Humanism in Bhupen Hazarika's Songs

International Journal of Advanced Science and Technology Vol. 29, No. 11s, (2020), pp. 2567-2571

Humanism in Bhupen Hazarika’s Songs: A Critical Review

Bhupen Gogoi Research Scholar, Dept. of Modern Indian Languages and Literary Studies, Gauhati University, Assam, India. Email: [email protected]

Abstract ‘Music is the highest art, and to those who understand, it is the highest worship’- Swami Vivekananda. Bhupen Hazarika was an Indian artist, famously referred to as the uncrowned king of the cultural world of North-East India. He was a humanist. He loved his motherland Assam so much. Hazarika dedicated his whole life to the people of Assam, its vivid culture, and natural beauty. He was a poet, music composer, singer, actor, journalist, author, and filmmaker. Hazarika has sung numerous Assamese, Bengali, and Hindi songs. Most of his songs are marked by themes of humanity and universal brotherhood. He wanted to create a beautiful society where there will be no bar between people of different castes, color, or religious groups. During his lifetime, he gives us a lot and dedicated himself to establish the essence of humanity and social integrity.

Keywords: Hazarika, humanism, song, Assamese, society, equality, value.

1. Introduction: Music is an integral part of the culture. Music has been expanding influences on human life and society. Music has certainly been playing a major role in Assamese life with and Assamese society for centuries. Hazarika is well known as an Indian lyricist, musician, singer, poet, and filmmaker. Bhupen Hazarika was born in Sadiya, Tinsukia District of Assam on 8th September 1926. His parents Nilakanta Hazarika and Shantipriya Hazarika were originally from Nazira, located in the Sivasagar district of Assam. He was exposed to the musical influence of his mother, who exposed him to lullabies and traditional music of Assam. In 1937, at just the age of 11 years old, he started his musical journey with the song 'Kushumbara Putra Sri Sankar Guruye Dharisil Nāmare tān'. Later, Hazarika became famous as an Indian playback singer, lyricist, musician, poet, and filmmaker from Assam. His voice was very melodious. When he sings, if it starts showering nectar from heaven. So, he is widely known as Sudhakantha (the voice of nectar). Hazarika's songs based on the themes of communal amity, universal justice, and empathy, have become popular among the people of Assam, West Bengal, and Bangladesh. He received the National Film Award for Best Music Direction in 1975, the Sangeet Natak Akademi Award in 1987, the Padmashri Award in 1977 and the Padmabhushan Award in 2001. Hazarika was awarded Dada Saheb Phalke Award – the highest award of India for cinema by the Government of India, in 1992, and Sangeet Natak Akademi Fellowship - the highest award of the Sangeet Natak Akademi, India in 2008. Hazarika was posthumously awarded the Padma Vibhushan, India’s second-highest civilian award, in 2012 and the Bharat Ratna, India’s highest civilian award, in 2019. In the present society, people are standing against the people and have been spoiling the balance of society. In this context, his songs are important. Because his song has a deep sense of humanity.

2. Objectives of the study: The objective of the study as follows : (a) To know something about Bhupen Hazarika. (b) To find out the humanism in the songs of Bhupen Hazarika. (c) To analysis the impact of the songs of Hazarika in the Assamese society.

3. Significance of the study: Bhupen Hazarika had a global personality. He established the Assamese culture in the world stage by his works. He was one of the great contemporary philosophers of India. His ideology was mainly humanistic. He wanted to establish equality among the people. He is known as the legendary singer of man because his songs and maximum other creations are deal with man's hopes, aspirations, and problems. As a social reformer, his songs were expressing a very strong protest against the evils of society. The songs do not only have respect among all classes of the Assamese society but also played a significant role in educating, awakening, and informing them about their own identity, assimilation, and harmony. It is very important to study this subject matter keeping in mind the violence, discrimination, crime, illegal system that increasing in our society. Thus, the proposed study which takes the most important place in present society and the researchers tried to find out the humanistic view of Hazarika in his work.

4. Area of study: The study will be conducted in some selected songs of Dr. Bhupen Hazarika. The songs are: (a) Mānuhe Mānuhar Bābe, (b) Brstrna Pārare, (c) Saisavate Dhemālite, (d) Mai Eti Yāyābar, (e) Ākāshi Gangā Bicarā Nāi and (f) Mai Yetiā Ei Jivanar Māyā Eri Guci Jām. The study area is selected purposively. Purposive selection of the area is because no studies have been conducted in this area on this topic.

5. Methods of analysis: The study will be done analytically and descriptively with the help of primary and secondary data. As primary data, we have chosen Hazarika's songs and as secondary data, we have chosen related books, journals, articles, soft copies included web pages, pdf files downloaded from websites. The study is fully based on the primary data and the secondary data also used whenever needed.

