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빠니니가 정의하지 않은 상갸(Saṃjñā) - 바짜나(Vacana)에 대하여 -

The Undefined Saṃjñās by Pāṇini - In the case of Vacana -

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인도연구소 (Institute of Indian Studies)|2015.06|남아시아연구 (Journal of South Asian Studies)|제21권 제1호|pp. 87-116|DOI 10.21587/jsas.2015.21.1.004

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참고문헌

키워드

AṣṭādhyāyīPāṇini빠니니아슈따디야이saṃjñāvacana해석방법론시대착오의 오류문법학적 성과 수키퍼스키샤르프hermeneutic methodologyfallacy of anachronismgrammatical gender & numberKiparskyScharfe
주제분류지역학

초록

산스끄리뜨어와 빠니니에게는 같은 맥락의 몇 가지 신화가 존재한다. 그중 고대의 “nitya śabda”에서 출발한 과학적 언어, “最古·最高”의 언어라는 주장은 현대 인도의 힌두 민족주의와 결합되면서 스테레오타입을 넘어서는 난공불락의 신화가 되었다. 이와 평행의 궤도를 달리는 서구의 신화는 대영제국의 제국주의와 독일의 오리엔탈리즘이 잉태한 “오만과 편견”(pride & prejudice)이다. 이런 종교적, 문화적 고정관념과 다른 맥락의 학문적 신화도 함께 공존한다. 한때 현대 언어학의 총아였던 생성문법의 영향은 아슈따디야이를 빠다의 자동생성장치로 보게 만들었다. 그런데 ‘현대 서구’의 개념으로 ‘고대 인도’를 재단하는 시대착오(fallacy of anachronism)와 유사한 맥락의 오류가 인도의 전통에도 존재한다. 후대의 전문용어화 된 개념(saṃjñā)으로 선대의 일상 용어(laukika)를 재단하는 것이다. 아슈따디야이에는 kāraka, vacana, vyakti 등 이른바 “정의되지 않은 상갸”가 다수 존재한다. 이들에 대한 전통적 입장은 그 용어들이 빠니니 이전부터 널리 알려진 용어이므로 굳이 정의될 필요가 없다는 것이다. 그러나 이들 중 많은 용어들이 아슈따디야이 이전의 전거(locus classicus)가 없다. 사실상 상갸가 아닌 일상 용어인 것이다. 본고에서는 아슈따디야이에 나오는 29 개의 vacana 중 쟁점이 되는 두 개의 출전 수뜨라, 즉 P.2.3.46 및 P.1.2.51와 연관 수뜨라를 체계적 해석방법론으로 분석하여, 아슈따디야이의 vacana 29 개 모두가 상갸가 아니라는 것을 논증하고자 한다.

Abstract

The Indian tradition has some legends about Sanskrit such as nitya śabda, most scientific and excellent language, just as some legends about Pāṇini such as atemporal and ageographical isolated genius. These legends, coupled with the modern Hindu nationalism, have been an impregnable fortress. The Western legends by the name of “pride & prejudice”, originated in the British imperialism and German orientalism, are parallel with those of India. Another academic legend coexisted with the religious and cultural legends. Indian tradition and modern scholarship alike usually consider Pāṇini’s grammar an almost “automatic device” to create correct Sanskrit sentences. However, Indian tradition has same “fallacy of anachronism” which misunderstands laukikas for later conceptions of saṃjñās. There are undefined saṃjñās such as kāraka, vacana, vyakti etc. in the Aṣṭādhyāyī. Questioned why Pāṇini did not give all these saṃjñās in the body of the grammar, the traditional scholar would reply that some of the saṃjñās are so commonplace that they needed no formal declaration, that they were taught by Pāṇini’s predecessors and hence were well known, and that yet others might have been taught by Pāṇini in his oral explanation. But these saṃjñās have no pre-Pāṇinian locus classicus, which means alleged saṃjñās are actually laukikas. In the study, I propounded the hermeneutic methodology based on the systematicity, simplicity, consistency in the system of saṃjñā rules which were discerned by Kiparsky. Firstly, it is reasonable to assume that the grammar of Aṣṭādhyāyī is perfect. Secondly, the saṃjñā rules are coherent in the system. Thirdly, we should exclude the “understanding of misunderstanding.” Fourthly, the same usage has the same meaning, while the different usage has the different meaning. With the methodology I analysed the issued sūtras, viz. P.2.3.46 and P.1.2.51. P.2.3.46 “prātipadikārthaliṅgaparimāṇavacanamātre prathamā” is analysed as four components by Mahābhāṣya, Kāśikāvṛtti, Böhtlingk, Cardona, Sharma; three components by Joshi & Roodbergen, Katre; two components such as liṅgavacana & parimāṇavacana by Speijer, Thieme, Scharfe, Kiparsky. Speijer’s discovery that prathamā is mere vibhakti (nominal ending), not pada (word) as a whole, discloses the traditional contradictions. In the sūtra P.1.2.51 “lupi yuktavad vyaktivacane,” vyaktivacana is interpreted as gender and number by most scholars except Scharfe. However, that usage does not have any pre-Pāṇinian locus. Furthermore, from the perspective of cognitive development vacana is later abstracted conception from ekavacana, dvivacana, bahuvacana, which means that vyaktivacane is to be merely construed as “when an individual item is denoted”, not as “gender and number,” in contrast with “jātyākhyāyām” in P.1.2.58. In conclusion, all the 29 occurrences of vacana denote “expressing.”

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