To muse over any life, especially a life that was lived as somewhat one of its kind in more than one sense usually is a self enriching exercise. At a time when the language of arrogance and hate, regularly steals the show, revisiting a life that strived to be loving, gentle, compassionate, upright and not overbearing certainly serves to reaffirm our faith on the intrinsic attributes of civil and social life in the 19th century. Any scope to indulge in such an exercise also serves as an open invitation to have a trip down memory lane revalue the past in a newer perspective.

Time and people, we all know, once gone are gone forever.  Yet, that hardly justifies us to lose sight of the fact that our present is nothing but a derivative of that bygone. In ceaselessly learning and unlearning from whatever we experience in the journey of life lies the scope of amelioration of our destiny. Lessons we may derive from some lives can indeed be of much help in this regard.

A host of people who knew him from close quarters would perhaps unhesitatingly agree that Dr Bidhu Bhusan Dutta was a witty, warm hearted and alert personality who wore many hats. He was caring, compassionate, firm and focused besides being a serious academic, social activist, institution builder, philanthropist, and seasoned politician. Unlike as it often happens in the present, a difference of opinion even if erupted into fierce debates had never, ended up in a hurt feeling leading to a breakup in relations. On many a times if someone used to have different take on the way he chose to react, he used to say, ‘I cannot abandon anyone. If someone chooses to leave me it is their take.’ Four decades of association with Dr Dutta was bound to have its own ups and turns. If that had never succeeded in denting the personal bonding of love and respect we mutually were privy to from day one, much of that credit rests on his composed and endearing personality.

Bidhu Bhusan Dutta was born at a time when the country was struggling hard to secure her freedom from the clasp of the colonial rulers. He was born to the Dutta family of Duttagram at Maulavibazar, Sylhet now in Bangladesh. Sylhet was one of the revenue surplus districts of the Assam-Bengal Province. Its relatively better economic standing helped it develop a rich socio-cultural as also educational base. Hence scores of personalities from this place played lead roles in influencing the academic, political, social and cultural activities of the time. Sri Bipin Chandra Pal of the indomitable Lal, Bal, Pal trio in India’s struggle for independence, Dr Syed Muztaba Ali, the renowned scholar, teacher and author, Dr Triguna Sen, noted academic and the Education Minister of independent India, to name a few amongst others who hailed from Karimganj, then a subdivision of Sylhet.

Sri Bidhu Bhusan Dutta had his early education at Karimganj which by then had become a subdivision of the district of Cachar in a freed but partitioned India. After completing his early schooling, he came to Shillong and took admission in the Arts stream in St. Edmund’s College from where he got himself graduated with honours in Economics. He came in contact with Dr Basudev Datta Ray, his teacher and hostel warden and Sri Hiteshwar Saikia, one of his classmates as also his hostel roommate. As it had to happen, both Dr Datta Ray and Sri Saikia had played vital role in the shaping of his life and activities in the years that followed.

Sri Dutta studied in Shillong, the capital of undivided Assam during his student days at St Edmund’s college. The quaint hill city that it then used to be, was generally viewed as the educational hub and socio-cultural capital of the region. As such, he took full advantage through his active association with some such social, cultural and spiritual organisations to gain deeper insight into the dynamics of public relations. Sri Dutta’s leadership qualities were enhanced by his efforts to form regular though informal study groups with select fellow friends who were inclined to develop a more profound and nuanced understanding of the social dynamics then at play. ‘Fariadi’ meaning ‘plaintiff’ was the outcome of one such endeavour that during its rather short existence attempted to record, analyse and place in perspective  some of the burning social concerns of the time. Subtly, and possibly unknowing, he was being prepared for his glory days in the realm of politics.

After graduation, Sri Dutta left Shillong for a while and went to Calcutta to do his Masters from there. He began his teaching career as a professor of Economics at his college and served the institution for over three decades. His skills at teaching enthralled scores of his students over the years and contributed towards his establishing a lifelong bonding with many of them. Late Sri Purno A Sangma, formerly hon’ble Speaker, Loksabha and the hon’ble Chief Minister of Meghalaya was one of his illustrious students.

His presence in the college common room, and the discourses and dialogues that used to take place at the college canteen over tea and snacks with him as the table head indeed were vigorous and enriching. We the younger ones at the table were almost never allowed to foot the tea and snacks bill during those not so rather routine moments.

Sri Dutta’s keen interest to remain informed and alive on the developing trends in his subject prompted him to be in touch with legendary scholars and teachers of hard core economics such as Professor Amlan Dutta, Professor Bhabotosh Datta, Professor Tapash Shankar etc. It was this association that in the later days inspired him to edit and publish the ‘Selected Works of Prof. Amlan Dutta’ in five volumes. His interest and inclination to learn, his own erudition and fluency in English, the language that is used as the medium of instruction in the institute where he taught, helped him to evolve as a radiant teacher in his field.

The incisive academician in him had always driven him to write and research in the scores of published research papers. Some of his select publications include the books Resurgent India (Edited), Land Use Pattern in North East India, Insurgency and Economic Development in North East India, Economic Development through Banking – A case study of Meghalaya, Shifting Cultivation in North East India amongst scores of others in which he did contribute a chapter of his own.

In this context, I fondly recollect the evening sessions I was privy to attend at his home at Laitumkhrah on days he could spare time to join in enlivening discourses to the general enrichment of all present there. During the time he was writing his doctoral thesis (he obtained his Ph. D. degree in Economics from Gauhati University under the supervision of Professor K. Alam). Such sessions used to be rather frequent with our very obliging boudi, Smt Krishna Dutta, his better half, generously supplying us tea and mouthwatering snacks.

He was deft in handling apparently contradicting situations with relative ease. People of caliber and competence are always a rare breed, but if available, they become significant sources of support and strength to the institutions they serve. Dr Dutta surely has left an enviable legacy behind him in this regard.

In his tenure at St. Anthony’s College, he was well appreciated by the management for being an exemplary teacher and also because he had always been thoroughgoing in his approach in extending support to the institution in its endeavour to live unto its maxim ‘ever more, better ever’. At the same time while representing fellow colleagues as employees of the institution, he enjoyed their unwavering trust as well. The goodwill he enjoyed across a broad spectrum of academic, political, bureaucratic circles had often been of tremendous help for seeing issues in perspective.

Teachers, are often referred to as the nation builders. Seldom, however, the nation cares to reward its teachers to materially compensate the service they render to the cause of nation building. He was alive to this cruel reality. He was a founding member of the Meghalaya College Teachers’ Association and influenced the adoption of University Grants Commission (UGC) scales of pay for college teachers in the state. He also served as President of Shillong Academy and Women’s College until his death.

