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| 『하타(요가)쁘라디삐까』Haṭha(yoga)pradīpikā의 시형론 I - 389송에 대한 운율 분석=On The Prosody of Haṭha(yoga)pradīpikā (I) | ||
| 作者 | 박영길 (著)=Park, Young-Gil (au.) |
|---|---|
| 出處題名 | 인도철학=印度哲學=Korean Journal of Indian Philosophy |
| 卷期 | n.39 |
| 出版日期 | 2013 |
| 頁次 | 61 - 104 |
| 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: 금강대학교 연구원 |
| 關鍵詞 | 산스끄리뜨= Sanskrit; 운율; 『하타(요가)쁘라디삐까』; 389송=389 verses; 아누쉬뚜브후-쉴로까; Prosody; Meter; Haṭha(yoga)pradīpikā; Anuṣṭubh-śloka |
| 摘要 | 『하타(요가)쁘라디삐까, Hp』는 나타(Nātha)파 요가의 고전이자 하타요가의 수행 체계를 완성한 문헌이다. 방대한 필사본과 다수의 주석서가 존재한다는 점에서 그리고 Hp에서 제시된 수행 전통이 스승에서 제자로 계속 전수되었다는 점에서 Hp의 영향력과 권위는 여타의 하타요가 문헌과 구별된다. 하지만 Hp 내에서 Hp의 문헌적 권위를 하락시킬 수 있는 요소도 발견되는데 그것은 용어 사용이 느슨할 뿐만 아니라 일관성을 결여하고 있다는 점이다. Hp가, manas와 citta를 거의 구별하지 않고 심지어 동일 게송 내에서조차 혼용하고 있다는 것이 한 예이다. 하지만 Hp가 citta와 manas와 같은 용어를 혼용했던 이유 그리고 수슘나, 꾼달리니와 같은 하타요가 특유의 용어가 혼란스러울 정도로 많은 대체어를 지닌 이유는 의외로 단순한 것에서 발견되었는데, 그것은 운율상의 제약 때문으로 판단된다. 필자가 다룰 내용은 두 가지인데 하나는 ‘운율적 제약에 따른 주요 용어의 다양한 대체어’를 검토하는 것이고 다른 하나는 예비적인 작업으로 Hp의 389게송의 운율을 분석하는 것이다. 여기서는 먼저 예비적인 작업으로 Hp의 389 게송에서 사용된 운율을 분석하고자 한다. Haṭha(yoga)pradīpikā(Hp) of Svātmārāma(A.D. 1450) is considered as a classical text of Nātha yoga tradition. The Authority and the significance of the practice method of Hp could not be overlooked as Hp established the four type of praxis for ‘the awakening and ascending of Kuṇḍalinī’ which is the primary aim of Hatha yoga, and because it was transmitted from master to disciple according to the tradition that was held until the beginning of the 20th century. Though the contents of the text Hp is undoubtedly authentic and extremely important, but the terms used at times is ambiguous. Some of the terminologies seems to be used inconsistently. For example, in Hp, the terms manas and citta have been used interchangeably even the same verse. I have tried to postulate the reason for the loose usage of these two terms. One reason could be that both citta and manas generally refer to mind and hence could be used interchangeably. The other possibility is that the author uses these terms to distinguish between mental functions and mind’s relation to outer objects. For example, the author may have used citta for referring to mental functions which is different from physical function and manas when referring to the mind’s relation with outer objects(or vice versa) or the other way round. But I could not come up with any theory that could be validated by the usage of manas and citta in Hp. There were no terminological rules that could satisy these hypothesizes. The most plausible explanation could be that the author used the terms in this fashion to maintain regularity of the standard rules of meter. In Sanskrit verse the meters are formed by combining heavy and light syllables (rhytmic structure) in various manners. To ensure that the customary form of a particular meter is retained, the author has at times used the term citta in place of manas and vice versa. Since 2011 I have been working on the translation of the Sanskrit text Haṭha(yoga)pradīpikā and also adding my commentary on it. My present hypothesis that in Hp certain essential Yoga terminologies have been replaced by alternative words sometimes of similar meaning and sometimes of ambiguous meaning, mainly to follow the standard meter rules; will be added as a appendix to my translation of Hp text. In this article I tried to analyze the different meters of the 389 verses. But this work is not the final aim of my writing. This is a prelude to my primary work which entails analysing the various alternative words used in place of the important terms in concurrence with the established meter rules. |
| 目次 | I 운율에 따른 용어 사용의 제한성. 61 II 아누쉬뚜브후-쉴로까 (Anuṣṭubh-śloka).69 III 브릿따(Vṛtta). 75 IV 자띠(Jāti). 87 V 맺음말 94 |
| ISSN | 12263230 (P) |
| 點閱次數 | 81 |
| 建檔日期 | 2023.10.17 |
| 更新日期 | 2023.10.17 |
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