Wednesday, March 18, 2026
Furry at Farakka
Saturday, March 14, 2026
The Ghost Who Wouldn't Leave JK alone
The Ghost Who Wouldn’t Leave JK Alone
As usual our round of golf ended not at the 18th hole but at the tea table. Golf, in our group, is merely an excuse for conversation. The real game begins after the scorecards are forgotten.
That morning JK was in great form. Once he starts narrating stories of his youth, we all become silent spectators. His life, according to him, had been a combination of adventure, romance and narrow escapes — mostly involving ladies and occasionally angry husbands.
“Arrey Roy saab,” he said, leaning back in the chair with theatrical style, “those days in the Middle East were something else. Kabul, Istanbul, Karachi… everywhere life was full of… how to say… possibilities.”
MS laughed. “Possibilities or liabilities?”
JK ignored him and continued.
“In Istanbul,” he said proudly, “there was a Turkish lady who used to teach me local customs.”
“Customs?” I asked. “Or chemistry?”
Everyone burst out laughing.
Encouraged by the response, JK moved to his Kabul story.
“Kabul was different,” he said, lowering his voice slightly. “I was staying in a big haveli as a guest of a trader. Old type house… thick walls, wooden doors, inner courtyard… the works.”
“Sounds like the beginning of a ghost story,” I said.
“Wait, wait,” JK waved his hand dramatically. “Ghost comes later.”
He explained that the trader’s family lived there — brothers, children, servants and one particularly attractive sister-in-law.
MS raised his eyebrows. “Now the plot is thickening.”
JK .continued with a grin.
“One night,” he said, “after dinner everybody went to sleep. But some of us had… unfinished discussions.”
“Ah!” I said. “Diplomatic negotiations.”
“Exactly,” JK nodded solemnly.
He described how late at night he quietly slipped out of the lady’s room to return to his own.
“Suddenly,” he said, “I heard footsteps in the corridor.”
“Probably her husband,” MS suggested helpfully.
“That is exactly what I feared!” JK replied dramatically.
In panic he pushed open the nearest door and slipped inside.
The room was bolted from inside but apparently unused. Moonlight was coming through a window, casting long shadows across the floor.
“It was completely silent,” JK said. “Only my heartbeat was making noise.”
“To be fair,” I said, “after such adventures anyone’s heartbeat would be loud.”
Ignoring my comment, JK continued.
“In the middle of the room there was a table with a drawer. I thought maybe I should sit quietly till the footsteps pass.”
“Why open the drawer then?” MS asked.
“That is human curiosity,” JK said defensively.
So he pulled the drawer open.
“And then,” he said, lowering his voice further, “I suddenly felt someone standing behind me.”
We all leaned forward.
“I turned around quickly.”
“Was it the husband?” MS asked.
“No one.”
“Servant?”
“No one.”
“Then?”
JK paused for effect.
“I could still feel someone standing right behind me… breathing almost on my neck.”
A small silence fell over the table.
I asked quietly, “What did you do?”
“I ran,” JK said simply.
Everyone laughed.
“No, no, seriously,” he insisted. “I rushed out and ran down the corridor to my room. But the strange thing was… the feeling remained.”
“Feeling of guilt?” I suggested.
“Not guilt,” JK said. “Presence.”
He said it felt as if someone invisible had followed him.
“Like Fevicol,” MS said. “Strong adhesive.”
“Exactly!” JK agreed. “Sticking like gum.”
He closed the door of his room and switched on the light.
“The feeling was still there,” he said.
So he walked to the mirror.
“I looked carefully behind me.”
Nothing.
“Of course,” I said, “ghosts don’t have bodies.”
“That is what I realised later,” JK replied seriously.
“But at that moment I was terrified.”
“What did you do then?” MS asked.
JK said he picked up the only weapon available — a hairbrush lying on the dressing table.
“You fought the ghost with a hairbrush?” I asked.
“What else to do?” JK said defensively. “One must use available resources.”
He demonstrated how he started brushing vigorously around his shoulders and back.
“Shoo! Shoo!” he said, reenacting the scene.
Our entire table burst into laughter.
“So finally what happened?” I asked.
“Eventually,” JK said, “I lay down on the bed fully alert. After some time the strange feeling disappeared.”
MS shook his head.
“Jaggi, that was not a ghost.”
“Then what?”
“Your conscience,” MS said.
I added, “Or perhaps the spirit of the haveli protesting against your midnight diplomacy.”
