great man of assam essay

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11+ Famous Personalities of Assam: Contribution and Achievements 

• Updated on  
• Aug 1, 2024

Assam is the land of the Red River and Blue Hills and is called the gateway to North-East India. It holds within its scenic beauty the famous personalities of Assam , who have not only sacrificed their lives for the land but also contributed to its growth and prosperity. People from different fields like education, literature, social reform, and the independence movement. This blog is dedicated to these famous personalities of Assam , who continue to inspire generations. Scroll down and have a read!

Table of Contents

• 1.1 Krishna Kanta Handique – The Scholar of Assam
• 1.2 Bhupen Hazarika – The Bard of Brahmaputra
• 1.3 Gopinath Bordoloi – Assam’s First Chief Minister
• 1.4 Hima Das – The Golden Girl of Indian Athletics
• 1.5 Zubeen Garg – The Melodious Maestro of Assam
• 2 Other Famous Assamese Personalities

List of Most Famous Personalities of Assam

Over the years, Assam has been a place which has produced personalities who have made significant contributions to various fields like literature, politics, sports, and the arts. These individuals have not only brought fame to the state but have also imprinted their names on the nation and beyond. Here are some of these personalities explored in detail – 

Krishna Kanta Handique – The Scholar of Assam

Krishna Kanta Handique was born on 20 July 1898, in Jorhat, Assam. He was a renowned scholar who was known for his mastery of multiple languages and significant contributions to literature. He graduated from Calcutta Sanskrit College with a Gold Medal and obtained a Master’s degree from Calcutta University. In 1937, because of his contribution to writing and translating books and to Assamese literature , he was elected as the President of Assam Sahitya Sabha. He took his last breath on 7 June 1982.

Also Read – 7+ Famous Global Personalities Who Have Indian Origin

Bhupen Hazarika – The Bard of Brahmaputra

Bhupen Hazarika is famously referred to as the “Bard of Brahmaputra” for his soulful music that beautifully captures the essence of Assam. Born in 1926, Hazarika was a multifaceted artist—a singer, composer, filmmaker and lyricist. His songs were based on themes of humanity and social justice, and have touched millions of hearts not only in Assam but across India and the world.

Gopinath Bordoloi – Assam’s First Chief Minister

Gopinath Bordoloi was born on 6th June 1890 in Raha, Assam. Bordoloi was a freedom fighter and worked tirelessly to protect the rights of the Assamese people. His active participation in the non-cooperation movement acted as the bridge between the British government and the newly constituted independent government. He later went on to become the first Chief Minister of the state. He laid the foundation for its development and integration into the Indian Union. 

Also Read – 11+ Famous Personalities from India Who Studied Abroad

Hima Das – The Golden Girl of Indian Athletics

Hima Das is also known as the “Dhing Express” and has set an example for the generation of girls to be active in sports. Belonging to a small village known as Dhing of Nagaon, Assam, she went on to be an Indian sprinter. Hima became the first Indian athlete to win a gold medal in a track event at the IAAF World U20 Championships and in Asian Games.

Zubeen Garg – The Melodious Maestro of Assam

Zubeen Garg is a household name in Assam, known for his versatile talent in music and cinema. As a singer, composer and actor, Zubeen has won the hearts of millions with his melodious voice and dynamic performances. Zubeen Garg’s songs, such as “Ya Ali”,” Sapne Saare”, etc have become chartbusters not only in Assam but across India. He has also directed several successful Assamese films based on social issues of Assam.

Source: Wikipedia Commons

Also Read – 5 Famous Personalities Who Struggled in Life in India

Other Famous Assamese Personalities

The list is never-ending when writing about the famous Assamese personalities. Some of them are – 

• Lachit Borphukan – When it comes to famous Assamese people, one can never forget the contribution of Lachit Borphukan and the Battle of Saraighat . He was the epitome of bravery and valour in the 17th century and fought against the Mughals to safeguard the Ahom Dynasty in the North-East.
• Raibahadur Jagannath Barooah – He is the pioneer in education and tea cultivation in Assam. He was the first graduate who completed his First Arts (F.A.) course and graduated from Presidency College, Calcutta. He also successfully cleared the Native Civil Services in 1875. The British government conferred upon him the title “Raibahadur” in 1902.
• Mamoni Raisom Goswami – Known for novels like The Moth Eaten Howdah of the Tusker and Pages Stained with Blood. She received the prestigious Jnanpith Award and Sahitya Akademi Award.
• Ranjan Gogoi –  Ranjan Gogoi served as the First Asamese and the 46th Chief Justice of India. He presided over cases like the Ayodhya dispute. He was later nominated to the Rajya Sabha post-retirement.
• Shiva Thapa – A well-known Indian boxer, he was the only young boxer who qualified for the London Olympics in 2012 from India. He also won a gold medal in the Asian Games and the Tokyo Olympic Test. 
• Maniram Dewan – Maniram Dewan was a nobleman who worked under the British rule in India. He, however, worked for the people of Assam and helped in establishing tea gardens in Upper Assam and was hanged to death for his conspiracy against the Britishers for the development of Assamese people.

Some of the famous personalities of Assam are – Kanaklata Baruah, Papon, Bhabendranath Saikia, Asha Bordoloi, Baharul Islam, etc.

Mahapurusha Srimanta Sankardeva, a saint-scholar who propagated the philosophy of classless society by removing untouchability and tolerance.

Radha Givend Baruah is known as the Lion Man of Assam because of his contribution in starting the Guwahati Tea Auction Centre, the Nehru Stadium and becoming the first mayor of Guwahati. 

Find other relevant blogs here!

This was all about the famous personalities of Assam. If you want to know more about other Famous Personalities then visit our General Knowledge page! 

Rajshree Lahoty

Meet Rajshree Lahoty, the writer behind insightful blogs on study abroad adventures and general knowledge trivia. Armed with a pen mightier than the sword (and a keyboard!), she navigates through the lanes of knowledge with a dash of research and a sprinkle of information. Join her escapades in solving the mysteries of the world!

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Essay on Assam – 10 Lines, 100, 500, 1000 Words

Essay on Assam: The “ Essay on Assam” delves into the rich cultural, historical, and geographical tapestry of the northeastern state of India. Covering aspects from its diverse ethnicities to the unique biodiversity of its landscapes, the essay provides a comprehensive exploration of Assam’s significance.

It examines the state’s historical contributions, including the Ahom dynasty, and sheds light on contemporary issues and developments. Whether discussing the famous tea gardens, the Brahmaputra River, or the Assamese traditions, the essay paints a vivid picture of Assam’s multifaceted identity, making it a valuable resource for those seeking a deeper understanding of this culturally vibrant region.

Table of Contents

Essay on Assam in English in 10 Lines

The Essay on Assam explores the cultural, historical, and geographical facets of the northeastern Indian state, providing a concise overview of its diverse ethnicities, unique biodiversity, historical contributions, and contemporary issues.

• Assam, a northeastern Indian state, is renowned for its rich cultural diversity and unique geography.
• The state is home to various ethnicities, contributing to its vibrant cultural tapestry.
• Assam boasts a significant historical legacy, notably the rule of the Ahom dynasty.
• The Brahmaputra River flows through Assam, influencing its landscapes and ecosystems.
• The state is famed for its tea gardens, producing some of the finest tea in the world.
• Assam’s biodiversity is remarkable, hosting diverse flora and fauna in its lush surroundings.
• The traditional Assamese festivals and art forms reflect the region’s cultural richness.
• Contemporary issues such as flood challenges and conservation efforts are crucial aspects of Assam’s narrative.
• The Kaziranga National Park, a UNESCO World Heritage Site, is a symbol of Assam’s commitment to wildlife preservation.
• In essence, Assam’s essay encapsulates its multifaceted identity, blending history, culture, and environmental significance.

Short Essay on Assam in 100 Words

The “Essay on Assam” provides a concise exploration of the northeastern Indian state, encapsulating its cultural diversity, historical significance, unique geography, and contemporary challenges in a succinct 100-word overview.

Assam, nestled in India’s northeast, boasts cultural vibrancy and historical richness. Diverse ethnicities contribute to its unique tapestry, reflecting in traditional festivals like Bihu and art forms.

The mighty Brahmaputra River flows through, shaping landscapes. The Ahom dynasty’s historical legacy adds depth to Assam’s narrative. Renowned for tea gardens, it produces globally acclaimed tea.

Biodiversity thrives in its lush expanses, evident in places like Kaziranga National Park. However, contemporary challenges, including floods, underscore the need for sustainable solutions. The state’s unique blend of tradition and natural wonders makes it a captivating destination, offering a glimpse into the soul of northeastern India.

Also See – India of My Dreams Essay – 100, 500, 1000 Words, 10 Lines

Essay on Assam in 500 Words

The “Essay on Assam” in 500 words explores the state’s cultural richness, historical significance, geographical diversity, and contemporary challenges, offering a comprehensive overview of this northeastern Indian region.

Assam, nestled in the northeastern part of India, is a captivating state with a rich tapestry of culture, history, and geographical diversity. Historically, the Ahom dynasty played a pivotal role, leaving an enduring impact on Assam’s identity.

The cultural diversity is a hallmark, with various ethnic communities contributing to the vibrant mosaic of Assamese traditions. Bihu dances and traditional festivals echo the essence of this cultural richness passed down through generations.

Geographically, Assam is blessed with natural wonders. The mighty Brahmaputra River, a lifeline for the state, meanders through its landscapes, shaping fertile plains and sustaining a multitude of life. The sprawling tea gardens, carpeting the terrain, not only contribute significantly to the state’s economy but also produce some of the world’s finest teas, adding to Assam’s global acclaim.

Assam’s biodiversity is another jewel in its crown. The Kaziranga National Park, a UNESCO World Heritage Site, is a sanctuary for diverse flora and fauna, including the iconic one-horned rhinoceros. The delicate balance between conservation efforts and developmental needs remains a contemporary challenge, emphasizing the importance of sustainable solutions for the state’s future.

The state’s economy is intricately tied to its tea industry. Vast tea plantations dot the landscape, providing employment and contributing substantially to Assam’s economic prosperity. The tea produced here, with its robust flavor, holds a special place in the global market.

Efforts to preserve Assam’s cultural identity are evident in initiatives aimed at promoting indigenous languages, celebrating traditional festivals, and fostering local art forms. These endeavors reflect a commitment to safeguarding Assam’s heritage amidst the evolving currents of change.

Assam’s tourism sector is burgeoning, drawing visitors with its enchanting landscapes and historical sites. The Kamakhya Temple’s spiritual aura and the architectural marvels of Sivasagar are among the many attractions that offer a glimpse into the state’s rich history and cultural heritage.

Despite its myriad strengths, Assam faces contemporary challenges. Floods, exacerbated by the monsoon-swollen Brahmaputra, pose recurrent threats to lives and infrastructure. Striking a balance between development and conservation remains a delicate task for policymakers.

In conclusion, Assam stands as a microcosm of India’s diversity and resilience. From the echoes of its historical legacy to the vibrant celebrations of its festivals, Assam weaves a tale that is both timeless and contemporary. As it grapples with the complexities of the present, Assam continues to evolve, showcasing a captivating blend of tradition, modernity, and a deep-rooted connection with its natural and cultural heritage.

Also See – Cultural Diversity Essay – 100, 500, 1000 Words, 10 Lines

1000 Words Essay on Assam in English

The 1000-word essay on Assam in English provides a detailed exploration of the state’s cultural richness, historical significance, geographical diversity, economic contributions, and contemporary challenges, offering a comprehensive understanding of this northeastern Indian region.

Exploring the Tapestry of Assam: Culture, History, and Challenges

Introduction

Nestled in the northeastern part of India, Assam stands as a vibrant mosaic of cultural diversity, historical significance, and geographical marvels. This essay embarks on a comprehensive journey through the heart of Assam, unraveling its rich tapestry that includes its cultural heritage, historical legacy, geographical features, economic contributions, and contemporary challenges.

Historical Legacy: The Ahom Dynasty

Assam’s historical narrative is deeply rooted in the Ahom dynasty, which ruled the region for six centuries. This section explores the enduring impact of the Ahom rulers on Assam’s culture, administration, and societal structures. It sheds light on the legacy left behind by this formidable dynasty, contributing to Assam’s unique historical identity.

Cultural Diversity: Festivals, Dance, and Traditions

Assam’s cultural diversity is a defining feature that adds vibrancy to its identity. This section delves into the myriad festivals celebrated in Assam, such as Bihu, and the traditional dance forms that echo the essence of Assamese culture. The essay explores how these cultural elements are passed down through generations, contributing to the state’s rich and dynamic cultural heritage.

Geographical Marvels: Brahmaputra River and Tea Gardens

The geographical landscape of Assam is adorned with natural wonders, and the mighty Brahmaputra River is central to this narrative. This section explores the role of the Brahmaputra in shaping the fertile plains and sustaining diverse ecosystems. Additionally, it delves into the sprawling tea gardens, discussing their economic significance and global recognition in the production of high-quality teas.

Biodiversity and Conservation: Kaziranga National Park

Assam’s biodiversity is a jewel in its crown, and the Kaziranga National Park stands as a testament to the state’s commitment to wildlife conservation. This section explores the diverse flora and fauna of Assam, focusing on the conservation efforts in Kaziranga, a UNESCO World Heritage Site.

Economic Contributions: Tea Industry

The economy of Assam is intricately linked to its tea industry. Vast tea plantations not only contribute significantly to the state’s economic prosperity but also hold global acclaim. This section delves into the economic impact of the tea industry, its historical development, and the unique qualities of Assam tea.

Cultural Preservation: Language, Festivals, and Art

Efforts to preserve Assam’s cultural identity are evident in initiatives aimed at promoting indigenous languages, celebrating traditional festivals, and fostering local art forms. This section highlights the importance of these endeavors in safeguarding Assam’s heritage amidst the winds of change.

Tourism and Heritage Sites

Assam’s enchanting landscapes and historical sites make it a burgeoning tourist destination. This section explores the spiritual aura of the Kamakhya Temple and the architectural marvels of Sivasagar, showcasing the attractions that draw visitors to the state.

Contemporary Challenges: Floods and Conservation

Despite its myriad strengths, Assam faces contemporary challenges. Floods, exacerbated by the monsoon-swollen Brahmaputra, pose recurrent threats to lives and infrastructure. This section discusses the delicate balance between development and conservation, emphasizing the need for sustainable solutions for the state’s future.

Conclusion: Embracing Tradition in a Changing Landscape

In conclusion, Assam emerges as a microcosm of India’s diversity and resilience. From the echoes of its historical legacy to the vibrant celebrations of its festivals, Assam weaves a tale that is both timeless and contemporary. As it grapples with the complexities of the present, Assam continues to evolve, showcasing a captivating blend of tradition, modernity, and a deep-rooted connection with its natural and cultural heritage.

The essay unravels the captivating tapestry of Assam, showcasing its cultural richness, historical legacy, geographical wonders, economic contributions, and contemporary challenges.

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Lachit borphukan: the valiant warrior of assam.

“Could it be that there is no fit man in Your Majesty’s realm? What are the enemies? They are after all ordinary mortals. Shall we not find similar men in our own country? Your Majesty should only confer the dust of your feet, and the man equal to the occasion will be readily found.”

