a film by suman mukhopadhyay


suman mukhopadhyay

Chaturanga, based on the book by Rabindranath Tagore, is Suman Mukhopadhyay's second feature film. In 2005, Suman completed his first feature film, Herbert, based on a novel by Nabarun Bhattacharya. The film was given the National Award for Best Regional Film. He has also been conferred with awards like the Most Promising Director (BFJA), Best Debut Director (Lankesh Award) and Audience Award in the Dhaka International Film Festival. Herbert has been screened in a number of national and international film festivals including Cannes, Florence, Bangkok, Osian Cinefan, Zanzibar, Mumbai, Pune and Kerala. Suman has done his film training from the New York Film Academy, USA. He is currently scripting 'The Hungry Tide,' based on the novel by Amitav Ghosh.
Suman is also one of the best young theater directors working in India at present, having done productions ranging from European drama to major adaptations of Bengali masterpieces.

For more information on Suman Mukhopadhyay website.

director's statement

Since my university days, the novel has been provoking me, disturbing me.

Chaturanga deals with questions, which are contemporary and timeless. It interrogates our perception of the human evolution. Chaturanga does not provide a single reference to the contemporary political situation. I believe that Rabindranath was trying to address deeper concerns regarding human ethos and codes of our existence. In the film, protagonist Sachish metamorphoses from a staunch rationalist to a devout spiritualist.

Nonetheless, there is an immense reversal in Sachish's viewpoint at the end of the film. We, as social beings, have tried to solve all our moral, social and political dilemmas in accordance to the model of diametric opposites. East-West, Left-Right, Normal-Abnormal, Discipline-Punish for example. Rabindranath himself, at one point of time, was a victim of the similar ideological closures. Nevertheless, Rabindranath undertook many journeys in his life, journeys that allowed him to transcend his previous position.

We have shamefully observed the disasters of experimentations with human beings. In our archeology of knowledge, we have seen the quest of human mind to attain an order through religion or benevolence or coercion or moderation or collectivism. We are yet to reach any durable 'resolution.' Nevertheless, any attempt to harness the spirit of human nature, any effort to negate the undefined areas of our inner world only reveals the holes in the ideological models. Therefore, Chaturanga proposes an unending journey, timeless quest.

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