힌두 죽음의례의 신성화 구조와 그 기능

김진영(Kim, Chin-Young) 한국외국어대학교 인도연구소 2014 남아시아연구 Vol.19 No.3

힌두인들의 이상적인 죽음관을 담은 베다 텍스트는 시대에 맞게 다양하게 변화하며 죽음의 문제를 의례적으로 해소하고 철학적인 사색을 거듭했다. 힌두 죽음의례는 인간의 가장 큰 고통인 죽음을 산 자와 사자 공동의 이익을 위한 집단적이고 신성한 사건으로 취급한다. 그리고 죽음의 유형마다 외형적인 정화의 기능 뿐 아니라 질적인 정화를 거듭하면서 사자를 신성화하는데 커다란 의미를 두었다. 더불어 조상의 존재를 신격화한 후 신성한 단계로 세분하면서 죽음 이후의 존재를 산 자들과 공덕을 공유하는 존재와 이를 초월하는 존재로 양분하였다. 힌두 죽음의례의 목적은 신성한 존재로 거듭나는 것이다. 힌두인들에게 가장 선한 죽음은 백수를 누린 후 자연스럽게 생을 마감하고 죽음의례를 거쳐 조상이 되는 죽음이다. 그들에게 죽음의례는 외적인 정화 뿐 아니라 내적이며 질적인 전환을 이루게 하는 신성한 작업이다. 슈라다제(?r?ddha 祭)를 통해 조상의 지위를 획득함은 생사에 걸친 불안정한 존재인 쁘레따(preta)의 임계성을 제거하고 안정된 신격으로 탈바꿈하는 것이다. 간략히 정의하면, 힌두 죽음의례는 조상의 신격화 과정의 축약판이라고 할 수 있다. 또한 힌두는 조상의 신격화 과정이 없는 죽음의례를 행하지 않는 특수한 죽음의 신성한 의미를 강조한다. 그리고 이 죽음이 선한 가치로 추앙되는 과정을 통해 의례적 신성화의 초월적 구조를 역설적으로 제시하기도 한다. The purpose of this paper is to study have focused on the deification of the Hindu rites at the time of death and the series of rites for the departed(?r?ddhas). The basic structures of the hindu death rites proceed from vedic models, models prefigured in the Sa?hit?, Br?hma?a, and ?ra?yaka, detailed in the S?tras literature, and as expressed in the Garuda-purana, one of the widespread texts on the death ritual. In hindu death rituals are discussed in broad overview of the most relevant Vedic texts. In this article, I have three objectives: (1) This chapter is, first, I concentrate on the course and function of a hindu death ritual, and ?r?ddha is a ceremony, often performed annually, in propitiation of ancestors known as pit?. In S?tras the rules of the ?r?ddhas were established; in fact the deceased cannot become an ancestor without performance of the ?r?ddha(esp. sapi???kara?a) ritual, which were continued for one year. (2) I analysis focused on a hierarchical partitioning of the Fathers. On the twelfth day, the newly deceased person is ritually united with his or her dead ancestors through a rite called sapi???kara?a. And in that moment the deceased has passed from the preta to pit? stage and has joined the revered ancestors in the three worlds, and his great-grandfather having been regenerated into the realm of the remote dead. In any case, they have a semidivine statues. Therefore, Hindu death rituals are processes of deification. (3) I discuss that the heroic death and ritual or spiritual suicide are not bad deaths. In a way, these dead circumvent the long way of the ancestors to heaven; the achieve it immediately as deified heroes(v?ra), heroines(sat?), and ascetics(esp. sa?ny?sa, the life stage of the renouncer within the Hindu scheme of ??ramas). There is a special death for direct deification, without the long road through forefatherhood, for example. Proceeding from what has been above, it should be concluded that all of these concepts and ritual actions in Hinduism aim at deification of death. A violent and premature death is also a precondition for the transformation of the deceased person"s soul into a deified dead person. Deification is looked upon as the means of death rituals uniting the human being with God, rather than separating from the divine.

