Categories
Tagore Translations

‘Asha’ by Rabindranath Tagore

Asha or Hope is a poem from Tagore’s collection, Kalpana (Imagination, 1900).

Art by Sohana Manzoor
HOPE

When the sun set on my life,
You welcomed me, O mother of mine.
Opening the doors of your inner sanctum,
You planted a kiss on my temples,
Lit a timeless lamp at my bedside. My neck
Was with a string of thorny blooms decked
To honour my songs. It hurt, it burnt —
Till taking off the wreath, you plucked
Each thorn off with your own hands,
Washed the dust. That garland —
With blooms now clean and white —
You draped on me as your eternal child.
My eyes opened as tears streamed.
I woke up to find it was only a dream!

This poem has been translated from Bengali by Mitali Chakravarty with editorial input from Sohana Manzoor.

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Categories
Essay

Reminiscences from a Gallery: The Other Ray

Dolly Narang muses on Satyajit Ray’s world beyond films and shares a note by the maestro and an essay on his art by the eminent artist, Paritosh Sen

My trunk call from Delhi to Calcutta booked one day before finally materialised.  This was way back in 1990 when trunk calls were the fastest mode of communication. In a coarse voice, the operator demanded a response from the deep, modulated voice on the other end. ‘Satyajit Ray hai[1]?’ she asked, her tone sharp with impatience.

I could hear the legendary filmmaker’s composed response to the operator’s gruff, abrupt tone.  I winced at her brusqueness feeling helpless to intervene and apologise.

When she connected me, I introduced myself to Satyajit Ray and ventured to share my idea of an  exhibition that would showcase a lesser-known yet equally fascinating facet of his oeuvre—his drawings, film sketches, graphic design and more. A visual archive that, though rarely seen by the public, was as significant as his cinematic legacy. He was initially apprehensive—modest about this body of work and uncertain about how it would be received

This initial conversation was followed by a series of follow-up exchanges over trunk calls,  over several months. Each call felt like a step closer to realising the exhibition. I would book trunk calls in the urgent category request for PP (person to person) as they took less time to materialise.  PP calls were specifically for the person whose name was specified.  Still, patience was essential.

Ray, to my surprise and admiration, always answered the phone himself. No secretary, no assistant screening the calls. The simplicity and humility was endearing.

I had first shared the idea of the exhibition with Paritosh Sen one of India’s master painters and a friend of Ray’s of an exhibition of a lesser known yet fascinating facet of Ray’s genius: children illustrations, detailed film sketches, designs for book and magazine covers, typeface designs, his diverse portfolio of graphic work.   Paritoshda, as I affectionately called him who mentored and guided  me as I began my journey into the art world, not only approved of the idea but took it upon himself to speak to Ray, whom he knew personally.  Following the introduction through Paritoshda, I pursued  the idea with the legend.

During the first phone call, I briefly spoke about my concept— an exhibition that would focus  on his rarely seen visual art. His immediate response was  hesitant and guarded, “These are very small works on paper just a few inches in length and width.” he said. “They would be of no interest.”  I ventured  that this was a unique and a first time view into his visual legacy and the size would not take away from the impact.  He further expressed his doubt  about his graphic work having any resonance beyond Bengal, in North India. I   further submitted that his artistic genius and versatility has an appeal beyond Bengal. This exhibition would give a rare insight into the work and thought process of not only the deeply respected and admired film maker that we all know but also of Satyajit Ray the illustrator, the graphic designer, along with revealing the meticulous and detailed planning into his films.

I hoped to bring this body of work — into public view for the first time. The idea was to get  people to see another Ray — not the filmmaker behind the camera, but the artist behind the pen and brush.

I remember Ray had explained that he had a  busy schedule and preoccupied with the editing of Ghare Baire. After several months  of trunk calls and waiting, I booked another urgent, person to person call. Finally the breakthrough I was waiting for, “ Come next week,” he said. His doubts of an exhibition having been cleared through the intervention of Paritoshda and somewhat through my persuasion.   

 As I boarded the Indian Airlines flight to Calcutta the following week, a surge of excitement gripped me. I was given a morning time to meet him at his residence: 1/1  Bishop Lefroy Road. I arrived with some trepidation. Standing outside this tall imposing door, I rang the bell. Soon, I found myself face to face with the master who opened the door himself—his tall, commanding presence matched only by his deep, well-modulated baritone voice greeting me warmly. He led me into his much photographed studio/workplace. He was looking comfortable and relaxed in a white kurta pajama. In contrast to his majestic yet simple presence,  I was nervous and hoping it was well masked.

Thereafter, began a series of visits to his flat. Each time the door was opened by the master himself. And I would be led into his study teeming with books lining the teak wood book shelves.   

He would sit  in a comfortable looking swivel chair with a brown rexine cover, the corners of which were slightly frayed.   Opposite him and within a comfortable arms reach was a small work table with jars tightly packed with paint brushes, pen, pencils.   Here is where he did his drawings to create his vast and varied visual legacy of set design, costume design, make up instructions, graphic design, children’s illustrations for the monthly children’s magazine, Sandesh, started by his grandfather,  He also designed the covers for Sandesh, more books and magazine covers.  

Making of the exhibition

 Working alongside him to sort through his drawings was an enriching and memorable experience—one that offered rare insight into his creative mind. Each meeting felt like a step closer to the exhibition becoming a reality.  I noticed  his interest was slowly growing and he was participating in the selection with increasing enthusiasm and a discerning eye.   He approved some while some he felt need not be exhibited. Our meetings would stretch till lunch time until he was gently summoned by his wife, Bijoyadi, to take his lunchbreak.  He would extend the search and wrapped up a little beyond lunch time. I too was cautious not to overstep limits.

