By Dipak Kurmi
The bard of the Brahmaputra, Dr. Bhupen Hazarika, widely known as Bhupen dada, stood as the towering cultural icon of Assam. A multifaceted talent, he transcended the realms of singing to become a lyricist, composer, musical director, poet, filmmaker, and writer all in one. His songs, often self-written and composed, echoed with a highly emotive and melodious voice, impeccable diction, and poetic brilliance. Driven by a deep-rooted humanism, Hazarika’s compositions covered diverse themes, with many advocating for universal brotherhood beyond national and cultural boundaries. His music resonated with love, optimism, and a profound humanistic message, fostering unity and brotherhood across ethnic, community, and linguistic diversities. A true humanist at heart, he used his songs to champion the cause of the downtrodden, oppressed, and deprived, expressing spontaneous human love. Dr. Bhupen Hazarika’s popularity extended far beyond Assam, encompassing the entire nation, as he sang not only in Assamese but also in various Indian languages, including Hindi and Bengali. His profound sense of societal belongingness earned him the title of “janatar xilpi” or the artist of the masses.
Dr. Bhupen Hazarika, a true humanist at heart, weaves the soft sentiments of his compassionate soul into his songs. His musical creations resonate with the shared emotions of the masses, evoking a sense of camaraderie. Through his lyrical expressions, he advocates for the downtrodden, oppressed, and the less fortunate in society, imploring the world to extend humane sentiments towards them. The majority of his songs are spontaneous reflections of genuine human love. Dr. Bhupen Hazarika stands unparalleled in portraying the fair and representative depiction of human suffering, poverty, and trauma. His profound love for people and society, rooted in his ideas, creative thoughts, and the value he places on life, finds eloquent expression in his music, elevating him to the status of the greatest cultural icon of India. With heartfelt emotions, he imparts life’s messages to the world, aligning himself closely with the common masses and their struggles, forging a deep connection with the people.
Bhupen Hazarika’s broader humanistic approach was shaped and influenced by various notable personalities at different stages of his life. In his childhood, he came into contact with legendary icons of Assamese art, music, and literature, namely Jyoti Prasad Agarwala and Bishnu Rabha. These influential figures planted seeds of nationalism and class consciousness in him. Jyoti Prasad imparted aesthetic philosophy, which later became the stepping stone for Hazarika’s poetic creations. Under the guidance of the communist Bishnu Rabha, Hazarika adopted a revolutionary and humanistic approach, intensifying his love for ordinary people and earning him the title of janatar xilpi (artist of the masses).
In the USA (Columbia University), Bhupen Hazarika developed intimate contact with the African-American revolutionary singer Paul Robson, giving his humanism a new dimension. Glimpses of Robson are evident in Hazarika, both in his positivist humanistic approach and his works. Bhupen Hazarika expressed, “he was a social singer with the power to change… I too wanted to be a singer with the power to change society.” Paul Robeson’s “Ol’ man river” resonates in Hazarika’s immortal composition “Bistirno parore,” with its Bangla and Hindi versions enjoying immense popularity alongside the Assamese rendition.
The Assamese nationalism witnessed his broader humanistic approach during the tumultuous periods of Assam in the sixties and the eighties, marked by ethnic conflicts between Assamese and Bengalis reaching their peak. Bhupen Hazarika played a pivotal role in these challenging times. He composed songs such as “Morome bhaxar akhar naikia” (language of love doesn’t have an alphabet). Additionally, he established a peace-seeking cultural troop and visited violence-affected areas, personally meeting the people affected by the strife.
The Bhupendrian kaleidoscope weaves together countless hues and shades of humanity. Bhupen Hazarika, a true humanist, dedicated his efforts to the pursuit and fight for a society free from prejudices and discrimination. Addressing issues such as casteism, the rich-poor divide, and the struggles of those facing economic depravity, Hazarika’s concerns formed a diverse tapestry with a common motive—to empower common people to resist the hardships of life. Through his compositions, Hazarika shed light on aspects of everyday human life that demanded the attention and concern of society.
Dr. Bhupen Hazarika’s songs serve as powerful sermons on brotherhood and human bonding, carrying profound messages of protest, compassion, and peace. To him, music embodies the spirit of the people, acting as the common thread that connects individuals. Throughout his life, he lent his voice to the voiceless, using his melodies to empower millions to speak out against discrimination and inequality. Many of his timeless compositions resonate with a vocal stance against the hardships faced by the common masses and the destitute. In this paper, selected songs of Dr. Hazarika are taken up for discussion.
Bhupen Hazarika’s Songs of human interest
Manuhe manuhar babe/Jadihe akano nebhabe/Akani xahanubhutire/Bhabiba koneno kowa, samaniya?
(If a man doesn’t think of man with little sympathy…… tell me o friend who will….?)