베다문헌에 나타난 지옥 서사의 기원: Jaiminīya-Brāhmaṇa의 브르구에피소드 분석

김진영(chin young kim) 한국종교교육학회 2024 宗敎敎育學硏究 Vol.76 No.-

[연구 목적] 본 연구의 목적은 베다종교에서 최초로 지옥을 서사하는 브르구(Bhṛgu)에피소드를 분석하는데 있다. 브리구가 사후세계에서 경험한 직관적 지옥과 상징적 지옥을 중심으로 베다문헌에 나타난 지옥의 구성형식과 원리를 통해 서사적 기원을 밝히고자 한다. [연구 내용] 바루나(Varuṇa)신은 아들 브르구에게 실재의 본질을 아는 통찰력으로서의 지혜(prajña)를 전수하고자 아들을 사후세계로 보낸다. 본 에피소드의 지옥 서사는 인간이 인간을 잡아먹는 끔찍한 직관적 지옥과 피의 강, 분노의 남자가 등장하는 상징적 지옥으로 구성된다. 순차적으로 등장하는 지옥의 양상들을 분석하고 지옥의 고통을 피할 수 있는 방법으로 제시된 속죄(niskṛti)와 아그니호트라(agnihotra)제에 대한 지식의 특성을 살펴본다. [결론] 브리구에피소드는 서사의 주체인 브라만들이 자신들의 제식적 세계관을 투영해 지옥의 잔인한 스토리텔링으로 직조한 것이다. 다양한 지옥의 은유와 구상화로 제식적 속죄와 제식적 지식의 가치를 서사구조로 가공하면서 브라흐마나의 시대적 해법을 제공하고 있다. [Objective] The purpose of this study is to analyze the Bhrigu episode, which is the first to describe hell in Vedic religion. I would like to reveal the original characteristics of hell in Vedic literature, focusing on the intuitive hell and symbolic hell that Bhrigu experienced in the afterlife. [Contents] God Varuṇa sends his son Vrgu to the afterlife to pass on wisdom (prajña) as insight into the nature of reality to him. The hell narrative of this episode consists of the terrible intuitive hell world where humans eat humans, which Bhrigu witnesses, and the symbolic hell where rivers of blood and angry men appear. This paper sequentially analyzes its main contents and examines the characteristics of the knowledge of the Agnihotra ritual, the method of atonement (niskṛti) to avoid the suffering of hell taught by Varuna. [Conclusions] In the Bhrigu episode, the Brahmins, who are the subjects of the narrative, project their ritualistic worldview and weave the storytelling of a cruel hell. The narrative structure provides the value of ceremonial atonement and ceremonial knowledge through various metaphors and figuration of hell, providing solutions for the Brahmana era.

