‘MokshaShots’ by Jenny Bhatt at Gallery Seven Art,
10th March to 3rd April 2011, was a colourful
presentation bordering on the psychedelic. The idea that spiritual liberation may
take many life-times, but you could get a taste of the sublime through Bhatt’s
tongue-in-cheek exploration had the promise of a fun-filled experience. However,
the interplay between liberation through consumerism and the spiritual aspects
of moksha was confused. Bhatt’s attempt to paint a satirical view of urban Indian consumer culture, focusing
on how art, spirituality, media and emotion have been
packaged as commodities was also not really witty nor was her critique objective.
The concept itself lacked clarity and depth of exploration. New Delhi
Bhatt employed an inventive visual vocabulary, creating deities called ‘MokshaPets’ such as ‘MokshaBuy’ ‘Mokshasura,’ ‘MokshaBum’ ‘Kundalini’, ‘Reverence’ and ‘Irreverence’, Third eye, Eye Ball and ThoughtPill. They clearly inhabited a world of their own and the viewing experience would have been more inclusive had the gallery space been used to present dimensions of this unique, not-seen-before world. The spartan presentation of a few painted canvassed on white walls with vinyl stickers sprinkled across the floor and ceiling did not quite evoke the necessary atmosphere to enable viewers to participate in and engage more actively with characters that most people in Delhi encountered for the first time.
The artist’s involvement with her unique characters was visible. Her sense of humour too was evident through titles devised for the different postures in which each character was depicted. ‘Gulpasana’ was a portrait of ‘MokshaBuy’, gulping it all down. There was ‘Oopsasana’, ‘Champagnepopasana’, ‘Thoughtpillasana’ and other such works that allowed the viewer a glimpse of Bhatt’s enjoyment in the process of creating them. You wanted to share in the laughter but were never quite sure whether you should, for it often seemed that Bhatt was laughing at you and the stories about the icons seemed more alive in her own mind than on the canvasses hung on the gallery walls.
In the ‘MokshaBuy Mandla’ painted with acrylic on canvas [191.92x191.92cms], a many-armed creature modelled perhaps on goddess Durga of the Hindu pantheon was seen with shopping bags, credit cards, currency notes, an extraordinarily long shopping-list, ice-cream, a blood-stained sickle and more. This creature with eight arms stood atop the philosopher ‘MokshaBum’, surrounded by other characters invented by Bhatt. She conjured up imagery depicting the life of this goddess of retail therapy who had drawn blood too. Cloud and fire forms found in traditional Tibetan Thangka paintings were also incorporated in the picture. The ugly, purple deity with three eyes, evil red lips and a tongue that extended below her feet, also held a ‘jap mala’. On the one hand the artist purports to critique consumerism and its excesses, yet she calls it ‘MokshaShots’ or “taste of the sublime”. At the same time she also uses items such as the ‘mala’ associated with spiritual seekers which have ascetic connotations, confusing the issue. If consumerism is her path, of what significance is the ‘jap mala’? Is it about the insincerity of the seeker? Is it about the general confusion around the idea of moksha? Or is it about experiencing the sublime through consumerism?
In the ‘MokshaBum’ Mandala [2009, 121.92x121.92 cms] a cute, all blue creature with arms folded in a lazy, thinking posture, with a pink halo which could have been the cushion he was seated on, looked starry-eyed into space. His eyes didn’t confront you; he was clearly in his own world. Through this, the artist intended to exemplify the thinker and armchair philosopher, who never got up and moved, achieved little but expounded a lot; but the visual did not convey this. Bhatt used the concept of over-indulgence to denote fulfilment where ‘MokshaBuy’ supposedly attained moksha through excessive buying. She then presented ‘MokshaBum’ as the philosopher and an escapist, doing nothing but thinking, turning the idea of indulgences around, to represent now, the futility of a single dimensional approach, thus contradicting herself.
Bhatt had imagined an elaborate life for these characters. The artist statement suggested that ‘MokshaBum’ may even have a girlfriend, lending credence to the idea that the visual alone was inadequate to present the fullest extent of her ideas and philosophy. Much greater intellectual investment and involvement as well as creative thinking was needed to bring alive this world successfully. An animation film or video could have been a possibility. In fact her digital interactive video created a much more authentic world, where you could participate. As an application on social networking sites such as Facebook, it may succeed in providing the kind of experience Bhatt possibly envisaged. Her concept is individualistic and the characters quite original but they lacked depth of exploration and thus appeared too cartoon-like and superficial. In addition, Bhatt appears to take the spiritual idea of moksha or liberation on the one hand quite literally and then interprets it via consumerism using a rather ‘liberal’ interpretation, complicating the issue. She is therefore unable to able to exemplify her point of view.