On the diminishing trail8230;

One look at him and uninformed folks easily put him down as a rural clown. But other knowledgeable ones say he has a far more important role. M V Gokhale, Marathi litterateur, puts him in the right perspective,8220; The Vasudev is an integral part of Maharashtra8217;s folk art that art which is the culturally rich side of existence in the rustic countryside.8221;In his book on folk art for children, Vasudevchi Ali Swari, Gokhale has woven a story to enlighten urbanites on the familiar character. He maintains,8220;In the villages, the Vasudev essentially moves from one house to another in search of alms. But don8217;t mistake him for a beggar. He is a performing artiste in a quintessential way. His dan pavala, dan pavla8217; chant has a religious tint to it. As the Vasudev goes from door to door, the alms that the womenfolk give him, in spirit, is meant for the long dead ancestors. After accepting the grains or small change, he twirls around all the while chanting dan pavla , dan pavla8217;. In essence, it means that the charity has been accepted by the ancestors.8221;

One assumption is that this quaint stock of men are soothsayers. But Gokhale debunks this.8220;The Vasudev is a lovable character. They are essentially followers of Krishna. Their attire imitates Krishna8217;s. Just as Krishna would get up early in the morning to take the cattle for grazing, these Vasudevs are up and about early to wake up the rural folk. So they act as alarm clocks, especially for the children. Another name for Krishna is Vasudev, hence these folk artistes call themselves Vasudev. The conical cap of peacock feathers and the wooden flute explains the Krishna connection.8221;

As with any folk art, the Vasudevs also have their share of legends attached. The myths that make their very existence so much more connected to religion. The Vasudevs consider themselves devotees of Hanuman. Legend has it that Ram sent Hanuman to fetch Sita. The monkey-god found her asleep and felt it was a sacrilege to wake her up. He wore the flowing tunic and with the clapper and castanets began chanting Ram, Ram8217;. The kirtan woke up Sita and Hanuman delivered his message. Mission accomplished, the mighty monkey-god shed his acquired accouterments. The clothes complained bitterly and Hanuman to appease them told them that his devotees would hence forth wear them. Just as he had woken up Sita, they too would, donning the discarded robes, go about waking up people early in the morning.The downside is that the Vasudevs are on a diminishing trail. A handful of them are usually found in religious towns. In Jejuri, around Dassera, during the Ashadi Ekadashi days in Pandharpur and closer home in Alandi.

But Gokhale contends they visit some parts of the old city though he figures their numbers are on the decline. He says,8220;The Vasudevs actually provide an education a unique learning experience. After he gets his alms he gives thanks in a simple way. He sings a song remembering the deities in various places. Pandharpurcha Vithoba, Jejuricha Khandoba, Kolhapurchi Amba Bai, Tuljapurchi Aai Bhavani and so on. A child listening to him knows which deity belongs to which place. He also indulges in moral teaching. His songs are full of philosophy.8221;

The channels of communication are wide open today. But, there was a time not so long ago when messengers ferried messages. Through the Vasudevs, snippets of messages would be sent far and wide. Before Independence, theirs was an exalted and crucial role one. For they were entrusted with the responsibility of bringing about awareness among the masses. The important events sweeping the country in the struggle for independence were conveyed by the underground to the households by the Vasudevs. The bottomline was the people8217;s belief and immense faith in the them. Reasons Gokhale,8220;The attire was a perfect camouflage. No one would suspect the Vasudev as a messenger.

The British would pass him off as a non-entity.8221; Essentially, the image of the Vasudevs is a lot more appealing to the village children as he brings on ripples of laughter with his gift of the gab. But sadly, some of the legendary folkness8217; is but a dying tradition, crumbling as the village fabric wears thin.

Realising the need to keep it alive, some social organisations like Tridal endeavour to project these fleeting images of country life. On November 7, the first day of Diwali, early birds who woke up extra early to reach Balgandharva Rangmandir for the Pahat Diwali programme were enchanted to see two Vasudevs in all their simplicity. Says Dr Satish Desai, president of Tridal, 8220;Before our eyes, we can see the fading out of culture.

Particularly sad is the folk tradition where the urban style of living is creeping in. To keep it alive, we have been making efforts to bring as much of folk art into it as possible. For three years now, these Vasudevs are an integral part of the programme. The idea is to let the younger generation know the richness of traditions and the role that folk art plays in it.8221;

For, there are folk traditions enacted by the Vasudevs through an elaborateness that some have no desire to abandon. To explore them requires a passage in time. They are spurred on by faith. And sometimes faith is enough .