인도철학에서의“진리” 개념에대하여II: “satyam eva jayate”와 “satya” 개념

서지정보

ㆍ발행기관 : 충남대학교 인문과학연구소 ㆍ수록지정보 : 인문학연구 / 101권
ㆍ저자명 : 강성용 ( Sung Yong Kang )

한국어 초록

인도의 국가 슬로건은 “satyam eva jayate”인데 이것은 “진리만이 승리하리니!”라는 오역에서 비롯된 선택이었다. 이 슬로건의 원문은 『문다까-우빠이?鬼뼁 있으며 그 정확한 의미는 “리시(rsi)가 참된 아뜨만을 얻을 것이며, 거짓된 것을 [얻지는 않는다.]”이다. 여기에서 출발해서 어떻게 인도지성사에서 일반적인 ‘진리’ 개념으로 간주되는 개념 ‘satya’가획득의 대상으로 다루어질 수 있는지를 해명하고자 한다. ‘satya’는 아주 강하게 베다적인 세계관을 배경으로 한 구체적인 맥락 안에서의 의미를 가진 개념이다. 이 개념의 의미를 밝히기 위해 『릭베다』와 후기 우빠니? 텍스트들을 중심으로 연관된 원전 자료들을 비판적으로 분석하고, 기존의 연구들을 검토한다. 이를 통해 역사적으로 ‘satya’는 √as의 분사형과 무관한 “sm-tya”에서 나온 말이며, 『릭베다』에서 주로 형용사적으로 쓰이다가 우빠니? 시기에는 이미 명사적으로 사용되고 있다는 사실을 제시한다. 이와 맞물려 어떻게 베다의 세계관과 우주관 안에서 ‘satya’가 “표현”의 의미로서의 ‘brahman’(n.)과 동일시될 수 있고, 나아가 ‘atman’과 동일시되는지에 대한 내용상의 해명을 줄 것이다. 이를 통해 ‘satya’ 개념은 그 문화사적 맥락때문에 결코 철학 분야에서 중립적으로 사용될 수 있을 만한 ‘진리’ 개념이 아니라는 것이 밝혀질 것이다.

영어 초록

The examination of the usage of the term “satya”(truth) in the context of Indian history of thoughts is taken up with the clarification of the national motto of India, “satyam eva jayate”, in the context of its original source, i.e. Mundaka-Upanisad. The elucidation was given to avoid the widely known interpretation of this sentence which assumes ‘satya’ as a nominative case. Additionally, some clarifications of the political necessity to assign such significance to this sentence in the modern history of India are given. The contextually proper translation of this term will necessitate a further clarification with regard to the question of in what sense an inspired sage and poet (rsi) could win (jayate ) the satya. To disclose the religious and cultural context of the term ‘satya’, especially in the rgveda, some relevant passages are analyzed in their contents and implications. In the context of rgvedic world view, the importance of brahman (n.) in the sense of “formulation” is shown and on this background the significance of the term ‘satya’ in accordance with the etymological analysis in “sm-tya”(correspondence) is presented. Although limited in scope, a short sketch of the rgvedic world view surrounding the ritualistic activities is undertaken. Furthermore the usage of this term in the early Upanisads, Brhadaranyaka- and Chandogya-Upanisad will be touched to deal with, in advance, the textual materials from the late Upanisadic period, where the Mundaka-Upanisad should be placed properly. To keep the discussions concrete and within the frame of proper historicity, the cultural and religious contexts surrounding the late Upanisadic texts will be described according to the general knowledge achieved by recent researches in this field. The shift of the usage of the term ‘satya’ from an adjectival to a nominal in the (late) Upanisadic text reveals the features which this term will appropriate in the later development of the Indian history of thoughts. The equation of satya with the brahman (n.) and two significant word analysis attempted in the Brhadaranyaka-Upanisad are dealt with in detail to clarify the context, why the satya could be an object to win for an rsi. The whole survey will make it plausible that the term ‘satya’ was heavily burdened by connotations attributed to it in the context of the whole Vedic world view. Although the apparently strong appeal of the widely accepted etymological analysis of the term ‘satya’ in later times into ‘sat-y a’, an abstract noun made from the participle of the verbal root, √as (to be), it cannot play the major role as the term for ‘truth’ in the general history of Indian philosophy (darsana), when compared with the ‘tattva’ which was discussed in my preceding article. Though confined to the rgvedic and Upanisadic context, the demonstration of the peculiar connotations of the term ‘satya’ attempted in the present paper will make it understandable, why the historical developments placed this term on a narrow track of the semantic development revealing its potential in the term ‘saccakiriya’.

참고 자료

없음