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| 인도 독립운동의 길(Marga)로서의 Karma-yoga Bhagavadgītā를 중심으로=The Karma-Yoga as a Marga for India's Independence Movement(Svaraj) | ||
| 作者 | 金善根 (著)=김선근 (au.) |
|---|---|
| 出處題名 | 인도철학=印度哲學=Korean Journal of Indian Philosophy |
| 卷期 | n.22 |
| 出版日期 | 2007 |
| 頁次 | 57 - 96 |
| 出版者 | 印度哲學會 |
| 出版者網址 | http://krindology.com/ |
| 出版地 | Korea [韓國] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 韓文=Korean |
| 附註項 | 저자정보: 동국대학교 인도철학과 교수. |
| 關鍵詞 | 스와라즈=svarj=독립; 기따=the GItA; 까르마-요가=Karma-yoga; 동적인 무아행=Dynamic selfless actionism; 아나삭띠-요가=AnAsakti-yoga; AhiMsA=아힘사 |
| 摘要 | 인도 근대(1757-1947)의 민중은 식민통치로 인하여 무기력, 무감각한 상태였다. 하지만 띨락은 자유의 획득(svarāj)이 종교적 의무라고 주장하고, 그런 사상적 근거를 『기따』의 karma-yoga에서 찾았다. 그는svarāj 운동은 인도의 새로운 종교로서, 자기희생적 애국심의 표현으로서 자조(自助)하는 인도 국민을 만든다고 주장한 것이다. 띨락 사망 후 간디는 인도 독립운동을 주도하며, 인도의 자치(svarāj)를 얻기 위한 운동으로 ‘사띠야그라하(styagraha, 眞理把持)’를 제시하였다. 간디는 사띠야그라하의 지류, 즉 비협력운동과 시민불복종 운동, 인도철퇴운동 등 비폭력(Ahiṃsā) 투쟁을 전개하여 『기따』의 karma-yoga 사상을 생활 속에 실현시키고자 했다. 띨락은 『기따』의 karma-yoga의 교설이 참전의 폭력성을 내포하고 있는 것으로 해석하고 폭력을 사용하여서라도 스와라즈를 쟁취하고자 하는 주장으로 인도 상층계급에게 민족주의를 심어 주었다고 한다면, 간디는 스와라즈를 실현하는데 비폭력을 기초로 한 사띠야그라하라는 획기적인 투쟁 방법을 제시하였다. 이 점이 띨락과 간디의 차이라고 볼 수 있다. 간디는 『기따』의 karma-yoga를 ‘依義不依語’의 정신에 입각해 ‘Ahiṃsā’를 실천했다. In order to properly understand the development of India's Independence Movement, it is desirable to study the lives and contribution of some of the greatest leaders of modern India. As it is not possible to give a record of all leaders, I confine my treatment to two important figures, B.G. Tilak and M.K. Gandhi. My chief aim is to give an account of the contributions made by the new class of nationalist leaders in the development of humanistic approach for solving the political, social and economic problems of the Country. Tilak(1856-1920) firmly believed that Indian political emancipation should be given priority over all other activities. So he raised the famous slogan: "Svarājya is the birthright of Indians." He was a leader who made great efforts to execute his ideas into concrete action. He talked of Svarājya in 1896-97 and referred to Home Rule as early as 1907. He revived the concept of Svarājya which was used to designate the polity of Shivaji. He infused the spirit of political assertiveness and patriotism among the people by his two papers―the Kesari and the Mahratta―and by Shivaji and the Ganapati festivals. He regarded Shivaji as a Vedāntist and argued that the efforts for the attainment of Svarājya in India were a part of Karma-yoga. From the Gītā, Tilak had learnt the philosophy of the fearless pursuit of one's own Dharma-Svadharma. His great faith in its teachings has given us the profound commentary of the Gītārahasya which was published in 1915. The teaching of Karma-yoga generated a strong current vital actionism in the country. Before the writing by the Gītārahasya, Tilak was a powerful political leader in India. After the publication of this book, he began to be revered also as an Acharya. So Tilak was heralded almost as a world-teacher. The mass movement in the political field which Tilak initiated worked a miracle in hands of Gandhi after the death of Tilak in 1920. In a prayer speech delivered on June 1, 1947, Gandhi said that he had learnt the significance of moral conscience(Antaratma) from Tilak. Following the Gītā, Gandhi considered yoga as efficiency in action. To him the philosophy of the Gītā was activism. In this interpretation he was one with Bal Gangadhar Tilak who wrote Gītārahasya. Bringing this teaching of the Gītā into close relation with contemporary life was Gandhi's main concern. Gandhi, by a historical accident, had thrown himself into the struggle of his own people both in South Africa and India to free themselves from thraldom to a White race. It was essentially a moral warfare for Gandhi. In this warfare he devised his new method of satyāgraha, which has a close bearing on his understanding of the Gītā. The Gītā enjoins the duty of a moral warfare against wickedness. Gandhi called his commentary on the Gītā "Anāsakti yoga'. Anāsakti means disinterestedness. Gandhi is careful to point out "Renunciation of fruit in no way means indifference to the result." It is playing the game of life as one plays good cricket, well and efficiently without the distraction of an ultimate victory or failure. This is the skill in action to be acquired according to the Gītā. Anāsakti is not renunciation of action but renunciation in action. It consists in dedicating all activities to God. Gandhiji only evolved Ahiṃsā from Anāsakti-yoga. Gandhiji thought the 'skill in actio |
| 目次 | I 들어가는 말 57 II 인도의 독립운동 62 III 독립운동의 길(mārga)로서의 Karma-yoga에 대한 해석 81 IV 맺음말 88 |
| ISSN | 12263230 (P) |
| 點閱次數 | 100 |
| 建檔日期 | 2023.09.29 |
| 更新日期 | 2023.09.29 |
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