6. Analysis of the subject matter: Humanism is the most relevant and popular topic in the world these days. The cruel mankind is increasing in day to day life and is frightening the whole world. It is believed that human beings are the best of all kinds of beings. But they do not think or help each other. More people in our society think about their own family, property, money, etc. but apart from this, there are some people in our society, who have been associated with humanity in a crucial time. In this context, Assam Sangeet Surya (the Sun of the music of Assam) Bhupen Hazarika, who's the heart always compassionate with human love, is unique. He has kept his feeling published in his songs in sync with the feeling of the nation and the whole world, due to which he is a great musician despite being an Assamese. He used to sing for the poor and suffering people and constantly, think about the well being of the people and society. The philosophy of humanism has reflected through these thoughts of Hazarika. If humans do not think for humans and if a human cannot be truly human, then he will surely be a demon. It is meaningless to find the humanity in the society of such demons. Dr. Hazarika has sung as:

Mānuhe mānuhar bābe Yadihe akano nābhāve Akanir sahānubhutire Bhābiba kuneno kuvā? Samaniyā

That means Hazarika has asked the whole society that if humans do not think about humans, then who will think for humans. There's no one to think. Again he has sung in the same song as:

Mānuhe mānuhak beciba khuji Mānuhe mānuhak kiniba khuji Purani itihās doharile

Bhul jano nahaba kuvā? Samaniyā

Durbal mānuhe yadi Jivanar kuvāl nadi Pār hai tumāre sāhat Tumi heruvābānu ki?

It means if we try to buy or sell humanity, won't we be wrong? If any weak people will succeed in his life struggle with your help then, what will be your loss? Through these lines, Hazarika has told that as human we live in a society. In society, there are different classes based on power, economics, and ethics. It is very important to help each other to keep peace in society. In society, if a powerful person helps a poor in their life struggle, then there is no loss of the powerful person, but the poor person will get the strength to live. On this contract, the all-round development in that society is not possible. This song is the most popular in Assam and India also. It has been translated to almost all Indian languages. Hazarika has written this song between 1961-62. During that time Assam was in a serious problem such as violence had wreaked Nagaland, Mizoram, and parts of Assam and curfew had been imposed to restore peace in the region. Bhupen Hazarika came in contact with Paul Robeson the prominent civil rights activist, during his Ph.D. Research at Columbia University of New York. He wrote the song ‘Brstrna Pārare’ (of the wide shores) inspired by Paul Robeson’s song ‘Ol’ Man River’. In the song, 'Brstrna Pārare' Hazarika has used many powerful words for the change in society. Here are some lines from the song:

Naitikatār skhalan dekhiu Mānavatār patan dekhiu Nirlajja alasbhāve buvā kiya?

Byakti yadi byaktikendik, samasti yadi byaktittarahit Tene shithil samājak nābhāngā kiya?

It means, why do you flow with shamelessly even after witnessing the fall of morality and humanity? If people are people-centered and society is without personality, then why do not destroy such a society? Through these lines, Hazarika wants to say that if the person and society of a civilization filled with selfishness, greed, inhumanity, then it should be destroyed. A river can also build a civilization and destroy it. The largest river of Assam is the Brahmaputra. The Assamese society was formed on both banks of it. Hazarika noticed that the Assamese society was filled with selfishness, greed, and inhumanity. So he has requested the river Brahmaputra, the creator of this society, to destroy all evils of the society and build a new society full of humanity and compassion. Therefore he has called upon the persons responsible to form a new society. Bhupen Hazarika, who constantly thoughts of a human, had a new ideal society of equality and classless in his imagination. He has reflected it in various songs. Such a song is ‘Saisavate Dhemālite’. In this song he has sung as:

Jiyāi thāki akhan samāj gadhibar mur pan āse Yat sonatkaiyu mānuhar dām alap haleyu beci āse.

That means, being alive, Bhupen Hazarika has promised to build a society, where the value of a human is more than gold. Through these lines, it is revealed that Hazarika was a socially responsible person. He has observed that nowadays there's no humanity among the people in a society. He noticed that the rich and powerful men exploit the poor and weak. People have treated labor very badly. The upper classes of the society do not even want to close up with the lower classes. So he wanted to form a society.

In 1970, Hazarika composed another famous song 'Mai Eti Yāyābar’. Jajabar or Yāyābar (wander) means one who has no permanent address. Bhupen Hazarika considered himself a jajabar. He has roamed the whole world. Therefore the whole world is like his own home. Hazarika has narrated his travels from Luit (a part of Brahmaputra river in Assam) to Mississippi, Ottawa to Austria-Paris, then Ellura to Chicago in this song. After traveling abroad, Hazarika has seen that people of one category are getting richer from day to day and have been building big to bigger flats or houses. On the other hand, another category is to become poorer and have lost their houses. Seeing these poor and homeless people, the compassionate heart of Hazarika has started a cry and his mind flew as a jajabar:

Mai Eti Yāyābar Dharār dihinge dipānge lavaru nibicāri nijā ghar.

Generally, most traveler or wanderer (yāyābar) are aimless. Whatever gets in his life, he spends his life with it and goes away. But Hazarika was not like them. He had a great goal and purpose. He saw a lot of heart-rending scenes.

