Activities

Sawra Seminar
Greetings from VKIC.

A seminar on 'Traditional Systems of the Sawras --

As a part of our journey to experience the cultural vibrancy and

hidden strengths inherent among various indigenous communities of
North East India, this issue of the VKIC newsletter seeks to offer you
glimpses of the way some of them have maintained their customs and
traditions. The capacity to withstand massive but abstract threats is
immense and has to be seen to be believed. The Sawra community, like
some others has shown admirable resilience in retaining their
uniqueness, and reveal core values they share with the vast cultural
ocean that is Bharat.

Change and Continuity' was held at Moran in Dibrugarh

The Dr Minati Hazarika Memorial Annual Lecture for 2015, was

delivered by Prof. Purneswar Nath, former Professor and Head
Department of Assamese, Darrang college. With his insights into the
continuing evolution of Assamese literature, the well-known academic
spoke on 'Nationalism and Patriotism in the works of Lakshminath
Bezbaruah,' apart from some characteristics of his outlook and his
contemporary milieu.

advent into Assam was linked to the first commercial tea

district of Assam. The three-day programme was jointly

organized by the VKIC and the All Assam Sawra Samaj, the
representative body for Sawras residing in the State.
It was an ambitious initiative to explore the cultural
facets of the Sawra community that has its original roots
primarily in parts of Odisha and Andhra Pradesh. Their
cultivation by the British who needed cheap labour to work
in the gardens.

A feature article on the sacred site of Bashistha, in southern part of

Guwahati, brings to light its history and the legend associated with it. It is
one of the many temples which are located amid sylvan surroundings
which adds to its appeal. As with many other shrines, this also has
associations with the ancient religio-spiritual legacy of our nation.
This Newsletter also carries a brief report on the dhulias of Kamrup,
who have played traditional drums in religious as well as other events.
For long their performance has created the required ambience in many
public events. Today they and their art both are in a precarious condition
as demands for their performance are challenged by changing
circumstances. A project of VKIC attempts to document the lives and art
of the dhulia's in some parts of Kamrup District, which can be a baseline
study to encourage more detailed investigations.
VKIC's endeavor to study and carry out in-depth research, and thus
highlight the living heritage of our country has continued since its
formation. Many treasure troves of cultural achievements are yet to be
unearthed to fully appreciate the soul of the country in the truest sense of
the term. Hence, seminars, documentation, publications will continue
with more vigour and intensity. Materials from the grassroots--from actual
practitioners and performers and not from recycled secondary sources -are being collected and collated by VKIC's various programmes.
We know that we may not yet have come up to your full expectations,
but more activities are in the offing. VKIC solicits your involvement and
co-operation to expand our understanding and appreciation of the
cultural mosaic and the unifying elements of this fascinating region.

Although their rich culture has been undergoing

changes, some of their ancient beliefs, customs have
survived along with their traditional knowledge and
practices many of which are examples of community
participation and reverence for Mother Nature. The seminar
was able to bring into focus many of these cultural attributes
through the dozen research papers which were presented.
The seminar was inaugurated on May 8, 2015 at
Pathalibam Sawra Lane Labour Club, with ceremonial
lighting of lamp by Maananiya Nivedita Bhide the vicepresident of Vivekananda Kendra, Kanyakumari, Sri
Ganesh Chandra Kurmi, Director of VKIC Prof. P. C.
Bhattacharjee, Sri P. Bhanudas and Sri Jayanta Sawra.

Sri Sri Jagannath temple at Puri. It is because of this intimate

association that the descendants of Biswabosu have been
worshiping Sr Sri Jagannath over a long span of time.
Before their arrival in Assam, the community in the
original home was primarily dependent on nature. They did
agriculture, hunted animals, and gathered various forest
products as part of their livelihood. With their neighboring
people they also carried out barter of products.
It was after the British East India Company

was

established that the history of the Sawras was explored.