JK protested loudly.
“No, no, it was definitely a ghost!”
We finished our tea still laughing.
But while driving back home I reflected on JK's story. Old havelis, moonlit rooms and guilty minds can produce many sensations. Whether it was a ghost, imagination, or simply the fear of being caught by an angry Afghan husband — only JK knows the truth.
But one thing is certain.
That night in Kabul, if there really was a ghost in that haveli, it must have been thoroughly confused — watching a terrified young man trying to chase it away with a hairbrush. đģ
Thursday, March 12, 2026
When One Chair Falls Silent:
Sunday, March 08, 2026
āĻেāĻ āϏাāĻĢāϞ্āϝ āĻŽাāĻĒে āĻাāĻাāϝ়, āĻেāĻ āĻŽাāĻĒে āĻŽাāύুāώেāϰ āĻšাāϏিāϤে।
āĻেāĻ āϏাāĻĢāϞ্āϝ āĻŽাāĻĒে āĻাāĻাāϝ়, āĻেāĻ āĻŽাāĻĒে āĻŽাāύুāώেāϰ āĻšাāϏিāϤে।
āϰāĻŦিāĻŦাāϰেāϰ āĻĻুāĻĒুāϰāĻুāϞো āϏাāϧাāϰāĻŖāϤ āĻāĻāĻু āĻļাāύ্āϤ āĻšāϝ়।
āĻļāĻšāϰেāϰ āĻোāϞাāĻšāϞ āϝেāύ āĻিāĻুāĻা āĻĨেāĻŽে āĻĨাāĻে, āĻāϰ āĻŽাāύুāώেāϰ āĻŽāύāĻ āϤāĻāύ āύিāĻেāϰ āĻেāϤāϰেāϰ āĻĻিāĻে āϤাāĻাāύোāϰ āϏāĻŽāϝ় āĻĒাāϝ়।
āĻļুāĻেāύ্āĻĻু āϏেāĻĻিāύāĻ āĻŦাāϰাāύ্āĻĻাāϝ় āĻŦāϏে āĻিāϞ। āĻ āĻŦāϏāϰ āύেāĻāϝ়াāϰ āĻĒāϰ āϤাāϰ āĻীāĻŦāύāĻা āĻ āύেāĻāĻাāĻ āϏāϰāϞ āĻšāϝ়ে āĻেāĻে। āϏংāϏাāϰ āĻাāϞাāύোāϰ āĻŽāϤো āϝāĻĨেāώ্āĻ āĻাāĻা āĻāĻে, āĻāϰ āĻুāĻŦ āĻŦেāĻļি āĻাāĻšিāĻĻাāĻ āύেāĻ। āϤাāĻ āĻŦāĻšুāĻĻিāύ āϧāϰেāĻ āϏে āĻāĻāĻা āĻ āĻ্āϝাāϏ āϤৈāϰি āĻāϰেāĻে—āĻĒ্āϰāϤি āĻŽাāϏে āĻিāĻু āĻাāĻা āĻāϞাāĻĻা āĻāϰে āϰাāĻে, āϝাāĻĻেāϰ āϏāϤ্āϝিāĻ āĻĒ্āϰāϝ়োāĻāύ āϤাāĻĻেāϰ āϏাāĻšাāϝ্āϝ āĻāϰাāϰ āĻāύ্āϝ।