-Lachit Dolakasharia Barua (Lachit Borphukan) so addressed the King at the court of Ahom Swargadeo Chakradhwaj Singha.

Lachit: A Saga of Victory

Born on 24 November 1622 in Charaideo, Assam, Lachit was the youngest son of Sukuti (popularly called Momai-tamuli), Assam’s General in the Ahom-Mughal wars during the reign of Mughal Emperors Jahangir and Shah Jahan. Ruled by the Swargadeo (King), the Ahom Kingdom (1228 CE-1826 CE) was administered by five highly designated officials called the Patra Mantris or Council of Ministers. The Borphukan was one of them.

Sukuti (Momai-tamuli) faced a lot of hardships and initially served under his nephew for a total of four rupees. The nephew used to address him as Momai (maternal uncle). Swargadeo Pratap Singha (1603 CE-1641 CE), on coming to know about Sukuti’s sincerity and dedication towards his duties, appointed him as Bar-tamuli or Superintendent of the royal gardens. Momai-tamuli steadily rose in position until he was appointed Barbarua , which essentially combined the functions of the Chief Executive Officer and those of the Lord Chief Justice of the land. During the early battles with the Mughals, he was appointed Commander-in-Chief of the Ahom forces. His vigilance and bravery used to be a great asset to Swargadeo Pratap Singha. A Mughal messenger once commented to his master, “O Saheb, what do you say of Assam? The King is a veritable Mahadeva and Momai-tamuli is Mahadeva’s Chief henchman or Nandi. As long as these two wield the affairs of Assam, it is impossible to turn your face to that country.” This remarkable sense of dedication to work, loyalty, and respect for his master made Momai-tamuli rise to power and prominence.

Lachit inherited this supreme sense of responsibility and dedication from his father. From a very young age, Lachit saw and listened to everything that occurred in his father’s official residence. Being a Barbarua, Momai-tamuli had the usual retinue of subordinate officials helping him with the running of the state affairs, taking decisions regarding revenue and judicial complaints, receiving foreign messengers, and dealing with the problems of state diplomacy.

It was normal for the families of Ahom nobles to appoint efficient teachers for the education of their sons. Pandits and intellectuals who imparted knowledge on statesmanship based on the Ahom classics as well as the Hindu Dandanities and Arthasasthras and taught the history of the country and the administrative system, were regularly consulted. Military training was integral to the education of noble families. Every officer, even a judge as well as a priest had to take up arms in times of emergency.

Ahom Royal Palace (Kareng Ghar), Gargaon. Image Source: Wikimedia Commons

Lachit began his career as the scarf-bearer of the Premier, a position equivalent to that of a private secretary. It was considered the first step in the career of an ambitious diplomat and politician. Being a scarf-bearer, he had to carry a bundle of betel nuts and important documents for his master. He also had access to the royal audience and cabinet meetings. Lachit held various offices throughout his career. Initially, he served as the Ghora Barua or Superintendent of the Royal Horses. Later he was appointed as the Dolakasharia Barua or Superintendent of the Guards. Swargadeo Chakradhwaj Singha (1663 CE-1670 CE), soon after becoming the King, appointed Lachit as the Commander-in-Chief and the Borphukan. The position of Borphukan had both executive and judicial powers, and had jurisdiction over the Ahom Kingdom, west of the Kaliabor river. The Borphukan was also responsible for maintaining diplomatic relations with Bengal and Bhutan.

Lachit Borphukan and the Battle of Saraighat

Swargadeo Chakradhwaj Singha appointed Lachit as the Commander-in-Chief of the Ahom forces at a crucial period amidst the ongoing Ahom-Mughal conflict. Chakradhwaj Singha refused to pay the full instalment to the Mughals agreed upon in the Treaty of Ghilajharighat, signed in 1663 CE by his predecessor Swargadeo Jayadhwaj Singha. He rather instructed Lachit Borphukan to prepare his army to fight the Mughals. Lachit completed his preparations by the summer of 1667 CE, and his army recaptured Guwahati, which was previously occupied by the Mughal forces. In December 1667, the Mughal Emperor Aurangzeb, sent a huge force to Guwahati under the command of Raja Ram Singh of Amber, to re-establish Mughal authority. The news of the departure of Raja Ram Singh and his army from Delhi was promptly communicated to Lachit Borphukan through his spies. Lachit, aware of the numerical and technological strength of the Mughal army, immediately initiated a survey of Guwahati to make it into a war zone. Guwahati, located on the banks of the river Brahmaputra and surrounded by hills from all sides, was strategically crucial for the Ahoms. Lachit realised that the fortifications of Guwahati must be secured to safely accommodate their men and resources. Prime Minister Atan Buagohain was appointed by the King to erect and maintain the necessary fortifications on both banks of the River Brahmaputra. Lachit Borphukan had to ensure that all his forces were equipped with sufficient resources to sustain the attack. He even inspected the passes and defiles in the neighbourhood of Guwahati. The sense of vigilance and courage shown by Lachit Borphukan in his capacity as Commander-in-Chief was incredible.

View of Guwahati city from the Brahmaputra

The core of Ram Singh’s army consisted of 21 Rajput Chiefs, 4000 troopers, 1500 gentlemen troopers, and 500 artillerymen, and with reinforcements from Bengal, the strength of his army increased to 30,000 infantry, 18000 Turkish cavalry and 15000 archers. Lachit Borphukan received reports of the Mughal army advancing towards Guwahati, and he personally verified the reports by surveying their position. It is said that tears rolled down his cheeks when he said to himself, “It is a tragedy that my country is facing this dire catastrophe during my Phukanship. How will my King be saved? How will my people be saved? And how will my posterity be saved?” However, he did not let this break his spirit. He was determined to defend his motherland to the end. Lachit was aware that the Mughals were inexperienced in naval battles and wanted to take advantage of it. He surveyed and identified a triangular region called Andharubali in Guwahati, (it connects Nilachal hill and Itakhuli hill on the southern bank, and Aswakranta hill on the northern bank of the Brahmaputra) to be the most convenient site to fight a naval battle. In February 1669 CE, Raja Ram Singh’s army reached the frontier garrison of Rangamati. Lachit Borphukan, in order to lure the invaders into the war zone of Guwahati, (the land surrounded by hills on all sides with forts and garrisons at regular intervals), despatched three officers towards the Manaha river to entice the enemy into the neighbourhood of Guwahati.

Statues depicting the preparations of the Ahom army. Image Source: Wikimedia Commons.

As the fortifications of Guwahati were further strengthened, Lachit Borphukan did not spare anyone who did not execute his orders.

It is said that Lachit assigned his own maternal uncle with the responsibility of constructing a rampart near Amingaon on the north bank of the Brahmaputra. However, his uncle was unable to complete the work within the specified time. An incensed Lachit executed his uncle for such a careless attitude. His words, “My uncle is not greater than my country” showed his priorities.

Site map of the Battle of Saraighat. Image Source: Wikimedia Commons

In 1670 CE, Swargadeo Udayaditya Singha succeeded to the throne following the death of Chakradhwaj Singha. In 1671 CE, the Mughal army led by Raja Ram Singh made its way to Guwahati with a naval flotilla sailing upstream of the Brahmaputra. The Mughal army unable to use the roadways due to fortifications, took the riverway to enter Guwahati. As soon as they were about to land at Andharubali , the Ahom land and naval forces were ordered to attack the Mughals. Lachit Borphukan was on his sickbed when the Mughals entered Guwahati. He was monitoring the movements of the enemy from the top of his gatehouse on Itakhuli hill. He observed that the Ahom army had started retreating after losing confidence in the face of the massive Mughal force. He immediately boarded his boat which was accompanied by six other war vessels, and headed towards the site of the naval battle. Borphukan exclaimed, “His majesty has given me the supreme command of the army here and placed at my disposal vast stores of provisions so that I may fight with the enemy. Should I now desert the fight and revert to the embraces of my wives and children? How dare these serfs of boatmen venture to row up the boats without my orders!” Seeing their angry chief, the Ahom army decided to fight back and faced the enemy with renewed courage and confidence. With courage and astute warfare tactics they finally defeated the Mughals near Saraighat, an area on the south bank of the river near the Pandu port. The Mughal army was forced to retreat from Guwahati. They were pursued to the river Manas, which was on the western boundary of the Ahom Kingdom.

Saraighat, Guwahati

Raja Ram Singh, at the end of the battle, hailed the courage and skill of the Ahom army saying, “Every Assamese soldier is an expert in rowing boats, in shooting arrows, in digging trenches, and in wielding guns and cannon. I have not seen such specimens of versatility in any other part of India.” He is further said to have exclaimed with astonishment after experiencing the valour and vigilance of Lachit, “Glory to the King! Glory to the counsellors! Glory to the commanders! Glory to the country! One single individual leads all the forces! Even I, Ram Singh, being personally on the spot, have not been able to find any loophole and opportunity.”

The joy of victory of the Ahom army in the battle of Saraighat diminished with the news of Lachit Borphukan’s death soon after the battle. Though he had a high fever while leading his army in the battle, it was his unsurpassed dedication and patriotism that empowered him to fight the enemies to protect his motherland for future generations. Borphukan died in 1672 at Holongapar in Jorhat. In 1672, Swargadeo Udayaditya Singha, as a mark of respect and remembrance to the legendary Commander-in-Chief, constructed the Lachit Maidam at Hoolungapara.

Statue depicting the Battle of Saraighat. Image Source: Wikimedia Commons

Lachit Maidam, Jorhat. Image Source: Wikimedia Commons

A stone pillar found at Guwahati has the following inscription in Sanskrit, “The Borphukan of Namjani [Lower Assam], son of the Barbarua, lived with glory in the Saka year 1589 [1667 A.D.] after having attained victory over the Yavanas [Muslims] who were equipped with various war-weapons, elephants, horses and captains. The person of the Borphukan is adorned with every ornament, and his heart is enlightened with a knowledge of the various branches of learning. He is beautified by attractive qualities which are also free from the evils of the Kali-yuga. The Borphukan shines effulgent in his prowess; and is the commander of elephants, horses and soldiers. He is the ocean or receptacle of the highest form of fortitude, self-respect, valour, and depth of judgement and gravity.

Sculpture depicting the naval battle of Saraighat. Image Source: Wikimedia Commons

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Essay Curve

Essay on Assam – 10 Lines, 100, 200, 500, 1500 Words

Essay on Assam: Assam, a state in northeastern India, is known for its rich culture, diverse wildlife, and picturesque landscapes. With its tea gardens, Brahmaputra River, and lush greenery, Assam is a paradise for nature lovers and adventure seekers alike. In this essay, we will explore the history, culture, and natural beauty of Assam, as well as the challenges and opportunities facing this unique region. Join us as we delve into the enchanting world of Assam and discover what makes it truly special.

Table of Contents

Assam Essay Writing Tips

1. Introduction: Start your essay by introducing Assam, a state in northeastern India known for its rich culture, history, and natural beauty.

2. Provide background information: Give a brief overview of Assam’s history, geography, and demographics. Mention that Assam is famous for its tea plantations, wildlife sanctuaries, and vibrant festivals.

3. Discuss the culture of Assam: Talk about the diverse cultural heritage of Assam, which is a blend of various ethnic groups and traditions. Mention the traditional dance forms, music, and cuisine of the state.

4. Highlight the natural beauty of Assam: Describe the lush green landscapes, rolling hills, and the mighty Brahmaputra River that flows through the state. Mention the famous Kaziranga National Park, home to the one-horned rhinoceros.

5. Discuss the economy of Assam: Talk about the importance of tea production in Assam, which is one of the largest tea-producing regions in the world. Mention other industries such as oil, agriculture, and tourism that contribute to the state’s economy.

6. Mention the challenges faced by Assam: Discuss the issues of floods, ethnic conflicts, and illegal immigration that have plagued the state. Talk about the efforts being made to address these challenges and promote development in Assam.

7. Talk about the festivals of Assam: Mention the famous Bihu festival, which is celebrated with great enthusiasm and fervor in Assam. Describe the traditional rituals, dances, and music associated with the festival.

8. Discuss the cuisine of Assam: Talk about the unique flavors and ingredients used in Assamese cuisine, such as bamboo shoots, fish, and herbs. Mention popular dishes like masor tenga (sour fish curry) and aloo pitika (mashed potatoes).

9. Conclusion: Summarize the key points discussed in the essay and emphasize the beauty, culture, and resilience of Assam. Encourage readers to visit Assam and experience its rich heritage firsthand.

Essay on Assam in 10 Lines – Examples

1. Assam is a state located in northeastern India, known for its rich culture and natural beauty. 2. The state is famous for its tea plantations, producing some of the finest tea in the world. 3. Assam is home to the Kaziranga National Park, a UNESCO World Heritage Site and a major habitat for the Indian one-horned rhinoceros. 4. The Brahmaputra River flows through Assam, providing fertile land for agriculture and supporting a diverse ecosystem. 5. Assam is known for its traditional handloom and handicraft industries, producing intricate silk textiles and bamboo products. 6. The state has a diverse population, with various ethnic groups and languages spoken, including Assamese, Bodo, and Bengali. 7. Assam has a rich history, with ancient temples, monuments, and archaeological sites that attract tourists from around the world. 8. The state has faced challenges such as ethnic conflicts, floods, and deforestation, but efforts are being made to address these issues. 9. Assam is known for its vibrant festivals and cultural events, such as Bihu, which celebrates the harvest season. 10. The cuisine of Assam is unique and flavorful, with dishes like masor tenga (sour fish curry) and aloo pitika (mashed potatoes with herbs).

Sample Essay on Assam in 100-180 Words

Assam is a state located in the northeastern part of India. It is known for its rich culture, diverse wildlife, and picturesque landscapes. The state is famous for its tea plantations, which produce some of the finest tea in the world.

Assam is also home to the Kaziranga National Park, which is a UNESCO World Heritage Site and is known for its population of one-horned rhinoceroses. The state is also known for its vibrant festivals, such as Bihu, which is celebrated with great enthusiasm by the people of Assam.

The people of Assam are known for their warm hospitality and rich cultural heritage. The state is a melting pot of different ethnicities and religions, which adds to its cultural diversity.

Overall, Assam is a beautiful state with a lot to offer in terms of natural beauty, wildlife, and culture. It is a must-visit destination for anyone looking to explore the northeastern part of India.

Short Essay on Assam in 200-500 Words

Assam, located in the northeastern part of India, is a state known for its rich cultural heritage, natural beauty, and diverse population. The state is bordered by Bhutan, Arunachal Pradesh, Nagaland, Manipur, Mizoram, Tripura, and Meghalaya, as well as Bangladesh and West Bengal. Assam is home to the mighty Brahmaputra River, which flows through the state and provides fertile land for agriculture.

One of the most famous attractions in Assam is the Kaziranga National Park, a UNESCO World Heritage Site known for its population of one-horned rhinoceroses. The park is also home to tigers, elephants, and a variety of bird species, making it a popular destination for wildlife enthusiasts. Another popular tourist destination in Assam is Majuli, the world’s largest river island. Majuli is known for its unique culture and traditions, as well as its scenic beauty.

