Subodh Bhave Second cut

Hello everyone, I am Gayatri Nirmal, and my guest today is very special. Welcome to Pinkvilla, sir. Thank you. So, sir, you are known as the "Biopic King." But today, we are having this session precisely to understand how this young boy in Pune developed a love for acting. When you were in school, did you ever imagine, even remotely, that you would make acting your profession or career? Absolutely not. I had no connection to acting. When I was in school, I was into sports. I used to play gymnastics, Malkhamb. I used to participate in all sports. Perhaps when I was in seventh or eighth grade, there was a drama organization in Pune that used to do plays for children, and they had a workshop during the holidays. So, my parents enrolled me there, thinking I would learn something from the workshop, get to know about drama, and after the workshop, all the children who participated would be made to perform in a play. After a 15-day workshop, since there were many children, they were divided into at least eight to nine plays. In my play, I was given the lead character. But the very next day, they realized that this gentleman absolutely did not know how to act. So, they gave the role to a senior, and only then did I realize that this is not for me, acting is not my forte. So, it's better that I don't act. But I was very interested in drama, so I thought, "Okay, if not acting, there are many other things: backstage, lights, drapery, music." So, for five years after that incident, I used to work backstage. I used to operate the lights, operate the music, and manage the backstage. But I didn't act in plays because I started getting scared that I didn't know how to do it. After that, when I went to college, in FY, there used to be a very big inter-college one-act play competition in Pune, Purushottam Karandak, which has been running in Pune for many years. So, our college also participated in it. I was new to college, so the seniors... we staged two plays at that time. In one of those plays, I had a role with three dialogues, and I was also operating the lights for that play. Okay. So, that was my first time participating in Purushottam, meaning in Purushottam. What is Purushottam? What is this Purushottam competition? How do people do plays? How are they based on ideas? How do they work? I observed all these things very closely. I saw all of them, and I believe that many people who are interested in drama either go to NSD or join the drama departments of many universities to learn acting. So, although I didn't go anywhere to learn acting, I believe that the five years I participated in Purushottam were like a workshop for me. Acting and drama are not timepass; they are things to be done with serious thought and consideration, and they are performed with great seriousness. I participated in Purushottam. Drama came into my life at the perfect time, and I realized at the perfect time that to bring out all the pain, suffering, love, affection, all the things, all the emotions within me, there is no better way than this. There is no better way. That's why I got involved with drama because there's one type of friend who you know is physically present with you, you have fun with them, go out. You tell them many things about your life. And then there's drama, which doesn't have a real face, but still, whatever is going on inside you, whatever churning is happening within you, there's no better friend in your life to bring it out than drama. It doesn't judge you. It doesn't ask you what marks you got in your exam to become an artist. It doesn't ask you your caste, your religion, whether you are poor or rich. It doesn't ask you anything. It accepts you as you are, accepts you, and walks with you. So, I feel that any art promises to stay with you lifelong when it enters your life. So, drama entered my life in that way and, without saying anything, perhaps promised to support me for a lifetime. It made a promise, and it's still with me today. Your parents saw you grow up so much in the industry. A boy who failed in 12th and achieved so much in life. Today, when they see you, what is the feeling? I mean, of course, your mom is there, dad. Yes, yes, they are happy. They don't regret giving you freedom and doing something wrong? To this day, my mother and father have never imposed anything on me. Meaning, they never forced me to do this or not do that. They gave me a lot of freedom, freedom with a lot of love. And I feel that I haven't wasted that freedom. We, today, when I see my work in their eyes, I see happiness, and it feels good that yes, they are happy, they are content, and I love them. If you had to say something to your father today, what would you say? I used to talk the most with my mother at home. Father was in the bank, and he used to get transferred, so he was away for many days. So, I was very attached to my mother. I still am. I would tell my father that, "Baba, there are many things that perhaps I haven't said or done with you yet." It's not that a father's love isn't there. It definitely is. Perhaps one father expresses it, talks to his son. Our relationship isn't tense, but I can't talk as openly with my father as I can with my mother. So, I just want to say that, "Baba, just as much as I talk to my mother, I want to share many things with you too. I wish we could go on a trip together sometime." This creativity we are talking about, do you think for creativity to arise in a person, especially in an actor, is it very important to have tragedy in their life? Because many people say that tragedy, life experiences like heartbreaks, happiness, and all of these things. All these things make you more artistic through your art. How much do you agree