『전철학강요』에 개설된 요가사상 연구 = Yoga philosophy in the sarvadarśanasamgraha

다국어 초록 (Multilingual Abstract)

There are two perspectives on looking Yoga philosophy; one hands ‘Yoga is everywhere’ the other hand ‘Yoga is nowhere.’ In the former case, Yoga philosophy could be emphasized on mystical aspects through diversity spreading as well as the long history of mental training in South Asia. In the later case, whenever Yoga philosophy is connected with Nyāya philosophy then it is called Nyāya-Yoga philosophy. Also when it is related with Vedānta then Yoga philosophy is called the system of Vedānta-Yoga philosophy. Along those lines, Yoga philosophy is harmonized with different doctrines everywhere Yoga is spread which is in concord with its own regional cultural and thought just as transparent glass beads which are absorbed all different colors. There is a reasonable cause for explaining why Yoga is so popular and various forms until these days.

Mādhava Vidyāraṇya in the Sarvadarśanasaṃgraha(Survey of the Major Philosophical Systems) states that he analyses specifically on the pertinent topics even though he discourses variety philosophical matters broadly and widely. The text is a compendium of all the known Indian schools of philosophy.
In the Chapter of Patañjala-darśana he apparently address this attitude that is specifically the literatures just as Yogasūtra, Yogasūtrabhāṣya, Tattvavaiśaladī, Rājamārtaṇḍavṛtti. In those literatures he explains the intensive Yoga philosophy by interpretations of the texts which are foundational texts of system of classical Yoga. The Sarvadarśanasaṅ̇graha, however, is principally an introduction philosophy which a sketches sixteen systems of thought so as to exhibit a gradually ascending series. He is trying to keep neutral attitude instead of exegetical tradition. Of course, his objective attitude is principally in the center of the Advaita Vedanta by focusing on the thought of Śaṃkara. Chapter of Patañjala-darśana in The Sarvadarśanasaṅ̇graha itself is arranged the 15th chapter before the 16th Chapter of Śaṃkara-darśana.

Mādhava Vidyāraṇya in the Sarvadarśanasaṃgraha defined the system for control of the mind and elaborates necessary practical methods just as Nirodha-yoga, Kriyā-yoga, Aṣṭāṇga-yoga that the obstacles along the path, their removal and the precise descriptions of the results that will be obtained from the practice. As a result, Yoga treats specifically of the dynamics of the process for the disentanglement, and outlines practical techniques for the kaivalya(emancipation, liberation) and used interchangeably with mokṣa which is the goal of Yoga. In this perspective Yoga philosophy in the Chapter of Patañjala-darśana is represented basically on the basis of traditional classical Yoga literatures. It could be said the reason the Sarvadarśanasaṃgraha is one of the classical yoga texts. He objectively represents the system of Advaita Vedanta which is the crest-gem of all systems in the text and tries to refute, chapter by chapter, the other systems of thought prominent in his day. Mādhava Vidyāraṇya draws quotes directly from the works of their founders or leading exponents and it also has to be added that in this work, with remarkable mental detachment, he places himself in the position of an adherent of sixteen distinct philosophical systems. Therefore, Yoga philosophy discussed in the Chapter of Patañjala-darśana could not be said Mādhava Vidyāraṇya completely deals with classical yoga by focusing on the Yogasūtra.

Yoga philosophy written in the Chapter of Patañjala-darśana is almost accommodated the metaphysical system of Advaita Vedanta. For instance, Īśvara
in the Yogasūtras of Patañjali is interpreted to mean that surrender to God is one way to liberation and is suggested that devotion to Īśvara may be the most efficient method of achieving the goal of Yoga. On the other side, Īśvara in the Sarvadarśanasaṃgraha is admitted as the twenty-sixth independable principle by separating Puruṣa and Prakṛti. Īśvara in the relationship with Puruṣa is originally declared as Paramātman which both have the same one inseparably.

By discussion and interpretations of the meaning ‘atha’ and declared beginning sentence Mādhava Vidyāraṇya demotes the Yogasūtras’s status from a philosophical text to an additional method for Yoga’s teaching. Moreover, Patañjali is described a person who summarizes and succeeds on pre-existed Yoga system. Suchlike interpretations are represented in some sub-commentaries since Tattvavaiśaladī. Nevertheless Mādhava Vidyāraṇya in the case of the Chapter of Patañjala-darśana tries to be more explicit it.