Assam is also known for its tea plantations, which produce some of the finest tea in the world. The state is the largest tea-producing region in India, and tea is a major part of the economy in Assam. The lush green tea gardens of Assam are a sight to behold, and visitors can take tours of the plantations to learn about the tea-making process.

In addition to its natural beauty and cultural attractions, Assam is also known for its diverse population. The state is home to a mix of ethnic groups, including the Assamese, Bodo, Mishing, and Karbi people. Each group has its own unique language, traditions, and customs, adding to the rich tapestry of Assam’s cultural heritage.

Assam is also known for its festivals, which celebrate the state’s cultural diversity. The Bihu festival, celebrated by the Assamese people, is one of the most important festivals in Assam. During Bihu, people participate in traditional dances, music, and feasting to mark the beginning of the Assamese New Year. Other festivals celebrated in Assam include the Ambubachi Mela, the Jonbeel Mela, and the Majuli Festival, all of which showcase the state’s vibrant culture.

Overall, Assam is a state that offers a unique blend of natural beauty, cultural heritage, and diverse population. From its tea plantations to its wildlife sanctuaries, there is something for everyone to enjoy in this enchanting corner of India. Whether you are a nature lover, a history buff, or a foodie, Assam has something to offer you. So, pack your bags and head to Assam to experience the magic of this incredible state for yourself.

Essay on Assam in 1000-1500 Words

Assam, a state located in the northeastern part of India, is a land of diverse cultures, traditions, and natural beauty. It is often referred to as the gateway to the northeastern region of India and is known for its rich history, vibrant festivals, and unique cuisine. In this essay, we will explore the various aspects of Assam, including its history, culture, economy, and tourism.

Assam has a long and illustrious history that dates back to ancient times. The region was once part of the powerful kingdoms of the Ahom and Koch dynasties, which ruled over the area for several centuries. The Ahom kingdom, in particular, played a significant role in shaping the culture and traditions of Assam. The Ahoms were known for their military prowess, administrative skills, and patronage of the arts and literature. Their legacy can still be seen in the numerous temples, palaces, and monuments that dot the landscape of Assam.

One of the most famous historical sites in Assam is the Kamakhya Temple, located in the city of Guwahati. This ancient temple is dedicated to the goddess Kamakhya and is considered one of the most important pilgrimage sites in India. The temple complex is a stunning example of Assamese architecture, with its intricate carvings, colorful murals, and towering spires. Every year, thousands of devotees flock to the temple to seek blessings and participate in the various religious ceremonies that take place there.

Apart from its rich history, Assam is also known for its vibrant culture and traditions. The state is home to a diverse population of ethnic groups, including the Assamese, Bodos, Karbis, and various tribal communities. Each group has its own unique customs, languages, and festivals, which add to the cultural tapestry of Assam. One of the most popular festivals in the state is Bihu, which is celebrated with great enthusiasm and fervor by people of all communities. During Bihu, people dress in traditional attire, perform folk dances, and indulge in feasting and merrymaking.

Assam is also famous for its cuisine, which is a delightful blend of flavors and ingredients. The state is known for its use of fresh herbs, spices, and locally grown produce in its dishes. Some of the must-try dishes in Assam include masor tenga (sour fish curry), xaak bhaji (stir-fried greens), and pitha (rice cakes). Assamese cuisine is not only delicious but also healthy, as it is low in oil and spices and emphasizes the use of natural ingredients.

In terms of economy, Assam is primarily agrarian, with agriculture being the main source of livelihood for a majority of the population. The state is known for its tea plantations, which produce some of the finest varieties of tea in the world. Assam tea is renowned for its strong flavor and rich aroma and is exported to various countries around the globe. Apart from tea, Assam also produces a variety of other crops such as rice, jute, and pulses.

In recent years, Assam has also seen significant growth in industries such as oil and gas, tourism, and handicrafts. The state is rich in natural resources, including oil and natural gas reserves, which have attracted investments from both domestic and international companies. The tourism sector in Assam has also witnessed a boom, with the state attracting a large number of domestic and foreign tourists every year. The picturesque landscapes, wildlife sanctuaries, and cultural attractions of Assam make it a popular destination for travelers seeking a unique and off-the-beaten-path experience.

One of the most famous tourist attractions in Assam is the Kaziranga National Park, which is home to the endangered one-horned rhinoceros. The park is also a UNESCO World Heritage Site and is known for its diverse flora and fauna, including tigers, elephants, and various species of birds. Another popular destination in Assam is Majuli, the largest river island in the world. Majuli is known for its serene beauty, ancient monasteries, and vibrant culture, making it a must-visit for travelers looking to experience the essence of Assam.

In conclusion, Assam is a state that is rich in history, culture, and natural beauty. Its diverse population, vibrant festivals, and delicious cuisine make it a unique destination for travelers seeking an authentic and immersive experience. With its growing economy and booming tourism sector, Assam is poised to become one of the most sought-after destinations in India. Whether you are a history buff, a nature lover, or a food enthusiast, Assam has something to offer for everyone. So pack your bags and head to this enchanting state to explore its hidden treasures and create memories that will last a lifetime.

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Essay on Assam

Students are often asked to write an essay on Assam in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Assam

Introduction.

Assam, a state in northeast India, is known for its wildlife, archaeological sites, and tea plantations. It’s a region of rich biodiversity and vibrant culture.

Assam is surrounded by seven Indian states and shares international borders with Bhutan and Bangladesh. The Brahmaputra River flows through it, providing fertile land.

Assam’s culture is a blend of various communities like Assamese, Bengali, Bodo, and more. Bihu is the most significant festival celebrated here.

Assam’s economy is based on agriculture, oil, tea, and tourism. The state is the largest tea producer in India.

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250 Words Essay on Assam

Assam, a jewel in the crown of Northeast India, is a diverse and culturally rich state. Its geographical location, unique biodiversity, and varied culture make it a fascinating study.

Geographical Significance

Assam is nestled in the lap of the eastern Himalayas, bounded by Bhutan and Arunachal Pradesh to the north, Nagaland and Manipur to the east, Meghalaya, Tripura, and Mizoram to the south, and Bangladesh and West Bengal to the west. The state is enriched by the mighty Brahmaputra river, contributing significantly to its fertile plains.

Biodiversity and Environment

Assam is renowned for its rich biodiversity. It houses two of India’s biodiversity hotspots, Kaziranga and Manas National Parks, both UNESCO World Heritage Sites. The state is also home to the one-horned rhinoceros, a species endemic to the region, symbolizing Assam’s biodiversity richness.

Cultural Diversity

Assam’s cultural landscape is as diverse as its geographical and biological features. It is a melting pot of various ethnic groups, each with its distinct traditions, languages, and cuisines. The Assamese New Year, Bihu, manifests this cultural diversity through music, dance, and food.

Assam’s economy is primarily agrarian, with tea and silk being significant contributors. Assam produces over half of India’s tea, making it a key player in the global tea industry. The state is also famous for its Assam Silk, particularly Muga, known for its durability and golden hue.

In essence, Assam is a microcosm of India’s diversity and cultural richness. Its geographical uniqueness, biodiversity, cultural vibrancy, and economic potential make it a compelling area of study, offering profound insights into India’s Northeastern frontier.

500 Words Essay on Assam

Assam, a northeastern state of India, is renowned for its rich biodiversity, cultural heritage, and historical significance. It is bordered by Bhutan and Arunachal Pradesh to the north, Nagaland and Manipur to the east, Meghalaya, Tripura, Mizoram, and Bangladesh to the south, and West Bengal to the west.

Geographical Features

Assam is characterized by the majestic Brahmaputra River, which is the lifeline of the state, providing both water resources and fertile soil for agriculture. The state’s topography is defined by the Barail hill range and the North Cachar Hills. Assam is also home to the world’s largest river island, Majuli, and Asia’s smallest inhabited riverine island, Umananda.

Biodiversity

Cultural heritage.

Assam’s cultural heritage is a blend of various ethnic groups and tribes, each with its unique traditions, rituals, and festivals. The state is famous for its Bihu dance, a folk dance performed during the Bihu festival. Assam’s music, predominantly Borgeet, and Ankia Naat (a form of one-act play), created by the 15th-century scholar, saint, and cultural icon Srimanta Sankardeva, are significant cultural contributions.

Assam’s economy primarily depends on agriculture, with tea and silk being the most significant contributors. Assam produces more than half of India’s tea and is also known for its unique Muga silk. Additionally, the state has substantial petroleum resources and is home to India’s oldest oil refinery in Digboi.

Challenges and Opportunities

Assam is a state of immense potential, with its rich natural resources, diverse cultural heritage, and strategic location. However, to fully realize this potential, it is essential to address the challenges it faces and invest in sustainable development. With the right approach, Assam can truly become a jewel in India’s crown.

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Srimanta Shankardeva: The visionary social reformer of Assam

 Madhurjya Saikia

(The writer can be reached at [email protected])

In the records of Indian history, the name Srimanta Shankardeva stands tall as a multifaceted personality who left an indelible mark on the cultural, religious, and social fabric of Assam. Born in 1449, this great saint-scholar not only propagated Neo-Vaishnavite philosophy but also emerged as a prominent social reformer. Shankardeva’s life and teachings continue to inspire millions, and his contributions to the socio-religious landscape of Assam remain significant. Shankardeva was born in the village of Bordowa, located in the present-day Nagaon district of Assam. From an early age, he displayed a deep inclination towards spirituality and a quest for knowledge. His spiritual journey led him to study various religious texts, including the Bhagavad Gita, the Upanishads, and the Bhagavad Puranas. However, it was his encounter with Sankaracharya’s Advaita philosophy that sparked a transformation in his life.

Rejecting the monastic path, Shankardeva embraced the Bhakti movement, inspired by the idea of devotion and love for God. He firmly believed that devotion to the divine could bring about a spiritual awakening and transform society for a better egalitarian order. Shankardeva’s most significant contribution to Assam’s social reform was the propagation of Neo-Vaishnavism, a distinct form of Vaishnavism influenced by the Bhakti movement. He envisioned a society where caste distinctions, rituals, and superstitions would not hinder one’s path to spiritual realization. Neo-Vaishnavism became a powerful tool for social reform in Assam, emphasizing devotion to Lord Krishna as the path to self-awakening and salvation, irrespective of caste or creed. He vehemently opposed the rigid caste system prevalent in his time. He preached that every individual, regardless of their social status, had the potential for spiritual growth and enlightenment. This message resonated with the masses, leading to the formation of an inclusive society where caste distinctions gradually eroded. Recognizing the importance of knowledge, Shankardeva emphasized the need for education. He played a pivotal role in promoting the Assamese language and script, which empowered the common people to access religious texts and transcend social boundaries. This emphasis on education paved the way for a more enlightened society. Shankardeva recognized the importance of women in society and granted them an elevated status within the Neo-Vaishnavite community. He encouraged women to actively participate in religious and cultural activities, thus challenging the prevailing patriarchal norms.

Shankardeva spearheaded a cultural renaissance in Assam during the 15th century. Shankardeva’s efforts were not limited to religious reform. He contributed significantly to Assamese culture through his compositions, including Borgeets (devotional songs), Bhaonas (religious dramas), and Ankiya Naats (one-act plays). These cultural forms not only conveyed spiritual messages but also instilled moral values, bridging the gap between religion and culture. Shankardeva’s artistic contributions became integral to Assam’s identity, bridging the gap between religion and culture and enriching the artistic legacy of the region. His notable literary works include “Kirtan Ghosa,” where he elucidates the tenets of Neo-Vaishnavism, emphasizing devotion to Lord Krishna and the rejection of caste-based distinctions. “Bhakti Ratnakara” delves into the philosophy of devotion and its transformative power. Among his most celebrated contributions are the “Bargeets,” a collection of devotional songs brimming with spiritual wisdom, love, devotion, and morality. Shankardeva’s talent for blending spirituality with artistic expression is further evident in his one-act plays known as “Ankiya Naats,” written in Assamese, which impart spiritual and moral lessons through engaging drama. His composition “Kali Daman” draws from Hindu mythology to emphasize the triumph of good over evil, while “Gunamala” is a compilation of aphorisms and verses extolling the virtues of a devout life. These literary treasures continue to enrich Assamese literature, serving as sources of spiritual guidance and cultural pride.

One of Shankardeva’s most enduring legacies is the establishment of Sattras, monastic institutions that served as centres of learning, culture, and social reform. These Sattras became hubs for disseminating Neo-Vaishnavite philosophy, educating the masses, and fostering a sense of community. Within the Sattras, people from all walks of life, irrespective of caste, were welcomed. The focus was on spiritual growth, moral development, and the eradication of social evils. The Sattras also played a crucial role in preserving Assamese art, literature, and cultural traditions. Also, Namghars are integral to Assamese society, serving as centres of spiritual, cultural, and communal life. These prayer halls, originally promoted by Shankardeva, foster a sense of unity among diverse communities. They facilitate congregational prayer, devotional singing, and religious discourses, promoting spiritual values and a strong moral foundation. Namghars also play a vital role in preserving and promoting Assamese culture, as they serve as venues for cultural events, festivals, and traditional performances. Namghars thus contribute significantly to the religious, cultural, and social fabric of Assam.

The philosophy of “Ek Sarania Nam Dharma” advocated by Shankardeva emphasizing the singular importance of devotion to Lord Krishna. This philosophy is deeply rooted in the belief that devotion to the Divine, encapsulated in the chanting of the Lord’s name, is the ultimate path to spiritual salvation. “Eka Sarania Nam Dharma” translates to “One God, One Name, One Religion.” It underscores the monotheistic nature of Neo-Vaishnavism, emphasizing that there is one supreme God, Lord Krishna, and one should focus their devotion solely on Him. This philosophy rejects the complexities of rituals, caste distinctions, and religious dogmas prevalent in society, promoting a simple and direct relationship between the individual soul and the Divine. The cornerstone of this philosophy is the repetition of the Lord’s name, primarily through congregational singing and chanting. Shankardeva believed that the continuous remembrance of God’s name would purify the mind, elevate the soul, and lead to spiritual realization. This practice was open to all, regardless of caste or social status, promoting inclusivity and equality within the Neo-Vaishnavite community. Shankardeva’s philosophy of “Ek Sarania Nam Dharma” emphasizes the supremacy of devotion to Lord Krishna and the power of chanting his name as the universal path to spiritual liberation. It upholds simplicity, inclusivity, and a direct connection with the Divine as the core principles of Neo-Vaishnavism, transcending the barriers of caste and creed to promote a harmonious and spiritually enlightened society.

Shankardeva’s influence on Assam’s society and culture has endured for centuries. Neo-Vaishnavism promoted unity among diverse communities in Assam, fostering a sense of belonging and shared spirituality and building a foundation for a composite culture. Shankardeva’s contributions to Assamese literature, music, and drama laid the foundation for the preservation and promotion of Assamese culture. The dismantling of caste barriers and emphasis on equality have left an indelible mark on Assam’s social fabric, promoting harmony and cohesion. His advocacy for women’s participation in religious and cultural activities challenged societal norms and contributed to the empowerment of women. Shankardeva played a crucial role in forging Assam’s identity by fostering a sense of unity and cultural distinctiveness. His Neo-Vaishnavite movement promoted devotion to Lord Krishna as a unifying spiritual force, transcending caste and creed. Through his literary and artistic contributions, including Borgeets, Bhaonas, and Ankiya Naats, he enriched Assamese culture, infusing it with spiritual and moral values. By advocating for the Assamese language and script, he strengthened linguistic identity. Shankardeva’s legacy continues to resonate in Assam’s identity, emphasizing spirituality, inclusivity, and cultural heritage as key components of what it means to be Assamese.