Despite his involvement with academic institutions, he was also associated with other social and Philanthropic institutions. One of his outstanding contributions to the people of Shillong in particular and that of the region in general and beyond was the establishment of the Sri Aurobindo Institute of Indian Culture. As its Founder Chairman and Managing Trustee, it was this initiative that kept him involved in bitter struggles at various levels for a long period, nearly till the time he breathed his last. Asian Confluence is another of the institutions of which he, as its founding Chairperson, shouldered the responsibilities of steering its activities all along.

As founder Chairman of the project Resurgent India, a think-tank comprising of hundred prominent Indian personalities hailing from various disciplines of life. He steered to carry forward the Resurgent India Movement aiming to reclaim the lost glory the country once used to busk on. Divyo Jeevan Foundation Trust was another of his cultural units established and chaired by him till the last. Amongst the spiritual organisation he was linked with was the North East Apex Body of Vyakti Vikas Kendra India (Art of Living Foundation) of which he was a former Chairman and Chief Advisor.

Politically he was associated with Congress(I) and had held at different points of time positions such as the Secretary, MPCC(I), General Secretary, North Eastern Congress Coordination Committee and also as Member, All India Congress Committee. He became a Working Committee Member of the Nationalist Congress Party of which he also was one of the key founding members.

In 1993, he was nominated to the Rajya Sabha (Upper House) As a member of the Parliament he had served in various Parliamentary Committees that include the Consultative Committee of The Ministry of External Affairs, the Standing Committee of the Ministry of Defence, the Standing Committee of Human Resource Development, Standing Committee of the Ministry of Commerce and Petition Committee of the Rajya Sabha (Upper House). His insightful viewpoints and endearing attitude earned accolades across political spectrum. What perhaps made him standout in sharp difference from many of his ilk is his deep sense of compassion and concern for the general well being of all and sundry. I do not recollect a single instance when invited to any private or public gathering, he failed to ask for arranging food for his accompanying support staff.

A deep understanding of the region and its people gathered over years of experiences and reading made him one of the pioneers to float the idea of opening the region up to the South Asian countries for economic, socio-cultural and commercial activities thus strengthening the nationalist political forces in the north-eastern region in his proactive role as the Founder General Secretary of the North East Pradesh Congress Coordination Committee. The root of the Look East Policy of India, in a way, could be traced in that fore thinking which eventually facilitated the north east to realise its new found significance and the role it is capable of playing to support the cause of national development. He had the heart to do good for people but hardly strived to hog the limelight for himself.

As individuals, we all nurse our own dreams. Dr Dutta had his dreams, but his dreams far more inclusive in nature and wider in vision than most of us are capable of. Indomitable courage to take fresh challenges and a deep love for life had always inspired him to dare and take risks that, to many of us, often bordered on madness. Yet, with a tremendous capacity to persuade, he prevailed over us to be partners in his dream even if that seemed nothing but a utopia to us in the beginning. In the last phase of his life, he was actively dreaming to give shape to his pet project of establishing a quality liberal university in India.

Dr Dutta had departed from this worldly arena on the edge of a time that is undergoing substantial perception reorientation. The institutions he struggled to build are likely to lose their relevance sooner than he thought they actually would. The spirit that inspired him in the struggle would, however, remain ever relevant. It is an angry time that, even if someone deems foolish, tries to hold the bygone largely accountable for all the tribulations that define our present. The calmness of mind and thought is so essential to appreciate that it is not in blaming but in learning from the past that we are likely to find solutions to our predicaments of the present. The seething anger within for the frustrating existential reality of the present may leave us blinded and, therefore, unable to appreciate that the bygone generations too had their limitations and compulsions as we do today. Provided we care to calm our minds and pause a while to ponder over lives like that of Dr Bidhu Bhusan Dutta, we may hope to learn a few things from them that can be of use in mending the present in a meaningful manner.

पाठ्य पुस्तक के सारे गुण समाहित हैं ‘इनसे हैं हम’ में

मैं बार -बार सोचता हूं कि अगर जगनिक न होते तो आल्हा-ऊदल जैसे वीरों का नाम समय के साथ समाप्त हो गया होता। राजा परमाल का नाम तो इतिहास की किताबों में मिलता है लेकिन आल्हा- ऊदल का नहीं मिलता। इतिहास सिर्फ शासकों का लिखा जाता है। सेनापतियों का लिखा जाता है। वार जनरलों का लिखा जाता है। सारा खेल तो राजा- रानी के इर्द-गिर्द ही घूमता है न? अब उसमे प्यादों, घोड़ों, ऊटों को भला कौन याद रखे? जबकि उनके बिना किसी भी सम्राट का कोई अस्तित्व नहीं। नींव के ईंट कब तक गुमनाम होते रहेंगे!

आज हम जो भी हैं, ऐसे ही नहीं हैं। उसके पीछे प्रत्यक्ष या परोक्ष उन तमाम लोगों की कुर्बानियां हैं जिन्होंने इस धरती को उर्वर रखने के लिए अपना सर्वस्व न्योछावर कर दिया। ये कुर्बानियां सिर्फ खुद को गर्वित महसूस करने के लिए याद रखनी जरूरी नहीं होतीं बल्कि इन्हें पढ़कर और सुनकर अपना आगे का मार्ग प्रशस्त करने में भी सुविधा होती है। भविष्य की गलतियाँ याद करके अपने पूर्वजों को कोसने से बेहतर है, उनके प्रति अहोभाव रखकर उनकी गलतियों से सीखें जिससे उनका दुहराव होने से बचा जा सके।

यह देश दधीचि का देश है जिन्होंने असुरों को मारने के लिए अपनी अस्थियाँ दान कर दी। यह देश गौतम बुद्ध का देश है जिनके एक इशारे पर अंगुलिमाल जैसा डाकू बौद्ध हो गया। यह देश नेताजी का देश है जिनकी गुमनामी भी शत्रुओं के लिए भयावह बनी रही। यह देश भगत सिंह और आजाद का देश है जिनकी जवानी ने खून की होली खेली तो देश में उबाल आ गया। यह देश रानी लक्ष्मीबाई और दुर्गावती का देश है जिन्होंने तलवार उठाया तो अंग्रेजों की चूलें हिल गईं। ये देश पन्ना धाय का देश है जिसने अपने राज्य के युवराज को बचाने के लिए अपने बेटे को तलवार के नीचे रख दिया।

