Baba Taraknath ” : a Case of Continuity and Development in the Folk Tradition of West Bengal, India
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“ Baba Taraknath ” : A Case of Continuity and Development in the Folk Tradition of West Bengal, India By E. A. M o r in is Simon Fraser Lmwersity，Burnaby^ B.C. I ntroduction The folk culture of West Bengal remains a rich and popular cultural tradition.1 Tales and legends composed generations ago are still lively aspects of the general stock of culture of contemporary urbanite and villager alike. The themes and motifs of these compositions can be traced in modern Bengali plays, prose and poetry. Yet, while the indigenous folk tradition has maintained itself and retained popularity through all the major socio-cultural transformations that have affected Bengal over the centuries, the tradition has not stagnated, and modern izations have taken place. Bengali folk culture has retained popularity and vitality because the age-old themes of the tradition are given expression in modern forms and through media of communication which reach the general populace. The contemporary versions of folk tales are woven into the patterns of tradition while still reflecting the uniqueness of the living cultural environment of those to whom the tradition speaks. The tradition thus achieves resonance with both the historical and contemporary cultural reality of the storyteller and audience, as continuity is com bined with innovation to create a folk tradition that is distinctly Bengali, but which also reflects the changing- patterns of the regional culture. The Hindu tradition in West Bengal has always been popularized at the village and street level. There is evidence for the existence Asian Folklore Studies，V ol.41,1982: 67-81. 68 E. A. M ORIN IS of folk narratives and rustic versions of the Puranic and courtly literature back through the medieval period (1500-1800), to the time of the ancient origins of Bengali literature itself, in the tenth century (Dimock 1963: 5 ff.). Traditionally, the stories, poems, recitations, plays and songs which embodied the folk themes of Hindu Bengal were carried to the villages by wandering bards, the renowned singing Bauls, traveling theatre companies (jdtrd), and by other artists who specialized in per forming the oral traditions of the region. These sorts of performances are still to be observed in rural West Bengal today. Jdtrd companies continue to tour the state, setting up their huge tents in villages and towns, drawing and enthralling packed houses with their extravagant costumes, melodramatic plots and simple, well-worn and beloved themes. The jdtrd companies still perform traditional theatre, but have also added contemporary dramas to their repertoires. They now tour the villages of the state by large open truck and bus. The Bauls remain numerous and popular, wandering between villages and towns, hair characteristically tied in a side-knot, dressed in colorful patched clothing, plucking the one-stringed ektar. They sing of Krsna, of devotion, of love, and also of the tensions and uncertainties of modern living. To day, the likeliest place to encounter a Baul is on a train, as he climbs aboard at one station, sings, takes a collection, and detrains at the next. Poetry, recitation and stories, both traditional and modern, continue to filter into the village culture. The traditional traveling performers, who today use microphones and electric or gas-pressure lighting to stage their performances, now vie for influence with the written word. In form and in content, the folk culture of Bengal maintains continuity of tradition, while also addressing the changing needs, concerns and culture of the Bengali people. That the tradition has balanced con tinuity with modernization accounts in large measure for its ongoing and unbroken popularity. One very significant modernization of the Bengali folk tradition has been the emergence of a regional folk cinema. Movies produced in Bengal for local audiences have become extremely popular, and every small town in the state has a modern, well-furnished and often air- conditioned movie house. The sudden rise in popularity of the movie industry and its great success have meant that the movie theatre is often the largest and is usually the most modern building in town. Traveling cinema shows are taken to the larger villages, where they play for one day, drawing crowds from the surrounding area, then pack up their tent and screen and move on. Tickets for movies are cheap, within the range of affordability of all but the poorest people, and an afternoon or evening at the movies has become a popular pastime in “ BABA TARAKNATH ” 69 West Bengal. The development of a popular cinema has been an innovation in West Bengal. What of the continuity of the folk tradition? The Bengali film