Shankardeva, the saint-scholar of Assam, was a beacon of light in a society grappling with social inequalities and religious orthodoxy. His Neo-Vaishnavite philosophy not only provided a spiritual pathway but also served as a catalyst for social reform and cultural resurgence. Shankardeva’s legacy continues to inspire generations, reminding us of the transformative power of spirituality and the importance of inclusivity and love in building a just society. Assam owes much of its cultural and social vibrancy to this visionary social reformer, whose teachings remain as relevant today as they were in the 15th century.

Meet Jadav Payeng: The “Forest Man Of India” Who Created An Entire Forest Himself Over 40 Years

Jadav payeng would not sit idly by while his island home flooded and washed away. he started to plant trees. he has since created a 1,000-acre forest home to snakes, monkeys, and elephants alike..

Photo by Jitu Kalita/picture alliance via Getty Images Over the past 30 years, “Forest Man” Jadav Payeng has planted an entire forest on his own on an island on the Brahmaputra river.

When Jadav Payeng saw his homeland turned into a natural wasteland, he took action and single-handedly created a lush forest. It’s taken nearly 40 years, but that forest today spans over 1,300 acres.

An Ecosystem Eroded Away

Majuli island is located on the Brahmaputra river in the Indian State of Assam’s Jorhat district. The area is inhabited by the Mishing tribe and is home to over 170,000 people who have recently seen some devastating changes to their centuries-old way of life.

Over the past century, Majuli has lost nearly 3/4 of its landmass. Although the Brahmaputra has always flooded each spring due to the melting of ice in the Himalayas with the arrival of warmer temperatures, the river’s flooding has reached new and dangerous levels over the past decades, potentially due to climate change and earthquakes.

The flow of the river has become so powerful that it completely eroded the strip that connected Majuli to the mainland and has washed away the area’s greenery. The flooding has left behind a landscape void of trees and grass, filled only with sand.

In 1979 Majuli suffered a particularly devastating flood. Jadav Payeng, then a young native of the island, recalled how in its aftermath hundreds of snakes had been swept up in the flood and then lay dead, piled up in the baking heat.

The hellish scene inspired Jadav Payeng, now 58-years-old, to take action. Shortly after, he took the first step in what would become a massive undertaking: he planted seeds.

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Jadav Payeng Saves His Homeland

As Payeng recalled the impetus for his guerrilla gardening, “When I saw it, I thought even we humans will have to die this way in the heat. It struck me. In the grief of those dead snakes, I created this forest.”

The piles of dead animals who were unable to find shelter in the sandbars made him realize that without trees, the human inhabitants of the ecosystem were at risk of a similar fate.

Payeng reasoned that the trees’ roots would bind the soil and soak up excess water which would help to prevent future floods and sinking land. With this in mind, Jadav Payeng simply began to drill deep holes into the land with a stick, into which he then poured seeds.

Jadav Payeng was no government-certified specialist and his technique was far from complex, but some 40 years later his simple strategy has paid off.

Today, the seeds Payeng has scattered have grown into a forest larger than Central Park. The once-barren wasteland is covered by an approximately 1,360-acre forest (compared to Central Park’s 840-acred one).

The sandbanks are now roamed by birds, monkeys, tigers, and even elephants. Dubbed the “Forest Man of India,” Payeng has “lost count” of the number of trees he’s planted over the decades, but their totality is nothing short of astonishing.

Jitu Kalita/picture alliance via Getty Images The seeds Jadav Payeng planted have grown into a massive jungle.

The effect of Jadav Payeng’s handiwork is striking, with the lush green of the forest contrasting sharply to the barren monotony of the landscape which it borders. Payeng concedes that he didn’t manage this gargantuan feat entirely on his own as Mother Nature had lent him a helping hand.

The Forest Man claims he only started the process and then let nature take its course. “You plant one or two trees, and they have to seed. And once they seed, the wind knows how to plant them, the birds here know how to sow them, cows know, elephants know, even the Brahmaputra river knows.”

The Forest Man of India

The outside world remained largely unaware of Payeng’s triumph for decades. It wasn’t until a group of forest department officials in pursuit of a herd of destructive elephants stumbled into the region in 2008 and were “surprised to see such a large and dense forest.”

The Forest Man himself only began to attract attention after being introduced to nature photographer Jitu Kalita in 2009. “I was exploring a barren part of the Brahmaputra by boat when I saw something strange,” Kalita remembers, “it looked like a forest far in the distance … I couldn’t believe my eyes.”

Kalita published an article on Jadav Payeng in a local newspaper and from there, the legend of the “Forest Man of India” took on a life of its own. This would ultimately culminate in a 2013 short film titled Forest Man that proved a smashing success at Cannes.

The State took an official interest shortly following this recognition, and Payeng has since received many high honors from his country. In 2015, Payeng was awarded India’s highest civilian honor, the Padma Shri.

IndiaTVnews Jadav plants into the barren sand.

Jadav Payeng still lives in Majuli and he meets with the tourists who now frequent the area. He continues to protect the forest which he declares, “my biggest home. You will have to kill me first before you kill the trees.”

After this look at Jadav Payeng, travel around the world to look at some more fascinating forests, like Poland’s eerie Crooked Forest . Then, check out China’s astonishing Vertical Forest .

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Mahapurush Srimanta Sankardev

Mahapurush Srimanta Sankaradev (1449 – 1568) was a great Assamese saint, scholar, poet, playwright, social reformer and founder of Vaishnavism in Assam. He inspired the Bhakti movement in Assam and united people through his neo-vaishnavite movement – Ekasaran Naam Dharma. Sankardev enriched Assamese language and literature through his poetry, dramas (ankia naat) and songs (borgeet & bhatima). He was also the father of Assamese classical dance – Sattriya Dance.

Sankardev was born in 1449 at Alipukhuri near Bordua of Nagaon district, Assam. Sankardev lost his parents at an early age was raised by his grandmother Khersuti. He attended tol (school) of Mahendra Kandali. He wrote his first verses Karatala kamala, even without formal education on all the vowels. He studied grammar and Indian scriptures at the tol. Shankardev wrote his first work – Harish chandra upakhyan, during his days at the Mahendra Kandali’s tol.

Sankardev was physically strong and there is a legend that he could swim across flooded Brahmaputra, one of the largest rivers in the world. He left the tol in his late teen years. Then he started to attend his responsibilities as the Shiromani Bhuyan. Later Sankardev moved to Bordowa and married his first wife Suryavati. Few months after giving birth to a girl child, Suryavati died.

Then in 1481, Sankardev started his first pilgrimage journey. He visited Puri, Mathura, Vrindaban, Gaya, Ayodhya, Dwaraka, Sitakunda, Rameswaram etc. He spent many years at Puri. The first pilgrimage of Sankardev lasted 12 years. After returning home in 1493, Sankardev reluctantly took the responsibility of Shiromaniship. But soon he handed over all his responsibility to his son-in-law Hari. Sankardev remarried at the of 54 and moved his residence from Alipukhuri to Bordowa. The name of his second wife was Kalindi. Sankardev’s second pilgrimage started in the year 1550. He was accompanied by more than 100 disciples including Madhavdev. On the request of Sankardeva’s wife Kalindi, the group returned within 6 months.

Sankardev used Krishna as a form to preach devotion to a single God, who can be worshiped solely by uttering his various names (naam). It is called Eka sarana. Sankardeva’s most celebrated disciple was Madhavdev, an equally-talented saint from Lakhimpur, Assam. Sankardev’s famous debate with Madhavdev, which ended with Madhavdev’s conversion to Vaishnavism, is often cited as the single most epoch-making event in the history of the neo-Vaishnavite movement in Assam. As part of Ekasaran, Srimanta Sankardev started a system of initiation (Sarana) into his religion. He faught against anti-social elements like caste system. He gave saran to people of all castes and religions, including Muslims. The people who practice his religion are called variously as Mahapurushia, Sarania or Sankari.

Koch King Naranarayan once ordered arrest of Sankardev. But Chilarai, the General of Koch army, saved him from certain arrest. Later Sankardev impressed Naranarayan with his words. The King honoured Sankardev with a seat next to him. He was also allowed to freely speak of his religion. On the request and patronage of King Nara Narayan and Price Chilarai, Sankardev supervised the creations of the Vrindavani vastra, a 60m x 30m woven cloth that depicted the playful activities of Lord Krishna in Vrindavan.

The literary work of Sankardev extends from Bhagabat to Gunamala. He crated many dramas known as Ankia Naat. Sankardev is the creator of Sattriya Dance, one of the classic dance forms of India.

After living a long, eventful life that shaped Assamese culture and Vaishnavism, Srimanta Sankardev passed away in the year 1568. The cause of his death was said to be a bish phuhora (painful boil). He was 120 years old.

Works of Srimanta Sankardev:

Poetry: Kirtan ghosha, Harischandra upakhyana, Kurukshetra yatra, Ajamilopakhyan, Kamajay, Bali chalana, Gopi-uddhava-samvada, Amrta-manthan etc.

Drama (Ankia naat): Cihna Yatra (lost), Patni-prasada, Janma-jatra (lost), Kangsa-badha (lost), Rukmini Haran, Keli Gopal, Sriram Vijay, Parijat Haran, Kalia Daman etc.

Translation: Bhagavat (Book VI, VIII, I, II, VII, X, XI, XII, IX, partial X & XI, XII), Ramayana (Uttarakanda)

Other books: Bhakati Pradip, Anadi Patan, Gunamala, Bhakti Ratnakar, Nimi-navasiddha-samvad

Songs: Borgeet and Bhatima

Dance: Sattriya dance was first conceived and developed by Sankardev

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Srimanta Sankardeva's Role in Language, Literature and Culture of Assam: A Critical Perspective

2021, Chirantan Chintan

Srimanta Sankardeva (ca1449-1568 AD), a 15th-16th century Assamese polymath contributed significantly in shaping the Assamese culture and literature. He was a pioneer of Assamese art and culture, language and literature and also of education. The Neo-Vaishnavite movement, spearheaded by Saint Sankaradeva is a tremendous socio-cultural revolution in Assam, which takes an important role to create a strong social bond among the people of Assam (Borah 1). However, Sankardeva's contributions have enriched Assamese language,

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IAEME PUBLICATION

IAEME Publication

Srimanta Sankardeva (ca1449–1568 AD), a 15th–16th century Assamese polymath contributed significantly in shaping the Assamese culture and literature. He was a pioneer of Assamese art and culture, language and literature and also of education. The Neo-Vaishnavite movement, spearheaded by Saint Sankaradeva is a tremendous sociocultural revolution in Assam, which takes an important role to create a strong social bond among the people of Assam (Borah 1). However, Sankardeva’s contributions have enriched Assamese language, literature and socio-cultural milieu yet it fails to retain its original tradition throughout Assamese fraternity with which purpose he had, probably advocated the movement of Neo-Vaishnavism. This is evident in the current cultural context in Assam which witnesses an outburst of other cultural practices that have infiltrated into the original customs led by the saint-scholar. Moreover, multiple versions of biographies of Sankardeva have convoluted certain aspects of his life. Another probable reason could be because of the prevalence of orthodox Brahmanic (priesthood) culture that existed in Ahom kingdom at that time. Besides, the interventions of multiculturalism has problematised and fissured the cultural integrity of the indigenous people of this region. With these problems at hand this article seeks to explore the contributions of Sankardeva from a hindsight and to investigate upon the limitations in the Sankardeva movement. Sankardeva’s strategy to bring people together is prevalent mostly after his travel to Northern and Southern parts of India with his guru, disciples and followers. However, his prior wisdom inculcated by his teacher, Sri Sri Madhav Kandali makes a deep impact in his life as a scholar and socio-religious reformer. In this context Sankardeva’s literary pursuits may be divided into two phases—pre-Bhakti sojourn and post-Bhakti sojourn and further been attempted to examine with a critical eye.

Regular issue

Abul Hussain

Mahapurusha Srimanta Sankardeva was an Assamese saint-scholar. Study on his life and works is of great academic importance in Assam. The tutorial, cultural and literature contribution by him still influences the fashionable creative works. The ideas, cultural contribution and philosophy of Srimanta Sankardeva became an integral an area of the lifetime of Assamese people. Therefore, the investigators have felt the requirement to review about the contribution of Mahapurusha Srimanta Sankardeva within the sphere of Assamese literature and culture in relevancy its educational significanceto uplift the moral, spiritual, value based thought, character building and personality development of the long run generation of the people. the foremost objectives of the study are to review the Contribution of Mahapurusha Srimanta Sankardeva within the sphere of Assamese literature and culture and to review the tutorial significance of the Contribution of Mahapurusha Srimanta Sankardeva within the se...

The propagator of Neo-Vaishnavism was Srimanta Sankardeva (1449-1568). When he was born, the socio-cultural situations of Assam were too much lamentable. Around then different misbehaviours were submitted for the sake of religion, which vitiated the social structure. There were individuals who approximately clung to Saivism or Vaishnavism and other people who rehearsed Saktism. The supporters of these factions enjoyed malicious practices like animal and human sacrifices, mystical ceremonies and so forth. Furthermore, the outcomes were poor people and oppressed individuals became survivors of these horrendous practices. To spare this circumstance Sankardeva, established the Neo-Vaishnavism in Assam, which is normally known as the Eksarana-Nam-Dharma. Sankardeva's Neo-Vaishnavism has given birth of new a social and social life for Assamese individuals and zeroed in on a public character moulded by social conventions and language through Cultural Nationalism, which presented to the Indigenous individuals with the assistance of Sattras and Namghar. Sankardeva was not only a religious propagator, but also a great social reformer and the pioneer of the socio-religious or cultural movement of medieval Assam in the Sixteenth Century.

bani prasanna misra

Srimanta Sankaradeva has been the greatest of the neo-vaisnava reformers in Assam during the sixteenth century. The religious and social reforms initiated by him and his prodigious literary output in local language based mainly on the Srimadbhagavata themes helped Assam acquire a distinct identity and contribute its share to Indian civilisation since then. The present publication adds further light on many of the biographical details against the background of interconnectedness of eastern Indian history during that period, while also putting up novel explanations behind some of the vaisnava faith and practices.

International Journal of Scientific Research and Reviews

bhaskar das

The Neo-Vaishnavite movement of Sankaradeva had played a very significant role in building the social and cultural life of the people of Assam. This new creed of Sankaradeva, adhering to main principles of Bhakti, revolutionized the entire face of the life of the people of Assam and led to the formation of broader civil society. This movement of Sankaradeva had cut deep into the fabrics of the Assamese society and transcending all barriers of caste and tribe. It united the diverse tribal communities of the region and gave it a culture, later to be identified as Assamese. Sankaradeva spread the ides of "EksaranaNam Dharma" which means taking shelter in one God and that is Krishna form of Vishnu, and dispelled the darkness of ignorance, superstition and irrational belief and practices. Moreover, religious institutions of the movement like Namghars (prayer hall) and Satras (monasteries) which were the product of the movement had a very influencing role in the social life of the people in the medieval period because these institutions worked both as a common platform and a democratic platform for the people. This paper is an attempt to study the Neo-Vaishnavite movement of Sankaradeva and its contribution in the formation of an egalitarian society.