As he began to look in his study, he unearthed these miniature treasures on paper tucked between  books or between their pages, resting on tall teakwood bookshelves. Some were found under sofa cushions. He remembered that many were with his cousin Lila Majumdar[2] and that he would have to ask her. As he delved deeper into his collection he remarked, “I had forgotten I have done all this work.”

During  few initial meetings, I would address him as Mr. Ray, which was beginning to feel formal and somewhat awkward. So I asked if there was another way I could address him.

“Manik,” he asserted. “Everyone calls me Manik.”

From that moment on, I called him Manikda. These recollections return to me vividly as I write this piece.

We turned our attention to his iconic crimson books, neatly stacked in his study. These well-known volumes are a treasure of Ray’s meticulous preparatory work—filled with detailed sketches for his films, costume and set designs, makeup instructions for his makeup artist, architectural notes, and an astonishing range that gave glimpses into his thought and work process.

Sourced from the brochure provided by Dolly Narang

We did not want to remove any drawings from these precious notebooks. He selected the drawings that he liked and decided he would ask Nemai Ghosh (1934-2020), his close associate and long-time photographer, to photograph them for the exhibition.

Several drawings, having come loose from the notebooks, were used in their original. We did not want to remove any drawings which were firmly in  place in these volumes. Ray  identified  the drawings that appealed to him and Ghosh photographed them.

Part two of the exhibition was titled “Drawings and Sketches For Films’ and it comprised of both originals and the photographs by Nemai Ghosh  of the drawings chosen by Ray.

I nudged him further and asked if there was anything else he might suggest from his visual repertoire. 

He thought of his film posters. The ones readily available in his flat were  posters of Nayak and Ghare Baire, which were loaned for the exhibition. He was particularly eager to include the poster of Devi, but after searching, he discovered he only had one copy and was reluctant to part with it.

Top: Hoarding of Ray’s film Goopy Gyne Bagha Byne (1969). Below:: Film posters of Nayak(Actor, 1966) and Ghore Baire (Home and the World, 1984). Sourced from the brochure provided by Dolly Narang

 We tried to include artworks which would represent the different aspects of his visual repertoire.  It seemed there was no end — typefaces he had designed, advertising campaign when he worked for D.J.Keymer.   While searching he realised he did not have the originals of the typefaces he had designed but fortunately they had been preserved in the photographs taken  by Nemai Ghosh.  Later Paritoshda told me that he was given an award for  the typeface by an American foundry and named it after him, Ray Roman.  

Provided by Dolly Narang

An album was discovered containing a silent film he had conceptualised on paper but never brought to life—a silent film on Ravi Shankar with his music in the background.  The album, composed of monochromatic black watercolours, was photographed by Nemaida. It drew great interest, offering a first-ever glimpse into a project that was never realised.

Paritoshda advised  that Ray had composed music for many of his films.  A tape with his compositions was playing continuously and softly in the background at the exhibition.

The exhibition was presented in two parts each had a duration of three weeks.  Part one was devoted to his Graphic design, drawing and part two was about his preparatory sketches for films.

I requested Paritoshda to write an article for the exhibition catalogue, to which he graciously agreed. He penned an insightful essay which was appreciated by Ray himself as well as by fellow artists, critics, and visitors who found his insights both illuminating and deeply  engaging.  When I asked him for his suggestion for a  title for the exhibition, he thoughtfully suggested  — “The Other Ray” — a title both fitting and meaningful.

With the socio-political upheavals around us in Delhi, it wasn’t easy—cataloguing, printing invitation cards, framing, arranging transport to distribute the invitations.  Invitation cards from our mailing list of  over one  thousand had to be hand delivered.

I asked Manikda for names of his friends and associates who he would like invitations to be sent to.  His list included names both in  India and abroad.

About a week before the event, I visited AIFACS[3] to put up a poster for the exhibition. To my surprise and delight, sitting in one of the exhibition halls was none other than M.F.Husain himself. It felt like a godsend—an unexpected opportunity to personally invite him.

He was visibly excited upon hearing about the exhibition and expressed  interest in seeing the artworks immediately wherever they were.   I explained that the pieces were still at home and would be better appreciated once they were displayed on the gallery walls.  But he was insistent—he wanted to see them right away.   We got into my car and drove to my house. Husain viewed the works in thoughtful silence moving from work to work, looking at each with great interest. After perusing them keenly he settled  at the dining  table and began reminiscing about his association with Ray – a moment as historic as it was moving, etched forever in my memory. 

I was not prepared with either a tape recorder or a camera to record this memorable encounter. Fortunately, The Illustrated Weekly, under editor Pritish Nandy, later published his reflections in an article spread over two pages with several illustrations of his graphic work.

Opening to the Public

When the exhibition finally opened at The Village Gallery in New Delhi’s quaint Hauz Khas Village it was received with great enthusiasm and acclaimed  by both critics and the public

 Visitors from all walks of life came to see the “ The Other Ray”.  For many, it was a revelation. The same legendary filmmaker who had given the world The Apu Trilogy had also crafted whimsical illustrations for children, designed  book jackets,  created typefaces. It was exciting for them to get a peek into his creative process as a filmmaker through his detailed film sketches.   

 I made another trunk call to inform him that the article in the brochure by Paritosh Sen had been chosen for The India Magazine’s cover story.   The next day, when I spoke to him again and offered to send him a copy of the magazine, he responded with excitement. He said he couldn’t wait and had already gone to the market to buy a copy for himself.

Once the exhibition—having stirred great excitement in the art world—came to an end, it was finally time to take it down. The last few days were deeply moving. Visitors lingered, often spending long hours in the gallery, reluctant to leave, as if trying to hold on to the experience a little longer. The space was filled with quiet reflection and enriched by heartfelt exchanges.

