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The ultimate god of the contemporary Hinduism, ?iva was a minor god in the ?g Veda. But he has changed along the lines of the Yajur Veda ?atarudriya hymn and has grown progressively sinister till his original appearance remains. Gradually epithets are heaped on contradictory epithets until the picture becomes utterly blurred, undistinguished and unconvincing. ?atarudriya hymn begins with an antiphonal praise to the wrath of Rudra. It offers praise to his arrow and bow, praise also to the healer, and hail to him, the pursuer, “dreadful and destructive like a fierce wild beast" himself wearing a garment made of skin hail to the slayer.
Coming chronologically after B?had?ra?yaka Upani?ad and Ch?ndogya Upani?ad, but preceeding the Bhagavad G?t?, ?veta?vatara Upani?ad represents a stage of development in Indian religions. Here, Rudra???iva, the Supreme Being, bears both the perishable and the imperishable, the manifest and unmanifest. It is in this connection worth noticing that the text significantly uses the verb, ??ate, 'the Lord' to express the supreme ruling of a Lord.
The Supreme Being here is represented as emanating and withdrawing the world, the goal of that identificatory ‘meditation' which leads to complete cessation from all phenomenal existence. That means that here some of the most salient features in the character of the post??Vedic ??vara are indicated with all distinctness desirable.
The most central theme in the Upani?adic texts was positioned around the sacrificial rituals. It was conceded as an act of society, but at the same time was doubted as the sole means of self??realization. It arose at this time because with the waning of the power of tradition, ideas were opened to challenge and began to compete. The sacrificial ritual was to become a major point of controversy in the germination of new ideas as suggested by the evidence of the Upani?ads.
The questioning of the sacrificial ritual and its replacement by yoga and dhyana as well as by the secret doctrine as it is described in the texts of the Atman and the Brahman, has its own historical value given the role of the ritual in social and economic processes. In such context, ?iva rose in the position of the Supreme??Being as the eternality and unperishable. And this idealism had played a key role to maintain varna divided ancient Indian society.
Coming chronologically after B?had?ra?yaka Upani?ad and Ch?ndogya Upani?ad, but preceeding the Bhagavad G?t?, ?veta?vatara Upani?ad represents a stage of development in Indian religions. Here, Rudra???iva, the Supreme Being, bears both the perishable and the imperishable, the manifest and unmanifest. It is in this connection worth noticing that the text significantly uses the verb, ??ate, 'the Lord' to express the supreme ruling of a Lord.
The Supreme Being here is represented as emanating and withdrawing the world, the goal of that identificatory ‘meditation' which leads to complete cessation from all phenomenal existence. That means that here some of the most salient features in the character of the post??Vedic ??vara are indicated with all distinctness desirable.
The most central theme in the Upani?adic texts was positioned around the sacrificial rituals. It was conceded as an act of society, but at the same time was doubted as the sole means of self??realization. It arose at this time because with the waning of the power of tradition, ideas were opened to challenge and began to compete. The sacrificial ritual was to become a major point of controversy in the germination of new ideas as suggested by the evidence of the Upani?ads.
The questioning of the sacrificial ritual and its replacement by yoga and dhyana as well as by the secret doctrine as it is described in the texts of the Atman and the Brahman, has its own historical value given the role of the ritual in social and economic processes. In such context, ?iva rose in the position of the Supreme??Being as the eternality and unperishable. And this idealism had played a key role to maintain varna divided ancient Indian society.
목차
Ⅰ. 머리말
Ⅱ. 베다 시대의 사회 변화와 루드라-쉬바의 성장
Ⅲ. 베다후(post-Vedic) 시대 반(反)제사와 우빠니샤드
Ⅳ.『슈웨따슈와따라 우빠니샤드』와 지존위 쉬바 담론의 형성
Ⅴ. 맺음말
【Abstract】
참고문헌 (19)
참고문헌 신청
1. [단행본] - W.J. Wilkins / 2003 / Hindu Mythology:Vedic and Puranic, reprint / D.K.Printworld
2. [단행본] - R.G. Bhandarkar / 1982 / Vaisnavism, Saivism and Minor Religious Systems, 1913. reprint / Asian Educational Services
3. [단행본] - J. Gonda / 1976 / Viṣṇuism and Śivaism. A Comparison / Munshiram Manoharlal
4. [단행본] - S. Bhattacharji / 1978 / The Indian Theogony: A Comparative Study of Indian Mythology from the Vedas to the Purāṇas / Firma KLM
5. [학술지(정기간행물)] - Wendy Doniger O'Flaherty / 1971 / The Origin of Heresy in Hindu Mythology / History of Religions 10 (4) : 271 ~ 333
2. [단행본] - R.G. Bhandarkar / 1982 / Vaisnavism, Saivism and Minor Religious Systems, 1913. reprint / Asian Educational Services
3. [단행본] - J. Gonda / 1976 / Viṣṇuism and Śivaism. A Comparison / Munshiram Manoharlal
4. [단행본] - S. Bhattacharji / 1978 / The Indian Theogony: A Comparative Study of Indian Mythology from the Vedas to the Purāṇas / Firma KLM
5. [학술지(정기간행물)] - Wendy Doniger O'Flaherty / 1971 / The Origin of Heresy in Hindu Mythology / History of Religions 10 (4) : 271 ~ 333
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UCI(KEPA) : I410-ECN-0101-2009-911-019522193