Socio-Political Movements in North (A Sub-Himalayan Tract) Edited by Publish by Global Vision Publishing House Sukhbilas Barma

Politico-Cultural Movements in North Bengal

Girija Shankar Ray

Changes in the geographical map and transfer of political power in the vast region between the Brahmaputra and the Ganges have taken place from time to time. It is found from the Ramayana, the Mahabharata and the Puranic literatures that this area overtime was known as Prag-jyotish, Poundra, Kamrupa, etc. The reason for the name of Prag-jyotish was that astrology was first started in this area. The present Bangladesh and the entire area of North Bengal were within this region. Subsequently, a part of it was named as Poundra and the rest as Kamrup. River Korotoya flowing by the west of Jalpaiguri district was the border of these two regions. Spread along the western bank of Korotoya was Poundra-vardhana. Korotoya was not merely a river; it was a sacred river for the Hindus. One can find the mention of this river in the snan-mantra (mantra relating to the sacred bath/ablution) of “Tithi Tatwa” by Raghu Nandan Bhattacharyya, the greatest logician of Bengal. Poundra-vardhana was also a vast country and like Kamrup, mention of this country is found in Ramayana,

Dr. Girija Shankar Ray: Retired Principal of Vivekananda College, Alipurduar, Dist. Jalpaiguri. 184 Socio-Political Movements in North Bengal

Mahabharata and other ancient Sanskrit literatures. It has been mentioned in Mahabharata that Poundra was born along with the four sons viz: Anga, Banga etc. of Sudeshna, the queen of king Bali, legally begotten by Rishi Dhirghatama. Five kingdoms in the eastern were named after the names of the sons of King Bali. Historians think that Mahasthangarh near Bogra is actually the relic of the ancient city of Poundra-vardhana. In fact, the administrative divisions of Rajshahi, Presidency, Dacca, Chittagong etc. of Bengal were once part of this region. The region known as Varendra Mandal or Varendri was also under Poundra Vardhana. Some people think that this area used to produce sufficient amount of sugar cane and the word ‘Puda’ (pulp) has come from the word Poundra. The kingdom established on the river bank of Brahmaputra towards the end of 13th century was known as Kamtapur; another Kamtapur in the southern part of present was established in the 14th century during the reign of Niladwaja Kamteswar and last of all, of Biswa Singh established towards the end of 15th century. The last representative of this dynasty was Maharaja Jagaddipendra Narayan. It is during his rule that Cooch Behar lost its existence as a State. Cooch Behar was merged with Indian Union on 1st of January 1950 by the special initiative of Sardar Ballav Bhai Patel, the iron-man of India and first Deputy Prime Minister and Home Minister of newly created independent India. This endeavour started since 1949. Later on with the introduction of Indian Constitution, Cooch Behar was considered as a centrally administered state till 1950. Ultimately, at the utmost eagerness of Dr. Bidhan Chandra Roy and with active help of Umesh Chandra Mondal, the renowned National Congress leader of Dinhata within the state of Cooch Behar, the once sovereign state became a Politico-Cultural Movements in North Bengal 185 district of West Bengal province from the 1st of January 1950. In between, some parts of North Bengal were under the administration of Nepal, and Tibet for some time. Time takes its own complex course. Once North Bengal was within the vast empire of Cooch Behar which now became a district of West Bengal province like other 5 districts of North Bengal. Recently there has been an unnecessary controversy regarding the term “Uttar Banga”. Some intellectuals have raised objections to accept the name as an ancient one, although this name has been accepted long back. Historically, the name Uttar Banga was first located in the Copper plate by the name ‘Kamauli copper Plate’ , which was the copper plate of land - grant gifted by Kumar Pal (1120 – 1139) , the son of King Ram Pal of the Pal dynasty of 11th century to his Prime Minister General and beloved friend Baidyadeva in 1115. Akshay Kumar Maitreya, the founder Director of Varendra Research Samiti has quoted some parts of this copper plaque in his book “Gouda Lekha Mala”. Ramaprasad Chanda in “Gouda Raja Mala”, Rakhal Das Bandyopadhyaya, in ‘Bangalar Itihas’, Prabhas Chandra Sen in ‘Banglar Itihas’ and Dr. Nihar Ranjan Roy in ‘Bangalir Itihas’ have referred to “Anuttar Banga” for South Bengal. The meaning of the word “Anuttar” is ‘An-Uttar i.e. which is not Uttar (North). The term ‘Anuttar Banga’ could naturally be applicable only when there did exist some region somewhere under the name ‘Uttar Banga’ (North Bengal). Another intellectual also has opined that the name ‘North Bengal’ was given by the British Raj; this is however, not correct.

Socio-political Legacy of Panchanan Barma Panchanan Barma was born on 14th April of 1866 in the village Khalisamari of Mathabhanga Sub-division of Cooch 186 Socio-Political Movements in North Bengal