Looking back, organising this exhibition remains one of the most fulfilling experiences of my life. What I cherish is the memory of the many hours spent in his study carefully selecting the works for the exhibition.  It was a collaborative process, he was open to my suggestions yet he became more and more involved as he delved deeper into his graphic work.

An idea, carefully nurtured, took shape as an exhibition. What was especially fulfilling about the exhibition was how it brought to light a lesser-known facet of Ray’s creative genius—his remarkable visual imagination, his penchant for details, his industriousness. Until this exhibition, only a few of his sketches had appeared in articles and books, leaving much of this work largely unseen. The display offered audiences a rare and intimate glimpse into his visual world as well as his work and thought process, making it especially significant.

The final step was to return the works. I personally placed each delicate sheet into thin plastic sleeves, compiled them into a portfolio, and flew to Calcutta to return them to the master. True to his dignified demeanour, he received the compilation with quiet pleasure. He expressed both satisfaction and a hint of surprise at the enthusiastic response the exhibition had received. I took the liberty of asking him if I could keep as a memento two works from each part of the exhibition. He readily agreed and asked me to choose. I selected one black white illustration for Sandesh and credit title from his film Sonar Kella (The Golden Fort, 1974) .  One more request —  Could he sign these please? To which he graciously agreed.

As I took my leave, I shared a  thought—could we perhaps work on a sequel to The Other Ray? He received the idea warmly, but unfortunately, it never came to fruition. He soon became immersed in Agantuk (The Stranger, 1991), and not long after, his health began to decline.

As I write this, memories come rushing back, and I find myself tempted to echo Manikda’s words of my experience  that  “I had forgotten I had done all this work.”

Costume designed and sketched by Ray for Hirak Rajar Deshe (In the Country of the Diamond King, 1980) Sourced from the brochure provided by Dolly Narang
Ray’s Note in the Brochure:

My grandfather was, among other things, a self-taught painter and illustrator of considerable skill and repute, and my father — also never trained as an artist — illustrated his inimitable nonsense rhymes in a way which can only be called inspired. It is, therefore, not surprising that I acquired the knack to draw at an early age.

Although I trained for three years as a student of Kalabhavan in Santiniketan under Nandalal Bose, I never became a painter. Instead, I decided to become a commercial artist and joined an advertising agency in 1943, the year of the great Bengal famine. Not content with only one pursuit, I also became involved in book designing and typography for an enterprising new publishing house.

In time I realised that since an advertising agency was subservient to the demands of its clients, an advertising artist seldom enjoyed complete freedom.

This led me to the profession of filmmaking where, in the 35 years that I’ve been practising it, I have given expression to my ideas in a completely untrammelled fashion.

As is my habit, along with filmmaking, I have indulged in other pursuits which afford me the freedom I hold so dear. Thus, I have been editing a children’s magazine for thirty years, writing stories for it and illustrating them, as well as illustrating stories by other writers.

While preparing a film, I’ve given vent to my graphic propensities by doing sketches for my shooting scripts, designing sets and costumes, and even designing posters for my own films.

Since I consider myself primarily to be a filmmaker and, secondarily, to be a writer of stories for young people, ·I have never taken my graphic work seriously, and I certainly never considered it worthy of being exposed to the public. It is entirely due to the tenacity and persuasiveness of Mrs. Narang that some samples of my graphic work are now being displayed. Needless to say, I’m thankful to Mrs. Narang; but, at the same time, I must insist that I do not make any large claims for them.

Ray’s signature: Sourced from the brochure provided by Dolly Narang

 SATYAJIT RAY

The Consummate Artist by Paritosh Sen (1918-2008)

(Republished from the brochure of “The Other Ray” exhibition)

It was the summer of 1945. I was holding my third one-man show and my first in Calcutta. On the third day of the exhibition, Prithwish Neogy (a brilliant scholar, now heading the Department of Asiatic Art at the Honolulu University) entered the exhibition hall accompanied by an extraordinarily tall and swarthy young man. I had known Prithwish earlier. The latter was introduced to me as Satyajit Ray. I was vaguely aware of him as the only son of the late Sukumar Ray, the creator of a unique body of nonsense rhymes and humorous prose remarkable for their originality of vision and an extremely sharp intellect and imaginative power. Satyajit was also known as the grandson of Upendra Kishore Ray, one of the inventors of half-tone block making, a pioneering creator of a sizeable body of children’s literature and the founder of the well-known children’s magazine, Sandesh, and a painter of no mean talent either.

Satyajit was then doing a course in painting in Santiniketan under the very able guidance of Benode Behari Mukherjee, a great artist and an equally great teacher. Besides, Ray had also the unique opportunity of coming in close contact with Nandalal Bose, the guru of both Benode Behari and Ram Kinkar, undoubtedly the foremost sculptor of contemporary India.

Earlier he had also received the blessings and affection of Rabindranath Tagore. Although he did not complete the art course in Santiniketan, the experience of being surrounded by these great artists and the unique rural setting of the Santhal Parganas, as portrayed by these artists and the poet, enabled Ray to appreciate nature in all its diverse and glorious manifestations and opened his eyes to the mysteries of creation. This single unprecedented and cherished experience helped him to formulate his ideas about the visual world and to unlock doors of visual perceptions. Added to this was his study and understanding of the classical and folk art, dance and music of our country. The magnificent collection of books in the Santiniketan library of world art and literature also helped him to widen his horizon. It was here that he read whatever books were available on the art of cinema. The seeds of a future design artist and a filmmaker were simultaneously sown here.