āϤাāϰ āĻŦāύ্āϧু āĻāĻŽāϞ āĻāĻ্āϰāĻŦāϰ্āϤী āϝāĻāύ āĻĒুāϰুāϞিāϝ়াāϰ āĻ āύুāϰ্āĻŦāϰ āĻāĻŽিāϤে āĻাāĻ āϞাāĻিāϝ়ে āĻāĻĄ়ে āϤুāϞāĻিāϞ, āϤāĻāύ āĻĨেāĻেāĻ āĻļুāĻেāύ্āĻĻু āϤাāĻে āϏাāĻšাāϝ্āϝ āĻāϰāϤ। āĻāϰ্āĻĒোāϰেāĻ āϏংāϏ্āĻĨাāĻুāϞোāϰ āĻাāĻে āĻিāϝ়ে, āĻĒāϰিāĻিāϤāĻĻেāϰ āϏāĻ্āĻে āĻāĻĨা āĻŦāϞে, āĻāĻāύāĻ āύিāĻেāϰ āĻĒāĻেāĻ āĻĨেāĻেāĻ—āϝেāĻাāĻŦে āĻĒাāϰāϤ āϏাāĻšাāϝ্āϝ āĻāϰāϤ।
āĻāĻŽāϞেāϰ āĻšāĻ াā§ āĻŽৃāϤ্āϝুāϰ āĻĒāϰ āĻ
āύেāĻেāĻ āĻেāĻŦেāĻিāϞ āĻāĻ āĻāĻĻ্āϝোāĻ āĻšāϝ়āϤো āĻĨেāĻŽে āϝাāĻŦে।
āĻিāύ্āϤু āϤা āĻšāϝ়āύি।
āϏেāĻ āĻĻাāϝ়িāϤ্āĻŦ āϤুāϞে āύিāϝ়েāĻে Joyoti।
Joyoti āĻļāĻšāϰেāϰ āĻŽেāϝ়ে। āĻাāĻāϞে āϏে āĻ āύ্āϝāϰāĻāĻŽ āĻীāĻŦāύ āĻŦেāĻে āύিāϤে āĻĒাāϰāϤ। āĻিāύ্āϤু āϏে āĻĨেāĻে āĻেāĻে āĻĒুāϰুāϞিāϝ়াāϰ āĻŽাāĻিāϤে, āϏাঁāĻāϤাāϞ āĻ্āϰাāĻŽāĻুāϞোāϰ āĻŽাāĻāĻাāύে। Bhalopahar-āĻ āĻāĻāĻি āĻোāĻ্āĻ āĻĒ্āϰাāĻĨāĻŽিāĻ āϏ্āĻুāϞ āĻāϞāĻে—āĻāϰিāĻŦ āϏাঁāĻāϤাāϞ āĻļিāĻļুāĻĻেāϰ āĻāύ্āϝ। āϏেāĻ āϏ্āĻুāϞāĻাāĻে āĻŦাঁāĻিāϝ়ে āϰাāĻাāϰ āĻāύ্āϝ Joyoti āϝেāύ āύিāĻেāϰ āĻীāĻŦāύāĻাāĻ āĻā§āϏāϰ্āĻ āĻāϰেāĻে।
āϏে āĻŦিāϝ়ে āĻāϰেāύি।
āύিāĻেāϰ āĻāύ্āϝ āĻāϞাāĻĻা āĻোāύāĻ āĻāĻŦিāώ্āϝāϤেāϰ āĻĒāϰিāĻāϞ্āĻĒāύাāĻ āĻāϰেāύি।
āϏāĻাāϞāĻŦেāϞা āϏ্āĻুāϞ, āĻŦাāĻ্āĻাāĻĻেāϰ āĻĒāĻĄ়াāύো, āϤাāĻĻেāϰ āĻĻেāĻাāĻļোāύা—āĻāĻāύāĻ āĻ
āϏুāϏ্āĻĨ āĻšāϞে āĻĒ্āϰাāĻĨāĻŽিāĻ āĻিāĻিā§āϏাāϰ āĻŦ্āϝāĻŦāϏ্āĻĨা—āϏāĻŦāĻিāĻুāϤেāĻ Joyoti āύিāĻে āĻāĻĄ়িāϝ়ে āĻĨাāĻে।
āĻļুāĻেāύ্āĻĻু āϝāĻāύāĻ Bhalopahar-āĻ āϝাāϝ়, āϤাāϰ āĻŽāύে āĻšāϝ় āĻāĻ āĻŽেāϝ়েāĻাāϰ āĻিāϤāϰে āĻāĻ āĻ
āĻĻ্āĻুāϤ āĻļāĻ্āϤি āĻāĻে—āύিঃāĻļāĻŦ্āĻĻ, āĻিāύ্āϤু āĻāĻীāϰ।
āĻļāĻšāϰেāϰ āĻāϤ āĻļিāĻ্āώিāϤ āĻŽাāύুāώāĻĻেāϰ āĻŽাāĻেāĻ āĻāĻŽāύ āύিāĻŦেāĻĻāύ āĻুāĻŦ āĻāĻŽāĻ āĻĻেāĻা āϝাāϝ়।
