KCI등재
아유르베다, 요가, 딴뜨라에서 몸(Sarira)의 구원론적 의미 -5종 조대요소 병렬구조, 5겹 덮개 중층구조, 남성-여성 양극구조를 중심으로- = The Salvational Meaning of the Sarira (Body) represented in Anyrveda, Yoga and Tantra: Focusing on the Parallel Structure of Five Elements(Panca-mahabhuta), the Multi-layer Structure of Five Covers(Panca-kosa) and the Bipolar Structure of Siva-
저자
발행기관
학술지명
권호사항
발행연도
2013
작성언어
-주제어
KDC
100
등재정보
KCI등재
자료형태
학술저널
발행기관 URL
수록면
135-170(36쪽)
DOI식별코드
제공처
The purpose of this thesis is to investigate the salva-tional meaning of the sarira represented in ayurveda-yo-ga-tantra, three mainstays of Indian traditional practice. It is used to be said that In the spiritual evolution of man, ayurveda is the foundation, yoga is the body and tantra is the head. What we can infer from this words is that these three traditions are connected with one another. Yoga and ayurveda have been developed continuously influencing each other. They are both based on the cosmology of Samkhya, and in aa broad sense, yoga is included in ayurveda. Traditionally, yoga as a therapy was considered one of the fields of ayurveda. Ayurveda and yoga is both concerned with Tantra. Tantra is a practical system which boosts all the human`s physical-spiritual aspects. The ayurveda, a therapy of healing aa soul includes Tantra. And Yoga, espe-cially Hatha yoga is closely connected with Tantra. While yoga-ayurveda-tantra have aa similarity in that they consider the sarira as aa continuum of physical body-mind, these three traditions show aa considerable dif- difference ference on the opinion on the structure of sarira and the re-lationship between sarira and soul. Ayurveda considers the sarira as dosa-dhatu-mala made of five gross elements (panca-mahabhuta), whereas yoga think the sarira as five covers (panca-kosa) surrounding the true self (Atman). While the sarira is considered as aa parallel structure of five gross elements (akasa, vayu, tejas, ap, prthvi) in the former, it is understood as aa multi-layer structure consisted of five covers in the latter. In addition, in tantra, the sarira is con-sidered as a bipolar structure of siva-sakti in an integral view. In this paper, II studied the relationship between the salvation and the sarira which is understood as a parallel, multi-layer and bipolar structure in ayurveda, yoga and tantra respectively. The reason why the salvation meaning in ayurveda, yoga and tantra is represented differently is related to not only the sarira itself, but also the understanding difference on the relationship between sarira and soul. Ayurveda which focuses on the physical health and well-being regulates the sarira as a parallel complex of five gross elements, and does not think that the soul and sarira body are separated. It is different from the view of the Upanisads and classical yoga focusing on the soul. To put it extremely, the soul repre-sented in the ayurveda is only one of human consisting ele-ments like other five gross elements. In the classical yoga, the sarira is understood as five covers surrounding the soul, and the complete separation of sarira and soul is considered as a moksa. In the classical yoga, the sarira of five covers reflects the practice starting from the tough physical body to the purification of breathing and mind, and the asatanga (eight branches) of the Yoga Sutra correspond with it. Meanwhile, in tantra, the sarira is considered as a conden- sation of siva (citi, consciousness). Like siva is the citi, the sarira and the world are also citi. In ayurveda and classical yoga, it is considered that the consciousness of the sarira is derived from the atman or purusa, whereas in tantra, it is originally built in the sarira. In ayurveda, the soul`s ontological status is insignif-icant, and the attention is focused on the physical body consisted of the five gross elements. On the contrary, clas-sical yoga recognizes the sarira as a continuum of physical body-mind, and the purpose of practicing yoga is to control the modification of the mind, rather than keep the physical body healthy. Though classical yoga recognizes the onto- logical continuity of physical body and mind, it also empha-sizes the absolute difference between the continuum of physical body-mind and the soul. On the other hand, tantra even denies the ontological border of sarira and soul. In ayurveda, the sarira is considered as a base of health and well-being, whereas yoga think it as aa tool to get to the moksa. On the contrary, the sarira in tantra is a sarira that can reach to moksa. While the moksa in yoga is an event occurred through the sarira, it is occurred through and in the body in tantra.
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