Behar which was once a vast empire within the region known as North Bengal. Maharaja Nripendra Narayan was the king at that time. Panchanan obtained Law degree in 1899 after his Post graduate degree in Philosophy from the Calcutta University and leaving the princely state of Cooch Behar , he joined the legal profession in Rangpur under the British rule. A good number of biographers have mentioned that Calica Das Dutt was the Dewan of the Cooch Behar Kingdom in the rank of the then Prime Minister. It was because of his opposition that Panchanan, in spite of being the first Law degree-holder with a Post graduate degree, from amongst the Rajbanshi Khatriyas and other sons of the soil, who have been residing for decades in North eastern part of India, could not get employment of appropriate dignity befitting his qualification in his own land. Rangpur was a land of Zaminders belonging to Rajbanshi Khatriya community. So he must have tried to maintain contact primarily with the local Zaminders. This follows from the fact that he tried to give wider space to the movement which was already organized by Harmohan Khajanchi, the Zaminder of Shyampur of Rangpur through “Bratya Kshatriya Jatir Unnati Bidhayani Sabha” for establishing the Rajbanshis as Kshatriya. However, although overall development of the community by establishing the Khatriya Samiti was his principal objective, this was not his only contribution worth noting. In the field of political idealism, he adopted the mission of Indian National Congress. He also joined the conference of Bengal Provincial Congress which was held in the district of Mymensingh in 1905 as a leader of the delegation; but he was compelled to dissociate with the Bengal branch of the National Congress because of the antagonistic attitude of the so called caste-biased Congress leaders of the then Bengal and formed the new political organisation ‘Kshatriya Samiti’ Politico-Cultural Movements in North Bengal 187 with the objective of social, moral and educational i.e. overall improvement of the community. There are definite proofs to the fact that this remained an absolutely non-political organization till 1917. The first election of Bengal Council was held in 1920 when the Government of India Reforms Act was given effect to by the joint proposal of Chelmsford, the Viceroy of India and Montaegu, the Secretary of State in 1919. Kshatriya Samiti contested the election under the leadership of Panchanan Barma who won the election with thumping majority. Panchanan Barma and Nagendra Narayan Roy,the candidates of Kshatriya Samiti won the next election in 1923 also. It is worth mentioning here that the candidates of Swarajya Dal founded by Desh Bandhu Chitta Ranjan Das and helped by the National Congress had faced the defeat in this election. Formation of ‘Kshatriya Samiti’ by Panchanan Barma with the objective of all round development of Rajbanshi Kshatriya community is a memorable event. As soon as he came to the realization that the intended social uplift was not possible by keeping himself associated with the caste-biased leaders of the National Congress, he converted the Samiti into a political organization. The recommendations in the Memorandum sent by Panchanan Barma to the Chief Secretary to the Government of West Bengal on 5th November, 1917 in course of the collection of views of the local leaders regarding Indian administrative reforms reveal his actual attitude towards the interest of small groups and communities. It is therefore, easily understood why Panchanan had to give the political colour to Kshatriya Samiti, which was so far a non-political organization. Panchanan was born in a British tributary by the name ‘Cooch Behar’ which had the glorious past of a vast empire. That he had distinct independent thinking about the 188 Socio-Political Movements in North Bengal geographical position of Cooch Behar and also about the actual identity of its inhabitants, is proved by his decision of settling in Rangpur permanently, leaving Cooch Behar in the beginning of the last century.This time period has been identified as a memorable period in the history of India and Bengal. Formation of the National Congress was planned by the retired civilian Alan Octavian Hume applying the theory of ‘Safety valve’, primarily with the objective of ensuring security to the British Empire in India. The party got divided into two groups-Extremists and Moderates. The undivided big district of of , largely populated by the Rajbanshis was severed from the Presidency Division of Bengal in 1884. Lord Curzon took initiative to divide Bengal again in 1905. This led to revolutionary movement in Bengal. In no time, the same spread over the national level. In the mean time, the Bengal Academy of Literature was established in Calcutta in 1893 replicating the formation of European Academies. Immediately after its formation, it was given the Bengali name ‘Bangiya Sahitya Parishad’.

Panchanan Barma on Kamta Bihari Literature As a branch of Bangiya Sahitya Parishad itself, its first branch Rangpur Sahitya Parishad was established in Rangpur. The person who had played the most remarkable role in the establishment of the Rangpur branch was Sahitya Ratna Surendra Chandra Roychowdhury, the Zamindar of Sadya Puskarini of Shyampur Kundi Pargana of the district of Rangpur. Other educated local zamindars also extended their helping hands with encouragement. It was resolved in one of the meetings that the materials of archaeology, linguistics, old manuscripts, folklore of the then North Bengal will be collected through the Parishad and at the same time Politico-Cultural Movements in North Bengal 189 research oriented essays will be presented in course of discussion of such matters. Moreover, there will be a spokes- journal to highlight the noble activities of the Samiti. In the endeavour to publish a journal as the mouthpiece of Rangpur Branch of Sahitya Parishad, Panchanan Barma was elected the Editor. It can be said that Panchanan got the opportunity of commencement of one of the greatest deeds of his life from this, and his literary genius got the vehicle for expression which again facilitated the vivid exposition of his emotions for the mother-land Cooch Behar, the Cooch Beharis and his philosophy of life. If one follows the discussions in the articles written by him, minutes and agenda notes of the Kshatriya Samity conferences, one can easily understand that in the establishment of all the political organisation by the names Hitasadhani, Uttarkhanda, Kamtapuri, UTJAS, KPP, KLO and Kamtapur Progressive Party in the region named North Bengal, the leaders have been in some way or other inspired by Panchanan in the post-Panchanan period. There is no inconsistency in such thinking. Panchanan used to consider the Rajbanshis as a distinct ethnic group. It should not be forgotten that the Maharajas of Cooch Behar were once the rulers of a separate independent vast empire. So, in terms of dictionary meaning and also political science definition, the inhabitants of this empire had a distinct region; and their number was not insignificant. They had their own medium of expression for communicating their feelings, which is according to Panchanan Kamta Behari, Cooch Behari or Rajbanshi language. There have been ample debates and discussion on the issue that Rajbanshi is a self sufficient strong language. A number of linguists, researchers, poet-litterateurs of Rajbanshi Kshatriya community have been seriously engaged 190 Socio-Political Movements in North Bengal in establishing that Rajbanshi is a separate language, and not a dialect of Bengali language. Panchanan published articles on the collected materials of folk literature of Rangpur and adjacent areas, including his well contemplated critical note on Govinda Mishra’s Gita in Rangpur Sahitya Parishad journal; as for example, “Katha- O –Chhilka” (Tales and Quiz). By ‘Katha’ is meant fairy tales or folk tales, while ‘Chhilka’ means quiz and proverbs. ‘Nata Manik Bandha Kanta’ amongst the fairy tales and ‘Baha Se Banddhab’, ‘Nadim Paramaniker Pantha’ and ‘Jagannathi Bilai’ are some of them amongst the folk tales. Not only through the publication of those materials in Rangpur Sahitya Parishad journal but also in his speeches in the Kshatriya Samiti conferences he talked about the importance of collection and preservation of materials of folk culture. It can certainly be said that Panchanan Barma was the pioneer in the cultivation of folk culture and folk literature in undivided North Bengal. It was in his well thought article titled ‘Gobinda Mishra’s Gita’ published in the Rangpur Sahitya Patrika that his views about Cooch Behar and the people of Cooch Behar have come out clearly for the first time. After wearing the sacred thread in the first great congregation organized by the Kshatriya Samiti he adopted the title “Barma” befitting the Kshatriya community, in place of his paternal title ‘Sarkar’. Prior to wearing the sacred thread on 27th Magha, 1319 BS (1913) in the congregation held in Debiganj of undivided Jalpaiguri district, he used his paternal title ‘Sarkar’ as his surname. As such, in all his writings and essays published in the journal of Bangiya Sahitya Parishad, his title ‘Sarkar’ is found to be used. In the top class research oriented essays like ‘Govinda Mishra’s Gita’ also, his title was ‘Sarkar’. Politico-Cultural Movements in North Bengal 191