āϏেāĻ āϰāĻŦিāĻŦাāϰ āĻĻুāĻĒুāϰেāĻ āĻĢোāύāĻা āĻāϞ।
āĻāĻĒাāĻļে āϤাāϰ āĻাāĻāĻি। āĻুāĻŦ āĻāύāύ্āĻĻেāϰ āϏāĻ্āĻে āĻাāύাāϞ—āϏে āĻŽুāĻŽ্āĻŦাāĻ āĻāϞে āϝাāĻ্āĻে। āύāϤুāύ āĻাāĻāϰি, āύāϤুāύ āĻীāĻŦāύ। āĻāϰ āĻāĻāĻি āύāϤুāύ āĻĢ্āϞ্āϝাāĻ—āĻĻাāĻŽ āĻāϝ়েāĻ āĻোāĻি āĻাāĻা।
āĻļুāĻেāύ্āĻĻু āϤাāĻে āĻ
āĻিāύāύ্āĻĻāύ āĻাāύাāϞ।
āĻĢোāύ āĻেāĻে āĻেāϞ।
āϤাāϰāĻĒāϰ āĻিāĻুāĻ্āώāĻŖ āϏে āĻুāĻĒ āĻāϰে āĻŦāϏে āϰāĻāϞ।
āĻŽāύেāϰ āĻেāϤāϰ āϝেāύ āĻĻুāĻো āĻāĻŦি āĻĒাāĻļাāĻĒাāĻļি āĻেāϏে āĻāĻ āϞ।
āĻāĻāĻĻিāĻে Joyoti—
āĻĒুāϰুāϞিāϝ়াāϰ āĻļুāĻāύো āĻŽাāĻিāϤে āĻĻাঁāĻĄ়িāϝ়ে āĻĨাāĻা āĻāĻ āĻŽেāϝ়ে, āϝে āύিāĻেāϰ āĻীāĻŦāύāĻা āĻā§āϏāϰ্āĻ āĻāϰেāĻে āĻāϰিāĻŦ āϏাঁāĻāϤাāϞ āĻŦাāĻ্āĻাāĻĻেāϰ āĻāύ্āϝ।
āĻāϰ āĻ
āύ্āϝāĻĻিāĻে āϤাāϰ āĻাāĻāĻি—
āĻŽেāϧাāĻŦী, āĻĒāϰিāĻļ্āϰāĻŽী, āϏāĻĢāϞ āĻāĻ āĻāϧুāύিāĻ āĻĒেāĻļাāĻĻাāϰ āύাāϰী, āϝে āύিāĻেāϰ āϝোāĻ্āϝāϤাāϝ় āĻŽুāĻŽ্āĻŦাāĻ āĻļāĻšāϰে āĻোāĻি āĻাāĻাāϰ āĻĢ্āϞ্āϝাāĻ āĻিāύāĻে।
āĻĻুāĻো āĻāĻŦিāĻ āϏāϤ্āϝি।
āĻĻুāĻো āĻĒāĻĨāĻ āĻāϞাāĻĻা।
āĻāĻāĻাāϝ় āĻāĻে āĻāϤ্āĻŽāϤ্āϝাāĻেāϰ āĻļাāύ্āϤ āĻāϞো।
āĻ
āύ্āϝāĻাāϝ় āĻāĻে āϏাāĻĢāϞ্āϝেāϰ āĻāĻ্āĻ্āĻŦāϞ āĻĻীāĻĒ্āϤি।
āĻšāĻ াā§āĻ āĻļুāĻেāύ্āĻĻুāϰ āĻŽāύে āĻĒ্āϰāĻļ্āύāĻা āĻāϏে āĻĻাঁāĻĄ়াāϞ।
āĻāĻ āϤো āĻāύ্āϤāϰ্āĻাāϤিāĻ āύাāϰী āĻĻিāĻŦāϏ।
āϤাāĻšāϞে āϏāϤ্āϝিāĻাāϰেāϰ āϏāĻĢāϞ āύাāϰী āĻে?
āĻŽুāĻŽ্āĻŦাāĻāϝ়েāϰ āĻāĻাāĻļāĻোঁāϝ়া āĻĢ্āϞ্āϝাāĻে āĻĨাāĻা āϏেāĻ āĻĒেāĻļাāĻĻাāϰ āĻŽেāϝ়ে?
āύাāĻি āĻĒুāϰুāϞিāϝ়াāϰ Bhalopahar-āĻāϰ āĻŽাāĻিāϤে āĻĻাঁāĻĄ়িāϝ়ে āĻĨাāĻা Joyoti, āϝে āύিāĻেāϰ āĻীāĻŦāύāĻাāĻে āĻ
āύ্āϝেāϰ āĻāύ্āϝ āĻŦিāϞিāϝ়ে āĻĻিāϝ়েāĻে?
