ON MY MOTHER HUGGING A BANYAN TREE!

 INTRODUCTION

On my WhatsApp status, I often share a lot on various topics. It’s an ambivert's way of staying in touch with those who are away, without the cognitive load. More so, it’s a space to voice my thoughts and opinions often peppered with chili and dark humor.

So, a day arrived when a Hindu festival ‘Vat Savitri’ is going to get celebrated. For those, who belong to different parts of India, ‘ Vat Savitri’ is a regional festival, celebrated mostly in Bihar and Jharkhand by ‘ suhagans’ ( married woman) for the long life of their ‘suhags’( husband). A woman adorned in colorful traditional attire, covering their head in red bridal chunri visit the nearest Banyan Tree to worship and tie a sacred thread around it. It marks a ‘suhagan’s’ devotion and love for their ‘suhag’. 

THE DAY BEFORE

Now, my mother wanted to keep it simple, but I pushed her to dress up. With age, the enthusiasm subsides, but the essential rituals of the festival are observed with all devotion in my house. A day before, I opened the almirah to search for the saree to go with the sobriety and grace as instructed. She showed her inhibitions in looking over the top, but I offered to wear a saree too as a show of camaraderie and promised to seal the memory by taking pictures. My father didn’t listen when I asked about his choice of kurta, but I guilted him into realizing the effort that mom would put in compared to him. 

THE DAY

I woke up a bit earlier to implement the plan. My enthusiasm lifted my parents' spirits. Following the COVID-19 safety norms, my father brought a branch of the tree and planted it on a pot. He took the pot to the terrace in the open air, facing east, towards the Sun God. 

My mother looked adorable. The video of her hugging the Banyan was loved and circulated amongst my friends. Outwardly, I smiled, laughed and teased my parents while taking the video, but inwardly another narrative was playing in my head. 

THE PRICKINGS OF MY CONSCIENCE

‘Had it not been for COVID, you would have been observing it too!’ said my mom. ‘ It would have been so nice to see you like your friends. Our ill-luck never takes a rest.’ I shot a stern look at my mom for whatever was brewing inside. ‘Won’t you wear the saree?’ NO! ‘ What gets into you? I don’t understand!’ ‘Sometimes, I don’t too!’ I said. By then, I had slipped further into reflection and introspection. 

I went to my room and opened my notebook to assemble my chain of thoughts. Had it not been for COVID…. I took a deep breath and started penning my thoughts. 

AN ANALYSIS OF VAT SAVITRI FROM VARIOUS CRITICAL PERSPECTIVES 

THE FEMINIST POINT OF VIEW

In the Savarna patriarchal order, the colour red becomes a symbol of ‘suhag’ once a ‘kuwaari’ Hindu girl enters wedlock. It marks her transition into womanhood. The red vermilion, bindi, saree, and such others are categorised as ‘shringar’ of a married woman. 

Here, we are taking into account the festivals and rituals observed in Hinduism that are interwoven with the symbol red. It brings into focus the festivals, especially, those that the observed by ‘suhagans’ for their ‘suhags’. The festival brings with it a set of rituals that must be followed for the successful completion of the Pooja. 

In the conservative, patriarchal setup participation in the observance of festivals like these are marked by love and affection. The expression of love is interweaved in rituals, which are in direct contrast to any physical show of love like holding hands or hugging in public in the western cultural setup. The dignity and decorum are maintained in the joint Hindu household and any outward show of love is discouraged and frowned upon. 

In the Vat Savitri Pooja, the ‘vat’ or the banyan tree is a symbol of love and devotion that Savitri had for Satyavaan in the legend. Also, in another narrative, ‘vat’ stands for strength, shelter and protection- the typical characteristics that a male ‘mukhiya’ (head) of the family possess in the patriarchal set-up. 

ECONOMIC POINT OF VIEW

According to the legend, Savitri made a bad choice in choosing Satyavan as his husband because he is destined to die. Now, it is interesting to note that in the Hindu legend, men are more susceptible to the vagaries of fate than women. What makes them so susceptible? Is it the fact that they ensure livelihood or the fact they actually are more vulnerable compared to women? In order to ensure the well-being of the husband, women resort to unscientific means like observing a three-day rigorous fast and typing a thread around the tree. It brings us to question the logic of regimens disguised in the name of well-being and guaranteeing longevity not only in this life but the seven more lives to come. When such questions are raised, it is often seen as disrespect to age-old customs and a threat to the existing order and religious practices. 

From the economic standpoint, Savitri making a ‘bad choice’ in Satyavan because of his untimely death, testifies the fact that men are an economy and these rituals are observed to keep the economy running. The male longevity mattering more than female supports this argument even more. The onus shifting on women to observe rigorous fasts more than men means that they are non-economic entities and at best, can self-efface, ensure prosperity by encashing devotion by remaining pure. Legend does entrust mythical power in women that if used to its fullest can topple heaven and earth. But, the mortal reality says otherwise. Men and women are equally susceptible to the vagaries of nature. Women fasting more and men being more prone to death (an interpretation can be the harsh circumstances faced in earning a livelihood in the olden days as hunters and gatherers) expose the foundation of a system that stood on exploitation. It shows the extremes that men and women are pushed in their defined gender roles. 

PHYSIOLOGICAL POINT OF VIEW

From a physiological point of view, ‘vat’ is a sign of strength. It is also symbolic of masculinity. Here, Savitri taking Satyavan under the shade of a Banyan tree perpetuates the age-old idea of men as protectors. Here, Savitri does not show any physical strength, when Yama comes to claim Satyavan’s soul. But by dint of her non-physical aspects: rigorous fast, purity and devotion win Satyavan from the Yama. This shows that for men strength is an external show and for women it is internal. Women generally derive more strength through these aspects than equaling men in combative roles. 

ECOCRITICAL POINT OF VIEW

Vat Savitri is symbolic of several natural phenomena. Vat Purnima marks a full moon; the observance of the festival harks the rain, and according to the mythology celebrates the annual union of heaven and earth. The ‘vat’ is the expression of mythological powers. It brings forward the fact that Gods reside in nature and his divine workings are in sync with nature. 

MARXIST POINT OF VIEW

Dyumatsena, a blind king and Satyavan’s father is living in exile as a forest-dweller. Here, despite the loss of fortune, we don’t come across class conflict as it’s a marriage of equals. The loss of fortune has been physically demonstrated in the loss of eyesight of the King and the profession of Satyavan as a woodcutter, a working class. Savitri not only claims back the soul of Satyavan from the Yama, but also the restoration of eyesight and the lost kingdom of the king. It hints at class privilege and the aspiration of upward social mobility. It validates the existence of the feudal state, social structures for social stability and order. 

HOW COVID FAILED MODERN-DAY SAVITRIS AND EXPOSED PATRIARCHY? 

Though COVID claimed many lives, it brought to the surface the fact that with COVID women are widowed once, but combined with patriarchy women are widowed twice. COVID claimed lives but patriarchy claimed the colour ‘red‘. It takes away the freedom from women yet again in choosing a life of their own. Again, speculations in the form of orthodox belief of mistakes in past lives,‘ evil eye’ or failure in observing certain rituals resulting in the loss of loved ones will be cited as reasons thus tormenting the womenkind even more. What we need is a scientific approach, systemic policy change for the welfare of women and children at the government level and robust social support to counter vagaries of fate rather than blaming Karma.