Panchanan has mentioned that this article has been written on the basis of three manuscripts (Punthis).This was published in 1907 in three continued issues. In the first issue, he has given short description of the name and has tried to go deep into the spiritual aspects of the issue. But his emotional feelings about Cooch Behar and the people of Cooch Behar have come out in the third issue. Here he is not merely a romantic person; he can be considered as the father or progenitor of the political movements centering round North Bengal. In fact, the messages left by Panchanan may be considered to have inspired most of the leaders of the movements mentioned above in the post-Panchanan generation. Towards the last paragraph of the essay, he has discussed the distinguishing features of the doctrine of dualism and monotheism of Mahaprabhu Chaitanya Deva and Mahapurusha Sankar Deva respectively and observed, “Nobody describes Sankar Deva as the incarnation of god. He is Mahapurush or Mahapurukh. His devotees are Mahapurukhias. Some have described Chaitanya Deva as god in the guise of devotee…. Chaitanya Deva has glorified the ‘Bhakti’ (devotion) over ‘Jnan’ (knowledge). His devotees could not resist ridiculing the monotheism issue and Brahmajnana. It can be said without doubt that Srimad Gobinda Mishra was not a devotee of Chaitanya Deva, nor did he belong to his sect.” But the statement he made after this in the apparently innocent research-based article is actually our main concern. While dealing with the political and social systems prevailing at that time, he expressed his definitive views: “In the period under consideration or prior to that, Bengal or the Bengalees had no influence at all over Kamtadesh. Kamrup or Kamtadesh and Bengal were different countries. Bengal was 192 Socio-Political Movements in North Bengal

a dependent country for hundreds of years but Kamta was independent. The kings of Kamta were very strong conquerors. Naranarayan and Mallanarayan-these two brothers captured Bhutan and Sikkim in the north. Nepal was defeated. Initially, the Aham Raj was compelled to pay taxes to Kamtaraj. Manipur was also subjugated. In the south, they captured Syllhet and made Tripura a tributary. They spread the Kingdom upto Ganga with the victory over Gauda in the west. The residents of Kamta with the satisfaction of being well administered and safe under the lusturous god like kings enjoyed the happiness of freedom. With absolute mental happiness, the heroic residents of Kamta used to consider dependence as sin. They used to hate the dependent Bengalees. They considered themselves impure of sin on account of contact with the Bengalees. The Hindu societies of Bengal and Kamta were two separate societies. The society of Kamrup or Kamta was in no way dependent on the society of Bengal. Practically, the then Kamta was full of qualities like heroism, valour, scholarship etc. The indigenous poets composed verses of Mahabharata, Srimad Bhagbata, Markandeya Puranas in indigenous language and disseminated them. The indigenous people used to read and listen to these with delighted heart.” Uttar Banga Sahitya Sammelan commenced from Ashadh 13,1315 BS (June, 1908) with the objective of introduction of studies on literature of undivided North Bengal. The first conference was held in Rangpur town. Akshaya Kumar Maitreya, the Founder Director of Varendra Research Centre was elected the President. Next conference was held in Bogra on Magh 18,1315 BS (February 1, 1909). The two day long third conference was held in Gouripur on Magh 9 and 10,1316 BS. Panchanan wrote a top class article on Kamta Bihari literature for this conference. That article contained the thoughts and forceful views of Panchanan. The primary objective of this article was the discussion and review of the poems composed by the poets of Kamta-Cooch Behar during the reign of Biswa Singha and his successor kings. But the Politico-Cultural Movements in North Bengal 193 issue of prime importance is that he has nowhere described them as the poems of Bengali language. It has already been mentioned that he has designated the language of Jugir gan or Moynamati-Gopichandrer gan as ‘modern Rajbanshi’ or ‘Kamta Bihari’. He has, of course, used the word ‘Çooch Behari language’ elsewhere. However, there may not be unanimity over the comment of Panchanan about the period of composition of Jugir gan in that article on Kamta Bihari literature. Panchanan Barma observed: ‘Jugir gan or Moynamatir gan is the expression of tantrik influence. Some people identified this tantrik influence as the Buddhist tantrik influence. The possibility of Buddhist tantrik influence is there. Having seen this tantrik influence, Srijukta Dinesh Chandra Sen has identified this song as composition of Buddhist period in his well researched excellent book ‘Banga Bhasa O Sahitya.’ He has indicated its period of composition as the tenth or eleventh century during the period of Buddhist influence prior to the advent of Musalmans in India. This indication of his is wholly fallacious. The language of the song is ‘modern Rajbanshi’ or’ ‘Kamta Bihari’ and Muslim influence is well reflected from the abundant use of Arabic and Persian words. Following are the verses, based on which, Panchanan disputed the views of Dinesh Chandra Sen about the period of composition of Jugir gan as fallacious : “BhÊÑi HÊte Àil BÊngÊl LombÊ LombÊ DÊÕi Sei BÊngÊl ÀsiyÊ Mullukot Kaillo Kodi DeÕ BuÕi Àchil KhÊjnÊ Tin BuÕi Nilo RÊm Lokshmon DuiÑÊ GolÊ Duyarot BÊndhilo.” The literary works which were composed in Cooch Behar State during the reign of Maharaja Biswa Singha and his successors have mainly been discussed in the article of Panchanan. That the Vaisnavism preached by Chaitanya 194 Socio-Political Movements in North Bengal

