여성 박뜨(Bhaktin)시인, 미랑바이에 관한 연구 ‐박띠사상과 인도여성의 위상을 중심으로‐

Abstract

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.