ऐसे ही अपने इक्यावन पूर्वजों की कहानी से सजे हुए संग्रह का नाम है ‘इनसे हैं हम’ जिसका संपादन डॉ अवधेश कुमार अवध जी ने बेहतरीन ढंग से किया है। जिसका हर पाठ प्रतिभा संपन्न किंतु हिंदी साहित्य के बड़े मठों से दूर रहने वाले साहित्यकारों ने बड़ी ही सहजता और सरलता से लिखा है। जिसे पढ़ना नई पीढ़ी के लिए न केवल ज्ञानार्जन का एक महत्वपूर्ण स्रोत है बल्कि हर पुस्तकालय में  इस प्रकार की पुस्तकों की उपस्थिति अपरिहार्य भी है।

संपादकीय से लेकर अंतिम पाठ तक हर अध्याय पठनीय है। संपदाकीय के लिए संपादक की अलग से तारीफ भी बनती है, जिसमें उन्होंने पुस्तक की जरूरत और पूर्वजों की भूमिका पर वृहद लिखा है। संग्रह की सहजता इसकी उत्कृष्टता भी है जिसमें इस देश की महान विभूतियों के बारे में संक्षेप में किंतु दुर्लभ जानकारियाँ उपलब्ध करवाई हैं। बिना किसी अतिरिक्त फैंटेसी और काल्पनिकता का सहारा लिए इस प्रकार संग्रह तैयार करना इसे पाठ्य पुस्तकों की श्रेणी में रखने के लिए पर्याप्त है। उम्मीद है कि सक्षम व समर्थ लोग ध्यान देंगे।

आज के इस अंतर्जालीय युग में ज्ञान जितना सुलभ हुआ है उतना ही सत्य और प्रामाणिकता से दूर भी हुआ है। ऐसे समय में किताबों की अहमियत और बढ़ गई है। इंटरनेट माध्यमों पर लोग कुछ भी लिख दे रहे हैं। ऐसे में सही और गलत का फैसला कर पाना बहुत मुश्किल होता जा रहा है। खासकर नई पीढ़ी के लिए यह समय और भी दुविधापूर्ण है। ऐसे समय में ‘इनसे हैं हम’ जैसी किताबों की उपलब्धता उनके लिए एक मार्गदर्शक का काम कर सकती हैं, जिसे पढ़कर वे सही और गलत का फैसला बड़ी आसानी से कर सकते हैं।

एटा जिले के कासगंज तहसील में जन्मे महावीर सिंह का नाम हममें से ही कई लोग होंगे जिन्होंने सुना भी नहीं होगा।  जिन्होंने बाहर तो छोड़िए जेल में रहकर भी अंग्रेजों की नाक में दम करके रखा था। अंडमान जेल की सुविधाओं के विरोध में आमरण अनशन करते हुए जब जेल अधिकारी उन्हे जमीन पर पटककर नाक में नली डालकर जबरन दूध पिलाने की कोशिश कर रहे थे। इसी समय वह नली उनकी आंतों में न जाकर फेफड़ों में दाखिल हो चुकी थी। अधिकारी उनके फेफड़ों में ही दूध उड़ेलकर दूसरे कैदी के पास चले गए और महावीर सिंह ने वहीं तड़पकर अपना दम तोड दिया। (स्वाधीनता संग्राम के महावीर – डॉ राकेश दत्त मिश्र ‘कंचन’)

बप्पा रावल का नाम तो काफी सुना-सुना सा लगता है लेकिन वो कौन थे कब जन्मे थे उनका अपने इतिहास में क्या योगदान है आदि बातें मुझे प्रस्तुत संग्रह में संग्रहित उनकी जीवनी पढ़कर ही पता चली। इस अध्याय के लेखक डॉ पवन कुमार पांडेय जी हैं।

ऐसे ही वीर कुँवर सिंह और उनके भाई अमर सिंह और उनके रिश्तेदार बेनी सिंह का योगदान इतिहास से ओझल है। (डॉ अवधेश कुमार अवध)।

वीरबाला कनकलता बरुआ के बारे में बहुत कम ही लोग जानते होंगे। जबकि उनका योगदान किसी भी नागरिक का सिर माथे पर बिठा लेने के लिए काफी है। वो असम की पहली महिला थीं जो आजादी की लड़ाई में शहीद हुए थीं। अधिक जानकारी के लिए इस संग्रह में संकलित डॉ रुनू बरुआ जी के लेख को पढ़ा जा सकता है। डॉ अनीता पंडा द्वारा लिखित मेघालय के जयंतिया हिल्स से कियांग नांगबाह का शौय एवं सूझबूझ पठनीय है।

युद्धवीर सुकालू, लाचित बरफुकन, सती जयमती, चाफेकर त्रिबंधु, प्रफुल्ल चंद्र चाकी, बलिदानी तिरोत सिंह, मांगी लाल भव्य, मणिराम देवान, रानी नागनिका जैसे कई ऐसे नाम जिनके बारे में पहले कभी नहीं पढ़ा था। पढ़ने सुअवसर उपलब्ध कराने के लिए एक बार फिर से संग्रह के संपादक और उनकी पूरी टीम का बहुत बहुत आभार।

निश्चित रूप से यह संग्रह पठनीय और संग्रहणीय है। एक बार मेरे सर्वकालिक और सर्व प्रिय मित्र ने कहा था कि हमें करोड़ों में बिकने वाली दो-दो टके की अभिनेत्रियों के नाम तो याद हैं लेकिन गणतंत्र परेड में परेड का नेतृत्व करने वाली पहली महिला कमांडर का नाम याद नहीं है। ये इस देश का सबसे बड़ा दुर्भाग्य है।

बात भी सही है। लेकिन उनके बारे लिखने या खोजकर पढ़ने का किसी ने शायद जरूरत ही नहीं समझा होगा इसलिए यादों पर धूल जम गई। जरूरी है उस धूल को हटाना ताकि आने वाली पीढ़ी को रास्ता मिल सके। इस हेतु भी इनसे हैं हम एक सार्थक पहल है।

दिवाकर पांडेय “चित्रगुप्त”

Greetings!

The epic Mahabharata as a legend is considered the foundation of Indian history and philosophy. With 2,111 chapters, 100,000 verses, 18 books (or “parvas”), 107 sub-parvas, and the appendix Harivamsha, is the longest epic in existence. The magnitude of this work is eight times larger than the size of Homer’s Iliad and Odyssey combined. Not only is it a captivating story, but it also holds a wealth of profound knowledge and understanding about Indian culture and values. It has enthralled generations and remains an inspiration to people today.