From that time till the present, articles and books on the
According to Sri Jayanta Sawra, who made the
introductory remarks, The Sawras are the second most
prominent tribal community in the Rayagada district of
Odisha and some specific pockets of Koraput and Gajapati
districts. They are also present in Srikakulam, Vizianagaram
and Visakhapatnam districts of Andhra Pradesh. Sawras in
Assam have sustained some of the traditional systems
maintained by their distant cousins.
In his paper 'The oral history of the Sawra community'
Jayanta Sawra mentioned that several generations have
passed since the Sawras came to Assam about 150 years ago.
In the process much of the old knowledge about the
community has been lost.
There was no system of writing history among the
Sawra community. However, some knowledge can be
gained from ancient Indian literature, especially Sanskrit.
There are sporadic mention of the community in the epics

community have been written. Research has revealed that

Sawra language is part of the Dravidian language group.
The community's own language is used by the Boya (Sawra
priest) in worship, rituals, and in narrating the oral history.
The oral history is generally narrated in a specific
public place which could include a variety of sacred spots.
These places have different names - Sadaru/Mandua, Kottare,
Gonuwar, Lungri etc.
According to the paper there is scope for more research
on the Sawra Community. The outside world has much to
know about and appreciate the ancient people, their culture
and traditions.
Gauranga Sawra in his paper gave a lucid description
of 'Traditional village organization of the Sawras.' In the
Treta Yuga there was a woman and her name was Sabari who
was a disciple of Sri Rama the king of Ajodhya; from her the
name Sabar came.

Ramayana and Mahabharata. In the Ramayana there is mention

of an interaction between Lord Rama, who was in exile, and
an old woman called Sabari. It is believed that Sabari
belonged to the Sawra community. It has been also said that
Bheema of Mahabharata had married a Sawra girl. The
descendants from that union call themselves Bheem Sawra.
According to oral history, the death of Lord Krishna was
also caused by a Sawra. While Krishna was in a meditative
state a Sawra hunter shot an arrow at him mistaking him for
a deer, which caused his death. Before Lord Krishna passed
away he blessed the hunter whose name was Jora Sabar. His

In olden times the Sawras were mountain dwellers in

son Biswabosu Sabar was a devotee of Sri Sri Jagannath

remote areas. They used to live in the hilly areas of Ganjam

Mahaprabhu. There is a legend that reveals the deep

district of present day Odisha. The greater Ganjam district is

connection between Biswabosu's revered diety, and the

presently divided into Raigada, Gajapati and Bijaynagar

districts. In Andhra Pradesh too there is Sawra community.

Providing glimpses of traditional Sawra settlements,

he mentioned--There is mutual understanding and

headman is the supreme authority in the village even today the

Sawra villages are maintaining their traditional identity.

cooperation among the Sawra villages. They used to build

their houses as per their need and suitability in the village.
The size of the hamlets of the Sawra community depend on
the population size. Before construction of the houses the
direction of the wind, distance from the nearby river are
taken into account. The Sawra villages are generally
isolated, however, when they were brought by British
entrepreneurs as tea garden labourers to Assam they started
to live in different settlements. The village headman is the
person responsible to look after all the matters related to the
village.
In much earlier times the Sawras used to live in

Another paper by Baris Sawra revealed the traditional

secluded areas. Nowadays they construct their houses with

marriage system of the Sawras, which is now undergoing

bamboo, wood and tin etc. There is no window in a

changes. They do not have any fixed age for young men and

traditional Sawra house. The houses are square-shaped. The

women to get married; generally they are wedded once they are

walls are made of thatch and a layer of mud is spread over it

considered old enough to shoulder family responsibilities. It

along with some artistic designs. Large stones are put on the

implies that a boy should be able to carry out agricultural work

four corners of the houses.

and girls can manage a household to support a family by the time

To protect the villagers from enemy attack there are

well trained village forces under the leadership of the the

they settle down.

Important rites and rituals accompany the preparations and

village headman. As per the need of the community the

the marriage ceremony of the Sawra community. Some physical

meetings of the villages are held under a big tree or even in

signs of the boy and the girl, eligible for marriage, are considered

the house of the headman.

inauspicious such as a prodruding forehead of the girl, or a thumb

In the Sawra society the son inherits the father's

of a boy's foot which is shorter than the nearby digit.

property. If there is nobody in the family to inherit the

The Sawras believe married life to be one of dignity, and a

property then it is given to the near relatives. The system of

marriage is marked by wedding songs by those in attendance.