āĻāϤ্āϤāϰāĻা āϏāĻšāĻ āύāϝ়।
āϏāĻŽ্āĻāĻŦāϤ āĻীāĻŦāύেāϰ āĻŽāϤোāĻ—
āĻāϤ্āϤāϰāĻাāĻ āĻĒ্āϰāϤ্āϝেāĻেāϰ āύিāĻেāϰ āĻিāϤāϰেāĻ āϞুāĻিāϝ়ে āĻĨাāĻে।
Friday, March 06, 2026
“At the Threshold of Silence: When Philosophy Becomes the Final Comfort.”
That afternoon at the Kolkata airport departure lounge I was reading the book " Life after Life " by Raymond A Moody. The accounts of near-death experiences—tunnels of light, serene detachments, a review of one’s own life—had left me contemplative.
I did not notice the tall, bespectacled gentleman observing the cover of my book until he spoke.
“Are you convinced?” he asked quietly.
I looked up. “Convinced of what?”
“That consciousness survives clinical death.”
He introduced himself: Swaminathan. His visiting card was simple, almost austere. Under his name were the words: Guide to the Afterlife.
I confess, I was intrigued.
The Beginning: A Philosophy Student’s Unexpected Calling
Over coffee, he narrated how it all began.
“I was doing my B.A. (Hons.) in Philosophy,” he said. “Immersed in Plato, Shankara, Kant… arguing about Being and Non-Being.”
One afternoon, his friend Saigal rushed into the hostel room.
“Swami,” Saigal said breathlessly, “Dadaji is critically ill. Doctors say it’s only a matter of time. The house… it’s unbearable. Will you come?”
They drove to South Extension. The house was sprawling, affluent, but submerged in gloom. Relatives moved about in whispers. The old patriarch lay skeletal, eyes half-open, breath laboured.
“I don’t know what compelled me,” Swaminathan told me. “Perhaps it was something beyond philosophy. I sat beside him. I held his hand. His skin was cold.”
“What did you say?” I asked.
“I began with the Kathopanishad. The dialogue between Nachiketa and Yama. The boy who asks the Lord of Death what lies beyond.”
He leaned forward slightly and recited:
‘Na jÄyate mriyate vÄ kadÄcin…’
The Self is never born, nor does it ever die.
“The old man’s breathing slowed,” he said softly. “His fingers tightened around mine.”
From that day onward, Swaminathan visited daily. He spoke of the imperishable Atman, of the Bhagavad Gita’s assurance:
‘Just as a man casts off worn-out garments and puts on new ones,
so the soul casts off worn-out bodies and enters new ones.’
Gradually, something remarkable happened. The relatives stopped weeping outside the room. They began gathering around him.
“Are you saying he will live again?” a daughter-in-law once asked.
“I am saying,” Swaminathan replied calmly, “that death is not extinction. It is transition. The mind, the subtle impressions, the samskaras—these continue. What departs is the body, not the experiencer.”
He spoke of rebirths from the Mahabharata—of Shantanu and Ganga’s sons, the Vasus reborn to expiate a curse; of Bhishma choosing his time of death, lying on a bed of arrows; of Abhimanyu’s valour echoing through lineage and destiny.
The old man began to smile faintly during these sessions.
And one morning, as Swaminathan described the luminous path of the departing soul, the patriarch exhaled gently and did not inhale again.
“There was a smile,” Swaminathan said. “Not of denial. Of recognition.”
The Spread Across Delhi
News travels swiftly in certain circles. Soon, calls began coming from , , , and even the .
“I was still a student,” he said with a half-smile. “But I was summoned to drawing rooms where crystal chandeliers hung, and behind closed doors, fear sat heavier than wealth.”
Expensive gifts arrived as tokens of gratitude—silk shawls, watches, envelopes discreetly placed. But he insisted that the true currency was something else.
“Peace,” he said.
He went on to complete his M.A. in Metaphysics. What began as an accidental intervention became a vocation. He positioned himself not as a priest, nor as a miracle-worker, but as a counsellor for the dying—a philosophical companion at the threshold.
The Necessity in a Scientific Age
“Science,” I said to him at the airport, “tells us that consciousness is a product of neural activity. When the brain stops, experience ceases.”
