오근: 두 판 사이의 차이

<br /><sup style="color: blue">2)</sup> '가장 수승한 자재(parama svarya)'는 indriya의 어근 idi의 의역어이고, '빛나고 현저하다(Indanti)'는 indh(to kindle, light) 혹은 ind의 의역어로 생각된다. 이에 대해 『순정리론』 권제9(대정장29, p. 377중 ; 한글대장경178, p. 211)에서는 "此增上義, 界義顯成. 界謂伊地或忍地, 最勝自在是伊地義, 照灼明了是忍地義."고 해석하고 있는데, '이지(伊地)'는 idi의 음사이고, 인지(忍地)는 아마도 indh 혹은 ind의 음사일 것이다. 참고로 구역에서는 "근이란 사용(事用)에 있어 증상 자재하기 때문에 최승자재(最勝自在)의 뜻이며, 또한 소의신 중 가장 밝게 드러나는 것이기 때문에 광식(光飾)의 뜻이다"고 하였다.(『구사석론』 권제2, 대정장29, p. 173상)"}} [[인드라]]는 [[힌두교]]의 [[창공]](firmament)과 [[대기]](atmosphere)의 [[신]]으로, [[힌두교의 신]]들 즉 [[데바 (힌두교)|데바]]들의 왕이며, [[신]]들과 [[천인]]들의 하늘인 [[스와르가]]([[:en:Swarga|<span style="color: black">Swarga</span>]])를 통치한다.{{sfn|Dawson|1888|loc="INDRA" p. 123-125|ps=<br />"INDRA. The '''god of the firmament''', the personified atmosphere. In the Vedas he '''stands in the first rank among tho gods''', but he is not uncreate, and is represented as having a father and mother: "a vigorous god begot him; a heroic female brought him forth." He is described as being of a ruddy or golden colour, and as having arms of enormous length; "but his forms are endless, and he can assume any shape at will." He rides in a bright golden car, drawn by two tawny or ruddy horses with flowing manes and tails. His weapon is the thunderbolt, which he carries in his right hand; he also uses arrows, a great hook, and a net, in which he is said to entangle his foes. The soma juice is his especial delight; he takes enormous draughts of it, and, stimulated by its exhilarating qualities, he goes forth to war against his foes, and to perform his other duties. As '''deity of the atmosphere''', he governs the weather and dispenses the rain; he sends forth his lightnings and thunder, and he is continually at war with V''ri''tra or Ahi, the demon of drought and inclement weather, whom he overcomes with his thunderbolts, and compels to pour down the rain. Strabo describes the Indians as worshipping Jupiter Pluvius, no doubt meaning Indra, and he has also been compared to Jupiter Tonans. One myth is that of his discovering and rescuing the cows of the priests or of the gods, which had been stolen by an Asura named Pa''n''i or Vala, whom he killed, and he is hence called Vala-bhid. He is frequently represented as destroying the "stone-built cities" of the Asuras or atmospheric demons, and of the Dasyus or aborigines of India. In his warfare he is sometimes represented as escorted by troops of Maruts, and attended by his comrade Vish''n''u. More hymns are addressed to Indra than to any other deity in the Vedas, with the exception of Agni. For he was reverenced in his beneficent character as the bestower of rain and the cause of fertility, and he was feared as the awful ruler of the storm and director of the lightning and thunder. In many places of the R''i''g-veda the highest divine functions and attributes are ascribed to him. There was a triad of gods&mdash;Agni, Vāyu, and Sūrya&mdash;which held a pre-eminence above the rest, and Indra frequently took the place of Vāyu. In some parts of the Veda, as Dr. Muir remarks, the ideas expressed of Indra are grand and lofty; at other times he is treated with familiarity, and his devotion to the soma juice is dilated upon, though nothing debasing is perceived in his sensuality. Indra is mentioned as having a wife, and the name of Indrā''n''ī or Aindrī is invoked among the goddesses. In the ''S''atapatha Brāhma''n''a she is called India's beloved wife.