Sankardeva was not only the father of Assamese drama and stage but also pioneer of dramatic movement of Assam as well as India. Sankardeva had been influenced by classical Sanskrit drama and folk drama institutions of India. During his twelve years pilgrimage, Sankardeva had been familiar with the folk institution of different parts of India. As a result he gave a new dimension in play writing, which is known as “Ankiya Naat” According to Dr. B. L. Baruah, “The pre Vaisnavite Oja-Pali dance recital might have given to Sankardeva the basic idea for the production of Ankiya Naat. It may, therefore, be reasonably presumed that the recital of Kāvya, Oja-Pali choral singing and secular shows of other parts of India might have jointly contributed to the risk of the fully developed drama in Assamese”. The process led of Sankardeva to the growth of a new dialect (Brajawali) was unique language of vernacular style. The dressing and painting style of the actors of Sankardeva plays was really uncommon. The use of masks by the actors was really unbelievable. On the other hand the lighting style in the stage of Ankiya drama was extra ordinary. To find out, how Ankiya Naat lined up all the parts of one act play categorically and it continues its gravity from starting to end, how his plays inspired and entertained the Assamese masses with their educative value and how he skilfully designed his various ideas in a proper and systematic way, I try to prepare my research paper on the topic “Assamese Dramatic movement and Srimanta Sankaradeva”

Indian Anthropologist

Simashree Bora

This paper intends to understand the transformative nature of neo-Vaishnavism and the revivalist nature of Vaishnavite movement in the colonial and post-colonial era. Established and proliferated during medieval Assam, Vaishnavism became a strong religious order which instituted Sattra, the Vaishnavite monasteries in the entire region. However, changes occurred owing to conflict of ideas and dissemination of ideologies which led to disintegration of Vaishnava sect into several sub-sects. Contextualising these transformations within a historical period, the paper tries to look into the changing nature of religiosity and perpetuation of conflicts in the early 20 th century. In this regard, the paper interrogates the emergence of Sankaradeva Sangha as an independent Vaishnavite organisation which brought a major shift within Vaishnavism. Its formation and gradual proliferation in Assam is seen as the first event in the history of modern time when Vaishnava ideology was taken out of the fold of the Sattras which were the sole custodian of Vaishnavism. Thus, the paper tries to understand the organisational structure the Sangha, its existence and pattern of functioning in Assam.

Dhurjjati Sarma

Digboi Mahila Mahavidiyalaya

Abhijit Seal

The role of Srimanta Sankardev in transforming Bhakti Movement through his 'Eka Saran Naam Dharma' is unparrableable. From the starting point of Bhakti Movement in India, the role of Srimanta Sankardev is immense and he has been the pioneer of the Neo-Vaishnavism that came out as a result of propogation of Bhaktism in India and it reaches its ultimate height through his disciple Madhadeva. His attitude towards the movement also made him the first 'Cultural Nationalist' of Assam. In the present paper, the author will try to investigate the role of Srimanta Sankardev in creating cultural nationalism/ nationalistic consciousness among the Assamese people in order to create harmony, empower Assamese folks and safeguard the culture and society of Assam from the future challenges. He did this with the help of his various hymns, Bhaonaas, Borgeets and literary text such as Kirtan Ghosha etc. He used Naamghars as a hub for socio-cultural and economic development of the State by empowering the people from agricultural society in particular through the introduction of Prasad System.

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Gopinath Bordoloi: Saving Assam, a Fight to the Finish

• AUTHOR Yash Mishra
• PUBLISHED 23 February 2020

Two highly sensitive developments have put the North-Eastern state of Assam in the spotlight by reviving the ‘insider-outsider’ debate. These developments – the CAA (Citizenship Amendment Act) and the NRC (National Register of Citizens) – are proving controversial as they are once again stoking the sensitive subject of immigrants in the state.

Over the last hundred years, different political powers have played the ‘immigrant’ card in Assam for economic and political gain, and with the issue being revived once more, it is important to view the controversy in its historical context.

Assam’s immigrant Muslim population from then East Bengal had been leveraged as an argument in favour of giving away the Assam region to East Pakistan (now Bangladesh) during Partition. And if it wasn’t for Gopinath Bordoloi, the map of India would have looked quite different.

Bordoloi didn’t just fight to make sure Assam stayed with India, he continued to work as an activist, raising his voice for the local Assamese people long after he had won the political battle. He was truly the architect of modern polity in Assam.

Assam gets its name from ‘ asama’ or ‘invincible’, from the Tai-Ahom dynasty, which ruled the region for over 600 years from the 13th to the 19th century CE. Right till the 19th century, most of Assam comprised thick forests inhabited by different tribes, while the main urban centres were located on the banks of the Brahmaputra River.

– Following the Treaty of Yandaboo in 1826, the British East India Company annexed Assam and made it a part of British India.

In order to maximise the economic returns from Assam, the Company started encouraging ‘outsiders’ to settle there, including large numbers of mostly Muslim farmers from East Bengal, as well as Marwari businessmen from Rajasthan.

By the 1920s, the number of immigrants from East Bengal into Assam had swelled so much that the British had to impose a ‘Line System’, demarcating certain areas where immigrants could settle while reserving others for ‘indigenous’ communities. This created disquiet among the Assamese and the Bengali Muslims, something that was exploited by the Muslim League to serve its own political agenda.

In the 1940s, there was a serious attempt to include not just Assam but all of North East India into the proposed state of East Pakistan, which was scuttled thanks to the efforts of Gopinath Bordoloi.

Early Years

Born on 6 June 1890, in Nagaon district of Assam, Bordoloi completed his early education in Guwahati and earned a Master’s degree from Calcutta University. He also studied law in Calcutta but cut short his education to return home to take up a job as headmaster in a local high school.

– Bordoloi later passed his law exams in Guwahati in 1917 and became a practising lawyer.

But he had other career plans. The young man had already been influenced by the teachings of Mahatma Gandhi and felt he could make a difference as a politician who represented the interests of the people of Assam.

Embarking on the mission of a lifetime, Bordoloi joined the Congress party and quickly worked his way up the ranks. His biographer, Lily Mazindor Baruah, in her book Lokopriya Gopinath Bordoloi, An Architect of Modern India, highlights the pivotal role he played in bringing the Congress to Assam. Till 1921, the Assam Association was the only political organisation in the state but, that same year, Congress set up the Assam Provincial Congress Committee with Bordoloi as its secretary.

Bordoloi’s great rival was Sir Syed Muhammad Saadullah, an Assamese lawyer and the most important leader of the local Muslim League. In 1935, the Government of India Act proposed provincial elections in the country, and the very next year, the Congress won the state polls with a majority. Despite this, Saadullah formed a coalition government with other non-Congress groups and became the first Chief Minister of Assam. Bordoloi had to wait his turn at the helm; for now, he was a leader of the Opposition.

It was not long before Saadullah’s Cabinet was wracked with internal conflicts, an opportunity Bordoloi used to consolidate his position within the Congress and win the support of the people. Eventually, a no-confidence motion was brought against Saadullah, who had to resign in 1938.

Seizing The Reins

Bordoloi had to deal with the issue of the continuous influx of Bengali migrants into Assam, which had stirred resentment among the locals. The Line System of 1920 had been deliberately exploited by Saadullah and the Muslim League to bring about a demographic change that would suit their own political goals.

After Saadullah’s resignation in 1938, the Governor of Assam invited Bordoloi to form a new Cabinet.

– As Chief Minister and with the strong backing of the state Congress, Bordoloi lost no time in introducing bold reforms as part of the Land Resolution in 1939.

Under this law, he stopped the payment of the Land Tax for the development of lands inhabited by recent immigrants (the tax had been introduced by Saadullah along with his Land Development Scheme); provided land to landless people to a regular holding of 30 bighas in the regular settlement areas and protected tribal settlements. These steps made Bordoloi a hero in the eyes of his colleagues as well as the Assamese people.

Journalist Sanjoy Hazarika, in his book Strangers of the Mist, writes: “Uppermost in his (Bordoloi’s) mind was the unspoken fear that these migrations were laying the foundation for a demand by Jinnah for Assam’s inclusion in a future Pakistan, by emphasising the size of the Muslim population and its close links with East Bengal.”

In 1939, World War II broke out, and due to its opposition to Britain’s war policy, the Congress was termed an ‘outlaw’ and many leaders were arrested. In 1940, Bordoloi and his Cabinet resigned on Gandhi’s urging, and he was arrested by the British. This facilitated Saadullah’s return to power as Chief Minister. It was considered a ‘return gift’ for Saadullah’s support to the British. The former went on to contribute Rupees 1 crore from the state revenue towards the war fund.

A year later, Bordoloi was released from jail but Saadullah had bolstered the status of Assam’s migrant population via various government policies. Bordoloi shared his concerns with prominent leaders such as C Rajagopalachari and Tej Bahadur Sapru, and started forming alliances with local organisations that shared his views on this matter.

Then, in 1941, Bordoloi pulled off a coup. Historian Nirode Barooah in his book Gopinath Bardoloi, ‘Assam Problem’ and Nehru’s Centre , says that Bordoloi had forged an alliance with a local organization, the Nationalist Independent Group. Along with that, Saadullah’s funding of the British war effort had raised strong objections within leaders and students in Assam. This toppled Saadullah’s government and Bordoloi returned to power.

In 1941, massive protests rocked Assam due to the Land Development Scheme, which had allowed landless people who had entered the Assamese before 1938, to settle there. The then Governor, Robert Reid, thus scrapped the policy. A year later, massive support from prominent Muslim groups helped Saadullah return to power and he remained Chief Minister till 1946. During this time, his demand to merge Assam with East Pakistan received massive support. It was a period when Assam found itself in the line of fire, struggling between the Quit India Movement and World War II.

During the Indian provincial elections in 1946, the Congress in Assam won a whopping majority and Bordoloi returned as Chief Minister again. During this time, the Cabinet Mission had arrived, dividing India into three groups i.e. A, B and C. While the six Hindu majority provinces of Madras, Bombay, Bihar, Orissa, Central Province and the United Province of Agra and Awadh formed Group A, Punjab, Sindh, Baluchistan and the North West Frontier Provinces formed Group B. Assam and Bengal were clubbed together in Group C.

According to this plan, the Assamese representatives had to share their seat with the Bengali representatives in the Constituent Assembly. The Cabinet Mission's proposal was announced on May 16, 1946. The Assam Provincial Congress Committee, then in session at Guwahati, lodged an emphatic protest with the Congress Working Committee. A local body, the Asom Jatiya Mahasabha, even produced some secret papers to expose the designs of the Muslim League in Assam.

Senior journalist Daya Nath Singh, in his work, Gopinath Bordoloi, Who Saved Assam Becoming An Islamic State, says that on July 16, 1946, the Assam Legislative Assembly adopted a resolution where Bordoloi had directed his ten elected representatives not to sit in a section with any other province for devising the Constitution of Assam.

He argued that Assam was already a province formed on a linguistic and cultural basis and enjoyed provincial autonomy. He appealed for the separation of Sylhet district (now in Bangladesh) from Assam, and rejected the demand that the state become a part of East Pakistan as preposterous. It was now a moment of reckoning for the people of Assam.

Appeal To Gandhi

In her work, Revisiting Partition: Gandhi's Role In Integrating The Northeast With Independent India , Delhi-based journalist Sangeeta Barooah Pisharoty says that Bordoloi sent two prominent leaders of the Assam Congress – Binoy Chandra Bhagwati and Mahendra Mohan Chaudhary – to appeal to Gandhi to help prevent Assam’s inclusion in East Pakistan.

– Gandhi advised the people of Assam to protest against Saadullah’s designs in a non-violent way.

After prolonged negotiations between Bordoloi and Gandhi, it was decided that Assamese leaders undertake a ‘ satyagraha within the Congress’, a non-violent protest against those who opposed the choice of the Assam Congress.

The Congress Working Committee had not taken a strong stand on this vital issue but it was the support that Bordoloi received from Gandhi that worked with other leaders like Jawaharlal Nehru, Sardar Patel and J B Kriplani, who were initially against it. Eventually, the Cabinet Mission’s plan to group Assam with East Bengal was scrapped. The Congress high command had erroneously perceived Assam’s opposition to becoming part of East Pakistan as a roadblock to the independence of India. But that had not dimmed Bordoloi’s determination to keep Assam a part of the Indian union.

Post-Independence Work

After Independence, Bordoloi continued to work closely with Sardar Patel for the protection of Assam’s sovereignty, including its continued separation from China and Bangladesh. He also worked for the rehabilitation of Hindu refugees, who had fled Assam during Partition.

Bordoloi went on to become chairman of the North East Frontier Tribal & Excluded Areas Committee, where under the Sixth Schedule of the Indian Constitution, the incorporation of North-Eastern tribal communities such as the Chakmas, Mizos and Pawis was applied.

Bordoloi was greatly loved by the people he served and, in recognition of this, the then Assam Governor Jairam Das Daulatram honoured him with the title ‘Lokpriya’ (‘Loved By The People’). Bordoloi passed away while in office on 5 August 1950, having fulfilled the promise he had made to his people.

But India had not forgotten this beloved son of the soil. Almost 50 years after he died, Bordoloi was posthumously awarded the Bharat Ratna in 1999, making him the only person from the North-East to win the honour until 2019, when legendary musician Bhupen Hazarika was also awarded the same title. In 2002, a statue of the great Assamese leader was installed in Parliament House.

– ABOUT AUTHOR

Yash Mishra is a Delhi-based writer with a passionate interest in cinema and Indian history.

Lachit Borphukan - Assam’s Great General

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Priyam Goswami the HISTORY of ASSAM from YANDABG to PARTITION 1826-1947

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FROM YANDABOTO PARTITION, 1826-1947

Priyam Goswami THE HISTORY OF ASSAM FROM YANDABG TO PARTITION 1826-1947

Priyam Goswami

Orient BlackSwan

Maps, Figures and Tables Preface

MAPS Thisbook deals %vich thepolity, society and economy ofcolonial Assam from 1826 to 1947. Although, it has been primarily written keeping 1.1 The Ahom Kingdom students in mind, I hope this book, with its extensive bibliography, notes and references will prove to be an engaging read through the 4.1 Assam under theJurisdiction ofthe Chief history ofthis period, for all those interested in its study. Commissioner 1875 Though there are innumerable studies on multiple aspects per taining tothis period, many ofthese are research oriented and detailed 10.1 India in 1909 micro-studies. I have made an attempt in this text to present the history ofcolonial Assam inacomprehensive and lucid manner, so as 11.1 Northeast India Post-1947 to trigger the readers' interest and curiosity. I shall consider my pur pose served ifthe book" is able togenerate new ideas and questions in their minds. figures The bookhasevolved frommy research onthesociety andeconomy 3.1 Annexation of Upper Assam of colonial Assam and from the discussions and interaaions that I 3.2 Annexation ofSadiya and Muttock have had with my students, throughout my teaching career. I hope that I have succeeded, even if only partially, in providing a cohesive 5.1 Annexation ofCachar and critical analysis ofthis period. Post Independence, the names of 5.2 Annexation ofjayantia certain places have changed, for instance Gauhati is now known as Guwahati , Sibsagar as Sivasagar and Nowgong as Nagaon . For the 6.1 Manipur purpose ofclarity, the earlier names have been used in this text. 6.2 Lushai Hills Iowe agreat deal to my students who inspired me to write this book, 6.3 Naga Hills several ofmy friends and colleagues for their valuable suggestions, and my family for their constant support. I am also grateful to Orienr TABLES Blackswan for taking the initiative in publishing this work.