barter was prevalent earlier in the Sawra society which

The songs express that marriage entails not just procreation, but

helped in developing a strong bond of relationship within

brings new responsibilities and is also about safeguarding the

new generation. On the occasion of a marriage the elders of the
community offer their counsel to the young couple.
There are some interesting customs and traditions in the run
up to a marriage and also in the subsequent days. From the day
the proposals are made till the time of the marriage, a series of
discussions between the bride's and groom's families take place.
In each of the meetings, alcoholic beverage provided by the
groom's family is consumed. The phases of discussions have
particular names - seram, doysal, ubdasaal, lurisaal, bijalsaal, among
others. The last stage of discussion is called ga ribir or tokusaal in

the society. The Sawra community traditionally prefers to

which the date of marriage is fixed and all the issues are finally

live independently from neighbouring communities. It is

sorted out. Ascertaining an auspicious date for the marriage by a

the duty of every villager to develop his or her village

disri (Sawra astrologer) is a tradition maintained by the

economically, educationally, and socially. As the village

community.

The marriage itself is solemnized with traditional rites

and rituals in which the bride's and groom's families along
with the local community take part. The use of turmeric in a
number of rituals is observed in a Sawra marriage. Just before
the solemnization of the marriage jorana or joranakap, as
demanded by the bride's family, has to offered by the groom's
family in the presence of the elders of both the families.
Joranakap, among others, has to contain a number of traditional
attire and nominal amount of money.

The Dr Minati Hazarika Memorial

Annual Lecture 2015 was delivered
by Prof. Purneswar Nath on
Se pt e mbe r 26 at t he VKIC s
Williamson Magor auditorium. This
was the first occasion that the
programme was termed as a
Memorial Lecture because Dr
Hazarika passed away in 2014. Earlier the event was known as
an Endowment Lecture.
The programme opened with rich tributes being paid to
Dr Minati Hazarika, who was an academic, writer and a patron
of art and culture. Sri Dipok Kumar Barthakur, Chairman
VKIC, shared his thoughts on the late Dr Hazarika and
described her as a person worthy to be revered. She had
appreciated the role of VKIC in promoting the culture of Assam

Finally the bride and the groom are led to Kurantung, a

sacred altar, beside which they are seated. There the Boya, the
Sawra priest, performs the marriage with the sun and the moon
as celestial witnesses.
In course of time some changes have also been taking
place. The customary consumption of alcoholic beverages has
been curtailed to a great extent. Nowadays the legal age for
marriage, as officially stated, is also accepted by the Sawras.
The papers presented in the seminar were able to provide
a comprehensive view about significant aspects of Sawra
culture. The writings from members of the community opened
layers of beliefs, customs and traditions, social dynamics some
of which are undergoing transformation while many core ideas
of their culture have survived.

and rest of Northeast India through different means, and she

donated a substantial amount to fund an annual lecture. He
recalled her contributions in her field and prayed for eternal
peace of her soul.
Prof. Purneswar Nath, former head of the Assamese
Department, Darrang College, in his lecture Patriotism and
Nationalism in the Literary Works of Lakshminath Bezbaruah
focused on facets of the literary legends corpus of writing, and
also alluded to views expressed by other notable figures of
literature and learning.
In almost all of his writings, Bezbaruah revealed his
yearning for his motherland. Today there is a crisis facing the
Assamese society, and some high ideals are required to show
the way forward. In such a time one can perhaps look at
Lakshminath Bezbaruahs patriotism and nationalism for
inspiration. Amid trials and tribulations Assam had found a
saviour in the form of Srimanta Sankardeva in the middle ages.
In the modern age there were some more individuals,
including Roopkonwar Jyotiprasad Agarwalla and
Lakshminath Bezbaruah.
More fortunately for the Assamese, Bezbaruah paved the
way for Sankardevas message and significance to emerge from
the Namghar and be appreciated by a wider audience in the

An elaborate exhibition showcasing features of Sawra

traditional artefacts, food and typical dwelling was able to
vivify the community's material culture.

modern context. This enabled newer perspectives through

which Assams patron saint could be seen, discussed, and his
contributions better understood.

Dr Banikanta Kakati, an admirer of Bezbaruah, also

He urged his readers and fellow men and women to keep

referred to the high qualities of his writings. Every word he

faith in humanity. Fix your target. Move Forward. Realise

penned was imbued with ardent love for his land. The common

humanness. Through his writings Bezbaruah promoted

thread throughout his literary corpus serious, humorous and

idiomatic usage, but he was not disrespectful of any other

spiritual revealed his patriotic spirit. Like Dr Kakati, another

language. He was not averse to adopt words from other

literary great, Dr Maheshwar Neog recognised the

languages where it was required. It has been written that his

contributions made by Bezbaruah to the extent that he termed a

literary creations vivify Assamese life of his times. It is true that

period of Assamese literature as Bez barua r J oog

without getting acquainted with Bezbaruah it is difficult to

(Bezbaruahs era).

know about Assam.