The great sage Veda Vyasa, also known as Krishna Dvaipayana, is credited with writing this epic according to folklore. The Mahabharata introduces us to a wide variety of human characters, ranging from the sublime to the absurd. No human emotion, act of bravery, charity, selflessness, or malice is overlooked in this epic. Śri Krishna is undoubtedly the most brilliant and picturesque personality projected by the epic. He appears on the scene suddenly at the time of Draupadi’s svayamvara and continues to appear throughout the story. All his energies are channeled in one direction: protection of the right and the good, and punishment or destruction of the wicked. His remarkable prowess, matched only by the bewitching beauty of his perfect form, sage counsels, superb stratagems, and immensely superior statesmanship, captivate our hearts. The epic portrays him as God Himself come down to save mankind, as he himself admits in the Bhagavad Gita, which is a part of this great Epic.

In this edition of Ka Jingshai- the Light, we are delighted to present the Khasi rendition ‘Ka Mahabharata. Translated by Sri H L Pde and prof Streamlet Dkhar in 1974. This timeless classic had been lost to the annals of history.

In the English section of this edition, we bring you a rich variety of articles. You can read about the Vivekananda Cultural Centre from the memoirs of Smt. Champa Sen Choudhury, reminiscences of the late Dr. Bidhu Bhushan Dutta, and an exclusive interview with Prof. Ruth Harris from Oxford University. These articles offer unique perspectives on Indian culture and provide readers with valuable insights into the cultural legacy.

In the unexplored pages of history, tribute is paid to the freedom fighters of Northeast India – ‘Pa Togan Nengminja Sangma’ of Meghalaya and ‘Pioli Phukan’, a freedom fighter of Assam, who sacrificed their lives. This issue also raises serious contemporary issues such as the increasing migration from villages. The literary section features the poem ‘Jheeni-Jheeni Beeni Chadariya…’, while short stories ‘Catherine’ and ‘Moch’ are devoted to social concerns. The arrival of the season of spring ‘Basant’ and strength ‘Shakti’ are celebrated in Poesy.

We express our gratitude to the authors for entrusting us with their extraordinary works, allowing us to share them with our esteemed readers. With this edition of Ka Jingshai, we present a wonderful opportunity for our readers to explore the multifaceted and vivacious culture of India. We sincerely hope that this edition brings you immense pleasure and that the articles within it touch your hearts and inspire you to develop a deeper appreciation for the rich cultural heritage of India.

Keep sending us your suggestions.

Manipur, an erstwhile kingdom, has a chequered history. In the beginning Manipur valley was a vast lake. When the lake started drying up people descended to the valley and settled there. The Meiteis of Manipur are said to be the descendants of a break-away group of the Shang Dynasty of Central China and the Lei-hou tribe of Koubru hill situated in the north-west of Manipur valley. They established their principality in Koubru hill range sometime during the 15^th century B.C. Over the centuries, many people belonging to Tai Shan groups from China and Burma (Myanmar) migrated to Manipur and settled in the valley.

King Loyumba (1074-1112 AD) instituted Loyumba Shinyen, a written constitution, which was essential in the reordering of the society to integrate the dominant groups. In many ways principles of this constitution still govern the Meitei social system.

The Ningthouja dynasty of the Meiteis founded by Nongda Lairen Pakhangba in 33 AD ruled Manipur till the British took over in 1891. They installed a royal blood on the throne as a proxy ruler till they left in 1947. The reign of the Ningthouja dynasty continued until the monarchy was abolished in 1949 after the merger of Manipur with India.

Manipur’s connection with Hinduism started when Hindu kingdoms in mainland India were overrun by invaders and people, especially the Brahmins, started running off to safer places to escape the onslaught. Starting from the 15^th century A.D. waves after waves of the Brahmins entered Manipur and assimilated into the local population.

Besides the Meiteis, there are 33 recognised tribes in Manipur. Frequent intermarriages with different tribes have also enlarged the gene pool of the Meiteis. More often than not ‘Manipuri’ is used as a generic term to encompass all the peoples living in Manipur.

Doyen of Indian Theatre, Ratan Thiyam maintains, “Manipur is beautiful because of its syncretic culture. We have accommodated every culture, every religion, every ethnicity that came our way, and out of this fashioned a unique identity for ourselves. This is an outlook we inherited from our ancestors and this is precisely what has made our arts great and our society resilient. Why are we questioning this greatness inherent in us now?”

Manipuri culture presents an amazing synthesis of artistic and moral aspects. Manipuri performing arts encompass dance, music, martial arts, drama, etc. To the Manipuris dancing is devotion and submission to God.

The tradition of worshipping pre-Hindu deities continued even after the coming of Hinduism. Meitei religion is centred on the veneration of deities. Lai Haraoba or pleasing of deities, ceremonial rites to appease deities, a pre-Hindu festival, is an important festival of Manipur.

Lai Haraoba has been preserved in its most pristine form — its dance forms and oral literary and poetic traditions are still intact even long after the Meiteis have become Hindus. Hinduism could not totally subvert the pre-Hindu Meitei religion. Even the kings who patronised Hinduism continued to worship pre-Hindu gods and goddesses. Meitei religion reached a modus vivendi with Hinduism.

Rajarshi Bhagyachandra (1759-1760, 1764-1798) is considered to be the most devout of all the Hindu Manipuri kings. During his reign the image of Shri Govindaji at the temple in Imphal was carved out of a jackfruit tree as Shri Krishna had revealed in his dream. He also arranged to cast the image of Sanamahi, a pre-Hindu deity, in metal. He worshipped both the deities. 

Classical dance is associated with spirituality and has a deep-rooted relationship with Natya Shastra. Manipuri Ras Lila known as Jagoi Ras in Manipuri is one of the classical dances of India. During his lifetime Rajarshi Bhagyachandra founded three Ras Lilas, viz., (1) Maha Ras, (2) Kunja Ras and (3) Basanta Ras. These original forms of Jagoi Ras belong to temples and are never performed outside the precincts of temples. His successors founded another two Ras Lilas, viz., (1) Nitya Ras and (2) Diva Ras.

Three years after the installation of Shri Govindaji, for the first time Maha Ras in classical tradition was dedicated to Shri Govindaji at Langthabal (Canchipur), on the full moon night of Hiyangei (October-November), in 1779 A.D. It continued for five days in which the chief queen and other members of the royal family took part with the young lady Vimbabati playing the role of Shrimati Radharani. King Bhagyachandra himself played Pung (Mridanga) while his uncle, Ngoubram Shai was the leader of the vocal group.