Having lost his father early in life, the need for earning a livelihood assumed enough importance to make him leave Santiniketan prematurely and look for a job in the field of advertising art or, as it is better known in modern parlance, graphic design. A latent talent is bound to make its presence felt sooner or later, whatever be the chosen field. As Tagore said in one of his early verses, “Flowers in bloom may remain hidden by leaves but can they hide their fragrance?” Satyajit Ray was appointed by the then D.J. Keymer (now known, as Clarion Advertising Services Ltd.) as a visualiser-cum-designer, often executing the finished design or an entire campaign himself.

Together with two of his contemporaries, O.C. Ganguli and Annada Munshi, Ray was trying to evolve certain concepts not only in illustrations but also in typography which would give their design an overall Indian look. One recalls those highly distinctive newspaper and magazine ads, the magnificent calendars, posters, cinema slides and what not of the late ’40s and ’50s not without a certain nostalgia. If my memory does not fail, I think some of the works of these three artists were even published in Penrose Annual and elsewhere. Here it may be worthwhile to bear in mind that the style evolved by these three artists made a welcome departure from the dull academicism and the stereotypes being practised by most of the advertising agencies of those times. The freshness and vigour displayed in their approach was readily appreciated both by their employers and their clients. Ray was particularly strong in the difficult area of figure drawing, an area in which many graphic designers were found singularly wanting.

Although he was soon to move away from commercial art to embrace his new-found love of filmmaking, he would continue to remain an illustrator of the first order as would be evident from his emergence as a story-teller in the two popular genres of detective and science fiction. (Not many outside Bengal know that Ray’s literary output is in no way less than that of his cinema and that most of his books have already run into thirty to thirty-five editions). He has not only been illustrating his own stories, but over the years he has been designing the covers of his grandfather’s once defunct children’s magazine Sandesh, revived by him nearly two decades ago, which also carried many illustrations by him. But in my opinion his most cherished field is calligraphy, whether that be of the pen or brush variety.

This art he imbibed from his guru Benode Behari Mukherjee. Over the years he had also been studying the art of typography with the scrutinising eye of a highly creative calligrapher. The result has been a series of innovations in both Bengali and English lettering evolved for posters, banners and book covers. These very original works gave a tremendous fillip to graphic design in general and book, magazine and record covers in particular, especially in Bengal. The books Ray designed for the now defunct Signet Press of Calcutta way back in the early ’50s set new trends and were considered as models for book production both in terms of page layout, typography and jacket design, the last being his chosen field where, as I said earlier, his innovations have known no bounds. The covers of the well-known literary magazine Ekshan, which he has been designing for many years, to give only one instance, bear ample testimony to his apparently playful but significant experiments with the forms of three Bengali letters which constitute the name of the magazine. The wide variety of his inventiveness is one of his great achievements in the field of cover design.

Cover designs for Ekshan. Sourced from the brochure provided by Dolly Narang

Then there are the posters, banners and slides he designed for his own films. These too were eye openers and instant trend setters. Who can ever forget the huge banners and billboards of the Apu trilogy put up at important street junctions of Calcutta! Their freshness of ideas, design concepts and calligraphy were not to be missed even by men and women in the street. Simultaneously with his creative outburst in the art of cinema, his creativity in graphic design reached new heights. What was remarkable was the fact that Ray imminently succeeded in investing all these works with a highly distinctive Indian flavour derived from his awareness of our folk traditions (especially 19th century Bengali book illustrations and woodcut prints of decorative lettering) both in their linear vigour and simplicity as well as in ornamentation.

One of the most outstanding examples of this approach was the publicity material he designed for Devi. The underlying theme of the title expresses itself forcefully both in the highly imaginative design of the lettering and the image. Their fusion is perfect. Not many graphic designers have been as type conscious as Ray. He personifies the printing designer’s gospel “type can talk”. That a letter or a printing type is not only a sign but an image by itself, and if appropriately employed can have immense communicative power and is capable of expressing a whole range of human emotions was known to Ray from the very beginning of his career.

In the enormous range of Roman printing types there are many in the humanist tradition in their simple aesthetic charm, warmth of feeling as well as in their highly elegant but delicate anatomical details. There are also those which are severe, powerful and cold but nonetheless are highly attractive in their own ways.

It is often overlooked by most readers that a letter’s structure and anatomy can be reminiscent of things in the visible world, both natural and man-made. Some can have the gentle rhythm of the rise and fall of a female form, others may have the majestic look of a well-designed edifice-just to give only two similes. Ray not only bore all these considerations in mind but used his calligraphic knowledge, skill and innovative power to their full advantage when he designed the three printing types called Ray Roman, Daphnis and Bizarre for an American type foundry nearly two decades ago.

Not many of us know the infinite patience, rigours, discipline and the endless process of trial and error involved in designing a whole series of a printing type. That, in spite of his other demanding preoccupations, he found enough time to design three complete sets of types bears ample proof of his diligence and perseverance and his passionate love for the world of types. Those of us who have known him over the past decades are profoundly admiring of the fact that he is a workaholic in the best sense of the term. His diverse creative output is staggering and would put many a man half his age to shame.

In the ’40s, I met Satyajit periodically as I worked as an art master in Indore. One of the high points of my visits to Calcutta during the long summer or the short winter holidays was to frequent his ground-floor apartment in South Calcutta. It was at his place I first listened to TS Eliot’s recital in the poet’s own voice of The Waste Land which was just brought out by HMV (now known as EMI). It was on such visits I would also have an opportunity to listen to his latest collection of records of European classical music. And it was also on one of such occasions I first heard him toying with the idea of making a film based on Rabindranath Tagore’s novel, Home and the World, a project which was abandoned soon after and was finally realised nearly four decades later.