Deva had no influence over Kamta - Cooch Behar has also been mentioined by him in course of the discussion: “Sankar Dev, Madhab Dev, Madhab and after some time…. Damodar Dev and his disciples- all of them preached the Bhagabata Dharma. All of them were Kamta’s own people. No influence of Nadia is found on the Vaisnavism of these people. That Gobinda Mishra’s Gita is not just a translation of the original book and there has been assimilation of various religious doctrines in it, has also been mentioned by Panchanan. Govinda Mishra, the disciple of Damodar composed the verses of Gita by studying and assimilating five fold commentaries- Sankari and Bhaskari views, Paisach narrative of Honuman, commentary of Anandagiri and Subodhini commentary of Sreedhar Goswami”. Panchanan has brought out in his discussion the differences between the view points of Damodar Dev and Shankar Dev, in spite of the fact that Damodar was one of the principal disciples of Shankar Dev. A point is worth noting here. He has made praiseworthy mention of the literatures of Muslim saints too: “Huge amount of literary works were composed with Muslim influence. Ambiar Bani, Jangnama, Mahurram Parba of Heyat Mahammed, Satyapir gan, Gazir gan, Nabinama of Vaisnava Krishnahari Das, a resident of Uttar Mahipur of Rangpur are worth mentioning. There were attempts for resolving the quarrel between the Hindus and the Muslims. This resulted into the composition of many small and large volumes of books. All of them may not be worth preservation; but there is no doubt that many of them are admirable ones. Attempts were made for Hindu- Muslim amity. Such efforts are found in the book ‘Birbhadra Siksha’ composed by Krishna Das.” Panchanan has stated in the last paragraph: ‘Thus was the review of the literature of Kamta’. Politico-Cultural Movements in North Bengal 195

In the article on ‘Kamta Bihari Sahitya’ Panchanan has not uttered even for once that the books under study were in Bengali language or composed in Bengal. So, if he has exposed his distinct and independent thinking about Kamrup-Coochbehar in the article ‘Gobinda Mishra’s Gita’, then it can be said that such mentality has achieved fulfilment in ‘Kamta Bihari Sahitya’. In the beginning of the article he has certainly mentioned about the initiative taken on behalf of Rangpur Sahitya Parishad in restoring the old manuscripts of Kamta desh. ‘For the last few years, the obscure Kamta Bihari literatures also are coming into light at the initiative of Rangpur Sahitya Parishad. But whatever have been found out, are probably an insignificant part of the entire literature of Kamta. Unfortunately, although there are many valuable books even in this small part, all of these are simply adorning the library of the Parishad. They are not published for want of money.’ One should emphasize here again that nowhere has he desired to claim that these compositions belonged to Bengal or Bengali language.