… Grhahin nara-nāri … Bahu deshe deshe grha dās dekhi cintita hau bar Manar mānuh bahutei dekhu gharatei haice par.

Seeing homeless people, home-worker, and those who became unknown in his own home, Hazarika felt very sad. Therefore he used to think about eradicating the evils in society through songs and wished to form equality and classless society. Instead, he did not ask for anything. He only wished for a sweet speech. He has described it in another song 'Ākāshi Gangā Bicarā Nāi’.

Ākāshi Gangā Bicarā Nāi Nāi bicarā swarna alamkār Nisthur jivanar sangrāmat Bicāru maramar māt akhār.

That means, Hazarika neither wanted the Akashi Ganga (heaven) nor the gold ornaments. In the struggle for life, he expected only a sweet speech from the people. Hazarika has mentioned his last wish in one of his songs.

Mai Yetiā Ei Jivanar Māyā Eri Guci Jām Āshā karu mur citār kākhat tumār sahāri pām Nālāge mur suvarani sabhā, nālāge micā nām Tumār etupi cakulu pālei mai pām mur dām.

Through these lines, Hazarika has told that, when he will leave this world, he hopes that people will be near his funeral pyre. He does not want his condolence meeting or spreading of his virtue. Only a drop in people's tears will feel him the value of his life. At the last moment of his life, what Hazarika had expected from his followers was fulfilled. Along with Assam, many people of India and all over the world love and respect Bhupen Hazarika. It came true in the time of his death. More than lakhs of people had gathered to see Hazarika for the last time. Many followers from outside India, had mourning messages in his death.

7. Findings: After studying Bhupen Hazarika’s songs, we came to these findings: (a) In Hazarika's songs, the resolve to build a society, and the freedom of the world humanity has been published.

(b) The problems of society and caste are the basis of his songs. (c) Hazarika’s song reflects the liberation of consciousness of the proletariat. (d) Hazarika agrees on the need to create a revolution when there is a need to bring about a good change in society. That's why his songs are inspiring and social reformatory. (e) The dream of the society of the classless and equality planned by Hazarika is clear in his songs. (f) The voice of optimism is heard in Hazarika’s songs. (g) Humanity or human love is the most outstanding feature of Hazarika’s songs, which has reflected through his maximum songs. (h) Hazarika had not taken any step to solve the problems which he had introduced through his songs.

8. Conclusion: Humanists are always trying to establish a society of equality and classless by removing the evils of society. They always think about the people of the society. Bhupen Hazarika is one of them. He only believed in humanity. Hazarika thinks that, if humanity is not developed, then a society cannot be progress only by money and wealth. For Hazarika, the whole world is like his motherland. Hence the scene of various provinces of the world is seen in his songs. If the future generation will be able to understand the reformable consciousness of Hazarika, then good humanity will be born, who will be able to form the society of his dream. Being an Assamese, Hazarika never sang only for the Assamese. But his songs carry the practices of the human love of the whole world. He used to think for everyone, not only for a particular class, or a particular religion or particular region. That's why he is a great humanist. Therefore it is our responsibility to protect the great works of Hazarika and should help to get a place in the great works of the world. Finally, the research done by us is not the only and completed research. ‘‘Humanism in Bhupen Hazarika’s songs: A Critical Review'' is a vast subject in research. There is every possibility of study in this subject in the future also.

References: 1. Baruah, Santanu Kausik, “Tathya Kushat Bhupen Hazarika”, Jyoti Prakashan, Guwahati, (2011). 2. Deka, N. M., “Humanism in Birendra Kumar Bhattacharyyas ‘Mrityunjay’,” International Journal of Advanced Science and Technology, vol 29, no. 04, (2020). pp 1490-1492. 3. Dutta, Dilip Kumar, “Bhupen Hazarikar Geet aru Jivan Rath”, Sri Bhumi Publishing Co., Kalkata, (2002). 4. Goswami, Janardan, “Bhupen Hazarika Uranta Mone Jar Naname Hengar”, Bhabani Print & publication, Guwahati, (2011). 5. Goswami, Loknath, “Bandita Bhupen Da, Nindita Bhupen Da”, Aakbak, Guwahati, (2009). 6. Hazarika, Bhupen, “Bahniman Luitar Padyar Pare”, S. H. Shaikshik Nyas, Guwahati, (2010). 7. Hazarika, Jyoti Rekha, Editor, “Axom Sahitya Sabha Patrika. Jorhat: Axom Sahitya Sabha”, Sixty-Six Year. Third Issue. (2011-12). 8. Hazarika, Surya, “Dr. Bhupen Hazarikar Geet Samagra”, Bani Mandir, Guwahati, (2010). 9. Kalita, Madan Chandra, “Samasamayik Bharatiya Darsan”, Nalbari, (2001). 10. Saikia, Chandra Prashad, Editor, “Prakash”, Asom Prakashan Parishad, Guwahati, January, (1982). 11. Sarma, S. J., Editor, “An Analytical Estimate of Bhupen Hazarika’s Songs”, Chandra Prakashan, Guwahati, (2012).