'Baishey Shrabon': Death of Poetry and a Deadly ‘System’!

It’s extremely difficult to review a thriller, for you often tend to give out the plot, which, of course, is commercially murderous for the film. Srijit Mukherjee’s Baishe Shrabon is primarily a thriller, but it is much more than that. The very title of the film, I believe, underscores the hegemony of the poet who has of late become so literally omnipresent (thanks to the farce the new government has made of him) that all other Bengali poets have been swept into oblivion. Sukanta, Sukumar, Binay, Shakti, Joy Goswami, and others are still esoteric property while Tagore has found access to the popular domain: none can deny Tagore’s superlative potentials as a poet; but this is also irrefutable that a politics of canonization can be discerned in analysing Tagore’s massive popularity and the comparatively lesser recognition the other poets have received. The climactic moment of the film therefore coincides with 'Baishe Shrabon', the day Tagore breathed his last. Interestingly, both Abhijeet and Prabir have to take the assistance of Google to find out the days on which the ‘lesser known’ poets have passed away.


On the other hand, the film is also about the death of poetry. A mad poet, who had set fire to the Calcutta Book Fair for publishers had time and again refused to publish his poetry, is at the centre of the narrative. Baishe Shrabon is different from other thrillers because it is not just about finding out with bated breath ‘whodunit’; it also engages the audience in working out the clue that may be hidden in the poetic lines found in the chits beside every victim. Interestingly, the victims are all from the lowest stratum of society, and the verses found next to them are predominantly proletariat in nature. Although the film does not clarify the choice of such verses, the silence speaks volumes. In fact, there is no criminal in Baishe Shrabon! It is the system! The reference to the anti-Establishment poetic movement (Hungry Movement) of the 60s is of special significance here.


Baishe Shrabon has adroitly blended the esoteric and the populist to a marvellous effect. The handling of the camera, especially in the narrow alleyways of the slum and in the last scene, is simply brilliant. Anupam Ray has not been able to recreate the Autograph magic though. However, Gobhire jao, profoundly rendered by Rupankar, stays with you long after the film is over.


The most promising performance is offered by Parambrata: it is his best, till date. He emotes perfectly, almost flawless; his comic timing is enviable; his accent, recalling his ‘Bengali medium’ background, is awesome. Prasenjit does not disappoint either, as was expected, although the character he plays has affiliation with several suspended police officers we have seen in numerous Hindi films; but, nonetheless, he is good. Raima Sen is effortless and Abir is loveable. The surprise package, however, is Goutam Ghosh. He animates Nibaran Chakraborty with so much life that you do feel your eyes moisten at his death.


Big Cinemas had a considerable number of viewers on Ashtami morning, and that speaks for the success the film is already enjoying. Wishing Baishey Shrabon a long run at the box-office! And a request: Those of you who have already watched the film, please do not give out the end! It does not deserve to be given out, really. People must go and find out for themselves, and believe me, it’s worth it.

"Moner Manush": Where’s this Arshinagar?

None can deny the indispensability of Lalan Fakir today. In the wake of communal violence that is ripping and tearing our country into uncountable pieces, Lalan’s philosophy of life and his world-view seem all the more relevant. While the Bengal Renaissance was bringing about unprecedented cultural transformation in the city, Lalan with his simplistic songs had brought in a revolution in the remote villages of Bangladesh, invalidating the caste-system and calling into question communal differences, especially between Hindus and Muslims, the two religious communities operating almost as binary opposites in the cultural consciousness of Bangladesh. Born into an orthodox Hindu family, and rescued and rejuvenated by a Muslim woman, Lalan graduated into a visionary who could not differentiate between communities. His utopian village in the heart of the forest turned out to be the Arshinagar (city of mirrors) of his song, where communal and gender differences were dissolved into an Anandabazar. However, his quest for Moner Manush (the man of the soul) continued till the very end of his life. It’s a union all great poets have always craved for, but have always felt a few yards short of achieving it: Milan hobe koto dine, amar moner manusher sone? was to be soon complemented by the heart-rending melody of Dariye achho tumi amar gaaner oparey/Amar sur guli paye charan, ami pai ne tomare…

Goutam Ghosh’s choice of subject is indeed remarkable. Sunil Gangopadhyay’s novel (or shall I say biopic?) on Lalan Fakir’s life, if read and understood, can act as a remedy to the contemporary disease of communal fundamentalism and associated violence from which our country has still not found respite. Structured like a bildungsroman (it may also be read as a kuntsleroman), the film traces Lalan’s journey from a simple village boy to a cultural icon of colonial Bengal. Because films are audio-visual, a lot could be said without the use of dialogues. The biggest flaw of the film is that more is told than shown, although the director’s expertise as a cinematographer shows itself in every single frame. Sticking too close to the written narrative, at 160 minutes the film seems to be testing your patience. Had it been a good 40 minutes shorter, Moner Manush would have been a classic piece of cinema. Sometimes, the film resorts to didacticism: the ‘preachiness’ of the dialogues could have been avoided by a smarter script. For instance, when Lalan comes back to his family as a Fakir, the conservative Hindu mother and his wife face a terrible crisis. They can neither give up on him, nor give up their jaat, for he has been nurtured by a Muslim family. The scene could have been made poignant had less been said; the pathos of the scene is totally marred by the in-your-face dialogues on caste and religion.

I am not too happy with Prasenjit’s performance; but, I do admit, he has tried to give his best. The vocal intonations were quite forced, and the voice-over (the songs) did not quite match with Prasenjit’s original voice. Paoli Dam is average, and looks funny in her first song, where she appears more like a lifeless puppet who dances as some unseen string is maneuvered from somewhere to help her make the moves. Indeed, the acting department is awfully poor. The songs are good, but not always used at the right sequence. The cinematography, as I already mentioned, is brilliant…the verdure green, the blue rivers of Bangladesh are brought to life by the camera that caresses them affectionately.

On the whole, Moner Manush is not bad; good for a one-time watch. But it does not leave any indelible impression as the expectation had been. No matter, how very much the Bengali film industry is raving about it, do not trust them. Or else, you would be disappointed. For, the film has not been able to leave the aftertaste of having truly visited Arshinagar.