Jagoi Ras customarily starts with a Sankirtana known as Nat Sankirtana. The term ‘Sankirtana’ signifies a form of song or chanting performed in public to praise God. Dance, song and music all combine with devotion in Sankirtana. In a typical recital, two drummers and many other singer-dancers with cymbals in their hands perform, supplemented by conch blowers. The rituals of Nat Sankirtana are all continuation of the original rituals of Lai Haraoba with suitable changes made to adapt to the need of time, situation and other relevant factors.

“Sankirtana: Ritual singing, drumming and dancing of Manipur” was inscribed on the Representative List of the UNESCO Intangible Cultural Heritage of Humanity during the eighth session of the UNESCO Intergovernmental Committee meeting in Baku, Azerbaijan, held from Monday 2 to Saturday 7 December 2013.

 There are different costumes assigned to the dancers playing Shri Krishna, Shrimati Radhika, Brinda Devi and the Gopis.

Shrimati Radhika, Brinda Devi and Gopis wear potloi, a cylindrical costume made of layers of stiff starched cloths covered with a bright coloured silk cloth (either red or green) on which chamaki or bright metal pieces are sewn. Green coloured potlois are for Shrimati Radhika and Brinda Devi. It is tied to the waist of the female performer. Above it she wears another short skirt like garment called poshwal (poswan). Potloi is so designed that any movement of the legs of the performer is correctly transferred to it. In other words, potloi dances along with the steps of the performer.

All the performers in the three Ras Lilas associated with Govindaji Temple gather up and tie their hair on the top of their heads. Each dancer wears a koktumbi, a conical headwear, over the hair. Then the head is covered with a maikhumbi (semi-transparent white veil).

Khwang-goi, a belt, is tied to the waist. Khwang-nap, a flap, is placed on the front. The upper portion of the body is adorned with resham phurit or velvet blouse. Khaon, a strip of embroidered cloth, is put on across the upper portion of the body from left shoulder to right waist and the flap is dropped below the waist. Khaon is used for the performers in Ras Lilas associated with Govindaji temple.

Shrimati Radhika, Brinda Devi and Gopis in Nitya Ras and Diva Ras can wear either koktumbi or another type of headwear called jhapa. But jhapa is not allowed in Govindaji temple. On their hands they wear khutnam topi (an ornament worn on the top of palm), khuji (bracelet) and khuji thak rattan zoor (an ornament tied to forearm and upper arm).

Shri Krishna wears golden-yellow silk pheijom (dhoti) with green borders. Two Khaons are put on across the upper part of the body from shoulder to waist, from right to left and left to right, with the flaps hanging below the waist on either side. Shri Krishna also wears Khwang-goi and khwang-nap.

Shri Krishna’s headgear comprises of chura, cherei and kajenglei. Chura is the crown of peacock feathers. Cherei or paper-flower is the thin strips of white paper on a string worn at the back of the head. Kajenglei is the circular headdress consisting of numerous brass strips with red tuffs.

On the hand from the top of palm to arm, Shri Krishna wears khutnam topi, khuji popchaobi (thick bracelet), taan (plaque), tanthak (an ornament worn above taan) and tankha (an ornament worn below taan). On the bridge of foot and around the ankle Shri Krishna wears khong-gi leiteng. It covers up sengao sarik or the string of small metal bells around the ankle.  

The complete set of costumes for Shri Krishna is called natavaravesh.

(1)   Maha Ras is performed at Govindaji temple at night on the full moon day of Hiyangei, a month according to the traditional Manipuri lunar calendar falling in October-November. It corresponds to Kartika Purnima.

 Shri Govindaji representing Lord Krishna participates in Maha Ras. For this purpose, the deity is taken out of the temple in a grand ceremonial procession to the Ras Mandal after rituals. The deity is carefully placed on Vhadra Chakra, a revolving platform at the centre of Ras Mandal. The Gopis dance around while the deity revolves in all directions.

There are some basic differences between Govindaji temple and other temples including Bijoy Govinda. At Govindaji temple, the deity is present at the Ras Mandal. No dancer enacting the role of Krishna is present. At other temples, the role of Krishna is enacted by a dancer. The solo episodes of ‘Radha and Krishna’ or ‘Krishna Nartan’ are there. At Govindaji temple, instead of the episodes of ‘Radha and Krishna’ a significantly big Artika is offered in the beginning with the two deities of Shrimati Radharani and Shri Krishna installed on the Vhadra Chakra.

Historically, Maha Ras was performed in the precincts of Govindaji temple with the participation of the members of the Royal family. As it is more ritualistic and have certain practices to be followed, very little change has taken place in this form.

(2)   Kunja Ras is performed at Govindaji temple at night on the full moon day of Mera, a month according to the traditional Manipuri lunar calendar falling in September-October.

 In Kunja Ras Shri Krishna meets the Gopis at a secret grove of their choice.

(3)   Basanta Ras is performed at Govindaji temple at night on the full moon day of Sajibu, a month according to the traditional Manipuri lunar calendar falling in March-April. The season of colours is enacted in the Ras. Chandravali, the second in devotional ecstasy to Shrimati Radharani too joins Basanta Ras. The episode of Mana signifying the discarding of Shri Krishna by Shrimati Radharani is the most thrilling and sympathetic portion of Basanta Ras. 

(4)   Nitya Ras was founded by Maharaja Chandrakirti (1850-1886).

This Ras Lila is not dedicated to Shri Govindaji. One of king’s daughters, princess Sanatombi married and lived with her British husband major Maxwell, the then British administrative officer. This relationship was not approved by the Royal family. According to Manipuri custom at the time she was regarded as an outcaste. Princess Sanatombi organized the Nitya Ras founded by her father and celebrated it outside the temple premises with herself in the role of Makokchingbi (a major in the Ras Lila).

 Nitya Ras can be performed in any month of the year except Sajibu, a month according to the traditional Manipuri lunar calendar falling in March-April. Female dancers of Nitya Ras were not allowed to use Koktumbi or the headdress of Shrimati Radha and Gopis for the three dance forms associated with Govindaji temple. Nitya Ras is also known as Nartana Ras.

(5)   Diva Ras was created during the reign of Maharaja Churachand (1891-1941).

Diva Ras is the youngest of the five Ras Lilas. It started during the reign of Sir Churachand Singh, the royal head during the British Manipur administration. The time was around 1940 A.D. before World War II.

