Thursday, February 19, 2026
The Terminal of Eternity
Thursday, February 12, 2026
“The Editor Who Wrote the Plot — and Quietly Scripted My Beginning.”
Saraswati’s Evening Lamp — and the Secret Apprenticeship of a Nephew
When my uncle, Nishith Roy, took over the editorship of Saraswati in the late 1970s, he inherited not merely a magazine but a century of expectation. Founded in Allahabad in 1900, Saraswati had shaped modern Hindi literature. By the time he assumed charge, however, the literary climate had changed. The glory years were past; finances were strained; readership patterns were shifting.
Yet he did not treat it as a fading relic. He treated it as a living responsibility.
He believed that even in twilight, a lamp must burn steadily.
The Administrator Who Observed Humanity
Before he was an editor, he was a Deputy Magistrate — a role that exposed him daily to the theatre of human nature.
He encountered:
- Land disputes older than the litigants themselves
- Respectable men who lied politely
- Petty criminals who philosophised
- Shady characters who mistook cunning for intelligence
These encounters did not remain confined to government files. They quietly transformed into literature.
The celebrated series “Dipti ki Chitthi” became one of the distinctive features of his tenure. Structured as letters, it carried administrative realism wrapped in personal reflection. Through Dipti’s voice, readers glimpsed the loneliness of authority, the ethical dilemmas of governance, and the subtle humour that emerges when power meets absurdity.
The letters were neither sensational nor sentimental. They were observant. Balanced. Humane.
The Detective Before the Editor
Even before taking the reins of Saraswati, my uncle had been writing detective fiction.
His sleuth, Man Singh, was unmistakably inspired by the intellectual sobriety of Byomkesh Bakshi — analytical, restrained, psychologically perceptive. Yet the structure of the plots bore the elegance of Agatha Christie: carefully placed clues, closed circles of suspects, and climactic revelations grounded in logic.
And where did this cerebral detective operate from?
Our ancestral house —
4, Lowther Road, Allahabad.
The quiet colonial bungalow became fictional headquarters. Verandahs turned into planning chambers; drawing rooms hosted interrogations. Alongside Man Singh stood Dhunayee, his loyal assistant — practical, grounded, occasionally bemused but essential to the detective’s success.
For us, the boundary between fiction and domestic life blurred delightfully. One half expected a mysterious visitor to knock at odd hours.
The Literary Ambush
Then came the episode that, in hindsight, feels like both mischief and mentorship.
After 1978, a few articles appeared in Saraswati under my name.
The minor technical issue was that I had not written them.
He had.
When I raised a hesitant objection, he brushed it aside with the composure of a magistrate dismissing a weak appeal. His logic seemed unassailable:
Now that your name has appeared in print, you must grow worthy of it.
It was the most elegant literary trap I have ever encountered.
Looking back, I realize he was not misusing my name; he was investing in it. Once one’s name is in a serious literary journal, one feels accountable. That quiet pressure perhaps nudged me toward eventually writing my own books.
If I became an author, the seed may well have been planted by that playful forgery.
From Bench to Bar — The Strategist Revealed
In 2002, he spent a month with us in Bhopal. Those evenings became informal seminars. It was then that he narrated another remarkable chapter of his life.
After resigning from judicial service, he had practiced as a lawyer in the Allahabad High Court.
In one significant case, his opponent was the formidable Siddharth Shankar Roy — distinguished lawyer and statesman, known for his command over argument.
My uncle described how he had patiently constructed his reasoning, leading the argument step by step into a position from which retreat required concession. It was not aggression; it was architecture.
After the exchange, Siddharth Shankar Roy reportedly remarked in lighter vein:
“You must be a Bengali to trap me like that.”
He narrated this not with pride, but with a soft, amused smile.
It was the same smile, I suspect, with which he had once placed my name beneath his articles.
Strategy, in his hands, was always subtle.
The Editor as Custodian
During his stewardship, Saraswati may not have regained its former circulation, but it retained dignity. He resisted dilution. He upheld literary seriousness. He infused the magazine with realism, intellectual detective fiction, and reflective prose.
When the magazine eventually ceased publication in 1980 due to financial difficulties, it did so with grace, not surrender.
A Legacy Beyond Pages
Looking back, I see a remarkable continuity:
- As Deputy Magistrate, he understood human motives.
- As Lawyer, he mastered argument.
- As Writer, he shaped narrative.
- As Editor, he protected tradition.
- As Uncle, he engineered my reluctant initiation into authorship.
Some legacies are measured in awards or circulation figures. His was measured in influence — quiet, steady, transformative.
And somewhere, in memory, I still see 4, Lowther Road:
Man Singh thinking deeply, Dhunayee waiting attentively, Dipti’s next letter arriving — and my uncle, pen in hand, smiling at yet another carefully constructed plot.
In preserving Saraswati during its twilight, he ensured that its final glow was neither dim nor desperate.
It was dignified.
Like the man himself.
Note:
A Note on Saraswati Magazine
Saraswati was the first significant modern Hindi literary monthly, launched in January 1900 from Allahabad (now Prayagraj) by the Indian Press under Chintamani Ghosh. It soon became the most influential Hindi journal of the early twentieth century.
Its golden period began under the editorship of Mahavir Prasad Dwivedi (1903–1920), a phase often referred to as the Dwivedi Yug in Hindi literature. During this era, Saraswati played a decisive role in standardizing Khari Boli Hindi prose, promoting literary discipline, and encouraging socially conscious writing.