Panchanan Barma and Kshatriya Samiti 1317 B.S is the most remarkable year in the life of Panchanan Barma. In the third conference of Uttar Banga Sahitya Sammelan held in Gouripur town on 9 and 10 Magh,1316, Panchanan presented the article on ‘Kamta Bihari Literature’ which was published in the minutes of the Sammelan in 1317 B.S. And on Baisakh 18, 1317 (May 1, 1910) was established the Kshatriya Samiti. Haramohan Khajanchi, zamindar of Shyampur area of Rangpur district and the architect of ‘Rangpur Bratya Kshatriya Jatir Unnati Bidhayani Sabha’ expired in the mean time. The Samiti was born mainly at the initiative and management of Panchanan, a resident of Coochbehar and a young lawyer, a newcomer 196 Socio-Political Movements in North Bengal to Rangpur. Although regeneration of Rajbanshi Kshatriya community was the main objective of organizing the Kshatriya Samiti, it was not improbable that there were at least two reasons associated with the event. First and foremost reason was non-availability of suitable job in his birth place, Coochbehar then under feudal rule. Whether due to the opposition put up by the caste Hindu officials in the higher up or due to the aversion of the then Maharaja Nripendra Narayan to get directly involved in the matter of employment of the highly educated son of the soil Panchanan, the fact remains that Panchanan did not get a good job in Coochbehar and as such he had to desert his own place to earn honourable livelihood with his head high. Not only for Panchanan, it was difficult for any person with self respect to accept such situation. He has already had the taste of caste-ist hate and negligence of caste Hindus for the Rajbanshis even after he started practising law. Such caste blindness was found even amongst the students. Many of the biographers have narrated that during the period when Panchanan was practising law in Rangpur, cooked food touched by Rajbanshi students had to be thrown away because of the pressure of caste Hindu students in Rangpur Normal School. Upendra Nath Barman, Minister of undivided Bengal, Ex-Member, Parliament, Deputy Chairman, now abolished Legislative Council of West Bengal and junior assistant and biographer of Panchanan Barma, also mentioned in his book ‘Uttar Banglar Sekal O Amar Jiban Smriti’ the kind of apartheid practised even in their college hostel, when he was studying in B.A.class in Coochbehar Victoria College (now Acharya Brajendra Nath Seal College). That the apartheid was in vigorous practice even afterwards has been evidenced by Dr. Charu Chandra Sanyal in 1933 in his essay, ‘Address to the students’ in a Politico-Cultural Movements in North Bengal 197 little journal. While narrating the history of the establishment of Jalpaiguri district of West Bengal, he has written: “There were paddy fields in this town. Some indigenous people whom we call ‘bahe’ were owners of this land. The British Government made a club here with the intention of making a town about 50/60 years ago. So many things like office, court, post office, police station started here. Immediately came the Deputy Magistrate, Munsif, Pleader, Clerks, Muktear etc. None of them is of Jalpaiguri. They were from Pabna, Dacca, Burdwan, Barasat, Faridpur, Tripura, Noakhali, etc. Immediately after coming here they got hold of some land by purchase or lease. Being lured by money, many people crowded the town from North Bengal, East Bengal and West Bengal. All through their joint efforts they evicted the ‘bahe’ people from the town and established themselves permanently. We have become rich with this money; we have driven away indigenous people from the town and have hated them as ‘bahe’. Now we have been rather forced to prosecute our education sitting by their side.” Probhat Kumar was contemporary to Panchanan. He used the term ‘bahe’ to mean a caste/community in his story ‘Bajikar’ in the book ‘Gahanar Baksha’. When the story was included in the syllabus of School Final Examination,1968 by the School Board, there was tremendous uproar from amongst the students, guardians and intellectuals and the Board was compelled to withdraw the same. Earlier, Probodh Kumar Sanyal in his travel story ‘Aranyak’ and Dr. Charu Chandra Sanyal in the above mentioned little journal misused the term with the casteist mentality. There was massive stir and protest organized against the issue in North Bengal. The famous novelist Samaresh Basu also did the same blunder in 1976 in his novel ‘Mahakaler Ghora’ in the Sharadiya number of ‘Desh’ and there was massive protest against it. The writer admitted his mistake and in the next edition he used the term ‘Rajbanshi’ in place of ‘bahe’. 198 Socio-Political Movements in North Bengal

The newly constructed bridge on the river Manshai close to Mathabhanga town was named after Panchanan, the father of the community. Jatin Chakraborty, the then Minister of P.W.D. said in a statement, “This bridge has been named Panchanan Setu after the name of Panchanan, a social worker of local ‘bahe’ community.” Against this there was a massive protest. Admitting his blunder, Jatin Chakraborty made a statement in the same newspaper, “I have never used the word ‘bahe’ to mean the Rajbanshi community in connection with Panchanan Setu. Panchanan Babu is a reputed social worker and patriot, and so the bridge has been named after his name.’ A case was instituted on the charge of his first statement in the newspaper in Alipurduar Munsif Court. The plaintiff won the case both in the Sub -divisional and District Courts. The case was however, dismissed by the Hon’ble Justice Padma Khastagir of Calcutta High Court based on the oath of Jatin Chakraborty that he did not make any such statement. Shri Dinesh Chandra Dakua, ex-Minister, Govt. of West Bengal in his essay ‘Rajbanshi Bhasa-o- Sanskriti Prasange’ and Dr. Sukhbilas Barma in his book ‘Bhawaiya’ have dealt with this ‘bahe’ issue in details on different occasions and at different places. From all such happenings we can deduce that Mr. Maitra, the said Advocate of Rangpur must have rebuked Panchanan as ‘bahe’. Panchanan would not have taken the initiative of converting the Kshatriya Samiti into a political organization, if the high caste social leaders had stopped their efforts to demean the community at that stage. But he had to face stiff opposition from the caste Hindus even in managing the affairs of the Kshatriya Samiti. He has very clearly used the word ‘bhatia’ to mean the high castes. Moreover, there were non-Rajbanshi officials of the King’s court who stood in the way of the activities of the Kshatriya Samiti Politico-Cultural Movements in North Bengal 199

