কালকুটের কায়াসাধনা (Kalkut’s Corporeal Studies)
Indian Statistical Institute
December 30, 2011
2011. “KalkuTer kayasadhona” ( Kalkut’s Corporeal Studies) Sadhana Barua ed. Sabda. III:3 (pp.154-62)
This dialogic paper on Kalkut’s (Samaresh Basu) two novels was related to Konark's Sun Temple (cf. http://ssrn.com/abstract=2032556) . These two novels ( Nirjan Saikate, “Lonely Seashore”, 1961 revised version,1972 and Samba, “Son of Krishna, a mythical character”, 1977/78, Academy –winner novel) were two types of travelogues — first one was a physical travel from Puri Jagannath temple to Konark with five widows and the second one was a mental travel to the Sun temple. In the first one, Kalkut as a narrator highly criticized the position of Nirmal kumar Basu (Anthropologist) in describing the intricacies of the temple architecture and in the second one was on the mental journey to the distant past through retrospection, that was for the cure/care of self within the ambit of act-pleasure-desire. Not only that, indigenous leprosy-treatment or healing system within the area of the Konark-site was also elaborated, thus the relationship between human–corporeal and the nature (including celestial sphere, flora and fauna etc.) was also depicted.
The author of this paper was concerned with the ambivalence (schizophrenic Kalkut? Samaresh Basu with divided selves?) of Samaresh Basu, the vulgar “Marxist” (cf. Godelier’s Marxist Anthropology), who was retrenched from the vulgar communist party for his allegedly “vulgar”(?) novels and short stories another one was “Kalkut”, his pen name, a vagabond, who was searching the indigenous tradition through tedious journey — a type of either physical or mental/imagined vagabondage. Like Stella Kramrisch (1946), he was interested in tantra, but he tried his best to hide this fact for the sake of so-called vulgar materialism (which was a fashion in those days) as it was practiced by the corporate-controlled “official” communist party, who were using jargons, which were not used (historical/dialectical materialism etc.) by Marx himself; secondly, the secrets of such practices (Sadhana) were not to be revealed to everyone. Therefore, Kankut consciously hided secrets of tantrasadhana. However, the author of this paper, by deploying discourse analysis (Foucalidian) found the cleavages within the texts of Kalkut — he repeatedly used the word “breathing”( a key-term in Tantra) and its synonyms for the care of self. The author of the paper also found a connection with Buddhist tantric cult (especially Caryapada, cf. http://ssrn.com/abstract=2040442) with the narrator’s enunciation as in the first novel five widows represented the five female characters as it was found in Caryapada-text.
The author of this paper lastly related his hypothesis of Yayati/Bubur Complexes (cf. http://ssrn.com/abstract=2019654) with Samba’s life as Samba was cursed by his father Krishna as Samba was caressing with aged Krishna’s young girlfriends. Thus, the author’s Yayati complex hypothesis was again subscribed by the purana as reinterpreted by Kalkut. The inner-outer structure controversy as depicted in http://ssrn.com/abstract=2032556 was resolved here by a poem written by Bishnu De, who was highly influenced by T.S. Eliot.
Note: Downloadable document is in Bengali.
Number of Pages in PDF File: 5
Keywords: Physical and mental journey/travel, cure/care of self, Yayati/Bubur, ComplexesAccepted Paper Series
Date posted: May 31, 2012
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