근대 동남아불교의 힌두문화 수용 -태국 라마끼엔의 힌두신화와 불교적 변용

김진영 ( Chin Young Kim ) 한국동남아학회 2011 동남아시아연구 Vol.21 No.2

The article focuses on the impact and Acceptance of Hindu culture in Modern Southeast Asian Buddhism. The purpose of this study is to examine critically the influential epic Ramayana on Siam culture, Thai Ramayana version ``Ramakien``, reveal instances of Buddhist Modification. The Ramayana by the great sage Valmiki is considered by Indians to be the first great literary work to be produced in India. The influence of this work is to be seen not only through centuries but even in other countries, such as Thailand where there are modified modern versions. In this paper, I have three objectives: (1) I may discuss the epic Ramayana of India gave birth to the Ramakien of Thailand. In modern times Valmiki`s epic was made to fit the spiritual trends current in the new Chakri dynasty, which were themselves based on Brahmanic tradition and Theravada buddhism. With regarding to the structure of the Traibhumi cosmography, and the relationship between merit and power implied by this cosmography ranks all beings from demons to deities in a hierarchy of merit which accrues according to karma the actions of past lives. (2) I analyze how to have attempted to dissect the Hindi and Thai version of the Ramayana. The Hindu concept of kingship is also depicted in the life of Rama. The Hindus see in Rama the norm of a true Hindu life characterized by the Caste and Dharma. In Thai transformed version, it does not preach Hindu values of personal or social life. The Ramakien emphasized that the Buddhism were higher than all other laws, and that the King is regarded as the incarnation of Phra Ram, and thus is also the narration of the righteous buddhist ruler. (3) I discuss how cultural or social contexts can influence the structure of the royal Wat. The whole epic was painted by the order of Rama I in the galleries of the Wat Phra Keo. In other words, it is the very centre of the dynastic cult enshrining the Emerald Buddha, the most iconic expression of the Ramakien tradition were officially amalgamated. Rama I was continued the process of elaborating and stabilizing the complex religious pattern, with Buddhism at the pinnacle. My finding will support the idea that the Ramakien is particularly appealing to the Thai people because it presents the image of an ideal king, Rama, who symbolizes the force of virtue or dharma while Thotsakan represents the force of evil. Eventually the force of good prevails. Being Buddhists, the Thai poets bring into the story the Buddhist philosophy(especially, the law of cause and effect, karma). This paper examines the role of the Hindu epic Ramayana in the historical and cultural contact between Hindu India and Buddhist Southeast Asia. It should now be possible to evaluate what elements of Hindu culture were transmitted into Thai through the Rama story.

근대화와 동남아 신불교운동의 전개 : 태국 라마 4세의 탐마윳 불교개혁운동

김진영(Kim Chin-Young) 한국태국학회 2011 한국태국학회논총 Vol.18 No.1

The purpose of this article is to examine critically New Buddhist Movement in Southeast Asia became an instrument for modernization though it played roles in social transformation and political action in Siam. The impetus for modernization came from the Western impact and culture, Rama Ⅳ(King Mongkut)’s attempt to develop an interpretation of Buddhism consistent with Western science and rationalism. In this paper, I have three objectives : (1) I may briefly discuss the concept of modernization and Westernization and Rama Ⅳ’s Buddhist Reforms. King Mongkut found that the Thais have been practicing Buddhism in the wrong way conjoined with delusion and far away from the true teachings of Buddha. He referred ‘Acinnakappika’ meaning the type of Buddhism traditionally inherited were given. (2) I analyze how the start of Thai king Mongkut’s Buddhist Reforms began to give in-depth teaching to those within his care and insisted on strict adherence to the Pali Vinaya, Dhammayuttika(meaning ‘those adhering to the doctrine.’). Another significant feature of his modern approach to Thai Buddhism was Mongkut’s invention of the Ariyaka alphabet. (3) I discuss how the Thais have been practicing Buddhism in the wrong way conjoined with delusion and far away from the true teachings of Buddha. My finding will support the idea that King Mongkut’s religious reforms involved a rejection of the supernatural, magical and mythological because it was based on local practice and did not contribute to support for the monarchy. I takes the view that Prince Mongkut’s reforms created the emergence of a universal religion which could compete with Western Culture for the allegiance of intellectual Thai minds on very favourable terms. My finding will support the idea that Mongkut’s modern movement was a typical example of New Buddhist Movement in Southeast Asia. This reformation was considered a daring innovation in Thai and it led to initiate a group of Thammayut Buddhist monks who are always seeking to learn and who dare to do new things to uphold the correctness and purity of Buddhism and True Buddhism.