Panchanan on the Glory of Kamtapur Varendra Research Samiti was established at the initiative of Akshay Kumar Maitreya at the time when the Kshatriya Samiti was formed by Panchanan. It is well admitted that Varendra Research Samiti was a noble work of Akshaya Maitreya. The Samiti was set up ‘with the hope of compiling the resources for the history of the Bangalees, with the intention of making arrangements for continuous research and investigations in Varendra Mandal’. But this was set up with the patronization of Sarat Kumar Roy, the Zamindar of Dighapatia. The then British Government also extended support to this. Akshaya Kumar presided over the 7th Annual Conference of Rangpur Sahitya Parishad in 1912. When Atul Gupta, an advocate of Rangpur, profusely praised the activities of the Varendra Research Samiti, set up by Akshaya Kumar, Panchanan took a different stand. Panchanan, who had been expressing his independent views about Kamta-Coochbehar in the Kshatriya Samiti assemblies and also through his writings in Rangpur Sahitya Parishad for so long got involved in the direct battle with the caste intellectuals. Panchanan, the editor of Rangpur Sahitya Patrika rejected the statements and conclusions of the Bengalee intellectuals and scholars. He praised the activities of Varendra Samiti at the beginning of his speech as usual, but specifically mentioned about ‘Gauda Rajmala’ of Rama Prasad Chanda and ‘Gauda Lekha Mala’ of Akshaya Kumar and said, ‘We express our gratitude to those who found out the glories of Varendra. But the verbal gratitude is meaningless. Many more pleasant glories than ‘Gauda Mala’, the research material of Bengal can illuminate you. Let me give a brief account of the civilization of Kamta Bihar, not known to many, although it was known to India from ancient time to the period of its destroy by the Muslims, 200 Socio-Political Movements in North Bengal long after the destroyal of Varendra. This Kamta Bihar, has always remained distinct from Bengal and excelled in all aspects. Rangpur Sahitya Parishad has been established on the cradle of this Kamta. Once the entire Varendra accepted the dominance of Kamta and Kamta flag was hoisted on the doorstep of Gauda. Maharaja Mallanarayan of Kamta under the generalship of Chilarai or Sukladhwaj maintained the Hindu civilization unstained even at the time when Gauda had surrendered to the Muslims. Baktiar the great hero had to die in the war with Kamta. The relics of Kamtapur, the capital of Kamta spreading over 14 miles are at a distance of 12 miles from Coochbehar. This Kamtapur was the capital of Vaskaravarman. His kingdom was extended from Koshi river to Java. The glorious instances of this kingdom have not yet disappeared. There are molten iron-bars over an area of 2 to 3 miles in Chilarai kot on the east of the capital of Coochbehar. The fire arms factory of the warrior Chilarai is there. There is no want of proofs of sculpture also. Kamta is not less glorious in the culture of religion and shastras also. It is from this place that Sankar Dev preached the Vaishnavism before Chaitanya. His religious faith was completely different from that of Chaitanya Deva. The elements like love dalliances of the Gopis have had no place in his religion.… That Varendra was the capital of the Pala dynasty cannot be said with certainty. Many instances of their capital are found in this Rangpur. I can mention the fort of Dharmapala as an instance. So, if you claim that anything in connection with the Pala achievements is Varendri, then we will have to put up fight against it. Formation of Kamta Research Samiti and Politico-Cultural Movements in North Bengal 201 making it function along the line of Varendra Research Samiti has become an immediate necessity. Hope, Rangpur Sahitya Parishad will take initiative in this regard. People’s movements like Hitasadhani Sabha, Uttarkhand, Kamtapur Sangram Parishad, Uttar Khanda Dal, UTJAS, KPP, Kamtapur Progressive Party and lastly KLO in the post Panchanan undivided North Bengal therefore, grew out of the utmost necessity and immense emotional outburst of the Rajbanshi Kshatriya youths for restoring the kingdom and re-evaluating the glory of the community. Not that all of them have participated in the Parliamentary Democracy. But there is no scope for any doubt that they have widespread mass-base in some of the places of North Bengal. There has been massive amount of thinking amongst the new generation of people of North Bengal in the post- Panchanan period, not only in politics but also in the development of literature, culture and language. It can definitely be said that the sources of all these are the activities of the Kshatriya Samiti established by Panchanan Barma.

Socio-cultural Legacy of Abbasuddin Ahmed There are differences of opinion about the period of establishment of the Hitasadhani Sabha. Some people think that it was established in 1944-45. Some other source however, mentions that Hitasadhani Sabha was established during the life time of Panchanan. Abbasuddin, the famous folk singer of North Bengal, the Bhawaiya maestro (1901- 1959), did the recording of songs first in 1930. came to Cooch Behar in the same year. Abbasuddin was a college student then. He met Nazrul at Cooch Behar. Hitasadhani Sabha however appears to have started even before that. This piece of information has been provided by Abbas Uddin Ahmed with reference to his conversation with 202 Socio-Political Movements in North Bengal

Faizuddin when Abbasuddin was a student of 3rd class (at present class VIII). Faiz said, “We the few Hindu and Muslim Coochbeharis studying in the school contacted one another and assembled on the berry field on the other side of the river Raidak. We have formed Cooch Behar ‘Hitasadhani Sabha’ in Cooch Behar with the Cooch Behari students.” Taking into consideration that there is no break of studies or he did not start his education much late, Abbas Uddin should have been in class VIII around 1924-25. Abbas was born in Balarampur village under Tufanganj Police Station. His father Jaffar Ali was a reputed lawyer. So, there is no doubt that Hitasadhani Sabha came into being in mid- thirties of the twentieth century as reflected from Faizuddin- Abbas Uddin conversations. Accepting this as the finality will be justified unless proved otherwise by some other concrete and reasonable proofs. But the Hitasadhani activities were probably restricted to students only during its initial period. The political activities of Hitasadhani Sabha were organized widely after the death of Panchanan Barma. From another source also it can be conjectured that the Hitasadhani activities got wide coverage before the 40’s of twentieth century. Abbasuddin left Tufanganj in 1931 with a view to residing permanently in . Once he attended a public meeting of Hitasadhani, coming from Kolkata. Satish Chandra Roy Singha Sarkar of Dinhata was recognized as the main figure of the Hitasadhani Sabha. He was intimately and directly associated with Panchanan Barma and Kshatriya Samiti. He used to enjoy scholarship from Kshatriya Samiti as student. But the shadow of Panchanan Barma is quite noticeable on the aims and objectives of Hitasadhani Sabha which subscribed to more or less the same point of issue as that resolutely cherished by Panchanan to the effect that Politico-Cultural Movements in North Bengal 203

Kamta-Cooch Behar residents are outside Bengali language and Bengal. Abbasuddin has explained the objectives of Hitasadhani in his book, ‘Amar Shilpi Jibaner Katha’ in this language, ‘Cooch Behar residents (Hindus and Muslims) are administered more or less by the caste Hindus. They have reputation in all the professions: Pleader, Judge, Magistrate, Doctor, Professor, Teacher etc. Their children get the priority if and when vacancies arise. Cooch Behar Hitasadhani Sabha was established in the context of undisputed dominance of the outsiders and bhatias.” The ascending tune of the Hitasadhani was thus expounded by Panchanan in two of his articles: ‘Gobinda Mishra’s Gita’ and ‘Kamta Bihari Sahitya’ in Rangpur Sahitya Parishad Patrika and also in the deliberations of the Kshatriya Samiti on the one hand, and in same manner by Abbasuddin, a non-Rajbanshi and the famous folk singer in his autobiography on the other hand very openly.