Major Geographical Areas and Tribes Guwahati Priyam Goswami April 2012 •1 Trade with Bengal 1808-9

.- ; - .. • -_ rr .-v.* Introduction

Theannexation ofAssam by the British bound her fete almost instantly with that of the otherregions of the East India Company's domains in India. The transition from the old order to the new was swift and was characterised by a complete overhauling of the administrative machinery which broughtabout far reaching political, economic and social changes in Assam. The Treaty of Yandabo (1826), which was signed at the end of the first Anglo-Burmese War (1824-6), marked the beginning of British colonial penetration into northeast India. Under the terms of the treaty, the Kingof Burma renounced hisclaim on Assam and the contiguous petty statesofCachar andJayantia.The withdrawal of the Burmese provided the British with the opportunityto create spheres ofinfluence inthe region. In thedecade before thewar, theinsecurity onthenortheastern frontier hadthreatened thesecurity ofBengal and it had, therefore, become imperative to ensure that the region did not relapse into further anarchy. Apprehensions of a renewed Burmese invasion loomed large and so, despite their earlier pledge that they would return once law and order had been restored, the British decided to stay on.Initial considerations ofstrategy, however, soon gave way to largereconomic ones. Surveys and explorations conducted bya band ofintrepidexplorers andsurveyors in the meantime had revealed the enormous economic potential of the region. This fittedin neatly with mt ; theBritish search for overseas markets. Nineteenth cetitury England had seen a change from the phase of merchant capitalism to industrial capitalism, whereemphasisshifted from revenue collection and trade to newformsofsurplusappropriation. As Europeantrade diminished, the vacuumwas sought to be filled by the development of trade with China, Tibet and Burma. It was hoped that Assam would not only serveas a forwarding agency but alsoas a rich hinterland of Bengal as well. British commercial enterprises wereenthusiasticat the prospect ofgetting thousands of new customers fortheir industrial products. The annexationof LowerAssamin 1828providedthe Britishwith a firm foothold that enabled them to extend their suzerainty in the

Introduction introduction region very quickly. Wichin adecade, che entire Brahmaputra Valley is to happen. In Assam, industrial growth and development had no and the neighbouring principalities of Cachar and Jayancia and the links with the agricultural sector. Many ofthe village industries had Khasi Hills were subdued. The control of che routes to Bhutan , Tibet, died outunder pressure from new forces, and che organisation ofchose China and Burma foDowed soon afirer. Meanwhile, R. B. Pemberton, thatsurvived still remained very primitive. The position oftheartisan mhis lengthy Report on the Eastern Frontier ofBritish India (1835), had with respect to capital or the fact that he also cultivated some land given details of military and commercial routes that connected Bengal underwent no change. The worst effect ofthis decline in traditional with Bhutan, Tibet, Sikkim , China and Burma through northeast crafts and the failure of new industries to take their place was that India. The fond hope of extension of commerce to Tibet and China the economy of the province came under foreign domination. The found expression in the words of Jenkins, Agent to the Governor- tea plantations, coal mines, oil refineries and railways all undoubt General, Northeast Frontier, when he wrote: edly implied significant changes; but viewed in its full spectrum, the development transformed the province into araw material producing There is every prospea of bringing all the races of hillmen bordering and capital absorbing region. This lead to stagnation in agriculture, on this province under the same control as our Assamese subjects suppression oflocal industry and economic domination over the region by outsiders. The superimposition ofthe colonial economy • Vi U them, a direct route with che Tibetan and Chinese province from which we are divided by on che traditional rural economy had its impact on the growth of narrow ranges of hdls but from which we are absolutely shut out by urban centres as well. A distinct feature of industrialisation is the the mtractable rudeness of intervening mountaineers. emergence ofsatellite towns in and around industrial areas. InAssam, industrialisation did not create links within the region. The tea, WKh these h.gh expectations, the Company embarked upon adcter- coal and oil industries procured all their requirements directly from mned process ofpenetration into aregion that had remained practically Calcutta and had virtually no links with the surrounding areas, thereby sapping all possibilities ofthe growth ofurban centres. In fact, even as letmneteenthrcenmry, the Lushai Hills, the Naga Hills,BythetheGaroend ofHillsthe late as 1941, the urban population ofAssam was less than four percent of the total population of the province. Improved communication Coloni I t""!" British control. networks facilitated che active penetration of foreign consumer pro wratomT't b°" ""ghbouring hill areas ducts in the local markets. Hence, the new townships that emerged rultt? «™°"hc and social changes were due more to the growth ofcommerce than that ofindustry and an important factor that determined the growth ofan urban area but when viewJ I T^^enseen in isolation, was theconstruction ofa road or a railway line initsvicinity. As the they were part of the"^ ^ colonial framework, it is apparent that local economy was restructured and the control ofthegovernment on autonomy of the vilb^^ Process ofunderdevelopmenc. The former theland and resources solidly entrenched, Assam was systematically the introten of fr" grafted into the scheme of colonial extraction and domination where maximisation led to escalaTnT'^ economy and systematic revenue enclaves ofprosperity existed amidst a stagnant economy. in dramatic demographic chan^^^^I? ^ industrialisation resulted Colonial rule in Assam triggered aseries ofsweeping changes, not improvements in the transDo^r* changes, came only in its polity and economy, but in society and culture as well. The which broke down the isol ^ communication network British had brought along with them new institutions, knowledge, metaphorically, and openL^h!" Ptovince, both physically and ideas, technology, beliefs and values. Within a few years oftheir The cumulative impact of all th thoughts. occupation of Assam, they had laid the foundations of a modern 4' In any agricultural econ immense and far-reaching- state by surveying land, settling the revenue, creating a bureaucracy he concurrent with industri^!lf"'°¥^?agtic'tltural sector must of officials, codif^ng the law and instituting law courts, introducing growth ifoverall economic development

Introduction Introduction Western education, establishing industries and a communication century, the predominant concerns of the people were chose relating network, thereby opening her up to the outside world. In this setting, to regional issues The high rates oftaxes, the question of immigration , the activities of the American Baptist missionaries and the Bengal the condition ofthe tea garden labourers and the language question Renaissance had aprofound impact on Assamese society. As the were some ofthe major causes of apprehension. nineteenth century progressed, the changes became more and more The government's economic policies, in particular, had adversely perceptible. By the middle of the nineteenth century, they were affected the people and the peasantry had been reduced to penury. In istinctly visible. With improved means of communication and with course oftime rural poverty became so acute that every assessment hopes of greater employment opportunities, students began to leave ofland revenue raised a storm ofprotest. Attempts were made at tor ^^cutta for higher education. In Calcutta, they came into contact the grassroots level to collectively resist the government's policy of with the liberal ideas of the West which they enthusiastically grasped upward revision of revenue. The ryofs convened mels to give vent to and brought back with them when they returned home. These their discontent. The mels, under the leadership o(gosains, dolois or youth, educated in English and imbued with 'modern' ideas, started other influential people, were originally constituted as authorities on process ofchange in Assam. Awide variety ofimportant issues were socio-religious matters. But gradually their base was broadened and scussed and debated upon by the emerging intelligentsia and in the was converted to raijtneh or popular assemblies, for the redressal of Po«ss, ideas and attitudes underwent aprofound change. In course all grievances. The popular raijmels were soon converted into more time these ideas filtered down to the common man and although representative and more broad-based organisations. Known as r70t sabhas, they were formed with the active support of the Assamese mstJIed ie„.„ds f.he people aspirit of rational enquiry. Thereideas intelligentsia. The emerging intelligentsia, however, was not in favour of the aggressive policy hitherto followed by the raijmels. Instead, it sodZvT"? T ">'l'«rion ofcertain advocated constitutional agitation through prayers, petitions, me morials and public meetings and believed that only through such !:r.ttTrr'" means could political awareness among the people be aroused. Thus, the ryot sabhas which followed were more leadership oriented unlike the raijmels where popular sentiment had dominated. Newspapers and public associations also made their appearance Although there war simultaneously. These organisations advocated social reform, inspired for Assam's identity identity, no voice was raised the youth of the province to qualify themselves for higher positions, nineteenth century ^"dian one. Late and worked for the all round progress of the society. The scope oftheir work alluding to the riohrfid^ '^^d already created aframe- activities was broadened by the creation of the enlarged province of A.som (Golden Assaml ^ of Assam within India and Sonar Assam in 1874 and soon after, began to develop political overtones. Varsha. But the educatire^^fr""'^^*^ outside Bharat Jorhat emerged as the centre of activity. The Jorhat Sarbajanik Sabha regional consciousness to infuse ideas of was founded in 1884 under the initiative of Jagannath Barua . Like ofthe larger Indian cor. • could begin thinking in terms most other organisations of the time, the Sabha did not believe in (Literature and Society Tillottoma Misra, direct confrontation with the government, but nevertheless espoused Dapon). and Haliram Dhek?7Du^r"7®'' ^J^diowa (Morjivan the cause of the people even at the risk of displeasing the government written about it. Hence thef (Assam BHrtniji) etc., have at times. The Sabha contributed significantly to social and political the question of the^"^ • ofintellectual discussions ofthe awakening in Assam and paved the way for democratic and popular ^^ji^and linguisticg" -nty.pnr'r, and untiloftheAssambeginningas adistinctof the twentiethcultural, movements in the province. Although its focus was on the particular

Introduction Introduction ' ''''' " »"»"« K"!" wi'i' p»"- The Assam Association hadbeen following the political develop BiruaandL iTr' ° f""""''"S''"di"iing Debicharan ments in the country avidly but for most people the concept of swaraj tne Indian National Congress as deWare.. -il-_,._ was still vague and incomprehensible. The seventeenth session of The Ltn.l rr' ---- of the Assam Association held atTezpur in December 1920, endorsed Barnas death in AprdTlortheS^'"' the Indian National Congress' August 1920 resolution on non- members ofrh<>n ••' • ^^"^es ofopinion between the cooperation and stated that the object ofthe Assam Association was towork for the attainment ofswaraj. This was symbolically reflected in the merger of the Assam Association with the Assam Provincial Baruah, had increatin^y Chandra Congress Committee in 1921. From then onwards, Assam identified vincial organisation to articulate the wfl"^ • itself completely with the national movement. As in other provinces, ofthe Assamese people . The rs^a^A in Assam too popular response to the repressive measures was these objectives in mind. The Assodat 'T'°T^ massive and ordinances were defied openly even at the cost ofsevere serving as the mourhn.v c l Played asignificant role in repression. during the first two deca'ls of thf^'^ Brahmaputra Valley With alarge number of men behind the bars, women came out in Association had hcA ••• ii r ®otieth century. Although the thousands defying prohibitory orders to demonstrate their solidarity and »p"!" t ..r 'l d >• d™'"* " on regional Lues with the freedom struggle. Women's power had been strengthened in mainstream politics LiltethlT"h ' " merged into India's the meantime by the organisational activities carried out during the oomprising oLhe iLttf *= L'™ preceding years of the movement and the formation of the Mahila politically. Sylhet, was also very active Samities. The Government ofIndia Act 1935 inaugurated electoral politics in Assam. In the elections of 1937, the Congress under the thus saw anewlwakringTnthT"'^'^ ^beginning of the next leadership of Gopinath Bardoloi emerged as the single largest party. lished by British rule 'C Pto^'tice. The common bonds estab- But the Congress decision to not form a government led to the of comlu^Sd^f:r "P' -P-ved means formation of a coalition government under Sir Syed Mohammed abovethe peopleall, sharedof thediscrim!na^i'onLdT'^""'''''°"®^"region ml ul ®^""on at everyandstep,ideasinducedand Saadullah, the leader ofthe Muslim group in the Brahmaputra Valley. and establish acommonalitv of n provincial boundaries The subsequent fall of the Saadullah ministry in September 1938 led to the formation ofthe first ministry ofGopinath Bardoloi. Briefly, Indian National ConZsZ^lT7u' "^^nstream India. The theentire decade was one ofpolitical instability in the province. backdrop that Assamese nation V common forum. It was in this Assam was profoundly affected by the Quit India Movement. Ithad nationalismThe Swadeshiwhilea^r^maintainin.. If.'" mainstream Indian astrong popular base and attempts were made at several places to form activities, contemporary world Movement, revolutionary parallel governments. Jinnah's demand for the inclusion of Assam in Pakistan was strongly resisted by the people ofAssam and it was in this ^dnationalistBipin Chandraleaders likePal,GopalKrilhm^^^LiaU combing the stirringG^ng^dharspeechesTilakof backdrop that the Assam Provincial Congress emphatically protested the youth. Students in Assam f° ^ ^^^tenesi among against the Grouping Plan of the Cabinet Mission Plan (1946). With by creating aplatform for concermi ®awareness into action the acceptance ofthe Mountbatten Plan, the anti-grouping movement and national interest. The Assam c fof"gional in Assam came to an end. The focus of political activity now shifted 1916, though no. apolirica, „Lr„®"'.'''=T Conference, founded in to Sylhet where the referendum was held on 6and 7July 1947. The student leadets who actively pLr"L' 'P"* "f creation of East Pakistan left Assam virtually isolated, being con thatat folfe^follouM^>. 'P«t.c.pated in the national movement nected with the rest ofIndia by the narrow Siliguri Corridor. With ilL Independence, came new challenges of fighting the colonial legacy of

10 The History ofAssam TheDecline of the Ahomsand the Emergence of the British 11 the area up to the foothills of the Himalayas , bordering Tibet. To the soutli of the Brahmaputra, the monarchy extended to the foot was by numerous hills and rivers interspersed by deep valleys, and of the hills inhabited by the Nagas, beyond which lay the kingdoms partly because of the deliberate Ahom policy of isolation. Most of ofManipur and Burma. Westward, on the southern border, were the the inhabitants settled along the fertile banks of the Brahmaputra or principalities ofthe Khasis and Garos and the kingdoms ofCachar and on the banks of its tributaries. These alluvial plains were bordered Jayontia. While direct Ahom rule was confined to the Brahmaputra by a wilderness of call grass beyond which lay the inhospitable and Valley, tlie monarchy's supremacy in the entire region was recognised impenetrable jungles. The mode of transport was primitive, the only means of communication being by country boat, elephants in one form or another. Assam remained virtuaUy cut off firom the rest ofthe world for a or palki. Wheeled traffic was unknown and even the bullock cart long time partly because of its geographical location, separated as it made its appearance only after the adventofthe British. Under the circumstances, the Brahmaputrawasthe onlyhighway that connected Map 1.1: The Ahom Kingdom Assam to the rest of India. The Journey to and from Assam was extremely long and tedious.The adverse climatic conditions werean additional problem.'