with this? It's not necessary. It's not a mandatory thing that you can become an artist only if you have tragedy in your life. I feel that life is a journey that you plan many, many times, how you will live life and how you won't. Yet, some things happen to you at certain ages that change your thoughts. You suddenly change your path. So, art is like that. For art, I don't think... if only sad people come into art, then where will happy people go? So, I don't think there's any such thing. I feel that grasping those emotions, being aware of those emotions, understanding those emotions is the most important thing for an actor. It's not necessary that they have gone through many tragic moments in their life, and after those tragic moments, they become an actor or a director or a writer. Yes, if such moments happen, then their ability to understand them might increase. But when we act, it's not necessary that if I'm acting as a thief, I have to commit theft in real life to understand it. I can understand it without stealing. If a thief steals, or if the police catch that thief and ask them to confess, what they would say, what they would do, understanding that and doing it is acting. It's not necessary that if I have to play the role of a thief, I have to steal from someone's house, or if I have to play the character of a murderer, I have to actually go and murder someone or kill someone. If that's the case, then why would I act? Right? So, I feel this is a professional thing, an art where you once fully understand the character, understand the things around the character, understand their nature, how they behave, how they speak, how they walk. You understand what the writer and director have conveyed. When you perform it, when you present it to the audience, it doesn't feel like it depends on how much tragedy you've gone through in your life or how much suffering you've endured. It depends on how well you understand the character. Whether you do good work or not. It is absolutely not mandatory that to be an artist, you have to endure a lot of suffering in your life or go through tragedy or bear a lot of pain. That's not necessary at all. I think artists have the ability to feel so many emotions and execute them through the screen or through their plays. And that's what makes an artist different from a normal person. Yes. So, does it get heavy at times to feel these many emotions? It used to happen. When we... as we say, we absorb it, but after absorbing it, how do we let it go? Meaning, you have performed. Still, there are many emotions that remain with you. So, you have to detach those emotions from your character from your personal life. If you can't detach, then those character emotions overpower you. And then it affects your personal life. So, when we were new, we didn't know how to detach. How to separate ourselves from it. Sometimes, initially, we don't realize it. Because once you do a serious play, a serious character with a lot of trauma, you get so involved that the character's effect starts impacting you, impacting your personal life. You don't realize how to separate it. You know that what is happening to me now is not mine; it's the character's pain that I'm feeling. But then, after you gain some acting experience or do many characters, you realize that this character is for a limited time. It's not for life. For a while, I have to make people believe that what I'm doing is the truth. And that's the reality of that character. For that, it's like a borrowed life. Like when we rent out our house. After renting out the house, for three years, I assume this house is mine. But on the first of every month, when the rent comes, I realize this house isn't mine. I'm living here, but this house belongs to someone else. So, it's the same with characters. So, I've rented it for a while. If, in that house, say I've rented a house, and the walls are peeling, and the paint is coming off, do I need to worry about it? No, because it's a rented house. The owner will take care of the painting or the walls. I don't need to put pressure on myself. The joy of living in that house is temporary, so it will pass. So, when a character comes to me, and I portray it, I portray it thinking that it has come to me for a while, not for a lifetime. And for a while, I have to connect with it as if we are not separate. Meaning, for the first few years, it doesn't come to you. You don't know how to detach from it. You get so deep into it that its pain starts affecting you. Then, gradually, with practice or after a few years, you realize how to detach. As we say, my character, or my acting, starts when the director says "roll" and ends when they say "cut." And as soon as they say "cut," that character also leaves my mind. The lines, its characteristics, its pain, its happiness, everything leaves my mind. As soon as they say "cut," I come out of it, and I become Subodh Bhave. If I continue to live with it even after "cut," it will be very difficult because all its negatives and positives will overpower me, and then Subodh Bhave will be lost. Today's cinema, so now it has become a bit compartmentalized: commercial storytelling and niche storytelling. Tell me, what is the difference between commercial storytelling and niche storytelling? Perhaps there was a time when there were art films. We used to call them art films. But they were films, they were just films, and they had good stories. So, I never understood why we used to call them art films. Meaning, we used to give them a tag like "this is an art film." So, did we want them not to do well? Any story is a story. How you present it depends on you. For me, every cinema, every play is commercial. It has to do well. If it doesn't do well, then