Annada Saikia
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Annada Saikia

The historically famous Charing, the birth place of patriotic martyr Moniram Dewan and the renowned scholar cum historian Benudhar Shrama, consists of villages like Baruwati, Kakoti, Duwerah, Chaliha, Khanikar, Gajpuria, Telial, Mahchal, Kharghoria, Chetia, Charingia, Nopomua, Malakhubacha, Lakiengia, Khamun and Chamar. The people of those villages were very much interested in education. Therefore, in Charing there were many M.E. schools, two high schools in the name of Sasidhar Phukan and Radhakanta Phukan and a college in the name of Moniram Dewan.

Mahchal is one of the interior villages of Charing. In one corner of that village there resided the Lekharu family, the historically famous Miri Lekharu family who even received copper plates from the Ahom kings. During the Burmese invasion, the members of this family migrated from the interior of Sepan and established themselves at Charing. Annada Lekharu is the daughter of that famous family. Annada Lekharu’s father Jogananda Lekharu was amiable in nature and was a simple and hard working cultivator. Her mother Sumitra Lekharu was a housewife who was an extra ordinary woman. During the time when education for girls was beyond imagination Sumitra Lekharu studied secretly in the ‘churchang’ of her residence. She was very industrious, a skilled weaver, expert in all handicraft works, an ideal woman and a successful mother. This woman desired to fulfill her dream through her five children by giving them opportunities for study.

In spite of economic scarcity Sumitra Lekharu sent her eldest son Lakhiprasad Lekharu to study engineering in Calcutta and it is to be noted that he was the first engineer of Charring. Her second son Cheniram Lekharu retired as the Deputy Director of Assam Housing Board. Her third son Trailokya Prasad Lekharu was a sincere employee of Assam State Electricity Board. Annada Lekharu feels herself proud to be the daughter of such family. Annada Lekharu along with her sister lnduprabha started primary education at Telial Primary School and English education at Charring Chandrakanta Phukan Vidyalaya. In the mean time Lakhiprasad Lekharu completed his engineering Degree, he took the responsibility of the family and sent his brother Cheniram Lekharu to study in Coch Behar. Annada Lekharu staying with his second brother studied in Panbazar Girls High School, Guwahati and passed the matriculation examination in second division with letter marks in Domestic Science. After that, in the inspiration of her younger brother Trailokya Prasad Lekharu and with the guidance of Cheniram Lekharu, she got her admitted in Ladykeane College at Shillong and from that college she passed the Intermediate Examination. But before the announcement of her result she joined as an Assistant Teacher in Charing Sasadhar Phukan Girls’ High School. After joining in service she learnt the art of weaving.

Married Life:

At that time talks regarding her marriage with Chidananda Saikia of Bokakhat started and her ring ceremony was performed at Naga Hills where her eldest brother was working. To this ring ceremony Chidananda Saikia was accompanied by his communist friend Loknath Nath. Their marriage ceremony was celebrated on 14th February, 1952.

A part of the life of Annada Saikia would remain incomplete if some details of Saikia family are not made public. The contribution made by the members of her husband’s family is most noteworthy in transforming Annada Lekharu to Annada Saikia. During 1943-45 Chidananda Saikia was a student of J.B. College of Jorhat. At that time he was also the Secretary of AISF of Assam branch. In 1943, he joined in Communist Party and spent a popular social life by keeping himself busy in Krishak Sahha, Satra Sanminal etc. His close contact with revolutionary Shankar Baruah, Koka Nilmani Phukan was most remarkable. Because of their influence he made himself involved in social work rather than in family affairs. The father-in-law of Annada Saikia, Khagendra Nath Saikia besides being an employee of Nahorjan Tea Estate was also a muktiar (a kind of officer of satras). He had also knowledge on astrology but he had to meet a very pre-mature death and after his death his wife Gunawati had to look after their five children. The social relation that Khagendra Nath Saikia established with the public ol Bokakhat had been remaining intact till today. Ghanakanta Saikia, the eldest son of Khagendra Nath Saikia was an organiser of Chaiz Majdoor Sanghn. Khagendra Nath Saikia’s brother Joychandra Saikia was a pioneer of English education at Bokakhat. Such academic atmosphere that prevailed in the family of Khagendra Nath Saikia also influenced Annada Saikia.