This Ras Lila is performed during day time hence called Diva Ras. The time of Diva Ras is scheduled ahead of the time of Shri Krishna’s coming back home along with the cows from the pasture.

 Manipuri Ras Lilas have undergone many transformations since Rajarshi Bhagyachandra created Maha Ras. In the olden days traditional dancers, singers and artists could survive because of the patronage of kings and dignitaries. Now, they are left to fend for themselves to stay alive. To earn their livelihood they have to bend their ways and try to adapt to the present trend. To attract tourists and entertain people Manipuri Ras Lilas have come out of temples. Excerpts have also been adapted for stage performance. Performance lasting whole night has been squeezed into ten to fifteen minutes.

Every remarkable achievement has a modest beginning and that beginning is first born in  people’s dream. Erstwhile Quinton Hall turned Rama Krishna Mission Vivekananda Cultural Centre, a landmark in present Shillong, was no exception. The hall where Swami Vivekananda delivered his  enlightening speech on 27th April 1901 that eventually was to be the last public speech of his life, had its initiation way back on 28th July, 1890. As the need of a public hall was being felt for some time, a meeting of a few like minded, prominent persons of the then Shillong was held in Babu Kirtiram Baruah’s place on that date.  A committee by the name of “Public Hall Committee” was formed  as par resolution of the meeting. The participants were Babu Sarat Chandra Dhar, Babu Umesh Chandra Majumdar, Babu Shreesh Chandra Banerjee , Babu Keertiram Baruah and Munsee Mohammad Assanulla. The former Three were President, Secretary and Treasurer respectively, remaining two being the members.

         The first  meeting involving the general public of Shillong was held next year and with their liberal financial contribution this public hall was established in 1892.

       This was ages before my father, Late Jagadindra Nath Choudhury, who ultimately succeeded in reverting it back to its original purpose by handing it over to Ramakrishna Mission, saw the light of this world. It happened to be a difficult legal battle over thirty seven years, against its falling prey to commercial exploitation, with his untiring efforts. The series of unfortunate incidents that followed over a long span of time since its inception can be summed up at a later occasion.

       Today, I would like to recollect my personal memories about the hall and and its adjoining area, from late 1940s or early 50s till 1992 when this public property had been successfully restored and handed over to this organisation for the purpose of social benefit.

It  was a sprawling low land, bounded by Quinton Road on the west and north side running at a higher elevation, with a dilapidated structure known as “Singhania Talkies”, a part of the building housing office of VCC today. Behind it two shabby sheds stood near east and west boundaries facing each other, where very few broken cars used to be parked with mechanics working on them.  One or two trucks would occasionally be worked upon. Seemingly casual compared to the busy Bijoli Motors further up on Quinton Road, Nagi Motor Works in Police Bazar and Khan Motor Works on Keating Road to name a few close by, the main attraction being the cinema hall. The small shed on the eastern side of the land contained a space for a terribly noisy Dynamo to cater to the cinema during power cuts, completely shattering the silence of the locality . 

            Between two sheds there was an ill maintained space, parallel to Quinton Road on the west, which served  as part of a straight  thoroughfare between two sides of “L” shaped Quinton Road for some school going children of the locality or people who would compromise with potholes, grease, oil, and heaps of garbage for a shortcut to and from the hall or beyond. The southern most portion of the land, segregated from the other part with a shallow dent created by flowing rain water from the higher level, was a considerable open space for free neighbourhood boys to run about. Some archins loafing around would also venture in evesdropping closer to back wall of the hall for their favourite dialogues from ongoing shows. Of course, they were often relieved of the effort when the sound box threw tantrums and the dialogues along with music did entertain the neighbouring houses as well. To humbly admit, yours faithfully picked up a number of light “film songs” in the process that were otherwise forbidden for her on consideration of tender age. 

     This whole property lay, between Quinton Lane on the south and a wide open, deep, main  municipal drain on the east, serving the greater locality. The west and the north, however, was bounded by Quinton Road, without a formal boundary on any of the sides. Leaving quite a wide space in between the cinema hall and a shallow drain in the west and an extremely narrow pathway separating the dynamo shed in the south, there was a lawn tennis court with a changing room and a pavilion attached, where the middle class Indian youth of the erstwhile society got a chance to learn playing lawn tennis without seeking benevolence of the British dominated Shillong Club and continue to play. This piece of govt. land, the present parking lot with garden, lying idle earlier, however, was added to  the Quinton hall property since 1921, thanks to untiring efforts of U Dohori Ropmay. I remember observing at least two generations playing in that court.  We would enjoy the game from our house, self, of course, without much knowledge about the rules, and supply drinking water for the players on their request.

   In mornings the ball boys of the tennis club would prepare the court with roller, markers, net, etc. for the game in the afternoon. After the game of Tennis every evening, they would sit together  on one grassy patch close to the court near the eastern boundary.They would play games, sing in chorus with tins containers for percussion accompaniment. Once in a while presence of bamboo flute would make it more interesting.They would not only have good time among themselves,but also cheer up the otherwise unhealthy atmosphere. In winter evenings they would have a bonfire lit there to warm themselves up, a red glow of fire brightening their faces and parts of limbs exposed to it. Watching their glowing contented faces in otherwise dark gloomy winter evenings that side from our confinement of comfortable rooms warm with electric heating, many imaginative young hearts used to pine for similar freedom, I assume. I, for example, nurtured a dream, for quite some time, of being born as a ball boy on my rebirth. 

         To their utter dismay, as expressed by the senior members in the neighbourhood, ambience of the locality deteriorated fast since the structure was converted in a cinema hall after 1946. Moreover, due to absence of essential facilities available to the cinema goers, the narrow pathway beside the tennis court served as a public urinal lined up by a class of the male audience, during interval, oblivious of public eyes in the residential area, stench and  general hygiene. It continued over the years. At times this queue would extend along the edge of the main drain, defining the total eastern boundary of the land including the tennis court.

         Yet, it was not devoid of innocent merriment, especially for the children. What was highly attractive to me as a child, was the southern most part of the property where a day or two before the Holi festival busy preparations would start for the ceremonial “Holika dahan” attended by the Marwari population of the town or may be one large extended family only. Our excitement knew no bounds. No where have I seen so far such beautiful Holika made with a  tall  local pine tree supported by piles of log with heaps of dry pine leaves covering them.