베다 제식에서의 다끄시나(daksina)의 의미

김진영 ( Chin Young Kim ) 인도철학회 2004 인도철학 Vol.16 No.-

제식의 잃어버린 머리신화, Pravargya제(祭)

김진영 ( Chin Young Kim ) 인도철학회 2006 인도철학 Vol.21 No.-

근대 힌두여성과 사띠(Sati) 담론의 형성

김진영 ( Chin Young Kim ) 인도철학회 2010 인도철학 Vol.0 No.29

The purpose of this article is to study have focused on Sati(suttee in English) and the debates from colonial to postcolonial interpretations. Sati, the immolation of a Hindu widow on her husband`s funeral pyre, is highly controversial practice, which has inspired a scholarly studies in the last twenty years. A ramification of what Foucault calls the collaboration of power and knowledge in the production of discourse is present in the history of Sati in India. As I shows in regard to the religion, hindu law scholars, intellectuals(Brahmin pundits) and Orientalists appropriate the hegemonic ideologies and produce, to the advantage of the dominant class, a certain deformation of the reading of hindu scriptures. In this paper, I have three objectives: (1) The origin of suttee is still a subject of debate and the term Sati is associated with the Hindu goddess Sati. This custom was more dominant among the warrior communities in Rajasthan and also among the higher castes in Bengal in east India. I should clarify that Sati in Rajasthan is located in a rather different history than Sati in Bengal which is what I have been discussing here. (2) I analysis focused on Sati in colonial india. Sati was prohibited by the British Government in 1829. Regulation XVII of 1829 declared Satiillegal as homicide amounting to manslaughter. I argues that the women was over the civilizing missions of colonialism and evangelism, and the proper role of the colonial state. (3) I discuss how discourse was controlled by the patriarchal structure which inflicted injustice on women. In my view Brahmanical scripture only became a privileged source of tradition because the colonial authorities established it as such in their need for an indigenous legal basis for their rule over Indian society. A genuine Sati could be made by asking Brahman scriptural authorities(pandits) to give a legel opinion on the basis of sanskrit tradition. In this contexts, I also supplement most significant organised female voice against sati during this debate, which presented Sati as a women`s rights to be understood for its ideological as subjects, rather than as victims or goddess(devi). In India, women, due to their position in society have rarely been in the forefront of ideological production, to the effect that the experience and the measures of women were not reflected in the discourse.

간디의 교육철학과 진정한 행복 -인성교육과 행복철학의 시사점 도출을 위한 시론-

김진영 ( Kim Chin Young ) 인도철학회 2017 인도철학 Vol.0 No.50

Gandhi`s educational philosophy contains the Indian philosophical system and structural contents that need to be revisited in terms of human - human relationship development. He develops a balanced educational philosophy for individual, social and harmonious development. His philosophical notions of Truth(Satya) and Ahimsa(love, non-violence) as well as the God-realization and the truth-realization through metaphysical subjects such as God(Isa), reality( sat), Brahman, Atman, Self-actualization and liberation. In addition, Gandhi proclaims that the meaning of true happiness lies in moral service through the concept of equal happiness of individuals, others, and communities. And that the ultimate goal of education that realizes human bounty is not separate from human morality and spirituality of Atman. Gandhi saw the interpretation of relativity as a truth to acknowledge the pursuit of equal happiness based on true understanding and awareness of human beings. And the practice and training of Ahimsa`s altruistic morality as tapas, which suppresses and control oneself and gives volun tary suffering, is the main virtue of education. And Ahimsa is an altruistic concept of service that can not be realized if she does not identify me with the poor. For him, education is not separate from human morality, the spirituality of Atman, it is the training and training of duties and responsibilities to control oneself and serve society based on true understanding of human beings. Gandhi`s educational philosophy is not only a task of creating a harmonious balance between individuals and society, but also a process of understanding the social responsibility of individuals. In addition, there can be no individual achievement in the matter of education and happiness, and it can be evaluated as the pursuit of equality of all beings and the pursuit of happiness and perfection.