Annada Saikia, after her marriage continued her job as teacher at Charing for a few months, hut later she resigned her job and came to Bokakhat. In 1955 she joined as Assistant Teacher in Bokakhat High School. At that time the classes of Girls’ ME School were started at the premises of Bokakhat High School and Annada Saikia served in that school from 1955 to 1957. In 1959, she joined as Head Mistress of the newly established Girls’ ME School. After becoming the mother of three children Annada Saikia in 1961 took the B.A. degree privately. In 1963 she went to study B.T. on deputation. After that she took leave from the school and went to Gauhati University in 1966 to pursue higher studies. Leaving of her fire children at home she stayed in University Girls’ Hostel for three years and in 1968 she took her M.A. degree in education. After becoming M.A. she again joined in the school. On 16th August, 1969, she joined as a Head of the department of Education in J.D.S.G. College, Bokakhat. She had a dream of doing Ph.D on the subject ‘A Critical Study of the Educational Development of Mising Community’ and got herself registered under Prof. Krishna Bora of Gauhati University. But she could not complete her work due to some family problems. In 1986, her name was selected for Principal by Principals Selection Committee, Government of Assam. While she was acting as a lecturer she was selected as one of the members of College Governing Body and in-charge of Girls’ Common Room. Besides being actively co-operated in all the welfare activities of the college, she br several times went as an in-charge of girls during their excursions to different states of India. In 1992, she retired from service as Head of the Department of Education.

Social Life:

No conscious man can live by disregarding the surrounding atmosphere where he or she lives. Annada Saikia being a daughter of a cultured and educated family could not keep herself free from social influences. Annada Saikia herself states that when her other friends living in the urban areas had dreams of higher education, she living in an interior village had no such dreams.

Just after her marriage in 1954 she founded the first Mahila Samiti of Bokakhat with few women members. She became the Secretary of that Mahila Samiti and during her tenure of office she tried her best to create the feeling of social consciousness, interest for education, self identity among women. Emancipation of women is not the slogan of her, This is her ideal of life. She never feels that this emancipation is against the slavery of men because women can never he slaves. Women can become Keats’‘Wise Skylark’ if they have their identity and if they are self conscious. Just like the skylark, who flies above the sky, never forgets her nest and her kids left in the earth, woman with aim and determination also never forgets her own family. This comparison can better be applied to the life of Annada Saikia and her children.

Bibha Jyoti Saikia who possesses several degrees like B.Sc, B. Lib and BT is her first daughter. Her deceased husband Ganesh Bora was the Executive Engineer of Flood Control Department, Assam. Her second daughter Abhajyoti Saikia is also a graduate and her deceased husband Dr. Bhogeswar Saikia was the Professor of Jorhat Engineering College. Her third daughter Prabha jyoti Saikia was also a graduate and her husband Pranab Bora had retired as Deputy Secretary of Agriculture Department, Assam. Annada Saikia’s fourth child is Gopikananda Saikia. He is flow serving as an Associate Professor of History at J.D.S.G. College, Bokakahat. Annada Saikia’s daughter-in-law Reena Saikia is a senior lecturer of Education in Hemaprova Girls’ College, Golaghat. She is also holding the charge of NCC as Second Lieutenant. Annada Saikia’s fifth child is a daughter named Nibha Jyoti Saikia also a graduate and her husband Sanjib Bora of Golaghat is a businessman. Her sixth child is a son named Manjil Saikia. He is serving as Manager in a tea garden at Tripura. His wife Banashree is a beautician. Her youngest son is Sanjib Saikia. He is also a graduate and now he is the Vice-Chairman of Bokakhat Town Committee. His wife Monalisa Saikia is acting as a lecturer in the Department of History at J.D.S.G. College, Bokakhat.

During the tenure of Annada Saikia as General Secretary of Bokakhat Mahila Samiti, the members of the Samiti performed an one act play named ‘Kashmir Kurnari’ and the money collected by organising this drama was utilised in the development of Girls’ M.E. Schools. Annada Saikia remained as the Secretary of the Samiti from 1954-1969 and as President from 1969-1 977 and she is now Advisor of this Samiti.