It was not before1 returned home in 1954 after a five years’ stint in Paris that I came to know of his intense involvement with the making of Pather Panchali[4]. I vividly remember to this day the excitement with which he described it to me and invited me to a screening of the rushes. He brought out all the sketches and doodles he made along with side notes in Bengali not only of the dress, props and characters in the script but also very quick but masterly sketches of frames of each of the sequences, camera movements, etc. I remember asking him why he thought it necessary to make such careful preparations before shooting. To which his quick but significant reply, “One of the foremost but very difficult things in filmmaking is to determine the placement of the camera.” He was equally quick to point out that this is only the first part of shooting a movie and not stills.

Those of us who watched him in action know only too well that although there is always a professional cameraman present in his unit, in reality he becomes the cameraman himself. The visual richness of a film is as important to him as a story well told — the one being inseparable from the other. This is the most distinctive feature of his artistic achievements in all his films.

Ray is a lyricist of the highest order. From his first film Pather Panchali to his latest Shakha Prashakha[5], this lyrical bend binds all his films together in the form of an oeuvre and finds full fruition in his most recent work.

Some of the imperceptibly slow camera movements in this film are sheer poetry. Although not yet released, I had the opportunity of seeing it twice, and apart from anything else, I as a painter was bowled over by its visual richness and its consummate technical finesse. I have reasons to say this. Whenever I see a movie, I try to see it through the lens of the camera and having witnessed many film shootings of some of Ray’s films, it has become a habit with me to follow the movements with great fascination. Thus, it helps me greatly to enjoy watching a film from the aesthetic and technical viewpoint.

I am sure that in order to achieve maximum artistic quality Ray finds the preliminary exercises made primarily in pen and ink very useful. These small and simple sketches, evidently done in quick succession, have all the spontaneity and vigour of something impeccably visualised and bear the unmistakable stamp of a born lyricist. Their linear treatment, unorthodox positioning on paper and an apparent insouciance, at any rate, in my eyes, are the products of a highly creative mind and are designed to meet the needs of a fastidious aesthete.

Among the sketches, one comes across portraits of many of the characters in his films in various moods and postures. These could easily be rated as some of his best works in this group. Only someone with consummate skill can bring out the full characterisation in a postage-stamp format with utmost economy and clarity. The lines which define the contours and other details of the figures are free flowing, sure and firm, the result of years of practice both with the pen and the brush.

One of the most interesting exhibits in the present collection is the album containing one of his earliest essays in visualisation of a film project — the documentary he once wanted to make on Ravi Shankar playing the sitar and on the tabla accompaniment. Ray showed it to me as early as 1954. It is possible that the inspiration came from his viewing Uday Shankar’s ballet film, Kalpana (Imagination) ­-– a film which he studied frame by frame by taking scores of stills in the dark theatre where the film was released. He showed me the entire series one by one and pointed out among other things the unusual camera angles, the dramatic lighting, the magic of black and white, especially in the close-ups of both the dancers and the tabla playing. Although the Ravi Shankar film was never released, I think Ray thoroughly enjoyed the exercise and learnt a lot from it.

Sourced from the brochure provided by Dolly Narang

This, along with numerous sketches and doodles related to his films, will ever be regarded as something unique in the history of filmmaking in our country.’ Only a few’ and they can be counted on one’s fingers, in world cinema have been such gifted artists too like Eisenstein, Kurosawa, Fellini and a few others. The Village Gallery should be congratulated for presenting to us “The Other Ray – the Consummate Artist.”

[1] Is Satayjit Ray there?

[2] Lila Mazumdar ( 1908-2007, a well-known Bengali writer of children’s stories) 

[3] The All India Fine Arts and Crafts Society

[4] Song of the Road,1955

[5] Branches of a Tree, 1990

Dolly Narang, a gallerist, has conceptualised  innovative  pathbreaking exhibitions. A recent student of sculpture, she has the satisfaction of experiencing both personal and spiritual evolution as a Pranic healer and as a grandmother. 

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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL

Click here to access the Borderless anthology, Monalisa No Longer Smiles

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Categories
Tagore Translations

Sharat or Autumn by Rabindranath

Autumn expresses itself in Bengal as Sharat (early autumn) and Hemonto (late autumn). The Tagore pantheon of literature has much of seasons in it.  This poem, Sharat, was part of his poetry collection Kalpana, published in 1900.

Sharat by Sohana Manzoor.
Autumn 

I see your beauteous form
        In this autumnal dawn,
Oh! Mother Bengal, your green figure
          Is resplendent with radiance. 

The river cannot be contained in its bed. 
         The fields are overflowing with paddy. 
Robins chant and koels sing 
        In your graceful gardens.
Amidst this dawn of sharat,
        O Mother, you stand poised. 

Mother, the breeze chimes
       An auspicious onset —
Grains of new rice crops
        Fill homes with festivities.
You have no respite anymore.
        Sheafs of paddy move in bulk
Along rural paths wafting
          Their perfume in the draft. 
Mother, the zephyr sends you
          An intimation of the seasonal onset. 

The skies paint clouds 
      to welcome the season. 
Dewdrops have sprinkled
       Coolness on the green earth. 
The flute seems to play a melody that
        Wafts through the land, water and air.
Boats come crowding to your doorway
          From all directions. 
The sky is clear and blue. 
          The earth, soft and cool. 

The breeze starts to chill
       Refreshing tired bodies.
Every hut is filled with new hope,
         With the advent of new life. 
All over, Mother, abound events
           Organised by joyous faces. 
People grab fistfuls of happiness 
            From your overflowing granaries. 
The breeze rushes with anchals*
           Full of new life. 

Come, come, wherever you are, 
            Come running all of you —
Our Mother has opened her granary.
          Our grains are overflowing. 
Come by boat from the other bank,
           Mothers and daughters come.
Who cries in hunger under maternal care?
           Come running all of you. 
Our mother has opened her granary. 
            Our grains are overflowing. 
 
