This Book Presents Current Trends As Well As Long-Term Themes Of The Economic History Of Orissa And Thus Tries To Serve The Need Of The Academic Community In Bringing About A New Orientation In The Study Of Orissan History.

The Book Traces The Birth, Growth And Fulfilment Of The State People S Movement In The State Of Talcher Which Was One Among The Twenty-Six Princely States In Pre-Independent Orissa. The People Of The Princely States Were Subjected To A Dual Pressure; On One Hand By The Feudal Lord Directly And On The Other, The Colonial Authorities Indirectly Who Were There Behind The Local Ruler. Suppressed By The Feudal Lords Over Centuries Through The Collection Of Various Illegal Dues Like Rashad, Magan, Bethi, Bheti, Etc., The People, Towards The Closing Years Of Nineteenth Century, Raised Their Voice Of Protest In 1898 For The First Time. It Was Followed By Uprisings In 1908 And 1911.The Strengthening Of The National Movement In The Twenties Gave Impetus To Another Popular Upsurge In Talcher In 1922, Which Was Again Suppressed. The Indomitable Zeal Of Talcher People Again Came To The Forefront During The Second Of 1930 S When The All Orissa States Peoples Conference Met In 1937 And Gave An Organised And Coordinated Shape To The Prajamandal Movements. To Oppose The Royal Pressure The People Of Talcher Took Recourse To A Unique Hizrat (Mass Exodus) Movement In 1938 In Thousands To Neighbouring British Ruled Territory. It Attracted The Attention Of Not Only Gandhiji, But The British M.P. Ms. Agatha Harrison, Who Visited Their Camps. During The Quit India Movement In 1942, The British Fired Upon The People Of Talcher From Air, Which Is One Among Five Such Incidents In The History Of India. Ultimately The Popular Victory Was Ensured When The King Was Compelled To Sign The Merger Documents In December, 1947. This Bloody Straggle Of The People Of Talcher Remains A Saga Of Self Sacrifice And Dedication Against The Unholy Nexus Of Obsolete Feudal Absolutism And Imperialism.

Seeing the radiant face of Ma Anandamayi and hearing her laughter you guess that she is an incarnation of Joy. Touched by the caress of Her glance you know that her heart is overflowing with love for all beings. Listening to Her teaching so simple and clear you understand that She is in possession of all Wisdom. But one cannot say whether it is Joy, Love or Wisdom that is the source of all this for with Her all therr are inextricably and indissolubly mingled one coluld not exist without the others. The joy which Ma anandmayi lives is not that which we know in worldly life, where pleasure and pain, hope, regret and disillusionment, attraction and repulsion follow on each other's heels, born one of another. Nor is it an egocentric calm of stoic rigidity that erects around itself an rampart of indifference. Hers is an overflowing, irrepressible joy that expresses itself in gaiety, that knows no obstacles, because it is deeply rooted in the Absolute, beyond the dualities of good and evil, of 'I' and 'not-I', of pleasant and unpleasant, because its unshakable base is Love and Wisdom.