Annada Saikia also took leading part in organising Joymati Utsav, Bihu Sanmilan etc. and thus she united men, women and youths of Bokakhat. Chandraprova Saikiani the founder of Asom Mahila Sarniti, being attracted by the lecture delivered by Annada Saikia on Women Uprising’ at the open session of Mahila Samiti ‘s meeting held in Guwahati in 1960-61. She requested her to contest for MLA in Bokakhat constituency. She even requested the Government to reserve the seat of Bokakhat constituency for women.But Annada Saikia could not fulfil the desire of Chandraprova Saikiani because of her family problems. Annada Saikia while serving in school also formed the Bokakhat Moina Parijat in 1955 and she became the Secretary and Chatra Gopal Karmakar, Ex Labour Minister became the President. During the tenure of Annada Saikia constitution of Bokakhat Moina Pariat was prepared and the Moina Pariat was registered. Later taking the Moina Parifat as a base an Orphan Centre was opened at Bokakhat. This Mama Pari’at along with the Orphan Centre is still running with the assistance and co-operation of the public. For the first time in 1972, the birth centenary of Srimanta Sankardev was organised at Bokakhat High school premises and Annada Saikia was selected as the Secretary of this centenary celebration. Later at her initiative, another institution named Srimanta Sankar Kala Kristi Vikash Kendra was formed and she became the Secretary of this Institution. At present this centre has permanent ‘monikut’, gateway and ‘namghar’.

Annada Saikia is closely related with Bishnupur Mahila Samiti. At the initial stage of this Samiti she was the Secretary. When she was the Secretary, she got allotment of two katha two lochas of government land in the name of the Samiti. The members of the Samiti organised several cultural functions and with the money thus collected she constructed a permanent building of the Samiti. The members of this Sarniti even got the chance to perform a dance drama at Rabindra Bhavan of Guwahati. With the sponsorship of the Department of Social Welfare she also took a group of children to Guwahati and had shown them the Saraighat Bridge, Radio Centre, zoo etc.

In 1977-79 Annada Saikia was the Vice President of the executive committee of All Assam Other Backward Classes Association. She was also the convener of Women Prohibition Squad of Bokakhat. She was the only representative of Bokakhat who joined in the Eastern zone Prohibition Workers’ Conference held at Nobin Chandra Bordoloi Hall in Guwahati on 23” March, 1980.

Annada Saikia was the founder of Sandhani Lekhika Samaroh Samiti, a branch of the Sodou Asoni Lekhika Sarnaroh Samiti at Bokakhat in 1980. This Samiti also published wall magazines and souvenirs of the same name annually. The thirteenth Annual Conference of Sodou Asorn Lekhika Samaroh Samztz was held at Bokakhat on 6th and 7th January on 1990. For this a reception committee was formed with Annada Saikia as the President. It is her credit that she could unite all the people of Bokakhat and get help and co-operation from all of them. This was an ardent proof of having her organising capacity. Mamoni Roisham Go swami who attended the conference as one of the chief guests was very much surprised to see the grand arrangement made for the said conference. After her return to Delhi Mamoni Roisharn wrote to Annada Saikia as thus “I had my belief that I shall meet you again. I am very much surprised to see such a well organised and successful institution in a small town like Bokakhat. I believe that such institution is possible only because of your earnest effort.” In this conference Annada Saikia was selected as one of the Vice-Presidents of Sodou Asorn Lekhika Sarnaroh Samiti and in 1992 she was selected to the same portfolio for the second time in Guwahati in 1992. Annada Saikia took initiative in opening up the branches of Lekhika Sarnaroh Samiti in the places like Kaziranga, Rajabari, Komargaon, Kuruabahi, Bholaguri, Merakan, Kandhulimari etc. In 1975, for celebrating International Women Year an organising committee was formed with Annada Saikia as Secretary and she as a Secretary was successful in organising a huge meeting. A colourful procession along with games and sports competitions were also organised among the women and thus Annada Saikia was successful in arousing awareness among the women of Bokakhat. She was closely related with Puzoati Saliitya Sabha and from 1989 to 1992 she was the Vice-President of this organisation. She was the organiser of Bishnu Rabha Diwas which was organised by Sandhani Lekhika Samaroh Sarniti, Bokakhat. All the members of the Sandhani Lekhika Samaroh Samiti can never forget the initiative taken by Annada Saikia in publishing a souvenir on that occasion. She was also the member ot LIC Policyholders’ Council of Jorhat Division from 1993-1995.