For Mādhava Vidyāraṇya the tradition of classical Yoga is just meaningful and significant only if it is systematical practices and psychological aspects of human being represented as the process of mind(citta-vṛtti) as long as. Accordingly, he in the Chapter of Patañjala-darśana persistently tries to eliminate the dualistic system of Saṃkhya in terms of various efforts continually. Therefore, it could be said that the central philosophy of Yoga system is in the aspects of practice and psychological analyses rather than ontological dualism.
Even though the Sarvadarśanasaṃgraha is not included as a commentary of System of Classical Yoga it is an introduction to Indian philosophy. Needless to say, the Chapter of Patañjala-darśana of the Sarvadarśanasaṃgraha is an important text when classical yoga is deeply researched and extensively discussed. In addition, the introductional characteristic of the Sarvadarśanasaṃgraha is represented philosophical tendencies contemporary and is a clue to be interpreted classical Yoga since the fourteen century. In this perspective, the Chapter of Patañjala-darśana of the Sarvadarśanasaṃgraha is evaluated as a kind of bridges that the philosophy of Classical Yoga has been transmitted from the dualism to non-dualism.

목차 (Table of Contents)

• Ⅰ. 서론 = 7
• 1. 연구 목적 = 7
• 2. 연구 방법 = 12
• Ⅱ. 「전철학강요」 전후의 고전요가 문헌 = 15
• 1. 고전요가의 주요 문헌 = 15
• ⑴ 「요가경」과 「요가주」 = 16
• ⑵ 「요가주」의 세 가지 복주 = 19
• ⑶ 보자의 「보자주」 = 23
• 2. 고전요가 문헌들의 성립 시기 = 24
• Ⅲ. 「전철학강요」 ｢요가장｣의 개요 = 29
• 1. 마다바의 생애와 저작 = 29
• 2. 「전철학강요」의 성격과 구성 = 31
• 3. 「전철학강요」 ｢요가장｣의 서술 관점과 특성 = 34
• 4. 「전철학강요」 ｢요가장｣의 구성과 내용 = 40
• Ⅳ. 고전요가 문헌과 「전철학강요」 ｢요가장｣의 관계 = 46
• 1. 고전요가 문헌의 인용 = 46
• 2. 내용 구성의 특징과 「요가경」의 인용 현황 = 50
• 3. 「보자주」인용 현황 = 55
• 4. 「보자주」의 인용과 「요가장」의 특징 = 57
• Ⅴ. 「전철학강요」「요가장」과 고전요가의 주요 개념 = 60
• 1. 개시 선언과 atha의 의미 = 60
• 2. 자재신 개념의 확대 해석 = 65
• ⑴ 제26원리로서의 자재신 = 65
• ⑵ 푸루샤와 자재신의 관계 = 70
• 3. 무명의 특성에 대한 고찰 = 75
• Ⅵ. 「전철학강요」 ｢요가장｣의 수행 체계 = 84
• 1. 독존을 위한 세 가지 수행 = 84
• 2. 지멸 요가와 행위 요가 = 86
• ⑴ 지멸 요가 = 86
• ⑵ 행위 요가, 고행과 신에 대한 헌신 = 88
• ⑶ 자기학습, 만트라와 정화의식 = 90
• 3. 8지 요가 = 93
• ⑴ 내적 지분 = 94
• ⑵ 외적 지분 = 98
• Ⅶ. ｢전철학강요｣ ｢요가장｣의 문헌적 평가 = 102
• Ⅷ. 결론 = 105
• 부록 : 「전철학강요」 ｢요가장｣의 역해(譯解)
• 1. 「요가경」과 요가철학의 개요 = 111
• 2. 「요가경」 제1장 1경의 의의 = 116
• 3. 심작용의 지멸 = 133
• 4. 무명과 번뇌 = 147
• 5. 행위 요가 = 160
• 6. 8지 요가 = 170
• 7. 요가의 성취 = 180
• 약호 및 참고 문헌 = 188
• Abstract = 192