Анотації 

Луцишина О.А. Уявлення про людину в Ріґведі. – Рукопис.

Дисертація на здобуття наукового ступеня кандидата філософських наук за спеціальністю 09.00.11 – релігієзнавство. – Інститут філософії імені Г.С.Сковороди НАН України (Відділення релігієзнавства). – Київ, 2004.

   Дисертацію присвячено реконструкції уявлень про людину у Ріґведі – найдавнішій індійській літературній пам’ятці, що являє собою один з головних фундаментів індійської культури. Віссю Ріґведи є спілкування людини з божеством, відносини “божество – ведієць”, що і зумовлює важливість реконструкції уявлень про людину для вивчення Ріґведи. Специфіка пам’ятки визначила комплексний дослідницький підхід, який полягає у тематизації уявлень про людину з потрійної перспективи: “сутнісної”, описової та антропологічної, а також важливу роль контекстуального аналізу лексики Ріґведи, зокрема слів на позначення людини, який становить матеріал для застосування триаспектного підходу, підтверджує та доповнює його результати.
   Ключові слова: Ріґведа, людина, комплексний підхід, контекстуальний аналіз, безсмертна основа, “божество – ведійський адепт”, “ведієць – неведієць”, “двоногі – чотириногі”, “рухомий світ – нерухомий світ”, пуруша.

Луцышина Е.А. Представление о человеке в Ригведе. – Рукопись.

Диссертация на соискание ученой степени кандидата философских наук по специальности 09.00.11 – религиоведение. – Институт философии имени Г.С.Сковороды НАН Украины. – Киев, 2004.

   Диссертация посвящена реконструкции представлений о человеке в Ригведе – древнейшем индийском литературном памятнике, который составляет один из главных фундаментов индийской культуры. Осью Ригведы является общение человека с божеством, отношение “божество – ведийский адепт”, что и обусловливает значение реконструкции представлений о человеке для изучения Ригведы. Специфика памятника определила комплексный исследовательский подход, который состоит в тематизации представлений о человеке с тройственной перспективы: “сущностной”, описательной и антропологической, а также важную роль контекстуального анализа лексики Ригведы, в особенности обозначающих человека слов, который образует материал для применения трёхаспектного подхода, подтверждает и дополняет его результаты.
   Ключевые слова: Ригведа, человек, комплексный поход, контекстуальный анализ, бессмертная основа, “божество – ведийский адепт”, “ведиец – неведиец”, “двуногие – четвероногие”, “двигающийся мир – неподвижный мир”, пуруша.

O.Lutsyshyna. The Idea of Human Being in the Rigveda. – Manuscript.

Thesis submitted to the competition for a scientific degree of the candidate of philosophical sciences. – Speciality 09.00.11 “Religious Studies”. – G.S.Skovoroda Philosophy Institute of the National Academy of Sciences of Ukraine (Department of Religious Studies). – Kyiv, 2004.