Annada Saikia for a term was the President of Bokakhat Sub-division Mahila congress. She was the convener of Shanti Sampriti Yatra organised on 4th June, 1995 and she was also the Editor of the souvenir published on that occasion. She was also the Vice-president of the reception committee of Golaghat Sahitya Sabha and 62’’ session of the Sahitya Sabha Conference that was held at Bokakhat in 1996.

Literary Life:

From 1950-51 Annada Saikia started writing poems but due to family problem, involvement in study, service and social life she could not devote her mind whole heartedly to literature yet she acted as Secretary of different magazines and souvenirs published from Bokakhat at different times. In 1980 she published her first poetry book ‘Emuthi Kabita’ and in 1990 her second poetry book ‘Abhilash’. She has tried to publish all her prose and poetry collection in a single volume which is to be named ‘Abhiggatar Chaneki’. Her last published book was ‘Nari Kanonor Egaro Pahi Parijat’. She has kept ready for publication a series of poems named ‘Seujia Gcclar Sur’ and collection of stories named ‘Dugdugi’.

Many of her short stories have remained scattered in different magazines of Assam. 11cr short story ‘Dalal’ published in ‘Golpata’ is most remarkable. Through this story she draws a real picture of a flood affected village named Sukani Gaon. Just like Majuli, Mariahula and Sukani Gaon of Bokakhat are also badly affected by flood. The horrible scenes of flood can be viewed from a distance, photographs that are taken from distance can cover the pages of newspapers by making severe criticism. Social worker can purchase appellation by establishing relief centres and by distributing old clothes, rotten rice, dal, chira, molasses from the Marwari godowns. But the circumstances that prevail after the flood water recedes cannot he solved by litterateurs merely by imagination. It is really a true tact which is very cruel and primitive. When there is scarcity of bare necessities of life i.e. rice, the words like feminism, sanctity are some sorts of madness. The ideology meets its grave in the face of their longing to live and let other members of their family to live. Thus dries up the ideology of Aghuni and Ahini. Economic scarcity compels both these women to hand over two of the minor girls to the hands of a broker. Upto this, the writer does not keep herself away from conventional writing. As a solution the writer herself got those brokers caught by the narration student leaders and the police. The story is praise worthy because of her smooth and simple language. In her another story ‘Prahshodh’ published in ‘Lekhika (1993- 94)’, edited by Hemolata Dutta, the writer tries her best to change the materialistic outlook and the greedy nature of the youths of today. ‘Buwari’, another short story published in ‘Lekhika’ edited by Hemolata Dutta is also worthy of praise. In the story the writer describes how sometimes a joint family is divided by the daughter-in-laws. She also describes the duties and obligations of a daughter-in-law to a family.

In a collection of short stories ‘Siljuri Siladhatu’ edited by Nijora Borthakur and published on the occasion of 62nd session of Salziya Sabha held at Bokakhat in 1996, the story of Annada Saikia named ‘Saumya Tumar Rup’ was published which was also praise worthy because of her description of conflict between the old and new generations in the face of Mahamaya’s critical and independent thinking. The self dependent Kaberi is like her adopted daughter and through her the actual mind of the writer is reflected. In ‘Satsori’, a collection of short stories, edited by Kalpana Chetia on behalf of the Sandhani Lekhika Samaroh Samiti another story of Annada Saikia was published. The description of the life of Anamika, a brave social activist, resembles Annada Saikia’s social life. The path of social work of anybody can never remain free from criticism. In course of time without ones knowledge some enemies obstruct the path by bringing some false allegations. Such allegations cannot do any harm to the sincere worker like Anamika. But in spite of all these Anamika is also made of flesh and blood. So she is not free from emotions of what is good or what is bad. Though Anamika feels very sad yet she had her courage to stand for society at the hour of necessity.

In another story ‘Safal Yatra’ published in Sandhaui the life of Manisha, the social activist is just like the life of Anamika. The main character of the story, the retired teacher and husband of Manisha seemed to be very popular who brings her wife to the social forefront in the midst of multifarious domestic problems. For not being successful in keeping pace with monetary competition how her daughter Bijita had to lose her job is clearly described in the story. In spite of this, the main female character of the story gets courage to live from the people of Hojai.