         The ladies of the community used to come in the morning before Holi with ritualistic offerings like pulses, flowers, garlands, rolls of thread, incense, sweets and, to the amazement of the children, garlands made of cowdung cakes. Placing them on the sacred pyre one by one with care and devotion performing rituals chanting the mantras, they circumambulated the pyre with the ball of thread in hand a number of times thus encircling it with the thread. The late evening used to host a gorgeous sizable gathering of the families arriving in hoards to burn the holy pyre. Ladies would arrive donning their colourful traditional attires with fineries, singing traditional tunes, all the while. Another set of rituals would follow before the fire was lit on the holy pyre. Merriment would continue till  Holika was ablaze and the fire concluded leaving bright sparks of amber gleaming from dark ashes as a promise for the celebration next year. Most of the neighbours’ attention was drawn as a part of it from their individual compounds around. All became mentally one with the gathering on the field irrespective of race, caste and creed. We would come down to the lowest level of our house with our seats. There would be occasions when our guests from other localities would travel all the way joining us to watch this celebration.

      Depending on auspicious timing, in some years this ritual used to take place late at night. We, being the closest neighbour and the senior members of our family being enthusiastic enough, were woken up by them to enjoy.

       Next morning the male members of the celebrating community, mostly clad in spotlessly white crisp  dhoti and kurta,  would visit the spot in small groups to pay their homage by smearing handful of ashes left from the sacred pyre, on themselves.

       Thus the open, cosmopolitan ambience with a number of significant  minority communities in this small picturesque town opened our minds to the rest of the world as did the main annual festivities involving a large part of the society like autumn festival of DurgaPuja, local festivities of Sad Suk Mynsiem, Eucharistic Procession in November and cheerful Christmas with midnight carols and somber tolls of church bells drifting all over the town through rustling pines, celebrating the arrival of baby Jesus in December. It was much later that we got to know about the societal conflicts of interest, exploitation and divisions that led to so much of sufferings. Luckily, they could not tarnish the inner joy our togetherness imbibed in our hearts way back in childhood.

       My past memory of this above metioned location has gone through sea changes after 1992 and still continuing its journey forward with  dedicated efforts from Ramakrishna Mission, the premier institution first established in Shillong in 1937 and even earlier in some other locations of Khasi and Jaintia Hills with an aim of service . Their contribution towards all round development of the people in this hill area is undeniable. The essence of their toil towards upliftment and assimilation with respect for diversity in language, faith  and cultural heritage surely is a steady light of hope for brighter future. It is gratifying  to watch the  dream of a  few persons flourish in a  significant  proportion over  time and serve  its  purpose of upliftment of the people they loved so dearly, surviving through its long and chequered past .

To muse over any life, especially a life that was lived as somewhat one of its kind in more than one sense usually is a self enriching exercise. At a time when the language of arrogance and hate, regularly steals the show, revisiting a life that strived to be loving, gentle, compassionate, upright and not overbearing certainly serves to reaffirm our faith on the intrinsic attributes of civil and social life in the 19th century. Any scope to indulge in such an exercise also serves as an open invitation to have a trip down memory lane revalue the past in a newer perspective.

Time and people, we all know, once gone are gone forever.  Yet, that hardly justifies us to lose sight of the fact that our present is nothing but a derivative of that bygone. In ceaselessly learning and unlearning from whatever we experience in the journey of life lies the scope of amelioration of our destiny. Lessons we may derive from some lives can indeed be of much help in this regard.

A host of people who knew him from close quarters would perhaps unhesitatingly agree that Dr Bidhu Bhusan Dutta was a witty, warm hearted and alert personality who wore many hats. He was caring, compassionate, firm and focused besides being a serious academic, social activist, institution builder, philanthropist, and seasoned politician. Unlike as it often happens in the present, a difference of opinion even if erupted into fierce debates had never, ended up in a hurt feeling leading to a breakup in relations. On many a times if someone used to have different take on the way he chose to react, he used to say, ‘I cannot abandon anyone. If someone chooses to leave me it is their take.’ Four decades of association with Dr Dutta was bound to have its own ups and turns. If that had never succeeded in denting the personal bonding of love and respect we mutually were privy to from day one, much of that credit rests on his composed and endearing personality.

Bidhu Bhusan Dutta was born at a time when the country was struggling hard to secure her freedom from the clasp of the colonial rulers. He was born to the Dutta family of Duttagram at Maulavibazar, Sylhet now in Bangladesh. Sylhet was one of the revenue surplus districts of the Assam-Bengal Province. Its relatively better economic standing helped it develop a rich socio-cultural as also educational base. Hence scores of personalities from this place played lead roles in influencing the academic, political, social and cultural activities of the time. Sri Bipin Chandra Pal of the indomitable Lal, Bal, Pal trio in India’s struggle for independence, Dr Syed Muztaba Ali, the renowned scholar, teacher and author, Dr Triguna Sen, noted academic and the Education Minister of independent India, to name a few amongst others who hailed from Karimganj, then a subdivision of Sylhet.

Sri Bidhu Bhusan Dutta had his early education at Karimganj which by then had become a subdivision of the district of Cachar in a freed but partitioned India. After completing his early schooling, he came to Shillong and took admission in the Arts stream in St. Edmund’s College from where he got himself graduated with honours in Economics. He came in contact with Dr Basudev Datta Ray, his teacher and hostel warden and Sri Hiteshwar Saikia, one of his classmates as also his hostel roommate. As it had to happen, both Dr Datta Ray and Sri Saikia had played vital role in the shaping of his life and activities in the years that followed.

Sri Dutta studied in Shillong, the capital of undivided Assam during his student days at St Edmund’s college. The quaint hill city that it then used to be, was generally viewed as the educational hub and socio-cultural capital of the region. As such, he took full advantage through his active association with some such social, cultural and spiritual organisations to gain deeper insight into the dynamics of public relations. Sri Dutta’s leadership qualities were enhanced by his efforts to form regular though informal study groups with select fellow friends who were inclined to develop a more profound and nuanced understanding of the social dynamics then at play. ‘Fariadi’ meaning ‘plaintiff’ was the outcome of one such endeavour that during its rather short existence attempted to record, analyse and place in perspective  some of the burning social concerns of the time. Subtly, and possibly unknowing, he was being prepared for his glory days in the realm of politics.

After graduation, Sri Dutta left Shillong for a while and went to Calcutta to do his Masters from there. He began his teaching career as a professor of Economics at his college and served the institution for over three decades. His skills at teaching enthralled scores of his students over the years and contributed towards his establishing a lifelong bonding with many of them. Late Sri Purno A Sangma, formerly hon’ble Speaker, Loksabha and the hon’ble Chief Minister of Meghalaya was one of his illustrious students.