Our Mother wears a garland of shefali.
      Floral perfumes scent the earth. 
White, creamy cirrus clouds 
         Seem to stud her veil.
Crowned with a golden halo, 
       Sweet, glorious, green and resplendent, 
With feet dressed in blooms, 
        My mother stands poised. 
The whole world smiles at her illuminated
       With dewdrops, flowers and crops.


*Anchal is the loose end of a sari
Shefali or night jasmine. Courtesy: Creative Commons

This poem has been translated by Mitali Chakravarty with editorial input by Sohana Manzoor on behalf of Borderless Journal

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Categories
Tagore Translations

Birthday Song by Rabindranath

Written in summer of 1899, the poem, ‘Jonmodiner Gaan or Birthday Song’ by Tagore, was later converted to a song, ‘Bhoy Hote Tobo Abhayomaajhe’ (translates as ‘Amidst Fears, May Fearlessness’), by the maestro himself. It can be found in Gitabitan but was published originally as a part of his collection of poems called Kalpana, published in 1900.

Rabindranath Tagore (7th May 1861- 7th August 1941) Courtesy: Creative Commons
BIRTHDAY SONG

Amidst fears, may fearlessness
             Find new life, O Lord. 
May poverty be erased by inexhaustible wealth, 
May doubt give way to the haven of truth, 
Inertness to new-born vitality — 
           Confer upon me new life, O Lord. 

Amidst my self-centred desires,
          O Lord, may your benevolence 
Kindle the yearning for 
         Your divine work —
Unite us all; 
Amidst joys and sorrows, 
Help us find peace —
      Confer new life upon me, O Lord

Below is a rendition of Tagore’s song, Bhoy Hotey Tobo Abhayo Majjhe, by a well-known modern vocalist, Sahana Bajpaie.

(This poem has been translated by Mitali Chakravarty with editorial support from Sohana Manzoor)

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Categories
Essay

When ‘they’ Danced…

Ratnottama Sengupta is riveted by the phantasmagoric Bhooter Naach, the Ghost Dance, in Satyajit Ray’s legendary film — Goopy Gyne Bagha Byne — that has no precedence nor any sequel in cinema worldwide.

Some years ago, I was preparing for my talk on dance in Hindi Films, given to the Film Appreciation students at the Film and Television Institute of India in Pune. I noticed that every major director in the earlier years, from Uday Shankar (Kalpana, 1948), V Shantaram (Jhanak Jhanak Payal Baje, 1955), and K Asif (Mughal-e-Azam, 1960), to Guru Dutt (Saheb Bibi Aur Ghulam, 1962), K A Abbas (Pardesi, 1957) and Sohrab Modi (Mirza Ghalib, 1954) had started with Indian classical dance in its purest form – Kathak — and the leading ladies Vyjayanthimala, Waheeda Rahman and Padmini came equipped with the dance of the devadasis, Bharatanatyam. Subsequently however, most filmmakers diluted the purity of these dances, perhaps to suit the situation in their films. And in recent years that dilution has gone further to take the form of fusion dance, westernised dancing, and group dancing to add volume to the glamorous visual of female torsos in movement.

Suddenly it struck me that Satyajit Ray (1921-92) too had used Kathak in its purest form in Jalsaghar (1958) and then ‘diluted’ the purity of classical movements to design the rhythmic footwork of disembodied spirits. And it dawned on me what level of genius could create a dance that becomes a visual statement on the history of the land itself! Of course, I am talking about the ‘Dance of the Ghosts’ in Goopy Gyne Bagha Byne (1969). The towering presence had ‘choreographed’ this dance which has simply no parallel in the world of cinema. Yes, the director — who also penned the lyrics besides screenwriting his grandfather’s adventure story first published in Sandesh in 1915 – had diluted the classicism of Kathakali and Manipuri. But he had fused in so many more art forms like masks, paper cutouts, shadow art, pantomime, celluloid negatives and special effects that it emerged as a class in itself, giving even today’s viewers an experience nonpareil.

In this fantasy that ends as a fable with a timeless moral, Ray experimented with a psychedelic burst of dancing. The narrative pivots on a tone-deaf singer and a bumbling drummer. Essentially though Ray’s telling of the ‘fairytale’ was a garbed plea against war. The message he sent out loud and with laughter: “When people have palatable food to fill their belly and music to fill their soul, the world will bid goodbye to wars.”

But Ray’s recounting of the story was far from didactic. Indeed, he himself is known to have said, “I don’t know if you can truly demarcate fantasy and fable.” So, instead of categorising it as one other the other, he recommended that we see Goopy Gyne Bagha Byne (GGBB) only as the story of a duo of untalented musicians. Their playing earns ridicule from fellow villagers and contempt from their king but appeals to the upside-down aesthetics of ghosts. The charmed King of Ghosts appears with an eerie twinkling of stars and a disembodied voice to bless them with three boons. With an enjoined clap of their hands, they could feed to their heart’s content, they could travel where they want to in their charmed shoes, and their music could entrance their listeners.

Building upon this children’s story, Ray himself wrote the dialogue, designed the music, the costumes of the entire cast, and the choreography of the Ghost Dance that is redolent of Uday Shankar’s Kalpana. The dead come alive when Goopy-Bagha play and perform a surreal dance that briefly echoes the past of India — because bhoot kaal in Bengali means ‘past tense’.

