Thursday, March 12, 2026
When One Chair Falls Silent:
Sunday, March 08, 2026
কেউ সাফল্য মাপে টাকায়, কেউ মাপে মানুষের হাসিতে।
কেউ সাফল্য মাপে টাকায়, কেউ মাপে মানুষের হাসিতে।
রবিবারের দুপুরগুলো সাধারণত একটু শান্ত হয়।
শহরের কোলাহল যেন কিছুটা থেমে থাকে, আর মানুষের মনও তখন নিজের ভেতরের দিকে তাকানোর সময় পায়।
শুভেন্দু সেদিনও বারান্দায় বসে ছিল। অবসর নেওয়ার পর তার জীবনটা অনেকটাই সরল হয়ে গেছে। সংসার চালানোর মতো যথেষ্ট টাকা আছে, আর খুব বেশি চাহিদাও নেই। তাই বহুদিন ধরেই সে একটা অভ্যাস তৈরি করেছে—প্রতি মাসে কিছু টাকা আলাদা করে রাখে, যাদের সত্যিই প্রয়োজন তাদের সাহায্য করার জন্য।
তার বন্ধু কমল চক্রবর্তী যখন পুরুলিয়ার অনুর্বর জমিতে গাছ লাগিয়ে গড়ে তুলছিল, তখন থেকেই শুভেন্দু তাকে সাহায্য করত। কর্পোরেট সংস্থাগুলোর কাছে গিয়ে, পরিচিতদের সঙ্গে কথা বলে, কখনও নিজের পকেট থেকেও—যেভাবে পারত সাহায্য করত।
কমলের হঠাৎ মৃত্যুর পর অনেকেই ভেবেছিল এই উদ্যোগ হয়তো থেমে যাবে।
কিন্তু তা হয়নি।
সেই দায়িত্ব তুলে নিয়েছে Joyoti।
Joyoti শহরের মেয়ে। চাইলে সে অন্যরকম জীবন বেছে নিতে পারত। কিন্তু সে থেকে গেছে পুরুলিয়ার মাটিতে, সাঁওতাল গ্রামগুলোর মাঝখানে। Bhalopahar-এ একটি ছোট্ট প্রাথমিক স্কুল চলছে—গরিব সাঁওতাল শিশুদের জন্য। সেই স্কুলটাকে বাঁচিয়ে রাখার জন্য Joyoti যেন নিজের জীবনটাই উৎসর্গ করেছে।
সে বিয়ে করেনি।
নিজের জন্য আলাদা কোনও ভবিষ্যতের পরিকল্পনাও করেনি।
সকালবেলা স্কুল, বাচ্চাদের পড়ানো, তাদের দেখাশোনা—কখনও অসুস্থ হলে প্রাথমিক চিকিৎসার ব্যবস্থা—সবকিছুতেই Joyoti নিজে জড়িয়ে থাকে।
শুভেন্দু যখনই Bhalopahar-এ যায়, তার মনে হয় এই মেয়েটার ভিতরে এক অদ্ভুত শক্তি আছে—নিঃশব্দ, কিন্তু গভীর।
শহরের এত শিক্ষিত মানুষদের মাঝেও এমন নিবেদন খুব কমই দেখা যায়।
সেই রবিবার দুপুরেই ফোনটা এল।
ওপাশে তার ভাইঝি। খুব আনন্দের সঙ্গে জানাল—সে মুম্বাই চলে যাচ্ছে। নতুন চাকরি, নতুন জীবন। আর একটি নতুন ফ্ল্যাট—দাম কয়েক কোটি টাকা।
শুভেন্দু তাকে অভিনন্দন জানাল।
ফোন কেটে গেল।
তারপর কিছুক্ষণ সে চুপ করে বসে রইল।
মনের ভেতর যেন দুটো ছবি পাশাপাশি ভেসে উঠল।
একদিকে Joyoti—
পুরুলিয়ার শুকনো মাটিতে দাঁড়িয়ে থাকা এক মেয়ে, যে নিজের জীবনটা উৎসর্গ করেছে গরিব সাঁওতাল বাচ্চাদের জন্য।
আর অন্যদিকে তার ভাইঝি—
মেধাবী, পরিশ্রমী, সফল এক আধুনিক পেশাদার নারী, যে নিজের যোগ্যতায় মুম্বাই শহরে কোটি টাকার ফ্ল্যাট কিনছে।
দুটো ছবিই সত্যি।
দুটো পথই আলাদা।
একটায় আছে আত্মত্যাগের শান্ত আলো।
অন্যটায় আছে সাফল্যের উজ্জ্বল দীপ্তি।
হঠাৎই শুভেন্দুর মনে প্রশ্নটা এসে দাঁড়াল।
আজ তো আন্তর্জাতিক নারী দিবস।
তাহলে সত্যিকারের সফল নারী কে?
মুম্বাইয়ের আকাশছোঁয়া ফ্ল্যাটে থাকা সেই পেশাদার মেয়ে?
নাকি পুরুলিয়ার Bhalopahar-এর মাটিতে দাঁড়িয়ে থাকা Joyoti, যে নিজের জীবনটাকে অন্যের জন্য বিলিয়ে দিয়েছে?
উত্তরটা সহজ নয়।
সম্ভবত জীবনের মতোই—
উত্তরটাও প্রত্যেকের নিজের ভিতরেই লুকিয়ে থাকে।
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 jāyate mriyate vā kadācin…’
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 !
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.