Many of the most celebrated Hindi writers either contributed to or were nurtured by Saraswati, including:
Maithili Sharan Gupt
Premchand
Suryakant Tripathi ‘Nirala’
Jaishankar Prasad
Mahadevi Verma
Ramdhari Singh ‘Dinkar’
Subhadra Kumari Chauhan
Through poetry, essays, fiction, and literary criticism, Saraswati shaped modern Hindi literature and became a cultural institution rather than merely a magazine. Its influence extended beyond literature into social reform, nationalism, and linguistic development.
For decades, to be published in Saraswati was not merely an achievement — it was a recognition of literary legitimacy.
Friday, February 06, 2026
The Great Kolkata Cash Carousel
Saturday, January 31, 2026
From Farah's Exile Chic to Iran's Echo Revolt: The Tailor Who Stitched a Queen's Last Stand Spills All in Our Trastevere Tell-All!"
Friday, January 23, 2026
The Brass Lamp of Bagha Beach
Saturday, January 17, 2026
Between two lives
Friday, January 09, 2026
Sanghamitra: Daughter of the Bodhi Tree
Sanghamitrā: Daughter of the Bodhi Tree
The palace gardens of Pāṭaliputra rustled with birdsong. Young Sanghamitrā often slipped away from her attendants to sit beneath a wide peepal tree, tracing her fingers across its bark. She would whisper to the leaves, “Why do you give shade without asking anything in return?” Nature answered her in silence, and she learned its lesson of patience.
But the palace no longer rang with laughter. The Kalinga war had ended, leaving behind not triumph but ashes. Emperor Aśoka, once called Chandashoka—fierce Aśoka—walked the halls with restless eyes.
One evening Sanghamitrā found him by the lotus pond, his sword rusting at his side.
“Father,” she asked softly, “why do you no longer dine with us? Why do you stare so at the ground?”
Aśoka’s voice was hollow.
“Child, I have seen too much blood. The cries of mothers and children follow me even in sleep. What is an empire worth, if it is built on suffering?”
“Then let the empire be built on healing,” Sanghamitrā said, her young face glowing with conviction. “Like the trees heal with their shade. Teach the people another way.”
Aśoka looked at her, startled at the wisdom in her words. “Perhaps the Buddha’s path of Dharma is the only way left for me,” he whispered.
Years later, Sanghamitrā watched her elder brother Mahinda depart for Sri Lanka to spread the Buddha’s teaching. She too felt a stirring, as though the island called her name. One evening she approached her father.
“Father, if Mahinda can carry the message of the Buddha, so can I. But I wish to plant not just words—a living symbol.”
Aśoka raised his brows. “You mean the Bodhi tree, the very tree under which the Buddha awakened?”
“Yes,” she said, her eyes bright. “A branch from that tree. If it thrives in Lanka’s soil, the people will know that Dharma cannot be uprooted.”
The voyage began under a clear sky. The Bodhi sapling, wrapped in silk and earth, was placed at the center of the ship as if it were a king. Sanghamitrā, now a nun in saffron robes, sailed with eleven companions.
But the sea turned dark. Storm winds rose, waves crashed like walls of black glass. Sailors clung to the mast, crying out in fear.
“The sea spirits are angry—we will sink!” one shouted.
Sanghamitrā stood firm, her hands on the Bodhi sapling. “If this tree lives, the Dharma will live. Fear not. Even the storm must bow to truth.”
She began to chant verses of the Buddha. Her voice, steady against thunder, calmed the hearts around her. By dawn, the storm had passed, leaving the sea a silver mirror.
At Anuradhapura, King Devanampiya Tissa and his queen awaited her arrival. Drums rolled as the Bodhi sapling was carried ashore. The queen clasped Sanghamitrā’s hand.
“From today,” she said, “you are my sister.”
But not all were pleased. Somadeva, the Brahmin priest of the court, whispered to the king, “Do not let a foreign woman rule your soul. She will steal your throne of faith.”
A tribal chief named Kurung, famed for his “mystical powers,” joined in. “Our spirits bow to no foreign tree,” he sneered, shaking a talisman of bones.
Yet the queen stood resolute. “This woman brings no weapons, only service. Let us judge her by deeds, not fear.”
Sanghamitrā did not answer with sermons. She and her nuns tended to the sick, washed the wounds of beggars, and fed hungry children. Word spread: The lady in saffron heals without asking for gold. She serves without pride.
One day the king, disguised, went among his people. He saw Sanghamitrā kneeling by a leper, washing his sores with her bare hands.
Returning to the palace, he told the queen, “I saw no goddess today, only a woman who chose to be less than all, so that all may rise. Her soul is selfless.”
When the Bodhi tree was finally planted at Anuradhapura, Somadeva scoffed, “It will wither.”
But the sapling grew, its leaves rustling like whispered prayers. Even Kurung, the tribal chief, bowed at its roots.
Thus Sanghamitrā was no longer just Aśoka’s daughter. She became the Mother of the Bhikkhunī Order in Lanka, remembered for planting both a tree and a way of life that gave shade to generations.
And under its branches, people would tell their children: “Once, a woman crossed the sea, carrying a tree in her heart. That is why we live in Dharma’s shade today.”
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Footnote
Sanghamitra was the daughter of Emperor Ashoka and Queen Devi, renowned for her role in spreading Buddhism to Sri Lanka in the 3rd century BCE.
Early Life
Born around 282 BCE in Vidisha, she married briefly before renouncing worldly life to become a Buddhist nun, renamed Ayapali. Her brother Mahinda shared her commitment to Buddhism.
Mission to Sri Lanka
In 252 BCE, at King Devanampiya Tissa's request, Ashoka sent Sanghamitra with a Bodhi tree sapling, which she planted in Anuradhapura. She converted royal women, established a nunnery, and trained nuns.
Legacy
Sanghamitra dedicated her life to proselytizing among women, dying around 203 BCE; the Sri Lankan king honored her with personal funeral rites. The Bodhi tree remains a sacred site.