Only a few stories found at hand are described in this write up. Though her stories are not of high standard yet these cannot be disregarded. Her two stories ‘Dalal’ and ‘Buwari’ with natural description are considered to be very good. But it will be wrong if we weigh her writings with today’s weigh scale and it is better to be judged in her time’s weigh scale. From that background upto the present time the progress in her style of writing is undoubtedly remarkable.

Annada Saikia as a Poet:

Annada Saikia started writing poems from 1950-51. But now her mind is completely separate from her earlier mind. It is natural. The poems of her early life were collected by her husband Chidananda Saikia and he published a book captioned ‘Amuthi Kabita’ in 1980.The main theme of her poem were patriotism, social consciousness and human emotions. Respect for each other and historical character sometimes made glimpses into her poems. She has used in her poems very simple, easily understandable and homely languages. Her poems are not loaded with hard, uncrackable words and critical imaginary description. A few of her homely imaginations that find expression in her poems touché our hearts. The poet asks a very simple but critical question to her aged mother as thus:

 

Ajukokar Puthikhan

Boutie Sodai chaki jolai

Aigaj ciraki keiha purushu jolise tat

Boutie bhabe mur pichat ai chaki jolaho kune?’

The English version of the poem is:

‘At Great grandfather’s scripture

Mother always lits an earthen lamp

This earthen lamp has been lighting there for several

generations

Mother thinks who will lit the earthen lamp after her’

 

It is surely a question whether the earthen lamp which is always lighted with devotion from generation to generation will be lightened by the new generation wearing jeans pants and shirts. We should always welcome the new. But if the old foundation breaks down where will we stand? Where will we lead ourselves to our predecessors? What a beautiful imaginary description is it This makes us to remember another poem composed by Nirmal Prova Bordoloi ‘Moi muk koloi lol jam uttar purushor babe’. Scarcity, wants and dangers are always related to mankind. It is a great success if a man struggles with laughter but not with success or defeat. Therefore, the aspirant poet feels ‘Na chetanar ankuran’ amongst the people amidst innumerable dangers with the sound of madal (drum) as if a wave of laughter rolls down in the green fields and tea gardens. So the poet sings.

 

Seuji pator major pora

Bor Luitor palah bhora

Sunali saisar pathar khonole

Biyopi porise

Ati hahir kholokoni’

The English version is:

From amidst the green leaves

To the golden field

Covered with silt of Bor Luit

Has spread

A sound of laughter’

 

Her second poetry book was ‘Abhilas’ which was published in 1990. In the introductory page of that book renowned poet, critic and Professor Nalini Dhar Bhattacherjee makes a critical analysis of the poems. Litterateur Golap Chandra Khound also writes a few lines upon the poems. Poems are actually things of realisation but not of criticism. Keeping aside the knife of criticism, if we analyse her poems of her time when there were only a few women writers, then it can be said that she contributed a lion’s share to the field of literature. Though her poems are not enriched with imagination and description yet some of the verses of her poems bear beautiful description. One such stanza is:

 

‘Dut sakal! Dulakakhoria bthoya

Maharani dulat jabo

Ranggharot rang koribole’

The English version is:

Messengers, officer in charge of palanquins

Queen will go on palanquin

For amusement in Rangghar’

x         x               x

Oh Ranggharor magiyat

Tezpur dug’

The English version is:

‘Oh on the floor of Rangghar There are stains of blood’

X       x         x

Again

Satabdir bukut thapila ek

Bogohorjui’

The English version is:

‘Left in the breast of century

A fratricidal war’

The symbol used in the poet’Dalsolia’ is worthy of praise. But if she applies slight technique and explanation the poem would have been more attractive

 

‘Nigoni bure

Kuti kuti

Shyam tatir

[thon jura hadhona hur guri korile’

The English version is:

‘The rats by cuffing

Have destroyed

All the lifelong dreams of Shyam Tanti’

But she has not applied the same imagination to the last part of the poem, otherwise the poem would have been her best poem.

The earthquake of 1950 strikes the mind of the poet so the poet looking at the suicidal attempt of the poachers cries out in sorrow as thus:

 

‘Kaziranga

Turgar numei tur satru’

The English version is

Kaziranga

The hairs of your body are your enemy’.