what's the point of doing it? In drama, we also call it experimental theatre. We call it experimental theatre because the actor working in it doesn't get paid. That's why we call it experimental. But you do charge for the play, right? Absolutely. You don't say, "I'm doing this play for free." You don't say, "I'm not taking money for this." Whether you charge ₹50 for the ticket or ₹100 or ₹200, or sometimes there's a hat collection where people put whatever they want. Okay, you keep a hat, and people put money in it. Someone gives ₹20, someone gives ₹50, depending on how they liked the play. But you need money, right? So, as there's a Marathi saying, "Don't cover the pot, hide the art." If you want your play to do well, your cinema to do well, then you are giving it a different tag unnecessarily. In my opinion, everything is commercial. If a writer, a novelist, writes a story, they might say this is an artistic story and this is a commercial story. They would also feel that their book should reach people. Many copies should be printed. Their publisher would also feel that "I published this book, so let it reach as many people as possible so that I get money, so that I can publish another such story later." So, money is needed for everything. Art films need it, and the ones you call commercial need it too. So, why should we categorize them? A story is either a good story or a bad story. Either a good story is presented badly, or a bad story is presented well. I feel that every story is a commercial, professional work. Don't divide it. A story is a story. Truth is truth. And outside of the budget, there is no world. In our homes too, there's a budget. So, similarly, wherever you go, there's a budget. There's nothing in the world without a budget. So, like in the old days, today people shop many times a year, buy clothes, buy shoes, whatever they buy. But when we were young, we used to get clothes only once a year, on Diwali. During Diwali. So, before going shopping, parents would say, "Our Diwali budget is ₹200, so buy as much as you want within ₹200. Not more than ₹200." Or if we go to buy firecrackers, "Our budget is ₹50." So, buy as many firecrackers as you can within ₹50. Even after buying firecrackers for ₹50, we felt that it didn't make any difference to our happiness. So, the joy we got from firecrackers wasn't more from buying ₹500 worth and less from buying ₹50 worth. That never happened. So, there's no connection between budget and its enjoyment. Sometimes it feels like if I get a lot of money, I will buy this, that, that, that. But after buying it, what happens? It ends. It ends. But the hope of buying it in my mind, as long as it's alive, a joy is alive that someday I will buy this. But after buying it, it will end. So, similarly, budget plays a role. But that doesn't mean we can't do things. We can. In technical aspects, there's a lot... stories, their impact, how you present the story. Meaning, if you have a budget of only 2 crore, you can't make a mythological film, no matter how much you want. You can't make a fantasy film, no matter how much you want. Because a budget of 2 crore doesn't allow you to present those stories to people because you don't have the money. Then you have to think, what can I do with 2 crore? I can do something like "Coolie." So, when you have limitations, when you have problems, instead of getting scared of those problems, you should find a way out. If you have a limited budget, it's also a limitation. So, you don't know what to do. Then, should I use extra technology? Should I focus on other things? If you have a limited budget, then I think my story should be so powerful, my characters should be so powerful that people don't notice whether this film has a budget or not. Both have pros and cons. It depends on you. But today, don't you think films have become entirely box office driven? That if a certain type of film does well at the box office, everyone starts following it. Like, if I talk about Hindi cinema, "Animal" did well, and then violence, action, all of that continued. People are not trying to experiment. They are trying to replicate that formula to get box office numbers. Does this happen in Marathi cinema too? Sometimes it does. But I feel that you know...

It should be that I feel that when a subject runs, like Sairat ran. Hmm. Now after Sairat ran, many people started copying Sairat. They won't be successful. Sairat ran for different reasons. But the effort you are making that my film should also run like Sairat, the problem is in this effort itself because you are copying it, you are making Xerox copies of it, which won't run. You have to think of something different, original. You have to create a new story. You have to create a new story with a new thought. Making copies will not achieve anything. The fact that it ran doesn't mean this will also run. And it has never happened like this till date. Meaning, a film ran on a subject and people made another film exactly like it and it also ran. This has not happened. So why are you wasting money on something that is not proven? Exactly, yet people do it. So the proven thing is that you bring a different story. You bring a fresh perception. You bring a fresh story. Only then will your film run. And I have seen Marathi cinema historically too, like even before cinema as a term became accessible to every second person, it was content-driven. Correct, the content was very good, but still, do you feel that in terms of content, it is not as much as the South industry, whether it is Kannada or Malayalam, today it is known as a pan-India industry. You made an effort with Har Har Mahadev to make a pan-India movie. So why have we not reached there yet, or are we reaching? What