The song is considered the most poignant one, encapsulating the liberal ideals of humanity that Bhupen Hazarika sought to impart. It unequivocally emphasizes the necessity for fellow-feelings and bonds between people in a humanistic manner. Throughout his life, Bhupen Hazarika endeavored to promote unity and brotherhood among people, transcending barriers of ethnicity, community, language, and more. This particular song stands as a testament to those cherished ideals, providing solace to our stressed and bereaved souls through its exquisite blend of love, optimism, and humanism.
In the same song,
Manuh jodihe nohoy maanuh../Daanob kahaniu nohoy maanuh../Jodi daanob kahaniba hoyei maanuh../Laaj paabo kunenu kuwa?..Xamaniya.
He asks if we human fail to act as a human being…a demon can never be a human being, if a demon acts as a human being, we will be ashamed.
In another song,
Xitore xemeka rati/Xemeka xitore rati/Bastra bihin kono khetiyakar…/Bhagi pora pojatir tuh jui/ekurat, umi umi joli thoka,/Raktim jen eti uttap hou…
On a withered winter night, may I become the warm red glow emanating from the slowly burning ember in the tattered hut of a cloth-less farmer. Bhupen Hazarika’s words resonate with and inspire the working masses and oppressed classes whom he sought to embrace. He passionately lamented the plight of the oppressed, vehemently opposing all forms of hierarchy and domination. Through his songs, he became a strong advocate for the poor and marginalized sections of society, challenging those in positions of power to bring about change. In the poignant line, “Bastra bihin kono khetiyakar…/Bhagi pora pojatir tuh jui ekurat, umi umi joli thoka, Raktim jen eti uttap hou… (may I be in a cloth-less peasant’s broken hut, with the slowly burning ember from the hay, the red glowing warmth), he vividly depicts the struggles of the working masses. Dr. Hazarika’s relentless pursuit was for brotherhood and emotional integration among the global human family.
The essence of universalism finds its most poignant expression in his song “Moi Eti Jajabor” (I am a vagabond).
moi luitor pora mississippi hoi/volgar rup salu/ottawar pora austria hoi/peris haboti lolu/moi illorar pora puroni rohon/chicagole koriyalu/moi Galibor sher dushanber/minarot huna palu/Mark Twainor homadhit bohi/Gorkyr kotha kolu/bare bare dekhu bator manuhu/apun hoise bor/heiye moi jajabor/heiye moi jajabor
(He travelled and traversed from the Luhit ( the river Brahmaputra) via Mississipi to Volga, from Ottawa via Austria to embrace Paris, from Íllora to Chicago, heard Galib’s Shayaris in the Minar of Dushanbe, spoke of Gorky sitting at Mark Twain’s tomb and embraced the strangers as his own.) In this song, he identified himself with the common masses of the world. He is a vagabond and wonders with only one intention in mind, i,e unification of human mind. He is without home & family but, embraces the whole world as his own family.
Bhupen Hazarika lamented the plight of the poor and their sufferings and was against all forms of hierarchy and exploita- tion. So, in the same song – Moi Dekhisu Onek Gogonsumbi Ottalikar Hari, Tar Sa Tei Dekhisu Kotona Grihohin Noronari…
(I’ve seen many skyscrapers, but also seen countless homeless by the side of those skyscrapers.)
In another song,
Aami ekekhon naore jatri/Xahayatri ekekhon naore jatri……
(We are in the same boat brother, if you tip one end you will rock the other…..)
He cultivated a warm and universal glow of humanity, with his sense of humanism extending beyond the confines of his political boundaries. Despite recognizing the common thread of humanity, he retained his original roots, enriching them in the process.
Bhupen Hazarika’s love extended to people, with their habitat, life, culture, and social security prominently shaping his philosophy of life. He forged a deep connection with the common masses and their struggles, drawing himself much closer to the people. Through his songs, he resonated with their feelings, sentiments, pains, sufferings, hopes, and aspirations, standing steadfastly by them. At times, his songs took on a bitter tone, serving as a poignant expression of protest and compassion.
In another song,
Prothom nohoi/Dwitiyo nohoi/Tritiyo shrenir yātri āmi/Jiwan relor dabāt āmi/Prothom nohoi/Dwitiyo nohoi/Tritiyo shrenir yātri āmi
(Neither first, nor second…..are we the passengers of the third class).
In celebrating the resilience of the working masses, Bhupen Hazarika identified himself as a fellow traveler journeying towards the same destination. This song encapsulates an optimistic expression of Bhupen Hazarika’s human philosophy.
Bhupen Hazarika actively seeks, strives, and fights for the establishment of a society devoid of prejudices and discriminations. Delving into issues such as casteism, the rich-poor divide, and the challenges faced by those experiencing economic hardship, Hazarika’s concerns form a diverse spectrum united by a common motive—to empower ordinary individuals to resist the hardships of life. As a humanist, Bhupen Hazarika utilizes his compositions to shed light on aspects of common human existence that demand the collective concern of society.
(The writer can be reached at dipakkurmiglpltd@gmail.com)
