발미끼의 『라마야나』와 스와얌부의 『빠움 짜리우』에나타난 라반상 = Images of Rāvana in Vālmīki’s Rāmāyaṇa and Svayambhū’s Paumcariu

국문 초록 (Abstract)

발미끼의 『라마야나』와 스와얌부의 어쁘브란슈어 서사시 『빠움 짜리우』는 모두 ‘람에 관한 이야기’ 즉 람까타이다. 발미끼가 람에 관해 흩어져 있던 시들을 취합하여 기원전 4, 5세기경 『라마야나』를 창작했다. 그 후 람의 전 생애를 다룬 이야기가 널리 알려졌고 발미끼의 『라마야나』를 모범으로 하여 많은 문학적 또는 2차적 서사시가 나왔다. 스와얌부의 『빠움 짜리우』도 그런 작품 중에 하나이다. 그러나 『빠움 짜리우』는 발미끼의 『라마야나』를 비판적으로 받아들였던 자이나교의 람까타이다. 스와얌부는 자이나교의 람까타 전통에 따라 대중에게 매우 익숙한 발미끼의 『라마야나』의 인물과 상이한 인물을 창작했다. 그런 인물들 중에서 전형적인 악마상인 라반에 나타난 변이가 가장 흥미롭다. 스와얌부의 『빠움 짜리우』에서 라반은 악마가 아니다. 그는 매우 강력한 왕이지만 인간적인 연약함을 지니고 있는 인물이다.
이 글에서는 먼저 ‘라반을 중심으로 한 람까타 읽기’를 통하여 두 서사시에 나타난 라반의 생애를 텍스트를 중심으로 살펴볼 것이다. 이 과정에서 『라마야나』의 라반상의 재해석을 시도하며, 또한 『빠움 짜리우』의 라반상에 나타나는 변이를 구체적으로 밝히고자 한다. 그리고 이를 토대로 두 인물상을 대조, 분석하여 『빠움 짜리우』의 라반상에 나타나는 변이의 원인을 규명하고자 한다.

다국어 초록 (Multilingual Abstract)

V?lm?ki’s R?m?ya?a and Svayambh?’s Paumcariu are literary works that have their origin in the Indian tradition of the R?ma’s story, the R?makath?. V?lm?ki had composed the first epic, R?m?ya?a which narrated the whole life of R?ma by compiling into one work the scattered verses relating to the heroic life of R?ma in the 4<SUP>th</SUP> or 5<SUP>th</SUP> century B.C. Thereafter the story of R?ma became very popular with the masses in India and as a result many other literary works or epics were composed on the model of V?lm?ki’s R?m?ya?a.
Svayambh?’s Paumcariu is one of the other literary works or epics while at the same time it is one of R?ma’s Stories in Jainism which had the rich tradition of accepting V?lm?ki’s R?m?ya?a critically. The characters in Svayambh?’s Paumcariu, based on the Jain tradition of R?ma’s Stories, were quite varied from those in V?lm?ki’s R?m?ya?a with which the mass of Indian people had been very well acquainted. It was the variation in the character of R?va?a, traditionally regarded as type of demonical character, which attracted my interest. The main purpose of writing this paper is to bring to light the reason for the variation in the character of R?va?a in Paumcariu of Svayambh? by comparatively analyzing the image of R?va?a in V?lm?ki’s R?m?ya?a with that occurring in Svayambh?’s Paumcariu.
R?va?a in V?lm?ki’s R?m?ya?a is created as the king of demons to be subsequently eliminated by R?ma. But considering the contrast in the descriptions of R?va?a and the context, R?va?a in V?lm?ki’s R?m?ya?a can be esteemed as a king who followed the dharma of Kshatriya (warrior) faithfully. This aspect of his character had been subdued by the emphasis on his demonical character. On the other hand, the demonical character of R?va?a was excluded in the process of incorporating R?ma’s story in the Jain Pur??a. So R?va?a in Svayambh?’s Paumcariu is not a king of demons but one of the mightiest kings of his time and a pious Jain, but he represented a typical character with crucial human weakness which he was not able to control.
R?va?a in both the works can be considered as a tragic hero who had a decisive flaw in his character that became the cause of his ruin. However, the character of R?va?a in V?lm?ki’s R?m?ya?a is complicated and many faceted because the main reason for his ruin is typical of the character of a kshatriya (warrior) and this got concealed by in demonical aspects of his character. On the other hand the R?va?a in Svayambh?’s Paumcariu is simple and linear because the story of R?va?a’s ruin is presented as a good case for the teaching of the Jain concept of brahmacarya.
The overall image of R?va?a in R?m?ya?a differs from that of R?va?a in Paumcariu due to the different purpose of writing and the peculiar traits of the two works. R?m?ya?a is an ancient epic emphasizing moral teaching by adapting the structure of Good and Evil especially because the present version of R?m?ya?a is strongly influenced by the idea of incarnation. Therefore R?va?a in R?m?ya?a is described as the type of demonical character who destroyed the Dharma even though he was faithful to the Dharma of the kshatriya (warrior). On the other hand, the epical structure of Good and Evil of the R?m?ya?a was transformed into a triangular construction in Paumcariu based on the concept of Baladeva, V?sudeva and Prativ?sudeva in Jainism, and specially because the purport of Paumcariu was to spread and to teach Jainism as mentioned earlier. So the R?va?a in Paumcariu is described as the type of person who has a human weakness in spite of being a powerful king.

목차 (Table of Contents)

• 국문요약
• Ⅰ. 들어가며
• Ⅱ. 발미끼의 『라마야나』에 나타난 라반
• Ⅲ. 스와얌부의 『빠움 짜리우』에 나타난 라반
• Ⅳ. 『라마야나』와 『빠움 짜리우』에 나타난 라반상의 비교
• Ⅴ. 나가며
• 참고문헌
• Abstract

참고문헌 (Reference)

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