이제(atha); 삼매; 교전; 요가의 교시; 관계와 목적; 요가주; yogabhASya; relation and object; exposition of Yoga; samAdhi; ,; commencement(atha)
摘要
“이제 요가의 교시가”라는 개시 선언에 관한 후대 주석자들의 해석은 특히 요가수트라의 위상과 직결되어 있다. 주석들 중 Tv와 Yv는 베단타 철학의 전통을 바탕에 깔고서 요가수트라가 부수적인 교전임을 자인하는 것으로 해석한다. 이는 베단타 철학에 대한 요가 철학의 격하를 인정한 것이다. 반면에 V는 미망사 철학의 전통을 도입하여, 요가수트라가 그 전통과 부합하는 권위를 갖춘 것으로 해석한다. 이는 요가수트라의 위상을 부수적 교전보다 격상한 것이다.한편 요가주의 첫 구절을 “이제란 여기서는 시작을 의미한다.”라고 평이하게 번역하는 것은 일반적으로 승인된다. 그러나 Tv와 V 및 전철학강요의 논의를 참고할 경우, “이제란 여기서는 주제가 시작된다는 것이다.”라고 직역할 수 있다. 그리고 이것을 “이제란 여기서는 요가, 즉 삼매를 대상으로 하는 주제가 시작된다는 것이다.”라고 이해하는 것이 저자의 원의와 더욱 부합한다.
Yogasūtra begins with the opening statement as “Now an exposition of Yoga.” But the first commentator on Yogasūtra or an author of Yogabhāsya commented on the opening statement very briefly. As a result of this, later commentators on Yogabhāsya made a tedious explanation about that opening statement, especially about the word ‘now’. Considering the custom passing current among authoritative commentator in former India, views of the author on the word ‘now’ are very unclear. Because of this, later commentators in substitute for the author stated their views individually according to the custom. But these are no more than individual hermeneutic views in any rate, cannot be convinced as communicating real ideas of the author to us. In regard of this problem, the way grasping his ideas most objectively is to understand the first clause of Yogabhāsya more obviously. Their interpretations of the opening statement are connected directly with the status of Yogasūtra in particular. Among their three important commentaries, Tattva-vaiśāradī and Yoga-vārttika understand that Yogasūtra acknowledges itself to be a subordinate scripture(śāstra). This viewpoint is standing on the tradition of Vedānta philosophy, and admits after all that the status of Yoga philosophy is lower than that of Vedānta philosophy. On the other hand Yogasūtra-bhāsya-vivarana introduces the tradition of Mīmāmsā philosophy, and understands that Yogasūtra fulfills authority exactly corresponding with that tradition. This viewpoint promotes Yogasūtra to a higher status than the status as a subordinate scripture. However the first clause of Yogabhāsya has not enough information by which we can evaluate authenticity of those viewpoints. Therefore to catch the original meaning of the first clause at issue is prior to evaluate authenticity of those viewpoints. It is admitted in general to translate the first clause at issue into simply as “The word ‘now(atha)’ is in the sense of beginning.” We can verify this translation's reference through Yogasūtra-bhāsya-vivarana in particular. This translation is established on the authority of Yogasūtra-bhāsya-vivarana in particular. But we can translate it literally into as “The word ‘now’ indicates that a topic commences here” in the light of Tattva-vaiśāradī, Yoga-vārttika and Sarva-darśana-samgraha. In this case, a topic means Yoga or Samādhi. So it is more exactly corresponding with original meaning of the author to understand the first clause as following. “The word ‘now’ indicates that a topic treating Yoga or Samādhi as object commences here.”
目次
I 머리말. 51 II 상통한 기조의 해석. 55 III 비판적 기조의 해석. 63 IV . 양대 기조의 정합. 71 V 맺음말. 75
