아지비까(Ajivika)를 중심으로 본 윤회와 행위이론의 인도적 기원 = The Indian Origin of samsara and karman from the Light of the Ajivika

다국어 초록 (Multilingual Abstract)

In the Pali JatAka, there is a famous verse known to belong to the AjIvika, one of the forgotten old Indian ascetic traditions: To heaven there is no gate, just live down your fate. Joy and sorrow come to you, all as fate decrees. The cycle of rebirths at last makes all men pure, Be not too keen to know whatever`s coming next. This verse was well-known among Indian military circles since it gave a comfort for those whose life hangs on every battle they are on. Although the AjIvika has entirely disappeared in India, it had large follows during the first period of the great Mauryan Empire and survived in Southern India until the 14th century. According to their theory, they accept the idea of saMsAra, the endless rebirths, while refusing the theory of karman. Instead, they talks about fate in which every things around us are already firmly fixed. According to this Indian determinism, there is nothing we can do to change the course of life through efforts. This position could give a clue to understand how the Indian idea of saMsAra and karman was established at the very first time and how both ideas was step by step merged. There are three theories for the origin of saMsaAra dn karman: the Aryan origin, the Indus origin and the Ganges tribal origin of saMsAra and karman. The first is established by western scholars and was widely accepted due to the back up of the rich Sanskrit literature. The second depends on the decoding of the letters of the Indus civilization. Still we can see some clues to show it relationship with the Indian religion, such as an Indus seal in which there is a god meditating in sitting cross-legged. In the third theory, scholars look at the origin of saMsAra and karman not from the Aryan, the outsider, but from the indigenous tribal people lived in the Ganges area. The current work aims at establishing and confirming the third theory through reconstructing the AjIvikas` position on saMsAra and through their role in the early development of Indian religious traditions.