그는 아드바이따 베단따의 선구가 되었다.

Abstract

Bhartṛhari is known as a thinker who has widely accepted various ideas of his times without rejecting or criticizing specific thoughts. So he is considered to reflect the spirit of tolerance in the Gupta Dynasty, which represents the golden age of the classical civilization of India. However, in Vākyapadīya, where the spectrum of various ideas is found, the first thing to appear on the surface is the many Vaiśeṣika terms. And what is revealed when we confronts his ideas in detail is the homogeneity with the advaita-vedānta idea. Furthermore, the theory of śūnyatā-vāda of Nāgārjuna is widely found in the text, like the texts of Gauḍapāda or Śaṅkara, who are criticized as secret Buddhists by the opposition. It is the Vaiśeṣika that positively extended the ontology of Buddhism such as Sarvāstivāda which developed precise ontology for the first time in the history of Indian philosophy. On the contrary, it is Nāgārjuna's theory of śūnyatā-vāda that sought to reveal Buddha's core idea by eliminating the non-Buddhist elements of Sarvāstivāda which seems to acknowledge the concept of substance. In this paper, I try to re-examine the idea of Bhartṛhari, who combines two contradictory ideas through the concept of śakti. Bhartṛharian concept of śakti, which redefined the concept of padārtha of Vaiśeṣika, became a device to reconcile the unity of the One and diversity of the world. And Bhartṛharian concept of Sattā, which is the supreme universal in his ontology, becomes a device to sublate the contradiction of the unmovedness of the One and the dynamics of the world. By Bhartṛhari, Vaiśeṣika found a way to incorporate itself into āstika, and at the same time, he became the pioneer of Advaita-vāda.

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