여성 박뜨(Bhaktin)시인, 미랑바이에 관한 연구 ‐박띠사상과 인도여성의 위상을 중심으로‐ (A Study on Bhaktin Poetess, Mīrāñbāī: Focusing on Bhakti Thought and the Status of Indian Women)

서지정보

· 발행기관 : 한국외국어대학교 인도연구소
· 수록지 정보 : 남아시아연구 / 17권 / 3호 / 1 ~ 24페이지
· 저자명 : 김우조

초록

여성에게도 남성과 동등하게 신과 하나가 되는 해탈의 길을 열어주고 가부장제 사회에서 여성 종속성의 상징이었던 ‘집’ 밖에서 여성의 종교활동을 인정했던 박띠사상은 인도여성의 위상을 높였다는 긍정적인 평가를 받고 있다. 이 글에서는 여성 박뜨의 삶과 작품에 구체적으로 나타나는 박띠사상과 인도여성의 위상 사이의 연관성을 다루고자 한다. 이를 위해 끄리슈나 박띠시파의 여성 박뜨 시인 미랑바이의 생애와 작품집 『빠다왈리』의 텍스트 분석을 토대로 미랑의 박띠(사랑), 미랑의 박띠 마르가(길) 그리고 마지막으로 박띠의 대상인 끄리슈나신에 대한 미랑의 이해에 초점을 맞추어 박띠사상이 중세 봉건시대 가부장제 사회에서 여성에게 제공한 대안적 삶과 여성 박뜨의 박띠와 박띠 마르가가 의미하는 여성의 독립성, 저항성 등을 밝히고자 한다.

영어초록

Bhakti thought, which allowed Indian women the path for the attainment of emancipation(Moksha) and religious activities out of ‘home’, a symbol of the subordination of women in the patriarchal society of the feudal milieu is generally estimated to enhance the status of Indian women. The purpose of this writing is to bring light to the correlation between the Bhakti thought and the status of Indian women reflected in the life and work of woman devotee(bhaktin) poetess on the basis of textual analysis of Krishna Bhaktin poetess, Mīrāñbāī’s, Padāvalī.
The life of Mīrāñ can be considered as a type of alternative life provided by Bhakti thought for independent women like Mīrāñ to renounce ‘home’ and to choose the Bhakti Marga with her own will in a patriarchal society the feudal milieu.
Mīrāñ showed ‘love of Gopies’ who abandoned the patriarchal woman ideology, Pativrata, i.e. wife’s fidelity to the husband. According to the belief of Krishna Bhakti school, Krishna promised the departed Gopis in previous life to love again in this life. Mīrāñ claimed that she was Lalita, one of eight representative Gopis in her previous life and wife of Krishna in this life. Her identity as Krishna’s wife directly confront the patriarchal ideology of women, Pativrata which instructed women that husband is god. Mīrāñ’s denial of Pativrata means the protest against male dominant (men centered) thinking, orders, ideals and values.
After the death of her husband, Mīrāñ deviated from the widow burning sati custom to choose the Bhakti Marga. And she neglected the Purdah practice of concealing women from men to dance before Girdhar(Krishna) and for ‘Sat Sang’ i.e. the good company of the holy men. Mīrāñ abandoned the worldly shame and family custom for the path of Bhakti which means her brave struggle against the women oppressive customs and practices. Her behavior breaking order and law is very dangerous in the eyes of patriarchy of the feudal milieu.
Among many epithets for Krishna addressed by Mīrāñ Girdhar is most preferred, which connotes the idea that Krishna is the Supreme Being and at the same time the protector of his bhaktas who fell into severe adversity. Mīrāñ’s understanding of God is deeply related with the persecution and struggle in her life.
It is bhakti thought that made Mīrāñ an independent woman transcending the barriers of feudal and patriarchal society of her time. The bhakti thought had exerted a positive influence on the status of Indian woman from the perspective of Mīrāñ’s independent life and the struggle against the medieval patriarchal ideology of women, Pativrata and the women oppressive customs and practices but the fact that an independent woman like Mīrāñ had no other way to choose death under the patriarchy of the feudal milieu implies Bhakti thought is limited in the enhancement of status of Indian women.

참고자료

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