   The focus of the Rigveda (RV), the most ancient Indian literary monument and one of the foundations of Indian culture, is communication of a human with a god, the “deity – its devotee” relationship. That is why the reconstruction of the idea of a human being, which is the party of this relationship, is important for the RV studies. On the other hand, this orientation of the source towards communication with the world of gods is marked by a lack of fragments dedicated specially to explication of comprehension of a human being. The research task is also complicated by the necessity of reconstruction of the ideas on the basis of the fragments of the vast 1028 hymn collection that are isolated, barely concerted with each other, chronologically and geographically heterogeneous, and unclear because of language and style of the RV as well as temporal and spatial distance of its realities. The abovementioned specifics of the monument together with analysis of approaches of the researches aimed at a reconstruction of the idea of a human being in religious sources (first of all in Indian one’s) conditioned our complex approach to the study of the RV idea of a human being. The approach consists in thematic distribution of the ideas on a human being according to the threefold perspective: “essential”, descriptive, and anthropological. The aforesaid specifics of the RV also points to advisability of a contextual analysis of the large number of the RV words denoting a human being; thus, in our thesis this analysis precedes the application of the threefold approach, and verifies and completes its results.
   The “essential” perspective as the answer to the question about permanent human essence is exposed in the case of the RV through reconstruction of ideas on immortal foundation of a human being. It is shown that comprehension of the immortal as a separable core that remains after a loss of different components or functions of a human is not peculiar to early family books of the RV and faintly expressed in several isolated fragments of the later books. The immortal – whether interpreted as a separable core or an integral image that represents a human being as a unity of all its dimensions – was mainly understood as a self, identity of a human being, but not as its humanness. The RV data is sufficient neither for reconstruction of a consistent view on human “essence”, which [view] could be not formed in the RV age, nor for the answer if all the humans had the immortal, that is, if a posthumous lot of those who did not get to the world of deceased ancestors (pit-) was not equivalent to complete annihilation.
   The descriptive perspective, which consists in philosophical reconstruction of the RV religion ideas on human dimensions, needs for its realization such a scheme that both could be applied to heterogeneous, fragmentary, and conceptually unformed views of the RV, and represent a scheme of study of just those ideas on a human that are of interest from a philosophical point of view. One of the most important premises for elaborating such a scheme is clarification of a huge scope of a hitherto not sufficiently clarified RV vocabulary (first of all of a wide row of words denoting properties of a human being). That is why we limited ourselves to demonstration of a range of such a vast task as description of human being dimensions, in particular on the example of a critical analysis of the unique attempt of its realization in K. Werner’s paper, and to drawing the research perspectives in this direction.
   The anthropological point of view is exposed through revealing specifics of a human being, both a devotee and a non-devotee, in comparison with a deity, and also of the human being place in the other RV juxtapositions. So, the RV juxtapositions “a deity – a devotee”, “a devotee – a non-devotee”, “bipeds – quadrupeds”, and “a movable world – an immovable world” were analyzed. It is shown that borders between gods and their devotees, humans-devotees and humans-non-devotees, humans and other types of existent, in spite of the fixed own properties of each of them, were movable and mutually transferable.
   The text reveals a strong tendency, which is not a unique peculiarity of the RV outlook and which has vast cultural parallels, in particular with the later Indian thought, towards division of human beings into the own community members and the demon-like others. This tendency towards division of human beings is a tendency towards division into devotees and non-devotees of the Vedic cult. It has rather religious-linguistic-cultural than racial character. This tendency vividly displays itself, firstly, in disposition not to use the words that in dictionaries and researches dedicated to the RV appear as correspondences of the word “a human” or as words denoting a group of people in relation to non-devotees, designating by these words devotees, secondly, in disposition to demonization of non-devotees. However, the abovementioned tendency, although it is strong, should not be absolutized – the part of the words denoting a human being has the cases of application as well to non-devotees; the mutual transfer between the groups of devotees and non-devotees is possible.
   If to consider the place of a human being (a devotee) in relation to a god, it is evident that humans are not only opposed to divinities as mortal, sinful, and frail to immortal, not subjected to sin, and powerful, but also approximated to each other because of the human contact with the divine world of truth. This approximation reveals itself in the cases of ascription of divine characteristics to humans, applying vocabulary that is peculiar to gods in relation to devotees and vice versa, their conjugal relationships and common posterity, possibility of mutual transfer between the “two races” – of gods and devotees.
   The juxtapositions “bipeds – quadrupeds” and “movable world – immovable world”, in which a human-devotee is included, displays the tendency not to distinguish a human being among other beings in a special way (in this case – a human-devotee among other phenomena of “the favorable zone”, which belonged to a sphere of protection of the Vedic gods).
   Among results of our contextual analysis of words for a human being obtained in the second part of the dissertation, which mainly served as a material and supplement to the threefold consideration of a comprehension of a human being (from the points of view of its immortal “essence”, its dimensions, and its specifics), we shall particularly accentuate the outcome of the research of contexts of pъruṣa-. The word is important for understanding the view on a human being not only of the RV, but also of later Indian thought; the sources of pъruṣa- as a philosophical notion are traceable in the RV. Taking into account the achievements of J.Gardner, who took steps in the direction of study of contexts of the RV pъruṣa-, we analyzed all these contexts, including this word’s derivatives and compounds it forms. The comprehension of the word pъruṣa- demonstrates two semantic lines: 1) interpretation of pъruṣa- as a frail, suffering, sinful, and puny being, which is in need for defense and protection from gods it worships; 2) junction in Purusha’s image of a human, god, and macrocosm. Amalgamation of both these connotations is inherent in the idea of a human being of later Indian texts: in particular in the Upanishads a human is a suffering being, but its life functions and bodily parts are identified with an abode and a source of creation of gods; the main thing is that a human being can get free from its sufferableness comprehending its oneness with everything.
   Key words: Rigveda, human being, complex approach, contextual analysis, immortal foundation, “deity – Vedic devotee”, “Vedic devotee – non-devotee”, “bipeds – quadrupeds”, “movable world – immovable world”, purusha.

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