The celluloid representation depicts in minute details the division of society into caste, class and creed since time turned ‘civilised’. Ghosts in the first group are the royals – from the age of Puranas through Buddha’s times to the rule of Kanishka Gupta. The shadowy, amorphous shapes in the second lot belonged perhaps to the lowest strata of those they ruled – peasants, artisans, Santhals, Bauls, Mussalmans. The third set of ghosts recall the story of colonisation by people who are suited-booted, wear hats, walk with a stick, indigo planters who drink whisky from bottles and strike awe with their body language. The fourth group comprises potbellied ghosts whom Ray identified as ‘Nani Gopals’. They wear costumes that remind us of city-dwelling zamindars, money lenders, padres who try to teach Bible and orthodox priests who run away from them. Their bulky forms contrast the skeletal shadows that precede them on the screen – perhaps because they thrived by exploiting the plebians?

All these ghosts are described later by Goopy and Bagha: they are Baba bhoot Chhana bhoot, Kancha bhoot Paka bhoot Soja bhoot Banka bhoot, Roga bhoot Mota bhoot. Thin or fat, short or tall, crooked or straight, simple or strange… between them, they are the world we inhabit across time and space!

Each group appears separately, in harmony; then they reappear to fight a war and kill one another. The pantomime is danced only to the clash of percussion instruments – and makes us wonder, when did homo-sapiens get so divided?

The allegorical dance in four segments is a phantasmagoria of styles and moods that mesmerises at every repeat viewing – as much by the visuals as by its conceptualisation. But what were the technical feats that shaped the fantastic performance? In an interview given to Karuna Shankar Roy for Kolkata, a magazine edited by Jyotirmoy Dutta, for its special edition on Ray (published on May 2, 1970), the master himself had guided viewers through the Bhooter Naach. Let me retrace part of the journey.

*

Ray had, since Teen Kanya (Three Daughters, 1961), scored the music for his films as the ustads he earlier collaborated with were too engrossed in their ragas to understand the needs of a film script. In GGBB, in addition to the theme music that has always borne his signature, the songs had to speak, act, develop the characters…

Let me elaborate. The original story simply said Goopy is a singer. But when Ray sat down to write the songs he had to draw upon words, and since words have meaning, the songs “say” something. When Goopy sings to arrest the march of the advancing soldiers, what could the words say? Clearly they couldn’t say, “Dekho re nayan mele jagater bahar! Open your eyes to the wondrous beauty of this earth” – that is the ditty Goopy sings right after being blessed by the King of Ghosts. Set in the calming morning raga Bhairavi, it would not be appropriate here. So he sings, “O re Halla Rajar sena, tora juddha korey korbi ki ta bol! Tell us, oh soldiers of King Halla, what will you achieve through war? You will only sacrifice your life at the altar of weapons!” At once the song becomes a diatribe against wars worldwide and through history.

So, the words are fed by the situation in which the song is being sung – and the movements were stylisation that sometimes leaned towards the Western classical form of Opera and sometimes towards Bengal’s very own Jatra[1]. GGBB is in that sense a complete musical. Yet, I notice that the songs here don’t carry the story forward – instead, they arrest movement. In that sense they can be said to owe their lineage to Jatra where the songs act like the Greek chorus, commenting on the action and acting as the conscience keeper.

Ray did not settle for the obvious, much heard folk songs of Bengal, be it Baul or Bhatiali, Bhawaiya or Gambhira, Kirtan or Shyama Sangeet, Agamani or Patuar Gaan. Nor did he entirely shun the robust classicism of ragas. He crafted his own folksy scheme that was close to the soil of the rustic protagonists yet uncomplicated enough to appeal to the strangers inhabiting the land where they find themselves amid scholastic vocalists. Here, in the distant land where Goopy-Bagha had travelled in their magical shoes, their music had to transcend the barrier of language. In Ray’s own words, “it had to be deshottar, kaalottar[2]”. And in being so, every one of their songs has become timeless. Be it Mora sei bhashatei kori gaan/ We sing the melody of that or any language, or Aay re aay manda mithai/ Rain down on us, sweets for every taste – today they are a part of Bengal’s cultural ethos.

Ray may have caricatured the learned ustads seasoned in ragas but, repeatedly and in various ways, he uses Carnatic music. When Goopy and Bagha are fleeing from the lock-up, the stylised flight parodies Bharatanatyam movement – “Goopy re Bagha re Pala re pala re! Run run run…” Contrast this with the forlorn music of “Dukkho kise hoy? What causes sadness?” The score uses merely two string instruments – a dotara, a two-stringed instrument, and a violin which is widely used in Carnatic music “but here it is played much like the sarinda that is popular in East Bengal,” Ray had explained in the 1970 interview reprinted in Sandesh.

However, I am most fascinated by the use of Carnatic musical instruments in the Ghost Dance at the outset. As in the rest of the film, this sequence too has heavy orchestration — but the movements are choreographed not to a song, only to a quartet of percussion instruments.

At the risk of repeating myself I underscore that Bhooter Naach has no precedent nor any sequel in any movie made in any country at any point of time. So, to understand the process of its creation, we can only listen to Ray. “The story simply said, ‘the ghosts came and danced’. But how could I realise that in visual terms? Bengal of course has a conventional description of ghosts: their ears are like winnows, their teeth stick out like radish, they are pitch-dark, with arched back. But this would not be artistic. Nor could this meagre description sustain me through an entire sequence that had to create an impact deep enough for the film to rest on. Besides, there is no convention about their dancing. That is why I started to think:  What if those who actually lived and died, were to come back? How would their bhoot look and behave?”

