베단타 사상의 마야(māyā)론과 그리스도교의 창조론 비교연구 ― 우파드야야를 중심으로 ― (A Comparative Study on the Māyā of Vedānta and the Creation of Christianity.)

서지정보

· 발행기관 : 한국종교학회
· 수록지 정보 : 종교연구 / 63호 / 81 ~ 105페이지
· 저자명 : 이명권

초록

Brahmabandhav Upadhyaya(1861-1907), a friend of Rabindranath Tagore, was a famous Indian Christian theologian. After knowing Jesus Christ, Upadhyaya became a Roman Catholic. His main literary activities and works remained in the monthly Catholic Journal ; Sophia (1894-1900), a weekly paper; and The Twentieth Century (1901). He who became engaged in the nationalist movement in Bengal, was imprisoned by the British and died 1907. It should be noted that Upadhyaya had the idea that the Vedānta philosophy could be the basis for Christian theology in India.
Upadhyaya has made it explicit that Advaita Vedānta stands for true theism. Upadhyaya was the first Christian to correct the misunderstanding that Advaita Vedānta teaches pantheism. In order to demonstrate the similarity between the Māyā and Creation theory, Upadhyaya introduces the Śankara's Vedānta theory in which he explained the doctrine of creation. Upadhyaya proclaimed that the conception of God, the Brahman in Advaita Vedānta is not impersonal. Upadhyaya reinterpreted the Advaita Vedānta philosophy on Māyā with his own view to suit his means. Therefore, there are some critics such as Robin Boyd who states, “The greatest problem facing him was that of creation, and he tackled it boldly by giving a new and orignal interpretation to Śankara's teaching on Māyā.” On the other hand, Upadhyaya argued that the teaching of Vedānta contained certain errors. Therefore, he was against the idea of the identification of humans with God.
Upadhyaya's understanding of Advaita Vedānta corresponds to post-Sankarite Vedānta which is Neo-Vedānta Philosophy. Of course, Śankara never said that humans are God. He only said, with regard to Paramātman, the Jīvatman is a nāmarūpa. The Jīvatman is in the form of consciousness (cid-rūpa), but is not absolute consciousness itself, rather it is rooted in the supreme Ātman-Brahman. Likewise all individuals created with souls are not absolute but rooted in God, the creator.
Upadhyaya's conclusions regarding the Vedānta teaching of Māyā can be summarized as follows: Vedānta holds the reality of the objective world and ontological (pāramārthik) nothingness of the finite. In Vedānta, the world has originated by vivarta (of Brahman) that is by will-causation, just as God's will in Christianity. Māyā signifies the will-power (sankalpa). In the same way, creation is originated by the power of God's will and arisen from God's freedom. Therefore, Upadhyaya insists that the Vedānta doctrine of Māyā which explains creation and the Christian doctrine of creation are identical. For this argue Upadhyaya has compared the Thomas Aquinas's theology, creatio passiva, with the concept Māyā. In the Upanisads, and Bhāsya by Śankara, there is reference to ‘abundance’ of Bliss with regard to Brahman and creation can be thought of as the overflow of this ‘abundance’ by Brahman to manifest his own perfection. Likewise, in Christianity creation is through the overflow of perfections of God. But Upadhyaya has also pointed out a difference between the Vedānta and Christian concepts of creation. He thinks that individual beings cease to exist in time in the Vedānta. However, Christian thinking holds that individual souls have been blessed to live for ever by God's grace.

영어초록

Brahmabandhav Upadhyaya(1861-1907), a friend of Rabindranath Tagore, was a famous Indian Christian theologian. After knowing Jesus Christ, Upadhyaya became a Roman Catholic. His main literary activities and works remained in the monthly Catholic Journal ; Sophia (1894-1900), a weekly paper; and The Twentieth Century (1901). He who became engaged in the nationalist movement in Bengal, was imprisoned by the British and died 1907. It should be noted that Upadhyaya had the idea that the Vedānta philosophy could be the basis for Christian theology in India.
Upadhyaya has made it explicit that Advaita Vedānta stands for true theism. Upadhyaya was the first Christian to correct the misunderstanding that Advaita Vedānta teaches pantheism. In order to demonstrate the similarity between the Māyā and Creation theory, Upadhyaya introduces the Śankara's Vedānta theory in which he explained the doctrine of creation. Upadhyaya proclaimed that the conception of God, the Brahman in Advaita Vedānta is not impersonal. Upadhyaya reinterpreted the Advaita Vedānta philosophy on Māyā with his own view to suit his means. Therefore, there are some critics such as Robin Boyd who states, “The greatest problem facing him was that of creation, and he tackled it boldly by giving a new and orignal interpretation to Śankara's teaching on Māyā.” On the other hand, Upadhyaya argued that the teaching of Vedānta contained certain errors. Therefore, he was against the idea of the identification of humans with God.
Upadhyaya's understanding of Advaita Vedānta corresponds to post-Sankarite Vedānta which is Neo-Vedānta Philosophy. Of course, Śankara never said that humans are God. He only said, with regard to Paramātman, the Jīvatman is a nāmarūpa. The Jīvatman is in the form of consciousness (cid-rūpa), but is not absolute consciousness itself, rather it is rooted in the supreme Ātman-Brahman. Likewise all individuals created with souls are not absolute but rooted in God, the creator.
Upadhyaya's conclusions regarding the Vedānta teaching of Māyā can be summarized as follows: Vedānta holds the reality of the objective world and ontological (pāramārthik) nothingness of the finite. In Vedānta, the world has originated by vivarta (of Brahman) that is by will-causation, just as God's will in Christianity. Māyā signifies the will-power (sankalpa). In the same way, creation is originated by the power of God's will and arisen from God's freedom. Therefore, Upadhyaya insists that the Vedānta doctrine of Māyā which explains creation and the Christian doctrine of creation are identical. For this argue Upadhyaya has compared the Thomas Aquinas's theology, creatio passiva, with the concept Māyā. In the Upanisads, and Bhāsya by Śankara, there is reference to ‘abundance’ of Bliss with regard to Brahman and creation can be thought of as the overflow of this ‘abundance’ by Brahman to manifest his own perfection. Likewise, in Christianity creation is through the overflow of perfections of God. But Upadhyaya has also pointed out a difference between the Vedānta and Christian concepts of creation. He thinks that individual beings cease to exist in time in the Vedānta. However, Christian thinking holds that individual souls have been blessed to live for ever by God's grace.

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