“Yes,” he replied. “Science observes the instrument. It does not yet understand the musician.”
He was not dismissive of science. Rather, he saw a limitation in its present framework.
“When a person is dying,” he continued, “what is their greatest fear? Not pain. It is annihilation. The idea that everything—memory, love, identity—will vanish.”
He pointed to my book.
“Moody’s cases show something profound. Even when the heart stops, people report continuity of awareness. Whether we call it metaphysical truth or neurological phenomenon, the psychological effect is undeniable: assurance eases transition.”
He paused.
“In India, our satsangs, our ashrams, our recitations of the Gita—they serve a social necessity. They prepare the mind for separation from the body. Even if one interprets it symbolically, the reassurance has therapeutic value.”
I reflected on the elderly faces I had seen—fear mingled with confusion. In our time of ICUs, ventilators, and sterile corridors, death is often stripped of narrative meaning. Yet the human mind seeks continuity.
An Invitation
I asked him, “But you must receive calls from all over India. How do you manage alone?”
He smiled mischievously.
“I am training retired people—pleasant-looking, composed, well-versed in scriptures. People who can sit quietly and speak gently. We need such companions in every city.”
He looked directly at me.
“Would you be interested in becoming my man in Kolkata?”
I laughed nervously. But his gaze remained steady.
“You have lived,” he said. “You have read. You understand impermanence. At the final phase, when mind begins loosening from body, what one needs is not argument—but assurance.”
The Larger Reflection
As my boarding call was announced at , I considered something deeply unsettling yet undeniable: whether or not science ultimately proves the independence of consciousness, the experience of dying is a profoundly human event.
The Rig Veda declares:
“From the unreal lead me to the Real,
From darkness lead me to light,
From death lead me to immortality.”
Perhaps the literal interpretation will forever remain debated. But the emotional truth persists: human beings require a framework to face the unknown.
The separation of mind and body is not merely a biological shutdown. It is the final existential crossing. And in that crossing, narrative, faith, philosophy—call it what we will—becomes a bridge.
Swaminathan’s work may stand at the intersection of metaphysics and psychology, tradition and modernity. Not in defiance of science, but in response to a vacuum science has not yet filled.
As I settled into my seat, his card rested inside my copy of Life After Life.
For the first time, I wondered—not whether the soul survives—but whether society can afford to neglect those who help us die without terror.
Tuesday, March 03, 2026
When the CMD exploded- and So did I
Saturday, February 28, 2026
Farakka when I had to live with my wits alone
Farakka: When I Had to Live by My Wits Alone
There are comfortable postings.
There are challenging postings.
And then there are postings that test whether you deserve to call yourself a leader.
My posting to Farakka fell in the third category.
At that time, I was at Vizag Steel Plant, having just completed the erection of the captive power station with blowers as Site In-Charge. The work was tough but satisfying — the kind where you sleep well because steel and steam obeyed you during the day.
Then came the order from Corporate Office, Delhi.
Overnight transfer.
Destination: Farakka Super Thermal Power Project.
Role: Replace the existing Site Head from BHEL.
Reason (unofficial but well known): NTPC was unhappy.
In two years, only 7% progress had been achieved on the 500 MW project.
I was being sent to control the damage.
Prelude in Kolkata: The First Skirmish
Before proceeding to Farakka, I halted in Kolkata. At that time, Eastern Region was under RNB. I met him as a matter of courtesy.
To my surprise, Mr. Dube from HR calmly declared:
“Eastern Region has not received any copy of such transfer order.”
I showed him the Corporate Order.
I showed him the Southern Region release order.
Still, procedural silence.
Now, I am generally a polite man. But I dislike bureaucratic theatre.
So, sitting in RNB’s office, I reached for the telephone.
Not dramatically. Just quietly.
“I think I should speak to CMD,” I said.
The CMD himself had initiated this transfer to pacify NTPC’s growing irritation. I had earlier worked at Singrauli, so NTPC’s higher management knew me.
That simple gesture — reaching for the phone — did the trick.
Suddenly, files started moving.
My joining was “accepted”.
Later I realised something important.
This was not confusion.
It was orchestration.
The sitting Site In-Charge at Farakka — let us call him SKG — had been there since Phase I (3 × 220 MW). Nearly 10 years in one location. Deep roots. Political contacts. Contractor loyalties. Trade union friendships.
And now, an outsider was coming.
The Art of Not Giving Charge
I reached Farakka with the naïve optimism of a soldier reporting to the battlefield.