is the journey? It will happen. How is it that Marathi people don't work? It's not like that. It seems that in the last few years, excellent films have been made in Marathi, for different reasons. Last year, the year before that, some years, films are made. And the value that is there, that value is not just of the cinema, that value is of the language. Why is it said in Maharashtra that if we take Kerala, or Tamil Nadu, or Karnataka, or Andhra, their films run. That's a different matter, but the value of their language in their state or in the minds of their people, due to that value, their films also run. I agree, their businesses also run. Everything that is in their language runs. Film is a small part of it. How much you value your language, everything connected to that language depends on it. Be it cinema or theater, it is just a small part of it. But the most important thing is the transactions happening in that language. Business, everything connected to that language, not just cinema. So you value it then. Meaning, Marathi films don't run in Marathi because Marathi language itself is not valued. That's sad. If Marathi language was valued, Marathi cinema would run. Marathi plays are running. Plays are running. But related to Marathi, now Marathi films are not running. Marathi schools also don't run. It is sad, it is very sad. Marathi books also don't run. So why is this happening? The reason is that Marathi language is not valued. And where is the value not there? The value of Marathi language is not in Gujarat, that's fine. It's not even in Maharashtra. It's not in Uttar Pradesh, fine. But the value of Marathi language, where it should have value, where it is its birthplace, its land of work, the language of that state, its value is not even in that state, so where will it get value? And then everything connected to that language becomes devalued. Cinema is a small part of it. The root cause is education. Root cause is education. Root cause is having an attachment to that language, with that language. Having love, affection for that language, having pride in that language. So if there is no pride in the language, if that language doesn't feel necessary, then I am trying as a Marathi person to make children learn Marathi as much as possible. My children, if they speak Marathi as much as possible, if they are happy speaking Marathi, if they are happy speaking Marathi, then I am wrong. Because you know, then things connected to that language will be devalued. Marathi cinema will reach that point where the value of that language will be there. Then you will say that Marathi cinema will remain limited, not that. It will enter socio-political things. We will not keep Marathi literature at the national level, we will not keep Marathi films at the national level, we will not keep plays at the national level. Every aspect related to Marathi. Was it ever like this that Marathi language was not valued before? Absolutely not. When Chhatrapati Shivaji Maharaj established Swarajya, or after that the Peshwas came, the Peshwas took that dream very far. After that, when the freedom movement started, many people who participated in it, or whoever, whether it was cinema or theater, the pioneers, all of them were Maharashtrians. Marathi. Education, Savitribai Phule. I am saying the same thing, whether it is Babasaheb Ambedkar, or Mahatma Phule, Savitribai Phule, Lokmanya Tilak, those who started the freedom movement. So in all this, the contribution of Marathi people was the most. So if we want to forget that contribution. If we want to forget our roots, then what can anyone do? The most important thing is that as a Maharashtrian, I should have pride in everything related to Maharashtra, its culture, its land, its food, its language, everything that is in life as a Maharashtrian. Today, I see South Indian and Punjabi restaurants because they have pride in their food. Today, wherever I go, I get dosa, uttapam, but I don't get bhakri, I don't get thalipeeth, I don't get sabudana khichdi. Why don't I get it? Because I feel inferior about these dishes. When this changed, I felt that when you live in a region, you should have pride in it. And today it is marketing. You have to market your state, your language, your culture. If you don't do it, who will? Outsiders won't do it. This is not an argument. It seems to me that we are blessed that we live in this country where many languages are spoken. Exactly, many cultures live together here. People with many different kinds of thoughts live in the same country. Perhaps India is the only country in the world that has unity in diversity. Unity and diversity. So how beautiful it is about our country. And I always say that this language debate that is going on now, my point is, why is it going on? In your country, at least 25 languages are spoken, and every language has a beauty. Whether it is Bengali, whether it is Gujarati, whether it is Odia, whether it is Telugu, Tamil, any language. So why is there no option to learn an Indian language in every school in India? You must know the language of your state, because it is your mother tongue, the language of your state. In Maharashtra, Marathi should be compulsory, there is no option. There was a debate on this too. It's madness. Why is there a debate? You should know the language of the state you live in. Period. I agree. If you live in Gujarat, you must know Gujarati. True. If you live in Odisha, you must know Odia. Because if you don't know that language, how will you connect with that state? Knowing Hindi, after knowing Hindi, I will never connect with Maharashtra because Marathi language is in Maharashtra's culture. If I want to connect myself with Maharashtra, I must know Marathi. If