The contemporary milieu also influenced Bezbaruah to a

great extent. Rise of Bengali nationalism, and renaissance in
literature and culture in due course had ripples beyond Bengal.
Around the end of the 19th century Bezbaruah and many of his
companions from Assam, who were in Calcutta, witnessed this
phenomenon. Their acquaintance with this cultural and
literary efflorescence along with exposure to English literature
and culture made them look back to their motherland. Assam
was then backward in many ways even though Assamese
language was making a comeback around 1872, her Nature,
Vaishnavite heritage, rich folklore were in a state of utter
neglect.

From the period 1876-1917 while in Kolkata he was

These Assamese, exposed to the developments in Bengal,

exposed to many events. After he married into the noted

looked at their homeland from fresh perspectives. They

Thakur family, he could have close acquaintance of

wondered about ways to usher in the light of learning into their

Rabindranath Thakur and other towering personalities; but he

motherland, and how her culture and literature could be

did not suffer from any inferiority. While he was working in

revitalized. In 1888 they joined forces to establish the Asamiya

Sambalpur in the then Orissa his thoughts were occupied by

Bhasa Unnati Sadhini Sabha (Assamese language

his motherland. In his words My Motherland is Gaya, Prayag,

development society). It launched Jonaki, a literary magazine

Kashi... Such words underline his love for his country.

the very next year. The impact of Jonaki was felt for a long time

Presiding over the programme, distinguished littrateur

in Assamese language and literature. Sri Dimbeswar Neog had

and Sahitya Akademi awardee Prof. Hirendra Nath Dutta

remarked that if the [American Baptist] Missionaries made the

appreciated the speaker for his lucid and systematic

frame for Assamese literature, then the trio of Anundoram,

presentation touching many aspects of Bezbaruahs life and

Gunabhiram, Hemachandra, and then Lakshminath gave

works. The wave of nationalism that swept Bengal and other

complete shape to it.

parts of India also touched Assam. And in such circumstances

Those who do not fully understand the social and cultural

conditions of his times have criticized him for what to them

it was natural that he was moved by the patriotic fervour of his

times.

appear as a narrow vision of nationalism in his literature and

Lakshminath Bezbaruah lectured in Baroda on the

western impact in his liberalness. However, his nationalism

greatness of Indian civilization. His ideas and works connected

and his patriotism cannot be seen as separate entities. The

Assam with the Indian cultural landscape. He may not have

manner in which he perceived life is reflected in his writings. In

taken part in the Independence Movement because of the

his serious plays his appreciation of the history of his land is

nature of his work, but he had deep sympathies for the

clearly seen. In a piece of his writing he also says: My main aim

struggle. Bezbaruah greatly admired Mahatma Gandhi, whom

is to highlight our past glory, I do not write to acquire fame.

he described as a messenger of peace, Prof. Dutta added.

Unravelling a Traditional Art

taals (cymbals) and Kalia (a wind instrument) are thoroughly

The dhulias of Kamrup, as in some other parts of Assam, are folk

checked by the performers. And then on the appointed day

artistes who create ambience of sanctity or gaiety in an array of events.

they take public transport to their respective venues. From then

The traditional drummers with their skill and energy build up the

their drums reverberate before the Divine Mother. As the sun

atmosphere in which worship takes place, or non-religious events

sets and the lights shine bright, the ambience is heightened by

unfold. However, there are many details yet to be known about their

masterstrokes of the artistes. It is difficult to imagine the

art and lifestyle in the backdrop of todays fast changing society. The

sanctified air sans the sounds of dhols.