Legacy of the Rajbanshi Kshatriya Samiti After the partition, an organization by the name ‘Rajbanshi Kshatriya Samiti’ was formed in 1954 with Upendra Nath Burman as the elected President on this side of the border with the objective of prosecuting the activities of the Kshatriya Samiti in accordance with the idealism of Panchanan Barma. The Committee was formed with Narendranath Adhikary of Dinhata, Bhim Chandra Barman, Satish Singha, the then Minister, Umesh Mandal, MLA and few others. The responsibility was assigned on Mani Bhushan Roy, Headmaster and Rajendra Nath Roy of Jalpaiguri. The name has also undergone change to “Kendriya Rajbanshi Kshatriya Samiti” in the mean time. In 1964, a strong committee was formed with Jajneshwar Roy, popularly 204 Socio-Political Movements in North Bengal known as the Gandhi of the Duars as the President and Shri Prasenjit Barman, young lawyer of Cooch Behar as the Secretary. In 1980, the responsibility of Secretary fell on Haripada Roy, another lawyer of Jalpaiguri. After this the leadership went to Rabi Sarkar of Shiv Mandir near Siliguri, Surendra Nath Barman of Patharghata and Keshab Chandra Roy of Medical Mor. In the mean time, Panchanan Smarak Samiti, a non-political organization was formed in 1974 to glorify the idealism of Panchanan. The main initiator was Manmohan Roy, a reputed social worker. Kendriya Rajbanshi Kshatriya Samiti was an absolutely non political organization. United Front was in power in West Bengal at that time. There was already a clamour from amongst the sons of the soil to have a political organization of their own, as a result of which Uttarkhanda Dal was formed in 1968 itself. Panchanan Mallick of Chura Bhander of Moynaguri Police Station was in the leadership. In 1978, came into being the UTJAS at the initiative of leaders like Prabhat Barman of Dinhata. Prior to this, Kamtapuri Rajya Sangram Parishad was formed under the leadership of Ajit Narayan, an heir to the Abhayapuri rulers of Assam. The waves of this organization were felt in North Bengal too. This movement could not however, take deep root. In 1990 Kamtapur People’s Party and in 1996, Greater Kuch Behar People’s Association i.e. Greater Kuch Behar Constituent Assembly came into being. As it happened in course of Uttarkhanda, Kamtapur People’s Party also got divided into two - one wing by the former name under the leadership of Nikhil Roy and the other by the name Kamtapauri Progressive Party under Atul Roy’s leadership. Greater Kuch Behar too got bifurcated- Greater Kuch Behar People’s Association under the leadership of Jyotish Roy Politico-Cultural Movements in North Bengal 205 and Greater Kuch Behar Democratic Party under the leadership of Banshi Badan Barman. It is learnt that Kamtapur Liberation Organization whose short name is KLO was formed in the 90’s of the last century. Of them, those who are motivated by political idealism are concerned with the demands like overall developments of North Bengal, separate Kamtapur State, constitutional recognition of Kamtapuri language etc. But it is not the political movements or demands only; it is consciousness about language, literature and culture amongst the artists, educationists and intellectuals that increased gradually for the fulfilment of Panchanan’s dreams. This was steered principally by Upendra Nath Burman in the post-Panchanan period. Rich with the explanatory analysis of Rajbanshi language, his invaluable works like Rajbanshi Kshatriya Jatir Itihas, Rajbanshi Bhasar Probad, Pravachan and Henyali, Thakaur Panchanan Barma’s Jivan Charit helped uplifting the Rajbanshi Society to a new horizon. In the contemporary period, writers like Patiram Singha, Hemanta Kumar Roy Barma, Shibendra Narayan Mandol of Assam, Dharma Narayan Sarkar Bhakti Shastri of Bangladesh etc. dealt with the glory of the Rajbanshi Community and the contribution of Panchanan Barma in the uplift of the Society.

The Cultural Stir in North Bengal There was an unprecedented excitement and overspreading stir in the music world, when the folk dramas and other Bhawaiya songs of North Bengal were being recorded at the sincere most initiative of Harish Chandra Pal of Cooch Behar with the patronization of the Gramophone Company. Amongst the famous Bhawaiya singers whose songs were recorded, notable ones were Surendra Nath Roy Basunia, Keshab Chandra Barman, Kedar Chakrabarti, Nayeb 206 Socio-Political Movements in North Bengal

Ali, Pyari Mohan Das, Pratima Barua Pande etc. Besides them Deshbandhu Chakrabarti of Dinhata, Narayan Roy of Cooch Behar, Lalit Kushani, the famous performer of Kushan Gan, Fulti Gidali, the famous singer of Bishahari shaitol, Kati Gan, Raj Kumar Barman, the famous performer of Padmapuran Gan, Sachin Burman of Jalpaiguri, Dhaneshwar Roy of Jateswar, Sunil Das of Dinhata, Guneswar Adhikary of Bhatibari, Alipurduar, Uttam Kumar Das of Shamuktala Road, Alipurduar, Jogen Roy of Manickganj, Sushil Roy, Suniti Roy of Khagrabari, Heramba Kumar Roy of Haldibari and many other class artists exhibited their genius in presenting the language and culture of this region in their music. And some of them are still active in this noble work. Comprehensive cultural works were started in the 70’s of the last century under the inspiration of the idealism of Panchanan Barma. With a view to facilitating the collection, preservation and attractive presentation of the folk dramas of North Bengal, Uttar Banga Lok Natya Parishad was established in Alipurduar in 1972. Narayan Bhattacharjee , ex-MLA, Alipurduar and Dr.Girija Shankar Roy, Professor of Alipurduar College were the President and Secretary respectively. Guneshwar Adhikary and Uttam Kumar Das were Joint Secretaries. In 1974 was formed the Lok Sanskriti Parishad. Prof. Haripada Chakraborti was President and Dr.Girija Shankar Roy, the Secretary. In 1975 the first competition of Folk Song and Folk Drama of North Bengal was organized in Bhatibari under Alipurduar-II Block in collaboration with the State Government. Shib Prosad Ghosh, BDO and Dr. Girija Shankar Roy were respectively the Chairman and the Secretary of the organising Committee. Bhawaiya competition was organized in three consecutive years - 1975, Politico-Cultural Movements in North Bengal 207