I go to live in Uttar Pradesh, I will never say that I will speak in Marathi. Why would I? There, I should know the language of UP, which is Awadhi. If I know it, what a beautiful language it is. If I know it, if I try to speak it, only then will I be able to know UP. If I know Bhojpuri, only then will I be able to know Bihar, recognize it, smell the soil of it. So in Maharashtra, Marathi should be known. Hindi is fine. Well, many people speak Hindi, so it's a means of communication, so Hindi should be known. English should also be known. Because you have to interact with everyone in the world, so English should also be known. But despite these three languages, why are you not taught another Indian language? You should be taught. Options, options should be available. You should have at least six options. Language options should be there. You choose which language you want to learn. You live in Maharashtra. You want to learn Bengali, Gujarati, or Odia, or Kerala, meaning Malayalam. You choose. And there too, in Kerala, there should be an option that you should know at least one Indian language. After knowing the language, you can connect yourself with that region. You can connect with your country. There should be no arguments. Language is for connecting, not for dividing. In Maharashtra, they say that no, no, Marathi. For us, Marathi is an option, not an option. Meaning, will not speak Hindi. Speak in Hindi. The language debate is not about language. Language is about connecting. If language is not valued, then what were people doing when the language existed? They were telling each other, weren't they? Even today, if you want to say something to me and I don't know the language, you tell me, "Have tea, it was good." You don't speak. Why do you need to speak the language again? But if you know that language, you become enriched, you connect with your region, you connect yourself with your region. I am not a Maharashtrian, but I grew up here. I know Marathi. I know it because if you want to live life here, you have to understand the people here. And how will you understand that by understanding their language? Absolutely. So when we spoke at your home, we also talked about the education system, that we don't teach taxation to anyone. Like you said language should be compulsory. We don't teach taxation. They learn it only if you take that as a subject separately in commerce. Whereas it is so important. Every person files taxes. Second, farming, agriculture. Everyone is becoming a creator. Nothing wrong in that. But if everyone does this, who will do our agriculture? Where will food come from? What will we eat? So what do you think about this? Do you think the education system, there should be a definition? Education nowadays is a business. When it comes out of business and becomes education, then all changes will happen. To connect with your language, your region, your country, you won't know anything from books. Until you go there. If you want to learn farming, farming won't be known from books. Until you go to a farm, until you see what that farmer is doing, until you see how much effort he puts in, you won't know. You can order pizza and eat it. Some vegetables come, but to get those vegetables, the farmer who grows them, how much effort he puts in, how much he sacrifices, how dependent he is on nature, you won't know these things from books. You will learn by heart. Small experiences, which as a student, as a student, you get to know. That the food I eat, behind this food, many people have worked hard, so I eat it. Then the food will not be thrown away. When it rains, the first thought in the farmer's mind is, "Oh, it's raining today, so the crop will grow." So you have to have sensitivity towards the people around you. What you can experience. I should know that if I want to open a student account, I should go to the bank, not to a book. If I go to the bank, I will know that there are different counters. Cash is given at this counter, deposits are made at this counter. So if I know that, then I can become a knowledgeable person. This education, you won't know it from books. And all these things we can experience. If industrial is a subject for you, then go to an industry. See what they do. How is something made? How many people think behind it? How many people study it, experiment with it? How much effort do they put in? Where do people go from where? You just have to buy a train ticket and go by train. But how does the behavior of trains in India work? How does signaling work? If there is no excitement for this in students, in teachers, in the education system, then where is that excitement? We read that Newton was sitting. An apple fell from above. Then he thought, then he discovered gravity. If Newton hadn't thought about it. Yes, the apple fell, I ate it. If he didn't have that excitement, then where would gravitational force be known? So in the education system, we are working to kill people's or students' excitement, not keeping it alive. Study, get marks, do CET, become a doctor, become an engineer, become a person. Become a good citizen. Know about the system of your country, understand it. Know about the people who are working. If all this, when I am studying in school, and as a student, if I get to know all this, get knowledge about all of them, about their hard work, then my attitude towards society can change. People who do small jobs also have great value. The people who clean the roads in the morning, many people in our society are there. Our perspective towards them should change. If it is said to you as a student, if you experience that the road in front of your school is being swept in the morning, you will understand that these people