VKIC is presently carrying out documentation of these artistes who

have been part and parcel of Pujas, weddings and other ceremonial
occasions, but now face an uncertain future.
Many dhulias reside in pockets of settlements away from
cities, where most of them do not rely on their musical talents to
earn a regular income. Their families today depend on
agriculture, irregular work, while others perform odd jobs.
Today one cannot survive on the drums alone. Cost of essential
commodities is getting higher, and our talents alone cannot
bring in enough moneywe can only make seasonal earnings,
said Surjya Das of Geruwa, a village close to the Guwahati-Hajo
highway.
In Geruwa, the few dhulias who have kept performing
since their youth revealed that they have learnt the art from
either their father or from an elder in the family. It is not
something taught in a formal atmosphere. They started as
apprentices who learned to play the dhol by watching their
elders and then by playing alongside in various functions.
The drums are made of selected types of wood, but the
favourite appeared to be of aam (Mango). The bordhol (bigger
drum) is made in only a few places in Kamrup; but it is common
for dhulias to buy a used dhol and get it repaired. A new one will
be in the region of Rs 4,000, whereas a used one can be acquired
for Rs 3,000 or less depending on the quality. A good instrument
can last for at least five years if it is maintained well.

Although most of the devotees will not be aware, there are

variations in the way the instruments are played. In tandem
with some rituals and mantras the beat is languid, the
movement of the dhulias is absent. The cymbals are hit at a slow
pace. The beating of the drums increases manifold when the
Aarati takes place in the evening.
Termed devibajna (music for the Divine Mother), this
according to the drummers, is the hardest to perform. Not only
do they beat the drums faster, they have to make a
synchronized movement, the group making circles or ovals in
front of the divinities; there is no chance of error here. For those
who watch closely, at times a dhulia will perform this act with
his eyes closed as if he is in a trance, connecting with
something higher that others around him cannot perceive.
Their art is elevated to another level in the evening of
bixarjan (ceremonial immersion of the idols). The dhulias
accompany the faithful to a river or a large tank while playing
the instruments all the way on foot. The drums can weigh more
than 20 kilos, and their beating has no respite. The task is
beyond the ability of the average human. It becomes a living
example of how a devotee can be inspired to push his physical
boundary by unflinching faith in a divinity.
So do they feel exhausted after their performance is over?
They are to an extent, they agree. But they believe they are

During the time of Durga Puja the dhulias are much in

rewarded too, and not just with some much needed money. A

demand. They are invited to perform in the venues about a

dhulia from Posoria put it well: Devir Axirbaad palo, raijor

month in advance, and in most cases polite negotiations finalise

morom palo. Aaru ki laage? (Received the Devis blessings, got

an agreement. A week or fortnight before Puja begins the dhols,

the publics affections. What else is needed?)

Feature Article:
Bashistha Ashram Devalaya

The main deity of the Bashistha temple is Lord Shiva, who

was worshipped by the sage Bashistha. But without Shakti
there is no Shiva. So, in the temple there is both Shiva and Shakti

Sacred complexes occupy pivotal place in Hinduism.

as Golokeswara Shiva. Golokeswara Shiva is the god of money

Its followers desire to visit at least a few temples and shrines

and help. Here the word 'golok' means the place of freedom,

during their lives. Among such complexes some occupy

where there is no fear of attack and disease. Along with Shiva,

central places in their faith. Polytheism is an important

Bashistha also worshipped Tara Devi which is one of the ten

feature of Hinduism and the sacred complexes of India are

manifestations of Shakti. In the temple premises Bashistha had

indispensably related to the life and deeds of various gods

turned into a big stone after his death as legend states.

and goddesses. There are some such important sacred

There are many rituals which are observed in the

complexes in Assam which are integrally related to the

Bashistha temple. Daily worship of Lord Shiva is performed in

nucleus of the religion. Bashistha is such a temple devoted to

the temple. The Mahashivaratri or the night of Lord Shiva is the

Lord Shiva, the most popular and widely worshipped god

religious event in the Bashistha temple. Makar Sankranti is also

of India. This temple is situated in Guwahati. In different

celebrated in the month of Magha, when a large number of

holy scriptures of the Hindus mention of Bashistha is

devotees come to have a dip at the Bashistha Ganga. Another

conspicuous.

important ritual is observed in the month of Saon. During that

period a large number of devotees come and take water from
the Bashistha Ganga in earthen pots and take it to Sukreswara
Devalaya in Panbazar area of Guwahati and offer it to Lord
Shiva.
There are some rituals which are performed occasionally,
which are the observance of the solar eclipse, lunar eclipse,
Asokastami, Ambubasi and special appeasement at the time of
Durga Puja. Many people visit the place to give asthi (burnt
bone of a deceased) to the Bashistha Ganga.