 

Yet the poet is expectant. She has her hope upon the young poets of Bokakhat. She asked if their sharp language can put a check to such activities of secret poachers. The poet feels that just like her, the new generations also have heard the cry of Kaziranga. So she sings that

 

Mur dorei har paise

Chenirciin, Ajit hote

Hihotor daral taruwalar

Yatra sadrih goitre

Kazirangak dibo mat

Kazirangak dibo pran

Kazirangak jilikai tuliho

Biswar dorha rot’.

 

The English version is:

‘Just like me

Have awakened Cheniram, Ajit

Their sharp swords

With machine like speed

Will call for Kaziranga

Will save Kaziranga

Will enlighten Kaziranga

in the world platform’.

 

Will not the hopes of the poet he fulfilled? The ever conscious new generation travelling every nook and corners of the world, crossing Lakhipathar and Charaideo have not perhaps forgotten Kaziranga.

 

Have not the swords of the fighters been rusted? The poet is very much displeased looking at the caste discrimination in the society. So the poet writes:

“Tur ghanior bindure

Sristi kora Nayagara

Sajure utai niyok

Pankilata’

The English version is:

‘The water fall Nayagara

Created by the drops of your sweat

Will wipe away the force

All the dirts.’

 

The indomitable mind of the poet is strongly expressed through her poem ‘Hide yor Katha’. The expectant poet is more desirous for forward journey. The poet is firmly determined that she will get many co-passengers in her journey. Her journey will be effective because she wants to tell the story of real humanity. The poet is merely messenger. She has her firm belief

 

‘Mur baktabya grahaniio haboi

Tat ase janatar hridoyor katha’

The English version is:

‘My speeches would be acceptable

These are the heart touching speeches of the public.’

 

The poems of those two books are composed in Amitakhor Chanda, yet sometimes the tune of the expression of poets Nalinibala Devi and Ganesh Gogoi are also heard.

 

The last compilation of Annada Saikia was ‘Seujia Geetar Sur’. Some of the poems of this book ‘Abhigyan’ , ‘Sahdar Sangkhya’, Praotitu Kohitai Manuh’, ‘ Doigrun got Asandhya’ and ‘Dulobhi’ etc. Among those poems of her book the best poem is ‘Nan’. This poem reminds us to the group of the people of the twentieth century who forcefully put Rup Kanuwar on the funeral pyre of her dead husband. Thus women in the name of sanctity, continuity of tradition and feminism were forced to embrace death along with her husband. The poet feels very much disgusted. Therefore, the poet instead of blessing the women to be like Sita and Sabitri advises them not to be like them. Humiliation of Sita, distresses of Beula, willingness of Sabitri bind woman like slaves that can be bought and sold from generation to generation. Chanting some slokas women are made mere puppets. The poet does not want that modern women are to be like Sita and to face several tests like Agni Pariksha. The poet does not want women to enter under the ground with grief and sorrow. The poet wants the women to take in their hands. So the poet sings that

 

‘Kokalot komar

Tankoi bandhi lo

Tuli lo hengdang

Goroji utli’

The English version is:

‘Bind your waste belt

Tightly on waist

Raise the hen gdang with rage’

 

Puwati Sahitya Sabha is the lifelong partner of the poet from its inception. So the poet desires to put kopou phul on the hair knot of Puwati Sahitya Sabha and sings

 

‘Aibar hohagot

Kopou pliul guji di

Jetukar bulere

Hat bulai di

Borhonithurire uth bulai

Tuntak natunke hojaba’

The English version is

‘This time in Bohag

You will be decorated with

Putting kopon phul

On your head

Colouring your hand with henna

And lips with bonhomthuri.’

 

The poet has her doubt whether the new generation can keep her mental friend ever green.

 

The contemporary society is destroyed in political game of dice. Now in all directions there is the competition of deceit, hypocrisy and conspiracy. So to the imagination of the poet the world seems to be a fearful forest where the peace loving deer is smeared with blood with the attack of tigers. The poet feels very much disappointed at the moral degradation of the people and surprises as it is spreading like epidemic. So the poet says

 

Sankamito mogolu

Sankamito merudanda

Donguloir mitha gundhat

Habi bon hanya prani mohotiyai

Dhanushtankarot akranta’

The English version is

‘Infectious brain

Infectious spinal cord

In the sweet smell of money

Breaking all jungles and animals

Affected in tetanus.’

This is a very good pictorial imagination.