are working hard. Then when we litter on the road that has been swept, we get very angry. But until you do this, until you get that experience, you won't understand its importance. For that, there is a saying, it's for the gram. Nowadays everything is for social media. In that pursuit, a person shows what people want to see, not what they should see. The people who are coming into our industry to become actors, nowadays, more than auditions, more than rehearsals, they are focused on how many followers I can get on social media. So they choose fame over craft. How do you see this entire transformation? Social media is necessary today, fine, to convey your message to people. But that is not your whole life. There are many actors who do amazing work but waste most of their time on social media. Making reels, getting likes. Why? I don't know. I have heard many times that nowadays you are cast based on how many followers you have. Yes sir, we talk to so many actors, many people say that I didn't get this only because I didn't have followers. Even though they are talented, very capable. On the other hand, another person who has many followers, who doesn't have talent, who is not required, but they are taken. But has anyone ever calculated this? That I cast someone because they have the most followers. But after casting them, did my film business succeed or not? Who has calculated this till date? And I guarantee that having followers is one thing. But buying tickets for you and going to cinemas is another thing. It's another thing. Because to be a follower, I don't have to pay money. But to go to cinemas, I have to pay money. This is a free thing, isn't it? I just press a button, and they are followed. But if I have to watch your cinema, I have to travel, buy a ticket, sit there. So I have to invest so many hours of my life, buy a ticket, and then follow you. So has anyone calculated this math? That because someone has more followers, they were cast, and what happened then? Business. No one has calculated this. Its business has never... I am also very happy with all these OTT platforms. Because since this OTT platform started, it has caused harm to many things. To films, definitely to films. Yes, because people think, "Oh, it will come in three months, after three months." Now not even three months, after one month. So the loss to films has happened, but the most important thing that OTT has done is that there are so many amazing actors in India, OTT has shown them, given them opportunities. Given them opportunities in good roles. If all these people had come into films, they would have been limited to being the hero's brother, the heroine's brother, or the heroine's third friend. They wouldn't have gotten the opportunity to show their talent. But these web series or all these OTT platforms have given these faces their own face. Today, Pankaj Tripathi, brother, when he used to work in films, used to do small roles, used to play villains, used to play someone else's role. But when he came to OTT, he became a star today. Jaideep Ahlawat became a star. Now think, if OTT didn't exist, where would these people be? OTT has given respect to their art. So I think the boon of OTT is a boon for many actors in India. All those amazing actors got a good platform to establish their talent. The loss to films is a separate matter. But these faces got talent. You always say that the writer should be given the most importance in a film. Which is true. But unfortunately, we don't give them that much importance in terms of monetary and otherwise also in terms of credits. So in a cinema, what do you think drives the narrative of the film, the character or the story? We don't know the story. Hmm. Where do we start the story from? We go towards the story from the character's point of view. So the story, of course. But who shows you the story? The character shows it. So if you can't connect yourself with that character, then where will you see the story? If you can connect yourself with that character, only then will you see its journey through the story. So the story is definitely important, but who is telling that story, that is also important, that is also equally important. Sir, many of your contemporaries have also worked in Hindi cinema, you also did a film, Aiyyaa, after that, did you ever think of doing something here? Why wouldn't I think? My goal was not to work only in Hindi cinema. I want to work, do good work. So wherever I get a good character, wherever I get to work with full respect and dignity, I want to do that. Respect and dignity are more important, I think, for every artist. Or if I am working in Marathi, why should I go to Hindi and do some small role? Why should I? Because I know...

I am a good actor and I can do good work with all of them. So here I am getting to play one character after another. So why would I leave all these and do a small role? Just because it's Sindhi. Absolutely not. I did a Malayalam film. There too, you convinced the director that I can do this. I can do it. Because I wanted to do it. I wanted to work in that language. The character was good. The director is the biggest director in India. I also did a Bengali film. Okay. Because my character was important. I didn't do a Hindi film. There's no reason for that. I just don't have any interest in becoming a hero's brother or a heroine's brother there. I am doing wonderful characters in Marathi. Whether it's a play, a serial, or a film, and I want to act. The language is not important to me, where I am working. The character is important to me. Which character I am playing. So if a good character comes, like in "Aiyya." I did "Sant Tukaram," which was in Hindi. After that, I did the film "History of