‘니랄라’의 「람 끼 샥띠-뿌자」(람의 샥띠-숭배)에 관한 연구 - 인도 람-이야기(람-까타)의 근대적 재해석 관점에서- (A Study on Nirālā’s Rāma Kī Śakti-Pūjā: Focusing on the Reinterpretation of Rāma-Story (Rāma-Kathā) in India from a Modern Viewpoint)

서지정보

· 발행기관 : 한국외국어대학교 인도연구소
· 수록지 정보 : 남아시아연구 / 22권 / 3호 / 1 ~ 24페이지
· 저자명 : 김우조

초록

인도의 대표적 낭만주의 시인, 니랄라의 「람 끼 샥띠-뿌자」(람의 샥띠-숭배)는 인도 근-현대 시사에서 가장 뛰어난 작품 중 하나로 평가 받고 있는 장편시로 람-이야기 전통에 속한다. 람의 전 생애를 다룬 발미끼의 『라마야나』가 나온 이후 람-이야기는 다양한 시대정신과 지역적 특성, 사회구조, 다양한 집단들의 관점과 가치와 신념체계를 반영하며 재해석되어 왔다. 근대 인도의 시대적, 사회적 필요성에 따라 창작된 「람 끼 샥띠-뿌자」에서 람-이야기의 재해석은 람을 근대적 인물로 창출하는 데에 집중되어 있다. 따라서 이 글에서는 텍스트 분석을 토대로 내적으로 갈등하는 불완전한 인간으로서 람에 투영된 근대적 인간의 현실과 새로운 최고의 인간으로서 람을 통해 제시되는 근대적 인간의 이상형을 구명할 것이다. 그리고 근대적 인간이 샥띠(힘)를 추구하는 데에 봉건적, 근대적 가치의 역할에 대한 시인의 관점과 근대적 인물 창출을 위해 구축한 갈등구조의 특성을 분석할 것이다. 이를 통해 「람 끼 샥띠-뿌자」의 람-이야기 전통에서 위상과 문학사적인 중요성이 밝혀질 것으로 기대된다.

영어초록

Rāma Kī Śakti-Pūjā written by Sūryakānta Tripāṭhī Nirālā, one of the representative poets of Indian Romanticism has been highly esteemed in the history of Indian poetry and belongs to the rich and various Rāma-Story tradition. Rāma-Story has been continuously reinterpreted transcending the times, societies, communities, countries and so on, since the advent of the Rāmāyaṇa of Vālmīki around the 4th BC.
Rāma Kī Śakti-Pūjā dealt in this article is a modern Rāma-Story reinterpreted according to the arisen necessity of the time and society in modern India. Nirālā’s reinterpretation of Rāma-Story focused on the creation of the image of modern man reflected in the hero of the Rāma-Story. The image of modern man reflected in Rāma has two facets, one is of an imperfect human being with his inner conflicts depicted repeatedly from the 1st to 10th stanzas and an ideal image of modern perfect man (Puruṣotam) depicted only in the 11th stanza.
Nirālā gave prominence to Rāma as an imperfect human being with his inner conflicts. He was keen to bring the realities of modern man to the light by depicting the various aspects of inner conflicts of Rāma repeatedly. Ultimately he emphasized the inner strength of each and every individual for the elimination of the factors of inner conflicts of modern man, which clearly showed his awareness of the modern era.
The importance of freedom of the individual was manifested in the self-expression in the romantic poems of India. The freedom of Sitā, Rāma’s wife kidnapped by Ravana, meant the freedom of individual. So to speak, Sitā can be considered as the symbol of the values of the modern era while Ravana as the values of the feudal age and society. The freedom of Sitā is meaning not only the freedom of individual from the feudal values oppressing the individual, but also the freedom from the British imperial rule fostering feudal values for the convenience of the colonial governance.
Nirālā implied that the inner strength of the individual can not be increased to infinity by the traditional values such as Dharma, Karma. Instead he chose the worship of Shakti with Hatha Yoga as the symbolic device to make the inner strength of the individual infinite in order to attain Shakti which was on the side of injustice.
In conclusion, Nirālā has successfully presented the image of modern man who recognized the inner strength of the individual and struggled for the realization of modern values against the society prevailing feudal values under the atmosphere of supporting the colonial rule. Rāma Kī Śakti-Pūjā can be evaluated as a modern Rāma-Story to satisfy the spirit of new era and the demands of the changing Indian society.

참고자료

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