 

People are running just like devils after money. Still then the poet is hopeful. The speed of her youthful thoughts carries the poet to her small hut having strength. Her small hut is very strong and stable. So the poet describes her small hut as such

 

‘Arabor sadagoror

Paltora naukar

Khul kholonia

Nusua nabhaba

Dhanudhar Arjunor

Pan jika dristi

Bheemor gadar sai

Durjoi shakti

Ase nuithu jupuri projat’

The English version is

‘The sound of the ships with sail

Of Arab merchants

Cannot touch and break

Look at archer Arjun

Of gaining his promise

Insurmountable strength of Bheem’s iron mace

Is in the small hut only

Very strong is the poet’s hut’.

At last the poet comes to her consciousness. The sight of the poet is full of green hopes. So she sings

‘Mur dristii atia

Probal hitar pichat

Nogotha gachar dalat

Kumol sewjia kuhipat’

The English version is

‘To my sight now

After severe cold

New green leaves

Soft and green on naked trees’

 

The endless journey of the poet is to her dreamland. The poet along with a flock of birds goes to pick up the colours of the rainbow at the cooing of the pigeons. Will the dream of the poet be fulfilled? Her heart reacts to the sounds of the tune of the green songs. So the poet spreading her hands welcome the sons following the wrong path as thus

 

Thuwa tumar hator

Banduk barud thuwa

Sanskritir bohal potharot

Seujiya geetar sur tana’

 

The English version is

‘Keep away your Guns and bayonets

Sing the green songs

In the broad field of culture’

In the eyes of the poet there is the dream of green hopes- keep away your guns and bayonets. Start ploughing with your strong hand and plant seeds of creation.

Late Probin Borthakur, lecturer of J.D.S.G. College, Bokakhat in the foreword of the book writes —‘Though small in number, the language of the poems is very simple and understandable to all the readers.Therefore I hope that such effort of the poet will he successful.’

She has no compiled essay collection. The essays that are published are of very high standard. The essay captioned ‘Bokakhatot Mahila San go than’ published in the souvenir ‘Sondhani’ can be termed as historical document. This essay will help anybody willing to know about women organizations at Bokakhat.

Another essay of her ‘Sadou Asom Lekhika Samaroh Samiti Duadash Barhik Adhibeshan Aru Satra Darshan’ can be termed as oral history. The language of the essay is very simple and impressive. This is not only a lecture delivered to the representatives but she through this lecture discloses all that she has found in history. She expresses her dissatisfaction for not allowing the women to enter inside the Barpeta Satra.

Another essay written by her and published in ‘Sandhani’ in 1994 captioned ‘Sadhani Charitra’ is also a remarkable one. Many of the renowned women characters of history have not received due recognition and remained confined to some text books of schools and story books only. The same was the case with Chutia queen Sadhani who sacrificed her life for the sake of the nation. Her beautiful essay throws much light upon the character of Sadhani.

The written lecture delivered by her on the occasion of the 13th Annual Conference of Sadou Asom Lekhika Samaroh Samity held at Bokakhat on 5’, 6th and 7th January, 1990 and the essay on ‘Bishnu Rabha’ published on the souvenirs of Bishnu Rabha Diwas are worthy of mention. ‘Nari Kanonor Egharo Pain Parijat’, the life sketch of eleven women published by her can be considered as best life sketches. Perhaps this book can fulfil the need of that time. This book throws light upon the lives beginning from Sarojini Naidu, Annie Besant, the first President of Indian National Congress, Rajkumari Amrit Kaur, the Social Activist, Neli Sengupta the patriotic lady, internationally renowned woman Bijoy Laxmi Pandit, revolutionary lady Chandra Prova Saikia, freedom fighter Naga Rani Gaidilu, first woman Prime Minister of India Indira Gandhi, Mother Teressa, the reliever of the orphan to Aruna Asraf Ali, the revolutionary heroine. Though her description was not elaborate yet she through her writing can introduce the characters like Sarojini Naidu and Annie Besant to the new generation which is very much essential.

If I conclude my writing without mentioning a fact it will remain incomplete. With the effort of Annada Saikia and Urmila Goswami we are fortunate to get women organisations of Bokakhat with strong foundation. We wish that their literary effort and contribution will not stop. Inspirations that they have given to us will remain everlasting. History will make justice in giving recognitions to these women.

 

 
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