Itihas," which was released last year, in which I played the main character. It was a low-budget film, but a very wonderful film and it did very well. Despite there being no star in it. But the story was the star, and the story is always the star. After that, I am doing another biopic. Of Baba Neem Koli. Yes. So in that too, I am playing the character of Baba. That is also in Hindi. So I am doing it. You are doing it, but it's a big-budget film, and it's like some character, the hero's brother, the heroine's brother. Brother, you do it, I don't want to. I am very happy in my own language. So when you do these biopics of historical characters, how much psychological impact do they have on you? Because they are very powerful characters who brought this reformation in the country. So what is the psychological impact on you? Bal Gandharva. Perhaps it happened during Bal Gandharva's time because it was my first biopic. And to make a film on Bal Gandharva, it was my idea that it should be done. So perhaps from the first day, I was Bal Gandharva. After that, Nitin Desai came, then our director came, and then the film was made. But from the first day, it was me. So I had to work on it. So I was Bal Gandharva 24 hours a day, and that's how the film was made. If I hadn't been in it, how would the film have been made? Lokmanya was also made, it was Om's dream. Bandkashinath Ghanekar was also made because it was Abhijit's seen dream, that was also made. So the happiness is that they made me a stakeholder in their dream and got me to work. There was never any pressure on me. And the good qualities of those who stay with you after the film ends remain. After Bal Gandharva, the way Bal Gandharva looked at theater, or the way they looked at the audience, or the way their relationship was with their theater, all those good qualities leave some imprint on you. After doing Lokmanya Tilak, the way Lokmanya dedicated his entire life to the country, the way he used everything he knew for the country's independence, the way he raised slogans, the thought that many people in the country would benefit from his ideas, it feels like all these things are etched on you, imprinted on your mind, and your thinking changes a little. It makes a difference. There's no pressure. I mean, now that I'm doing Lokmanya, doing Kashinath Ghanekar, why should I feel pressure? How should I perform? There's pressure because the people who were Lokmanya Tilak or Kashinath Ghanekar, whom people loved so much, when you play their character, you shouldn't make a mistake. Whether you do good work or bad work is a different matter, but the approach shouldn't be wrong. There's a sanctity to it, a purity. That purity shouldn't be spoiled by your work. How should I face the character in the performance? How should I portray him? How should I understand him? How should I perform him? So there is pressure, and there should be. But there was no pressure from the character. Your own film, "Katyar Kaljat Ghusli," at that time, it crossed 40 crores. Yes, whatever it is, it was a big thing, a turning point for the cinema and the industry also, and for you. How did that change your approach towards storytelling or towards direction? Although I don't want a career in direction. Because I didn't want to direct Katyar Kaljat Ghusli either. I wanted a film to be made on it. Okay. That's why I approached many directors, but no one showed interest. And that's how you did it. Then I thought, if I'm so interested and others aren't, why shouldn't I direct it myself? That's why I directed it. Okay. Because I had an intuition that if a film was made on this subject, it would be very wonderful. And you proved it. It got so many awards. So there was a lack of a musical film in our country. There was a lack of a classical-based music film that hadn't come in many years. Perhaps, in my opinion, the last film was "Shankarabharanam," 35 years ago. "Shankarabharanam" was a Telugu film, perhaps a Telugu film. Okay. After that, there were no musical films. I mean, there were many songs in the film. Yes. But there was no pure Indian classical-based music film. And after doing that play, I felt that this is a wonderful subject. It has wonderful drama. It has wonderful characters. So if a film is made on this, it will be very amazing. I used to dream about it. And it happened. And it was made. On a wide scale. Yes, yes, it was made. You also received the director's award for the film. The most important thing for me is what that film did. It gave money to the team, it gave money to the producer, we all got awards. That's secondary. The most important thing that film did was at a time when people said, "Who will watch or listen to Natya Sangeet now? Who will listen to or watch classical music?" Everyone from children to their grandparents watched that film. And I think that film connected grandparents with their grandchildren. It connected them with their grandparents. It connected them with Indian music again. Yes, the film did that. So I am proud of the film because the music that I never understood until now, that music came into my life, and it became a big part of my life, which is classical music. So I feel that even an ignorant person like me, who doesn't understand this music, would want to listen to it. Such power is in our music. There are many people like me who might also want to listen to it, perhaps it hasn't reached them in a good way yet. True. It has reached them. Now, even a child of one and a half years sings beautifully. Anand, Abhishek, they sing. Even before 2015, I was singing. My dream has been fulfilled. So I am happy. You are happy. Rahul Deshpande was also in this film. Yes, Rahul was there. Mahesh was there. So it was