Aliom-IVIughal Confltcts and Advent of the British TIBET The history of seventeenth-century Assam is the history of Ahom- Mughal conflict. In 1662,during an invasion, Nawab MirJumla, the Mughal subahdnr of Bengal, advanced asfar asGarhgaon, the Ahom capital, and compelled the ruling king, Jayadhaj Singha, to cede the western part of the Ahom territory to the Mughals. However, in 1682, Gadadhar Singha (1681-95) recovered the lost territory and from then on Goalpara remained the frontier outpost of the Mughal dominion. Ahom power reached its zenithduringthe reign of Rudra Singha (1695-1714). In the years following his rule, the monarchy JAVA showed signs of decay. Weak and unscrupulous rulers occupied the kingdom throne and each succession became a scramble for power. Taking advantage of the situation, and provoked as they were by the Ahom rulers, the Moamarias, a socio-religious sect, rebelled in 1788. The biirgatidazcs. marauders from Bengal, who ravaged and pillaged the © Cnpilai Hfnd East India Company and Trade with the Ahom Kingdom •i'h Sp^ciol Rcjcrenc. to the R"''" The acquisition of the Diwani of Bengal in 1765 brought the East University. Unpublished Ph.d thesis. Gauhari India Company into directcontact withthe Ahomkingdom. Prior to

TheDeclineof the At]omsand the Emergence of the British 13 12 The History ofAssam that. Major James Rennell, an ofificial of the Company, had surveyed up new markets for European commodities in the hills of northeast the frontier ofAssam and collected information about the region." He India, they decided to abolish the monopoly and open the trade to all i^ntified the Brahmaputra with the Tsangpo River. However, his persons.Thus, trade with Assamnowacquireda newdimension and efforts at gathering more informarion were cut short by the refrisal of was viewed with renewed interest. the Ahom government to grant him permission to enter the kingdom.' Subsequently, sevetaJ Europeans had tried their luck in trade in Increasing British Interest In the Region Assam with varying fortunes. Interestingly, the majority of the early In the initial years, the importance of Assam and the eastern Hima European merchants trading in Assam were army men. For instance. layan region was for its strategic location, as the region shared its Colonel Jame, Mill of the Ostend East India Company, Jean Baptiste borderwith Tibet and Burma. The British search for overseas markets Chev^er, Commander-,„-Chiefof the French settlements in Bengal, has to be seen in the context of the economic condition of Europe in aul Richard Pearhes, an officer in charge of the English settlements general and Britain in particular. Britain sought to encourage trade mPatna, were all actively involved in the Assam trade. Several others with Tibet and Burma. Ofthe two, trade with Tibet had added im Mowed these officers and soon, many of the Company's employees portance as it imported more than it exported, and the balance was nBengal were etigaged in the highly profitable trade. Matters came made up ingoldaudsilver. Aslongas the chiefs ofthe Newardynasty ruled over the petty kingdoms of Kathmandu, Patan and Bhacgaon, VaLtolhe'co ' 'r„' " trade flourished between India and Tibet. The conquestof the Newar rupees in th oflosses amounting to over 40,000 state by the Gurkha ruler King Prithvi Narayan Shah in the second llZlt] t T ^"Samati and Karlari because of halfof theeighteenth century disrupted the traditional tradebetween t tmde ' " whole of IndiaandTibet. He adopted a 'closed-door policy' with regard to the British. The East India Company desperately needed the goldfrom Bengal, the Court corruption of the English officials in Tibet to finance its growing China trade. Hence, an alternative route Bengal for the second tim7w^h S' Governor of to Tibet became an urgentnecessity. They believed that sucha route the Company's administration In 17650'" mightbe possible via Assam. to compensate the civil officer for the ^ Political instability in Assam, however, wasnot at allconducive to ofthe restrictions he had sustained because economic activities. When Gaurinath Singha appealed to the British the acceptance of presents The 5 Practice ofprivate trade and for help in 1788, Lord Comwallis, the Governor-General, was not trade in salt, betel nut and tobacca'The"^ monopoly of inclined to involve the Company in the internal affairs of a frontier predetermined proportionis ' Profits were to be shared in kingdom especially ata time when Mysore was engaging his attention. Trade should appoint certain ^^^at the Committee of Moreover, he felt morally bound by the directives of the Pitt's India in different parts of the countIl'°Of thTiT Act that had been passed in 1784.^ The collector of Rangpur and 1765, three were to reside in i-k-j- • ^ agents appointed in the commissioner of Cooch Behar , however, emphatically pointed Goalpara, Tom Lewis in Rangpur towTL^d ^ out the adverse effects that the disturbances had on the prosperous was sogfl^^-vyent that there was no ,1 Hargreave mChiimari. It Assam-Bengal trade andthestrongpossibility ofthe anarchy inAssam bmjfell4fhese w^e and tobacco spilling over to Bengal if such a situation was allowed to continue. Since the Raja hadasked for aidandhadagreed to pay for thetroops, .becatffcv mZ confined itself it was felt that there was no reason why the Company's government most iinpe^anc item of inland trade. should not comply with the request. In the meantime, the Second |"de and the mode of functioning of Anglo-Mysore War had come to an end and this left the English ^ enuonofthe Court of Directors. relatively free to turn their attention to Assam. Thus, prompted by •••\ mS 11 eventually open

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20 «l The History ofAssam The Declineof the Ahoms and the Emergence of the British 21 Not only had the Burmese been inpossession (ofthe Brahmapuma ciT' '"'T"" 8'""' P"""P'' foil"™'! by Ae Valley) for several years incourse ofwhich they had overthrown most of the old administrative landmarks, but the people were alsospiltup into many conflicting parties, and the elevation ofany parricular pretender to the throne would have resulted, as soon as the British troops were withdrawn, in a renewal ofthe fetal dissensions andcivil wars which had prevailed for many years before theBurmese occupation. j„™„Te:c:H:;:hr •'°"8- they stiU did not contemplate an all" • Burmese. Yet, The decision not to reinstate an Ahom monarch was indeed a was probably becauao they were unableTo W ufT departure from the government's earlier stand. Pending arrangements to the throne. In any case Smn- identify asuitable claimant for its future administrarion, the renouncementof the claims by the tion on the installation of an immediate declara- Burmese made the EastIndiaCompany the defacto rulerof Assam. 'imbecility,the people hadcowardicelost aU confidenceand treachero.in")h"""" convincedo^" "^^eir,chat Proclamation addressed to the veoJ '^"^''dingly, in a BRITAIN'S COLONIAL POLICY the government observed. 'We are n^f February 1824, Background thirst of conquest, but are forced in Wthe Britain's activities inthenortheastern region ofIndia must be viewed in enemy of the meansofannoying us v"^ ^lefence, to deprive our theoverall context ofhercolonial policy. It isimportant to remember that we will... re-establish aG ^ rest assured that from the outset, the colonial system of England envisaged two and calculated to promote the i,., °^^tnment adapted to your wants thegov.n.„re„thad„„ inteX'^'" ^is clear that types ofpossessions: but only wanted to ensure the or t their dominion 1. The first consisted of sparsely populated regions, usually in However, with the defeat of th their eastern frontier, the temperate zone, where white men could setde, and make -'J/i that forced the British to revise thef ^'^her factors emerged a home. Brahmaputra Valley. These faaorri^re relation to the 2. The other consisted of densely populated tropical or semi- tropical areas which were forced to adopt apolicy offree trade • Fears of arenewed Burmese ' and which were governed almost autocratically topromote her important for them to scrategicaUy commercial interests.

into anarchy. ^at the region did not relap;ise Thenewly discovered e/-,,.,.. . Of the two, thelatterwas considered byfor themore important. One was primaXr^om"^ theregion. The East can see two broad phases in Britain's economic relations with her f^^ijflVtivated by econLi ^tl was, colonies, viz., the old economic order pursued prior to theIndustrial Tt. ' '^^-i'i-ations while taking Revolution and the new economic system that evolved after it. The rise ofBritish power in India was rhe result ofthe development ofthat kcame to an end the r phase of capitalism chat came about post the Industrial Revolution. Bat they did nor• ."'"P^tiy s government This occurred in the nineteenth century.

^'^tation to restorean The Old Order ^ f yor tne government. The old economic system prevalent in Europe in the sixteenth and t'his changed policy seventeenth centuries hadbeen largely national incharacter inwhich

• Bora_(surname)
• Ahom_dynasty
• Burhagohain
• Operation_Dragon_King
• Rakhine_State
• Treaty_of_Yandabo
• Economy_of_Assam
• People_of_Assam
• Arunachal_Pradesh
• Bakin_Pertin
• Bhairabkunda
• Brahmaputra_Valley
• Ahom_Kingdom
• Ahom_language
• Golaghat_district

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Essay on Lakshminath Bezbaroa in Assamese

সাহিত্যৰথী লক্ষ্মীনাথ বেজবৰুৱা Lakshminath Bezbaroa

লক্ষ্মীনাথ বেজবৰুৱা   ১৮৬৪-১৯৩৮) আধুনিক অসমীয়া সাহিত্যৰ এজন পথ-প্ৰদৰ্শক। কবিতা, নাটক, গল্প, উপন্যাস, প্ৰবন্ধ, ৰম্যৰচনা, সমালোচনা, প্ৰহসন, জীৱনী, আত্মজীৱনী, শিশুসাহিত্য, ইতিহাস অধ্যয়ন, সাংবাদিকতা আদি সকলো দিশতে বেজবৰুৱাৰ অৱদান অমূল্য। কৃপাবৰ বৰুৱা ছদ্মনামত বেজবৰুৱাই “কৃপাবৰী ৰচনা” সাহিত্য সৃষ্টি কৰি এজন সমাজ সংস্কাৰক হিচাপেও চিনাকি দিছে।

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বৰ্তমান অসম সাহিত্য সভাই তেওঁৰ জন্ম চন ১৮৬৪ চনৰ ১৪ অক্টোবৰ বুলি নিশ্চিত কৰিছে। আনহাতে বেজবৰুৱা গ্ৰন্থাৱলীৰ তৃতীয় খণ্ডত প্ৰকাশিত দিনলিপিত তেওঁ ১৯৩২ চনৰ ১৩ অক্টোবৰ বৃহস্পতিবাৰৰ দিনলিপিত “My birthday, fed Senapatis etc.” বুলি উল্লেখ কৰিছে। এই ফালৰ পৰা বেজবৰুৱাৰ জন্ম তাৰিখ ১৩ অক্টোবৰ বুলিও অনুমান কৰিব পাৰি।

নতুন পৃথিৱীৰ নতুন দিগন্তত, ন চকুযুৰিত দীপ্তি ঢালি লৈ, পুৰণি পৃথিৱীক ন-দৃষ্টিৰে চাই অসমীয়া ভাষা সাহিত্যৰ পুৰণি ভঁৰালটোক নতুন সৃষ্টিৰে বিনন্দীয়াকৈ বেজবৰুৱাদেৱে সজাই থৈ গ’ল, ১৮৬৪ চনৰ কাতি মাহৰ লক্ষ্মী পূর্ণিমাৰ চন্দ্ৰমাৰ স্নিগ্ধ-মধুৰ জ্যোৎস্নাভৰাশুভ পৱিত্ৰ লগ্নত “ভূমিষ্ঠ নহৈ নৌকাস্থ হােৱা” ডাঙৰীয়া দীননাথ বেজবৰুৱাৰ পুত্র লক্ষ্মীনাথে যি জ্যোতিৰ মালাৰে পৰিবৃত হৈ গ্রহণ কৰিছিল, সেই জ্যোতিৰ মালাৰেই অসমীয়া ভাষা-সাহিত্যৰ জগৎ উদ্ভাসিত কৰি থৈ গৈছ Essay on Lakshminath Bezbaroa in Assamese

পিতৃ-মাতৃৰ বৈষ্ণৱাদর্শই শৈশৱৰেপৰা বেজবৰুৱাক প্ৰভাৱান্বিত কৰিছিল। তেওঁ তেজপুৰ, লক্ষীমপুৰ, গুৱাহাটী, শিৱসাগৰ আদি ঠাইত শিক্ষা লাভ কৰি প্ৰৱেশিকা পৰীক্ষাত কৃতিত্বেৰে উত্তীর্ণ হৈ কলিকতাত প্রথমে ৰিপন কলেজত আৰু পাছত চিটি কলেজত পঢ়ি ফাষ্ট শিক্ষা আর্ট আৰু বি. এ. পাছ কৰে। তাৰ পাছত এম. এ. আৰু আইন অধ্যয়ন কৰে যদিও ডিগ্রী নােহােৱাকৈ অধ্যয়ন সমাপ্ত কৰে। ইংৰাজ চৰকাৰে তেওঁক মুন্সি পদ যাচিছিল যদিও তেওঁ তাক প্রত্যাখ্যান কৰি স্বাধীনতা-পয়াসী উচ্চ মনৰ পৰিচয় দিছিল। কলিকতাত থকা কালতে বেজবৰুৱাদেৱে কলিকতাৰ বিখ্যাত ঠাকুৰ পৰিয়ালৰ জীয়াৰী প্ৰজ্ঞাসুন্দৰী দেৱীৰ লগত বিবাহ পাশত আবদ্ধ হয়।

বেজবৰুৱাৰ কলিকতীয়া জীৱনে আনে তেওঁলৈ সাহিত্য সাধনাৰ অফুৰন্তশক্তি আৰু অনুপ্ৰেৰণা। “ৰােমাণ্টিক কাব্যদর্শনৰ ত্রিমূর্তি”- বেজবৰুৱা, চন্দ্ৰকুমাৰ আগৰৱালা আৰু হেমচন্দ্র গােস্বামীৰ কলিকতাত মিলন অসমীয়া সাহিত্য-জগতলৈ সৌভাগ্যৰ পটভূমি। তেওঁলােকৰ জোনাকী প্রচেষ্টাত প্রতিষ্ঠিত হয় অসমীয়া ভাষাৰ উন্নতি সাধিনী সভা’ আৰু উদয় হয় মুখপত্র “জোনাকী”। জোনাকীয়ে অসমলৈ কঢ়িয়াই আনেনৱজাগৰণ। কাব্য, গল্প, উপন্যাস, প্রবন্ধ, কবিতাৰে ৰৌজাল-বৌজাল হৈ জোনাকীয়ে অসমৰ বুকুত শিহৰণ তুলিছিল। বেজবৰুৱা আছিল ত্রিমূৰ্তিৰ ভিতৰত সব্যসাচী। লঘু অথচ মধুৰ হাস্যৰসৰ ভঁৰাল “লিটিকাই’-ৰে সাহিত্যিক জীৱনৰ পাতনি মেলি কৃপাবৰ বৰুৱাৰ কাকতৰ টোপােলা’,‘নােমল’, ‘পাচনি’আদিৰে অসমৰ বুকুত হাঁহিৰ ৰােল ভােলাৰ মাজেদি, কানীয়া, সােৰােপা, ধােদ অসমীয়া জাতিটোৰ অন্তত সঞ্জীৱনী সুধা ঢালি প্রাণৰ সঞ্চাৰ কৰিলে। বিশেষকৈ কৃপাবৰ বৰুৱাৰ কাকতৰ টোপােলা’টো মেলি অসমীয়া জাতিক মৰমৰ বিদ্রুপ বাণীৰে থকাসৰকা কৰি জাতীয় চেতনা জগাই তুলিলে। হাঁহিব নজনা অসমীয়া জাতিক তেখেতেই সর্বপ্রথমে নিষ্কলুষ হাস্যৰসৰ সন্ধান দিয়ে।

