आज जुन २ २०१८, राज कपूर यांचा तिसावा स्मृतिदिन
आयझेया बर्लिन (Isaiah Berlin), जे माझे आवडते विचारवंत आणि लेखक आहेत, यांचा उल्लेख या ब्लॉगबर ४-५ वेळा तरी झाला आहे.
बर्लिन आपल्या डिसेंबर २८ १९६१च्या पत्रात ते पंडित नेहरूंबद्दल काय लिहतात पहा.
राज कपूर यांच्या आवरा (Awaara), १९५१ बद्दल लिहतायत बर्लिन... त्यांनी पहिला तरी होता का आवरा ? मग का म्हणतायत ते त्याला third-rate?....
आवारा हूँ ('Awaara Hoon' ) बद्दल विकिपीडिया लिहत:
नर्गिस आणि राज कपूर , यु एस एस आर , १९५४
आयझेया बर्लिन (Isaiah Berlin), जे माझे आवडते विचारवंत आणि लेखक आहेत, यांचा उल्लेख या ब्लॉगबर ४-५ वेळा तरी झाला आहे.
बर्लिन आपल्या डिसेंबर २८ १९६१च्या पत्रात ते पंडित नेहरूंबद्दल काय लिहतात पहा.
"Meanwhile, I have been to India – they are very enthusiastic
and half-baked and exhausting and Nehru is extraordinary. He knows perfectly
well what he is doing: he knows that he applies a double morality, and is not
the least ashamed of it; he knows that he is travelling with the Africans and
the Asiatics, that Russia is a fellow-traveller, and he thinks on the whole
that the West is out. He would like to go more gently than the Chinese, with
less massacre, and thinks that his 400 million Indians – a large, soft,
pacific, inefficient, heavy mass – will as always absorb all the foreign
poisons and work out its own salvation more painlessly, if more chaotically,
than the more ruthless and disciplined militarised nations to the East and West
of him.
He is tremendously vain, and the fact that the Russians
broke through the police cordon at Tashkent and swarmed round him and showed
genuine warmth of feeling moved him profoundly, and he has been a friend of the
Russians ever since; he similarly adores the Japanese, who showed similar
feeling; as for the English, his whole political outlook – the playing by ear,
the occasional unscrupulousness, the empiricism, the disdainful reference to
Marxism as interesting in the nineteenth century but obviously too crude for us
today – all that is very England-derived. He is touchy, he is self-conscious,
and like everyone else in the world he wants recognition. There is no doubt
that Hegel had the profoundest insight of anyone when he realised [that] what
people want more than anything else in the world is to be recognised – whether
they are individuals or nations or classes – and that all aggression derives
from a wound to that particular craving. When Nehru began speaking of his
surprise that some third-rate Indian film had had a wild success in Moscow,
where everybody was singing the tunes, his face glowed more than at any other
point in our long interview; when the Indians at my conference were told that
the Russians esteemed Tagore as one of the greatest poets in the world, that a
medal was struck in his honour, and four stamps, and that 60,000 schoolchildren
etc., they were far better pleased than by any other single thing which had
been said.
The Indians want to be treated as a new exotic culture,
whose poets are the best in the world, whose novelists outshine Proust, people
who dazzle if they are looked up to, and the whole British connection therefore
– and in a sense too much about them is known, they have not been behind a wall
like China or Japan or Central Asia, it is a nuisance to them – they would like
to start life again.
It is extraordinary to me that anyone should be surprised
about Goa (I say, suddenly changing the subject). The thought that Nehru or
anyone in Asia believes in rules or principles, even on the ground of
expediency, because it is a labour-saving device and likely to produce
favourable conditions for development at a lesser price than power politics,
must be off his head. Nehru does not seem to me to have the slightest respect
for the United Nations, but looks on it as I find myself unconsciously looking
at it, as an instrument registering the shifts in the balance of power, and not
an entity possessing some kind of deliberative or executive character of its
own. Nehru is infinitely sensitive to public opinion, but the public opinion
that he recognises is in the first place that of India itself, then Asia, then
Africa, then the Iron Curtain countries, and the West hardly at all. Naturally,
since America is powerful, it must be kept in with, and he greatly enjoys his
encounters with the West – he likes them individually, he is intrigued by them,
adores flirting with handsome Western ladies like a Samson who practises
brinkmanship with a number of formidable Delilahs, and he loves Western
company. Something like Roosevelt – a man who has betrayed his class and has
become a popular idol – he delights in his own virtuosity, and has before his
eyes constantly the fate of the Kuomintang – an ossified nationalist party
which rotted away until it fell before Communism. Hence the extraordinary
position of Menon, whom he keeps by his side, not only, I think, because he is
tied to him by sentimental bonds, but also in order to prevent himself from
selling out or appearing to sell out to comfort, appeasement, respectability, a
cosy semi-capitalist regime which, he perfectly realises, means stagnation and
ultimately collapse and defeat. At any rate, that is my reading of his complex
and peculiar character...."
('Building: Letters 1960-1975')
('Building: Letters 1960-1975')
मला एक गोष्ट आवडली नाही : ... "... some third-rate Indian film had had a wild success in Moscow,
where everybody was singing the tunes..."
आवारा हूँ ('Awaara Hoon' ) बद्दल विकिपीडिया लिहत:
“The song was written in the Urdu language by lyricist Shailendra
and sung by Mukesh. "Awaara Hoon" immediately struck "a chord in
audiences from various classes and backgrounds all over India and beyond: in
China, in the Soviet Union, in the Middle East." In China, "both the
song and film were said to be Chairman Mao's favourites." In a May 2013
BBC poll, the song was rated the second-greatest Bollywood song of all time.”
सौजन्य : युट्यूब