1976 and 1977 in Alipurduar at the initiative of Anjan Roy, the youth coordinator of Nehru Yuba Kendra. Various conferences at different times were found to be held with the objective of presenting the items of North Bengal’s language, literature and culture in befitting manner. Thus, some noteworthy conferences started in the 70’s. Uttarbanga Sanskriti Parishad was set up in 1976 in Jalpaiguri under the Presidentship of Dr. Haripada Chakravarty, the then Head of the Department of Bengali and Dean of North Bengal University. The role of Dr. Chakravarty in North Bengal can be compared to that of Derozio. He was the person who initiated the research activities in anthropology, linguistics, literature and culture etc. He had the capability and generosity of helping not only his own students but also others who were devoted to such research. He was the only capable professor who had the proficiency in motivating and conducting research in North Bengal University, which was absolutely dependent upon the University of Calcutta at that time. Upendra Nath Barman, the grand father of North Bengal’s social literary and cultural world was the Executive Vice-Chairman. Uttar Banga Sanskriti Sammelan was held on 28th and 29th May, which was presided over by Dr. Ashutosh Bhattacharya, the Head of Modern Indian languages of Calcutta University. On 30th May and 1st June, there was another programme on North Bengal’s culture which was to be graced by Dr. Suniti Kumar Chattopadhyay. He however, expressed his inability to attend the same because of ill health. Huge number of performers and specialist artists participated in the programme. Bishahara, Kushan, Gambhira, Khan Gan, the popular folk dramas were staged and famous artists of Bhawaiya from all the districts of North Bengal participated. 208 Socio-Political Movements in North Bengal

Panchanan breathed his last in 1935. There is perhaps no scope for any romanticism to think what would have been the position of geographical or political map of Kamtapur- Cooch Behar i.e. undivided North Bengal, had Panchanan been alive at the time, when India was going to be free from the colonial rule and the respected leaders of the country were busy forming the linguistic states. There should not however be any hesitation to declare that North Bengal is pitiably and extremely ill developed and also subjected to neglect and indifference today. In whatever way the politicians think, analyse and utter mouthful assurances, the sons of the soil of North Bengal do not keep confidence on the politicians of West Bengal and South Bengal. It should not be a matter of amazement if the youths of a greater deprived community of ancient North Bengal want to catch hold of the idealism and principles of Panchanan Barma, who used to be adored as the father of the community.

REFERENCES Agenda Notes of the First Convention on Uttar Banga Sahitya Sammilan, Kshatriya Samiti. Ahmed, Abbas Uddin, Amar Shilpi Jibaner Katha , Kolkata: Srishti Prokashani, 2001. Amanatullah, Khan Chaudhuri, Koch Biharer Itihas, part- I, Cooch Behar: Cooch Behar State Press, 1936. Ananda Bazar Patrika, 23rd October, 1976. Article of Ray, Girija Shankar in Paschim Banga (Special issue on Raisaheb Panchanan Barma), I and C. A. Department, Government of West Bengal, February, 2005. Barma, Sukhbilas, Bhawaiya, Lok Sanskriti-O-Adibasi Sanskriti Kendra, Government of West Bengal, Kolkata, 1999. Barman, Kshitish Chandra, Panchanan Smarak, Kolkata, 2001. Barman, Upendra Nath, Thakur Panchanan Barmar Jibani, 4th edition, 1408 B.S. Politico-Cultural Movements in North Bengal 209

Bhattacharyya, Ashutosh (Edited) Gopichandrer Gan, Kolkata: University of Kolkata, 1965. Bhattasali, Nalini Kanta (Edited), Gopichandrer Sannyas, Dhaka- 1332 B.S. Brittabibarani of 1334 B.S., the 18th year of Kshatriya Samiti. Brittabibarani (Report) Compilation of proceedings of the Kshatriya Samiti of 1324 B.S. Britta Bibarani (Compilation of proceedings) of 1920 Annual Convention of the Kshatriya Samiti. Chanda, Ramaprasad, Gaur Rajamala, Kolkata: Naba Bharat Sanskaran, 1975. Chattopadhyay, Jaya, Bengal Divided, Hindu Communalism and Partition 1932-1947, Cambridge South Asian Studies, Reprinted 2002. Compilation of proceedings of the 4th Annual Convention of the Kshatriya Samiti in 1320 B.S. Kakati, Banikanta, Purani Kamrupar Dharmar Dhara, Gauhati, 1955. Kakati, Banikanta, Assamese, Its Formation and Development, Gauhati, 1972. Majumdar, R.C. (Edited), The History of Bengal, Delhi, 2004 Pal, Harish Chandra (Edited), Uttar Banglar Palligeeti (Bhawaiya Khanda) Kalikata, 1380 B.S. Roy, Girija Shankar (Edited), Satbhaiya-an edition of Rajbanshi poems, Siliguri: Shibmandir, 2003. Roy, Dr. Nikhilesh (Edited), Degar, Volume No. 2 (2004) and late Volume No. 4 (2006), Shibmandir, Silliguri. Roy, Subir and Majumdar, Bimalendu (Edited), Charu Chandra Sannyal Smarak Grantha, Jalpaiguri, 1992. Singha, Kshetranath, Rai Saheb Panchanan, Rangpur, 1939.

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