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 touch� 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.