His presence in the college common room, and the discourses and dialogues that used to take place at the college canteen over tea and snacks with him as the table head indeed were vigorous and enriching. We the younger ones at the table were almost never allowed to foot the tea and snacks bill during those not so rather routine moments.

Sri Dutta’s keen interest to remain informed and alive on the developing trends in his subject prompted him to be in touch with legendary scholars and teachers of hard core economics such as Professor Amlan Dutta, Professor Bhabotosh Datta, Professor Tapash Shankar etc. It was this association that in the later days inspired him to edit and publish the ‘Selected Works of Prof. Amlan Dutta’ in five volumes. His interest and inclination to learn, his own erudition and fluency in English, the language that is used as the medium of instruction in the institute where he taught, helped him to evolve as a radiant teacher in his field.

The incisive academician in him had always driven him to write and research in the scores of published research papers. Some of his select publications include the books Resurgent India (Edited), Land Use Pattern in North East India, Insurgency and Economic Development in North East India, Economic Development through Banking – A case study of Meghalaya, Shifting Cultivation in North East India amongst scores of others in which he did contribute a chapter of his own.

In this context, I fondly recollect the evening sessions I was privy to attend at his home at Laitumkhrah on days he could spare time to join in enlivening discourses to the general enrichment of all present there. During the time he was writing his doctoral thesis (he obtained his Ph. D. degree in Economics from Gauhati University under the supervision of Professor K. Alam). Such sessions used to be rather frequent with our very obliging boudi, Smt Krishna Dutta, his better half, generously supplying us tea and mouthwatering snacks.

He was deft in handling apparently contradicting situations with relative ease. People of caliber and competence are always a rare breed, but if available, they become significant sources of support and strength to the institutions they serve. Dr Dutta surely has left an enviable legacy behind him in this regard.

In his tenure at St. Anthony’s College, he was well appreciated by the management for being an exemplary teacher and also because he had always been thoroughgoing in his approach in extending support to the institution in its endeavour to live unto its maxim ‘ever more, better ever’. At the same time while representing fellow colleagues as employees of the institution, he enjoyed their unwavering trust as well. The goodwill he enjoyed across a broad spectrum of academic, political, bureaucratic circles had often been of tremendous help for seeing issues in perspective.

Teachers, are often referred to as the nation builders. Seldom, however, the nation cares to reward its teachers to materially compensate the service they render to the cause of nation building. He was alive to this cruel reality. He was a founding member of the Meghalaya College Teachers’ Association and influenced the adoption of University Grants Commission (UGC) scales of pay for college teachers in the state. He also served as President of Shillong Academy and Women’s College until his death.

Despite his involvement with academic institutions, he was also associated with other social and Philanthropic institutions. One of his outstanding contributions to the people of Shillong in particular and that of the region in general and beyond was the establishment of the Sri Aurobindo Institute of Indian Culture. As its Founder Chairman and Managing Trustee, it was this initiative that kept him involved in bitter struggles at various levels for a long period, nearly till the time he breathed his last. Asian Confluence is another of the institutions of which he, as its founding Chairperson, shouldered the responsibilities of steering its activities all along.

As founder Chairman of the project Resurgent India, a think-tank comprising of hundred prominent Indian personalities hailing from various disciplines of life. He steered to carry forward the Resurgent India Movement aiming to reclaim the lost glory the country once used to busk on. Divyo Jeevan Foundation Trust was another of his cultural units established and chaired by him till the last. Amongst the spiritual organisation he was linked with was the North East Apex Body of Vyakti Vikas Kendra India (Art of Living Foundation) of which he was a former Chairman and Chief Advisor.

Politically he was associated with Congress(I) and had held at different points of time positions such as the Secretary, MPCC(I), General Secretary, North Eastern Congress Coordination Committee and also as Member, All India Congress Committee. He became a Working Committee Member of the Nationalist Congress Party of which he also was one of the key founding members.

In 1993, he was nominated to the Rajya Sabha (Upper House) As a member of the Parliament he had served in various Parliamentary Committees that include the Consultative Committee of The Ministry of External Affairs, the Standing Committee of the Ministry of Defence, the Standing Committee of Human Resource Development, Standing Committee of the Ministry of Commerce and Petition Committee of the Rajya Sabha (Upper House). His insightful viewpoints and endearing attitude earned accolades across political spectrum. What perhaps made him standout in sharp difference from many of his ilk is his deep sense of compassion and concern for the general well being of all and sundry. I do not recollect a single instance when invited to any private or public gathering, he failed to ask for arranging food for his accompanying support staff.

A deep understanding of the region and its people gathered over years of experiences and reading made him one of the pioneers to float the idea of opening the region up to the South Asian countries for economic, socio-cultural and commercial activities thus strengthening the nationalist political forces in the north-eastern region in his proactive role as the Founder General Secretary of the North East Pradesh Congress Coordination Committee. The root of the Look East Policy of India, in a way, could be traced in that fore thinking which eventually facilitated the north east to realise its new found significance and the role it is capable of playing to support the cause of national development. He had the heart to do good for people but hardly strived to hog the limelight for himself.

As individuals, we all nurse our own dreams. Dr Dutta had his dreams, but his dreams far more inclusive in nature and wider in vision than most of us are capable of. Indomitable courage to take fresh challenges and a deep love for life had always inspired him to dare and take risks that, to many of us, often bordered on madness. Yet, with a tremendous capacity to persuade, he prevailed over us to be partners in his dream even if that seemed nothing but a utopia to us in the beginning. In the last phase of his life, he was actively dreaming to give shape to his pet project of establishing a quality liberal university in India.

Dr Dutta had departed from this worldly arena on the edge of a time that is undergoing substantial perception reorientation. The institutions he struggled to build are likely to lose their relevance sooner than he thought they actually would. The spirit that inspired him in the struggle would, however, remain ever relevant. It is an angry time that, even if someone deems foolish, tries to hold the bygone largely accountable for all the tribulations that define our present. The calmness of mind and thought is so essential to appreciate that it is not in blaming but in learning from the past that we are likely to find solutions to our predicaments of the present. The seething anger within for the frustrating existential reality of the present may leave us blinded and, therefore, unable to appreciate that the bygone generations too had their limitations and compulsions as we do today. Provided we care to calm our minds and pause a while to ponder over lives like that of Dr Bidhu Bhusan Dutta, we may hope to learn a few things from them that can be of use in mending the present in a meaningful manner.