Here, let me add that for Satyajit Ray as for Upendra Kishore too, the term bhoot was not synonymous with the English ghost or spirit. Indeed, ghosts have been part of our folklore since our forefathers peopled Bengal, so much so that villagers still won’t utter the word after sunset, preferring to refer to them as “They”. In fact, the bhoot always had a different connotation in Bengal’s literary convention that has an entire genre thriving on bhoot-pret-jinn-petni-sakchunni-dainee-Brahmadaitti… Not only is the phantom celebrated in Sanskrit literature’s Betal Panchavimsati, Tagore, talking of his childhood, writes how he expected one of them to stretch out a long arm from the trees after nightfall. Ray’s ‘Lilu Pishi’ – Leela Majumdar – had authored Sab Bhuturey[3], a collection of ghost stories, while Ray himself gave us Baro Bhuter Galpo [4]a fun collection of 12 stories meant to exorcise fear! The tradition continues to live on, through the pen of Sirshendu Mukherjee, author of Nabiganjer Daitya[5], Gosain Baganer Bhoot[6], and Rashmonir Goynar Baksho[7]that was made into a film by Aparna Sen.

Now, to circle back to the Ghost Dance: Once Ray had transformed the ‘positive’ – read, live humans — into their ‘negative’, the dead, he realised that they could be kings and colonists as in history books, and they could be farmers and sepoys, Buddhists and Bauls, preachers and rioters too. After all, there were miles of burial ground in Birbhum — the location where Ray was shooting — that were the resting ground for Europeans who had breathed their last in Bengal. Thus, organically, came the thought of the four categories of ghosts distinctly identified through the visuals: A) the royals; B) the exploited class; C) the firangees or foreign imperialists; D) the bloated exploiters – baniyas or shopkeepers, capitalists, preachers.

The ghosts of imperialists

In the Kheror Khata, notebooks where he drafted every frame for GGBB, Ray actually names his ghosts. So, Warren Hastings, Robert Clive and Cornwallis are resurrected with their guns and their swords. This reminded me of the Terracotta Soldiers I have seen in Xian: the funerary sculptures depicting the army of Qin Shi Huang, the first emperor of China, were modelled on actual lived soldiers, I had learnt. Similarly, the thought of Chatur Varnashram[8]may have led to the four classification of ghosts – and the depiction of rows of simplified human figures on many of our temple walls – including Konark — could have inspired the vertical arrangement of the four groups, one on top of the other.

In execution, these ‘disembodied’ figures were given body by actual dancers. “We spent long hours together choreographing the sequence,” Ray said of Shambhunath Bhattacharya who had trained students in his dance school to take turn in dancing the classical footsteps. Their costumes and make up were, of course, designed by Ray and devised by art director Bansi Chandragupta, in keeping with their station in life. The exception was the Europeans: Ray used shadow puppets dancing 16 frames a second to evoke their mechanised manner. The action was in ‘five movements’: They come, they dance, they clash and war, they build up a frenzy that is resolved in harmony. The ghosts, after all, cannot die again!

Realising the movements was a challenge that the genius overcame technically. “If the four rows had to be physically shot, with four rows of dancers standing one over another, it would have needed a three-storey space. So, we arranged two rows at first, photographed them by masking top half of the film. Then we reversed the film and operated the camera to capture two more rows. The camera was on a crane and at the precise moments marked by music, we had to zoom back from the close up…”

The music for Bhooter Naach has its origin in the Carnatic taal vadya kacheri – an orchestra of percussion instruments that Ray first heard on radio, then witnessed at the inauguration of an International Film Festival of India (IFFI) in Delhi. He decided to use a unique quartet comprising of mridangam, ghatam, kanjira and morsing. For the uninitiated: mridangam is a double-sided drum (somewhat like Bengal’s terracotta drum, khol) with a body made from hollowed jackfruit wood and the two mouthpieces covered by stretched goatskin. Ghatam, known as ghara in Punjab and matka in Rajasthan, is a clay pot with a narrow mouth whose pitch varies with its size. Kanjira, belonging to the tambourine family, has a single pair of jingles on it. And morsing, a plucked instrument held in the mouth to make the ‘twang twang’ sound, is also found in Rajasthan and Sindh. Ray used mridangam for the royals “because it is classical,” and their dance movement is also purely classical. Kanjira, with its semi-folk sound, he used for the farmers, and ghatam with its somewhat rigid sound was right for the rather wooden, mechanical movement of the Europeans. And the croaking sound of the morsing? Yes, it was just what the comical bloated figures needed!

Bhooter Raja or the ghost king

Finally, we come to the most haunting part of the stellar performance: the Ghost King who grants Goopy Baagha the three boons that change their lives, the lives of the kingdoms of Shundi and Halla, and the definition of fantasy in cinema. Chumki, the decorative spangles predominantly used in zardozi, combined with a soft light that diffused the reflected shine of the beads to work ethereal magic. The radish-like teeth crafted from shola pith – the milky white Indian cork that is hallowed by its association with Puja in Bengal — stuck out of the pitch-black body that had eyebrows whitened with paint. Finally, a thick white ‘sacred thread’ across its chest completed the appearance of the gigantic holy demon, Brahma Daitya.

The matching intonation? We all know by now: It was The Master’s Voice. Sound engineer Babu Sarkar had recorded Ray’s baritone, then played at double speed, and rerecorded it…

Only a genius of Ray’s stature could visualise this!

This essay is part of the online website dedicated to the Kheror Khata Satyajit Ray maintained, detailing the making of Goopy Gyne Bagha Byne. This was launched to celebrate the Birth Centenary of the legend. Republished with permission from TCG Crest.


[1] Folk theatre from Bengal

[2] Beyond the bounds of countries or time

[3] All ghosts

[4] Big Ghost Stories

[5] Nabiganj’s Demon

[6] Gosain Garden’s Ghost

[7] Rashmoni’s Jewel Box

[8] Four categorisations

Ratnottama Sengupta, formerly Arts Editor of The Times of India, teaches mass communication and film appreciation, curates film festivals and art exhibitions, and translates and write books. She has been a member of CBFC, served on the National Film Awards jury and has herself won a National Award. 

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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL

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