industry, moreso than its larger and more commercial Hindi-language cousin, is remarkable for its devotion to traditional religious themes. During the time of my field stay in West Bengal (1977-78), films with titles such as “ Joy Ma Tara，” “ Baba Taraknath，” “ Sri Chaitanya-Deb ” and “ Joy Santoshi Ma,M all glorifying popular regional saints and deities, were released and were box-office successes in the state. The screenplays of these films are an intricate blend of traditional themes and modern problems and settings, in a modern medium. One such film, entitled “ Baba Taraknath’” directed by Ardhendu Chaterjee, which was by far the most successful ox this sort of religious film in recent years, well illustrates the interplay of the processes of tradition and change in contemporary Bengali folk culture. ‘‘ Baba Taraknath ’， The film begins with the story of Mahamaya, a childless woman who goes to the Bengali pilgrimage center of Tarakeswar to undertake dharnd for relief of her barrenness. Dharnd is a ritual practised at Tarakeswar by a category of pilgrims who hope to win an extremely urgent or mira culous intercession from the shrine deity, Baba Taraknath, by means of austerities. These pilgrims lie prostrate on the temple floor before the shrine, and maintain a fast until the deity appears to them in a dream and instructs them on what steps they should take to overcome their great difficulty. Mahamaya's fast is rewarded by a vision of Siva, of whom Taraknath is one manifestation, and her wish for a child is granted. She soon gives birth to her only daughter, whom she names Sudha grows older, and right from her early childhood she is relipi- ously-minded and devoted. While other children run and play games, Sudha fashions clay images of Siva as her play-things. In the film, she sings to and offers worship to the representations of Siva she makes. Amar, son of the local landowner, who is school-educated and modern, laughs at Sudha and her rustic faith in the divine. But soon the two become mends, a romance is born, and they are eventually married. Amar becomes a scientist, doing research on venomous snakes. Sudha remains a true devotee of Baba Taraknath. The family priest visits the young couple one day and casts their horoscopes. Amar’s future is grim. He is destined to die of snakebite, the guru says. Sudha is devastated by the blow of this prediction. Amar, thoroughly secular, laughs heartily, and tells Sudha that this is 70 E. A. M ORINIS nonsense. He refuses to honor her wishes to quit his research. His work on snakes is scientific, astrology is superstitious, he says. His research is just too important to give up because of some Brahman’s prediction. Sudha, dutiful wife, yields to her husband, but her fear is not diminished. In song, she calls on Taraknath: If I am truly a chaste woman, Then my husband will be saved from all dangers.2 Unfortunately, but true to the guru’s word, there is an accident in snake handling, Amar is bitten, and the prediction of his death is fulfilled. Sudha and the audience are swept up in deep sorrow for the handsome, strong, good-natured Amar (every Bengali woman’s dream husband, played in the film by the Bengali matinee idol Biswajit). The preparations for the cremation are begun, but Sudha still holds out one hope for her husband: Baba Taraknath. Leaving home, she hurries to the sacred River Ganges, where she fills two clay pots with water, hangs one on either end of a bamboo carrying pole, and joins a group of pilgrims trekking barefoot the thirty-five miles from the river to the shrine at Tarakeswar. She sings: Let it be proved which is more powerful, The astrological predictions of the guru, Or my chastity and faith. The film builds to its climax. Sudha marches determinedly to wards Tarakeswar. The chorus of pilgrims joins in song: Lift the carrying pole onto your shoulder, Sati,3 Go to Tarakeswar, chanting ‘ Victory to Taraknath，’ She wants to know from Baba what her destiny holds. Baba, help us cross over, Holder of the trident, give us strength.4 Sati walks with Baba’s name on her lips, Her mind is pure，her body is free of all desires, She has only her devotion, which she offers to Baba, The only aim of her life is her husband’s welfare. Baba, help us cross over, Holder of the trident, give us strength. Sati marches on, through sun, rain and storm. Her mind is strong, she bows to no obstacles, She has only her devotion, which she offers to Baba. “ BABA TARAKNATH ” 71 And so on. finally，she reaches Tarakeswar. Her faith tested and proved，she confronts the stone image and demands to know if it is alive to her prayers: Lord, answer me! Will you shake Heaven and Earth with your powers? Answer me! Won’t you open your three eyes? Answer me! Answer me! Answer me! The audience is held suspended, the camera fixed on the stone image in the shrine.