베다제식의 제물(祭物)살해와 불살생(ahiṃsā)덕목의 공존과 충돌

김진영 ( Kim Chin Young ) 인도철학회 2024 인도철학 Vol.- No.70

This paper studies the critical background of the Vedic ritualists, who place the origin of non-killing(ahiṃsā) in the Vedic rituals. It systematizes the process of conflict and coexistence between the ritual philosophy and ethics of Vedic thought, where the violent aspect of animal sacrifice in ancient Vedic rituals and the non-violent aspect of the ethical virtue of non-killing are in heterogeneous harmony. Non-killing is a strong normative morality in Buddhism and Jainism, but in the case of Vedic religion before Hinduism, it is a difficult concept to define as normative ethics. The main contents of the Vedic origin theory are dealt with in turn, focusing on the non-killing of animal sacrifices(paśubandha) in the Brahmana texts, a hermeneutical Vedic literature. The main contents of the Vedic origin theory are dealt with in turn, focusing on the non-killing of animal sacrifices(paśubandha) in the Brahmana literature, a hermeneutical Vedic literature. In this process, we analyze from various angles the examples of magical-ritualistic ahimsa claimed by vedic ritualists. Based on this, it provides a theoretical basis for systematic interpretation of the Vedic origin theory. Additionally, this study examines the limitations of the ritual solutions of the Brahman and priestly classes that arise from the conflict between sacrificial killing and non-sacrificial killing. And through that process, we estimate the future direction of development of ritualism, which develops into the philosophy of the Upanishads, which advocates internalization of rituals.

막스 뮐러의 인종주의적 베다 해석과 오리엔탈리즘

김진영 ( Kim Chin Young ) 인도철학회 2020 印度哲學 Vol.0 No.58

에드워드 사이드의 오리엔탈리즘은 근대 서양과 동양의 관계, 식민지배국 영국과 피지배국 인도에서도 제작되어 담론화된다. 19세기 종교학의 아버지 막스 뮐러(Max Müller)는 베다문헌을 근거로 아리안(Aryan)인종설과 침략설을 주창하는데, 이 이론은 인도학에서 오리엔탈리즘을 대표하는 언설로 평가된다. 뮐러를 비롯한 당대 오리엔탈리스트들은 언어와 문헌을 기반으로 산스끄리뜨 언어학과 베다 문헌학을 통해 ‘아리안 인종주의’를 재해석해 권력화 한다. 특히 뮐러가 주도한 리그베다의 인종주의적 해석학은 영국이 인도를 지배하는 근대와 아리안이 원주민을 정복했던 고대 인도의 시공간을 미러링하면서, 인도와 영국의 지배계급에게 ‘아리안’이라는 공통적 정체성을 부여하게 된다. 뮐러가 베다의 아리안 문제를 자의적으로 해석하여 이를 학제적 지식으로 구축해 통치이념으로 내면화하는 일련의 과정은 대영제국의 인도 문화 통치를 수월하게 만드는 동시에 인도 지배계급이 식민지배의 타당성을 자발적으로 각성하게 만드는 이데올로기를 제공한다는 측면에서 공리주의적 시의성을 지녔음을 오리엔탈리즘적 시각으로 조명한다. Edward Said’s Orientalism is also produced in the relationship between the West and the East, the colonial ruler of England and Colonial country India. Max Müller, father of religious studies in the 19th century, advocated the Aryan race and Aryan Invasion theory of based on Vedic philology, which is regarded as a discourse representing Orientalism in the Indology. Sanskrit Linguistics and Rig-veda Literature, led by Orientalists of the time, including Müller, were created by reinterpreting ‘Aryan racism’ from an western Orientalist perspective based on language and literature. In particular, Müller's racist interpretation of the Rig-veda text puts the reality that Britain controls India and the ancient time and space where the Indian ruling class conquered the indigenous people in one place. He arbitrarily interprets Vedic Aryan problem with the common goal of providing the common identity of ‘Aryan’ to the ruling classes in India and England as an interdisciplinary knowledge and internalizing the ruling ideology. Müller’s attempt to prove indigenous non-aryan narrative of the ‘flat-nose’(anāsa) and ‘bullish nose’(vṛṣaśipra) through Rig-Vedas, Deciphering the Vedas with intention of orientalism to reveal the origins of Alexander and the Greek spirit. In addition, I would like to highlight the importance of providing a ruling ideology that facilitates the British cultural rule of India, and that the Indian ruling class voluntarily awakens the validity of colonial rule.