his father's play. Grandfather's play. Okay. Rahul Deshpande recently did "O Romeo." Yes, I have to see it. Fantastic character. Or fantastic, he is a very good actor. Very good. I mean, I knew about his music because he is a National Award winner. Correct. But fantastic character. So you love this thing about musical plays? Yes. Where you want... somehow I love music. Indian classical music. I like it very much. It calms me down. And I don't know, there's some connection with it. Although I can't sing, I get a lot of joy listening to it. I would also like to ask you about our Ashok Saraf ji, and Laxmikant Berde ji, and Sachin Pilgaonkar. The trio they used to be, so many films used to come. I have grown up watching those films. Which is your favorite? And what are the learnings that you got from them? You have imbibed from them? Oh, there are many. "Banav Banavi" is at the top. Then "Dhoom Dhadaka." Then many others. All the films Laxmikant Berde did with Mahesh Kothare are my favorites. All the films Sachin ji directed are my favorites. So the equation of those three is very wonderful, and it makes you laugh so much, gives you so much joy, so much happiness, that you can watch it on repeat mode any number of times. I also remember the visuals. It's making me happy right now. The visuals, meaning the scenes, the songs, everything. So what did I learn? I think it's honesty towards one's work. That Ashok Saraf ji also had, Laxmikant ji also had, Sachin ji also had, and it will always be there. Ashok ji's will also be there. The honesty, the faith in their work, and the energy with which they worked, the honesty with which they worked. One most important thing, which we perhaps forget in our lives. Innocence. That innocence should remain alive. That innocence was in all their work. So I think that's why when you watch their work, you laugh like a child, you cry like a child, you become happy like a child. Because that innocence is in their work, and they have preserved it. Dada Kondke. What do you have to say about him? He is a pioneer in this. I was a big-time fan of Dada Kondke. Although I never met him, never got a chance to meet him, I have seen all his films. I have seen them too. Yes. And I can watch them on repeat mode any number of times. I mean, he had his own unique school, and no one else could enter that school. And who would have thought, nowadays heroes are so glamorized. Who would have thought that a short shot, a cap, and his shirt, a common man, yes, yes, with a belly, with a belly. And what fantastic songs. Yes, what wonderful songs Dada had. I mean, I think Dada should have been here today. We miss him a lot. He had a wonderful connection with the audience, which perhaps we are missing today. My father still watches Dada Kondke's movies on cable channels every Sunday. My father watches every Sunday. Yes. Lovely. No, no, he was wonderful, Dada. We miss him a lot. Is there any learning that you think as an industry we should take from probably Hollywood or they could take from us? I think that a subject. See, I love fairy tales. So any Marvel film, or DC film, or any Disney film, I get lost in it. So the honesty with which they create a whole world in front of you, that should be learned from them. Don't you think it's fake? You don't think so. You think that yes, Marvel characters, be it Iron Man or Thor, the conviction is amazing. So that conviction is something to be learned. I think we should also create something. Yes, that conviction is very important. That conviction should be there. Because this universe, like in Hindi films, there's a whole universe of "Madak" film, Yash Raj's whole universe of "War." I think in Marathi cinema, we should create a universe. Yes, yes, there should be. Because for that, the most important thing is that you believe in what you are bringing in front of people. Right? So with that same conviction, Shekhar Kapoor made the film "Mr. India." Yes. We were in school. We watched it so many times. Even today, I think if I had a watch that could make me disappear by pressing it, I wonder what I would do. So what amazing conviction Shekhar ji had, and what an amazing film he made, "Mr. India." After that, we forgot to make such films. After that, not a single fairy tale has been made in India till today. You release a film. We forgot to make fairy tales. We forgot to show people dreams, for which entertainment films were known. And even today, Bollywood makes Cinderella. We still make them. Yes, even today, the next Marvel film will come in December. So even today, it lives with that same conviction. Perhaps we are falling short in conviction. Or Moghambo was also in that film. Moghambo. Mahesh Kothare ji worked with great conviction. He did films with Laxmikant ji. "Thartharaat." Yes, "Thartharaat." So we went to the theater and watched all those films. And we used to think that when the red color comes, Laxmikant ji's power will increase. So what conviction it was, and we used to think that he was trapped in a bottle, how did he become big? So it was made with that conviction. Mahesh Kothare ji had great conviction. We are missing that conviction in the Marathi industry today. Sometimes, when a person becomes too clever, troubles increase. We think. We are forgetting the small, simple jokes that actually bring a smile to the face. We are forgetting them. We are forgetting them. We are forgetting to bring smiles to people's faces. We still remember Tatya Bichu. We still remember Dilip Prabhakar sahib was in it, but with his voice, he brought that character to life. Even today, it feels like he will come. 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Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan, Bhagwan,