I assumed I would take charge within a week.
SKG had other ideas.
For nearly a month, he copied letters to every possible office. Queries. Clarifications. Administrative technicalities.
Charge was not handed over.
I contacted RNB again.
He expressed “inability.”
That was when I realised something fundamental:
In leadership, authority on paper is different from authority in action.
So I applied a simple management principle — create a deadline with consequences.
I gave SKG two days.
Calmly.
“In two days, if charge is not handed over, I escalate to CMD.”
No shouting. No drama. Just a timeline.
He vacated.
But before leaving, he planted what I call “time bombs.”
The Minefield
When a man spends 10 years at one site, he doesn’t just build projects — he builds ecosystems.
Farakka in early 1990s was not an engineering site alone. It was:
- Political undercurrents
- Trade union activism at its peak
- Contractor networks
- BHEL site staff enjoying informal privileges
- Hostile officers who were unsure about the new man
And there I was — with no real backing from HQ.
For the first time in my career, I felt I was living purely by my wit.
But life had prepared me.
Lessons from Barauni Refinery
My early years at Barauni Refinery were in a rough, demanding industrial environment. There, if you showed fear, you were finished.
Those days taught me:
- Never react emotionally in hostile environments.
- Understand the power structure before exercising authority.
- Separate noise from risk.
- Win the neutral majority before confronting the vocal minority.
Farakka needed exactly that approach.
Strategy 1: Stabilize Before Speed
The temptation was to prove myself quickly.
But I first stabilised the ecosystem.
- I met NTPC officials individually.
- I listened more than I spoke.
- I assessed real progress versus paper progress.
- I identified bottlenecks: engineering gaps, contractor delays, labour indiscipline.
When entering turbulence, the first job is not acceleration — it is balance.
Strategy 2: Don’t Fight All Battles
Trade unions were aggressive.
If I had chosen confrontation, the project would have stalled further.
Here, my late friend G. S. Sohal of NTPC became invaluable. He understood the internal dynamics and helped moderate union tensions.
Lesson:
In hostile territory, build at least one trusted ally within the system.
He became that bridge.
Strategy 3: Remove Informal Privileges Gradually
Some BHEL site employees had grown accustomed to “advantages.”
Direct removal would have triggered rebellion.
So instead:
- I introduced process discipline.
- Linked privileges to measurable output.
- Shifted discussions from entitlement to performance.
When systems become objective, personal grievances lose oxygen.
Strategy 4: Visible Commitment
In troubled projects, morale is low because people don’t believe completion is possible.
So I made it visible:
- Regular site rounds.
- Daily review meetings.
- Transparent milestone tracking.
- No closed-door politics.
When the leader is seen on the ground, resistance weakens.
The Numbers That Matter
When I took over, only 7% work had been completed in two years.
In the next two and a half years, we completed the remaining 93%.
Two 500 MW units were commissioned.
That was not merely engineering success.
That was organizational turnaround.
What Farakka Taught Me
Looking back, Farakka remains one of the toughest assignments of my career.
Not because of engineering complexity.
But because:
- There was no cushion from HQ.
- A section of officers was hostile.
- Political and union pressures were intense.
- The predecessor had deep networks.
I survived and delivered because of a few principles:
1. Authority Must Be Asserted Early
Delay invites resistance.
2. Calmness Is a Weapon
When others expect anger, offer silence.
3. Escalation Is a Tool — Use It Sparingly
Reaching for that phone in Kolkata worked because I did not misuse that power later.
4. Performance Silences Politics
Once turbines begin rotating, opposition weakens.
5. Tough Postings Build Character
Comfortable postings build resumes.
A Touch of Humour
Many years later, someone asked me:
“Roy saab, were you not afraid?”
I said,
“In Barauni I learnt to handle boilers. In Farakka I learnt to handle human boilers.”
Both require pressure control.
Final Reflection
At 80, when I look back at my long journey — from Barauni to BHEL to NTPC projects — Farakka stands out.
There, I was not protected by systems.
There, I had to rely on:
- Experience
- Instinct
- Relationships
- And a little strategic stubbornness
Leadership is tested not when everything supports you.
It is tested when:
- You are isolated.
- The environment is hostile.
- The clock is ticking.
- And results are non-negotiable.
Farakka was that crucible.
And I remain grateful for it.
Because it proved something to me:
When institutions hesitate, individuals must act !