There are many stories regarding the mythological

background of the Bashistha temple, but the most important
one goes like this: In the Dwapor yuga, that is about 2000
years from the present, there was a saint named Bashistha.
He was a celebrated Vedic saint and is one of the seven great
saints that is the concept of Sapta Rishi upon whom many
hymns are ascribed. Bashistha was the son of Brahma, the
god of creation, and had a wife Arundhati meaning
'morning star.' In the Rig Veda it is said that Bashistha was a
member of Tirtha family which lived on the border of
Gandhar, now in Afghanistan.

When the temple was constructed at the Sandyachala hill

Both in the Ramayana and Mahabharata, the two great

from that time there is one person or another for the

epics of the Hindu religion, the mention of saint Bashistha is

management of the temple. The Ahom king appointed many

found. According to legend, there was a small hut where

people from the village called Chamata of Kamrup district in

Bashistha used to worship Lord Shiva. Ahom King Rajeswar

Assam. He appointed many Bordeuris or the Brahmins to do the

Singha constructed the temple in 1764 AD. The king also

main priestly works of the temple. At present there are two

donated 950 bighas of land for the temple.

committees in the Bashistha temple to look after the religious

of Maha Shivaratri, a large number of devotees numbering

centre. One is the Bashistha Ganga Sewa Samity and the other is

about 3-5 lakh arrive from various parts of India to the temple.

the association of the priests or the Purohit Samaj. The Basistha

Many foreign tourists also visit the temple every year. The

Ganga Sewa Samity looks after the maintenance of the temple

devotees generally come to the temple for fulfilling some

and the dharmasalas (guest houses) for the devotees. The Purohit

desire, through prayer and sacred offerings to Lord Shiva.

Sage Bashistha came to Kamrupa at the beginning of the

Samaj looks after the priestly activities of the temple.

The temple is solely dependent on the devotees for its

Kaliyuga and started worshipping Lord Shiva at the

maintenance. There is no major financial support from the

Sandyachala hill. The body of rishi Bashistha which according

government of Assam for the temple, according to the priests.

to lesend, had become a big stone is also there inside the temple.

The Ahom king had appointed two sets of people for

Three streams namely Sandhya, Lalita and Kanta emerge from

working in the temple - Paik and the Sebait. The king had also

the nearby hills and unite as Bashistha Ganga. The natural

appointed the mali or the gardener in the temple. There were

streams and the temple filled with the faithful combine to create

also some potters appointed by the Ahom king who used to

an atmosphere of grace and tranquility.

supply the various artifacts for the temple. There were also
some goldsmiths appointed by the king. However, nowadays
all the necessary items for the temple are purchased from the
market. The devotees coming to the temple offer rice and
vegetables for bhoga or the sacred food offerings.

The Vivekananda Kendra has for long promoted yoga

as a means of holistic development. In Guwahati, VKIC has
been providing training in yoga since the time of its
inception. Apart from regular classes conducted in its Uzan
Bazar premises, its master trainers also train people in
groups at different venues on request.

We are born to do great work in Bharat

- Swami Vivekananda

Calling healthy, selfless, educated, young men and women

under 30 years of age (relaxable), free from family responsibilities, to
join as Jeevan Vrati / Seva Vrati to fulfil this dream of Swami
Vivekananda. Join Vivekananda Kendra, a Spiritually-Oriented
Service Mission, Founded by Mananeeya Eknathji Ranade in 1972.
It is not a career but a Mission.
For more details : Contact any branch centre of Vivekananda Kendra
or write with self-addressed stamped envelope to

From the time of the Ahom king Rajeswar Singha when the

The General Secretary

Vivekananda Kendra
Vivekanandapuram,
Kanyakumari - 629 702

temple was constructed, there is close relation between the

temple and the devotees as it is said that the temple is a link
between human beings and God, between the earthly life and
the divine life, between the actual and the ideal. A large number

To

of devotees come to the temple from the nearby areas. The head
priest of the temple mentioned about 1,000 people visit the
temple everyday. Among them many are regular visitors. A
good number of devotees visit Bashistha temple from various
parts of Assam and also from rest of India. During the occasion

From :
Vivekananda Kendra Institute of Culture
Riverside, Uzan Bazar, M. G. Road, Guwahati - 781001
Ph. 0361-2510594, 2736945. E-mail : info@vkic.org