কবিতা হয় যদি হওক, নহয় যদি নহওক’ বুলি ৰচনা কৰা কবিতাবােৰ কদম কলি’ পুথিত সন্নিবিষ্ট কৰা গৈছে। এই কবিতাবিলাকৰ কেইটিমান কবিতাই এফালে যেনেকৈ বেজবৰুৱাৰ স্বাধীনচিতীয়া, স্বদেশপ্রেমিক অন্তৰ এখনত গুজৰি-গুমৰি উঠা জাতীয় গৌৰৱগাথাৰূপে শ্রেষ্ঠতাৰ দাবী কৰিব পাৰে, সেইদৰে কবিতা হিচাপেও শ্রেষ্ঠতাৰ দাবী কৰিব পাৰে। বীণ কবিতা ব’ৰাগী, অসম সংগীত আদি এনে শ্রেষ্ঠ কবিতাৰ নিদর্শন। এই স্বদেশপ্রেমমূলক “কবিতাকেইটিত আক্ষেপ নাই, নৈৰাশ্য নাই, অৱসাদ নাই। সিবােৰত এটি সঞ্জীৱনী শক্তি বিৰাজ কৰিছে।” “ধনবৰ আৰু ৰতনী”,“ৰতনীৰ বেজাৰ”আদি গাথা কবিতাকেইটা ৰােমান্টিক ভাবধাৰাৰ অনুভূতিশীলতা, ভাব-প্ৰৱণতা, প্রকাশ-ভংগিমাৰ লীলায়িত গতি আৰু উপন্যাস সংবেদনশীলতাৰ চূড়ান্ত নিদর্শন। বেজবৰুৱাৰ সকলোেবােৰ কবিতাতে ছন্দোময় লাস্যময়ী সুৰৰ ঝংকাৰ নাথাকিব পাৰে, তথাপি তেওঁৰ কবি-হৃদয়ৰ দুৱাৰ খুলি অফুৰন্ত ভাবৰাশি চিৰ প্ৰৱাহমান বলিয়া লুইতৰ তৰংগমালাৰ দৰেই বৈ আছে।

 বেজবৰুৱাৰ একমাত্র উপন্যাস ‘পদুম কুঁৱৰীয়ে হৰদত্ত আৰু বীৰদত্তৰ স্বদেশ প্ৰেমৰ মনােম সাক্ষ্য বহন কৰি এখনি উপভােগ্য উপন্যাস বুলি পৰিগণিত হৈছে।

বাঁহী সম্পাদনা

 তেখেতৰ আলােচনী “বাঁহী”য়ে পঞ্চমত সুৰ তুলি লুইতৰ বুকুত উখল-মাখলৰ সৃষ্টি কৰি অসমীয়া জাতিক সাহিত্যৰ সুৰেৰে বিমােহিত কৰিছিল। লগতে হাজাৰ হাজাৰ লােকৰ প্ৰাণত সাহিত্যৰ সৃষ্টি কৰিছিল। বাঁহীয়ে অসমীয়া জাতিক আকৌ এবাৰ ন-কৈ কাহুদী আৰু খাৰলি’ৰ সােৱাদ দি জাতীয় চেতনা জগাই তুলিছিল। “কামত কৃতিত্ব লভিবৰ সঙ্কত” অসমীয়া জাতিৰ অন্তৰত কর্ম-প্ৰেৰণা জগাই তুলিছিল।

সাধুকথাৰ পুথি।

 “সাধুকথাৰ কুঁকি”,“বুঢ়ী আইৰ সাধু”,“ককাদেউতা আৰু নাতিল’ৰা”— তেখেতৰ মনােম সাধুকথাবােৰ এনে শুৱলা আৰু হৃদয়স্পর্শী যে এইবােৰে ল’ৰাসাধুকথাৰ পুথি বুঢ়া-ডেকা সকলােকে সমানে আমােদ দিয়াৰ লগতে তাপিত হৃদয়ত দয়া, ক্ষমা, কৰুণা আৰু সহানুভূতি জগাই তুলি শান্তিৰ বাণী শুনায়।

স্বদেশপ্রেম

স্বদেশ আৰু স্বজাতিৰ প্ৰতি তেখেতৰ ভালপােৱা কিমান গভীৰ সেই কথা তেখেতৰ প্ৰতিখন গ্ৰন্থৰ পাতে পাতে, আখৰে আখৰে মূর্তভাৱে প্ৰকাশ পাইছে। তেখেতে সদায় অসমীয়া জাতিক চিঞৰি চিঞৰি কৈছেঃ “স্বদেশ আৰু স্বজাতিৰ উন্নতিৰ মংগল-মন্দিৰৰ সিংহদুৱাৰ হৈছে মাতৃভাষা।” তেখেতে খাওঁতে, শশাওঁতে, সুদূৰৰ সম্বলপুৰৰ হাবিত কাঠ | কাটোতেও অসমীয়া জাতিৰ মংগলৰ কথাই চিন্তা কৰিছিল; প্রতি মুহূর্তে তেওঁৰ দৃষ্টিপটত এখনি সুন্দৰ, ঐশ্বর্যময় অসমৰ মানচিত্ৰই প্রতিভাত হৈ উঠিছিল।

‘চক্ৰধ্বজ সিংহ”, “জয়মতী কুঁৱৰী”, “বেলিমাৰ” আদি ঐতিহাসিক নাটকৰ নাটক যােগেদি বেজবৰুৱাই অসম বুৰঞ্জীৰ একোটা উত্থানৰ গৌৰৱৱাজ্জ্বল অধ্যয়ৰ কাহিনী গৌৰৱমণ্ডিতকৈ আৰু পতনৰ কাহিনী কৰুণ আৰু ব্যথা লগাকৈ দাঙি ধৰিছে। চৰিত্ৰ চিত্ৰণত বেজবৰুৱা কেনে পাৰদৰ্শিতাৰ চূড়ান্ত নিদর্শন—জয়মতী কুঁৱৰী নাটকৰ—আজলী নাচনী-নাগিনী ছােৱালী ডালিমী। ডালিমী নগাপাহাৰৰ কুলু কুলু স্বৰে বৈ থকা এটি নিজৰাৰ পাৰৰ নাচিবাগি আনন্দৰ, হাঁহিৰ খলকনিত পাহাৰৰ বুকুত স্নেহপাৰাবাৰ সৃষ্টি কৰা এটি উৰন্ত পখিলী।

সুৰভী, জোনবিৰি, কেঘেঁকলি আদি তেখেতৰ আধুনিক গল্পৰ পুথি। চুটিগল্প লিখাতাে বেজবৰুৱা চুটি গল্প সিদ্ধহস্ত আছিল। “ভদৰী”,“মুক্তি”,“লােভ”আদি গল্পৰ যােগেদি দৈনন্দিন জীৱনৰ সুখ-দুখ, হাঁহি কান্দোন, অনুভূতি আদি তেখেতে সুন্দৰভাৱে দাঙি ধৰিছে।

নানা প্রবন্ধ আৰু তত্ত্বমূলক ৰচনা

“কৃপাবৰ বৰুৱাৰ ওভতনি”, “ভাবৰ বুৰবুৰণি” আদি নানাবিধ প্রবন্ধৰ পুথি ভাব-গধুৰ ৰচনাৰ ভিতৰত “শঙ্কৰদেৱ”, “শ্রীশঙ্কৰদেৱ আৰু মাধৱদেৱ”, “তত্ত্বকথা”,“কৃষ্ণকথা”— আদি বৈষ্ণৱ ভাবধাৰাৰ উচ্চ স্তৰৰ সুন্দৰ সুন্দৰ সমালােচনাৰ পুথি। এইবাৰে“কাকতৰ টোপােলাৰে”বগৰাই বগৰাই মানুহক হঁহুওৱা, “অন্যায়লৈ নগা যাঠি, ন্যায়লৈ কলচি” যচা বেজবৰুৱাক উচ্চ দার্শনিক চিন্তাধাৰাসম্পন্ন মহা ধর্মপৰায়ণ ব্যক্তি হিচাপে পৰিগণিত কৰিছে।

“মােৰ জীৱন সোঁৱৰণ” বেজবৰুৱাৰ কর্মময় জীৱনৰ হাঁহি কান্দোনৰ সােণালী স্বাক্ষৰ। সুন্দৰ কথন-ভংগী, ৰসিকতাৰ মাজেদি তেওঁৰ জীৱন দাপােণত প্রতিফলিত হােৱা অসমীয়া জাতিটোৰ বিস্তাৰিত সামাজিক চিত্র চিত্রায়িত হৈছে এই আত্মজীৱনীখনত।

সাহিত্য সভাৰ সভাপতি

সাহিত্য সভাৰ সভাপতিৰ আসনৰপৰা অসমীয়া জাতিলৈ যিটি ভাষণ আগবঢ়ালে-সি যুগ যুগ ধৰি অসমীয়া জাতিক প্ৰেৰণা জগাই, ভাষা জননীলৈ যােড়শােপচাৰে নৈবেদ্য আগবঢ়োৱাত জ্যোতির্ময় পথ প্রদর্শন কৰি থাকিব আৰু স্বদেশপ্রেমেৰে  উদ্বুদ্ধ কৰি ৰাখিব। বৰােদাৰ মহাৰাজৰ দ্বাৰা আমন্ত্রিত হৈ বেজবৰুৱাই বৈষ্ণৱ ধৰ্মৰ দর্শন সম্পর্কে যিটো অতি ভাব-গম্ভীৰ, বিস্তৃত তথ্য-সম্বলিত, উচ্চ পর্যায়ৰ আলেখ্য দাঙি ধৰিলে, সি বেজবৰুৱাক ভাৰতৰ কিয়, বিশ্বৰ শ্ৰেষ্ঠ সাহিত্যিক, দার্শনিক আৰু মানৱতাবাদীসকলৰ শাৰীত প্রতিষ্ঠা কৰালে।

দার্শনিক বক্তা

তেওঁৰ পিতৃ দীননাথ বেজবৰুৱাৰ জীৱন-চৰিত ডাঙৰীয়া দীননাথ বেজবৰুৱা গ্রন্থখনিও সােণত সুৱগা চৰােৱা এখনি মহৎ গ্রন্থ।

স্বাধীনতাপ্রিয়তা

বেজবৰুৱাই স্বাধীন ব্যৱসায়কে জীৱনৰ সম্বল কৰি লৈ প্রথমে অসমৰ বিখ্যাত সদাগৰ ভােলানাথবৰুৱাৰ সৈতে কাঠৰ ব্যৱসায় কৰে। তাৰ পাছত তেওঁ বার্ড কোম্পানীত  যােগদান কৰে। শেষত তেওঁ নিজাকৈ সম্বলপুৰত কাঠৰ ব্যৱসায় কৰে। স্বাধীনতা আৰু আত্মনিৰ্ভৰশীলতা বেজবৰুৱাৰ ব্যক্তিগত জীৱনৰ চূড়ান্ত জীৱন-দর্শন। সুদূৰ সম্বলপুৰৰ হাবিৰ মাজত থাকিও বেজবৰুৱাই শয়নে-সপােনে মাতৃভূমিৰে মংগল কামনা কৰি দূৰৰপৰা ৰিং মাৰি অসমীয়া জাতিক সাৱধানবাণী শুনাই মাতৃভূমিৰ সেৱাত ব্ৰতত ব্ৰতী হ’বলৈ অনুপ্ৰেৰণা যােগাইছিল Essay on Lakshminath Bezbaroa in Assamese

ভাষা-সাহিত্যৰ সব্যসাচী

জাতীয় গৌৰৱর্ত চিৰ গৌৰৱান্বিত বেজবৰুৱা চিৰদিন আশাবাদী আছিল সেয়েহে অসমীয়া বীৰ বীৰাংগণাসকলৰ গৌৰৱৰ জয়গান গাই, কেতিয়াবা হাঁহিৰে, কেতিয়াবা গালিৰে আৰু কেতিয়াবা ধর্মপ্রচাৰকৰ ভূমিকাৰে অসমীয়া জাতিৰ বুকুত প্রাণ সঞ্চাৰ কৰিবলৈ অমােঘ লিখনি শক্তিলৈ সব্যসাচী ৰূপে থিয় দিছিল। অসমীয়া সাহিত্যৰ যিটো অংগই অসম্পূর্ণ বা পয়ালগা অৱস্থাত দেখা পাইছিল; তাৰেই পৰিপুষ্টিৰ বাবে বেজবৰুৱাই আহােপুৰুষাৰ্থ কৰিছিল। সেয়েহে আমি  বেজবৰুৱাৰপৰা— গীত, নাটক, গল্প, কবিতা, উপন্যাস চুটিগল্প, সাধুকথা,  জীৱনী, হাস্যৰসৰ টোপােলা, সমালােচনা সাহিত্য, ধৰ্ম্ম-তত্ত্বমূলক সাহিত্য, ভাবগধুৰ দার্শনিক তত্ত্বমূলক সাহিত্য আনকি কর্ম-জীৱন গঢ়ি তুলিব পৰা সংকেতমূলক সাহিত্য আদি সকলাে শ্ৰেণীৰ সাহিত্যিক অৱদান লাভ কৰি অসমীয়া ভাষা সাহিত্যক সুদৃঢ় ভেটিত গজগজীয়াকৈ প্ৰতিষ্ঠা কৰিবলৈ সমৰ্থ হৈছাে। মহাপুৰুষ শ্ৰীমন্ত শংকৰদেৱৰ পাছত একমাত্র বেজবৰুৱাইহে ভাষা-সাহিত্যৰ সকলাে অংগলৈকে অনবদ্য অৱদান আগবঢ়াই কেৱল ভাষাজননীকে জীৱনৰ সকলাে শক্তি, সকলাে প্রজ্ঞা, মনীষাৰে সেৱা কৰি যােড়শােপচাৰে মাতৃ পূজাৰ বেদী উপচাই থৈ গৈছে। সেয়েহে আমি এইজন ভাষা-সাহিত্যৰ একনিষ্ঠ পূজাৰীক ৰসৰাজ, সাহিত্যৰথী আৰু সাহিত্য সম্রাট উপাধিৰে বিভূষিত কৰি কৃতজ্ঞতা প্রদর্শন কৰিচ্ছে। এজন মানুহেইসমাজৰপৰা এনেভাৱে স্বীকৃতিৰে অলংকৃত হােৱা পৃথিৱীত বিৰল

জন্মভূমিৰ প্ৰতি তেওঁৰ এনে অকৃত্রিম আবিমল ভালপােৱা আছিল যে জন্মভূমিৰ বুকুতহে  তেওঁৰ পঞ্চভূতী দেহ পঞ্চভূতত মিলিত হৈ জন্মভূমিৰ উৎকর্ষ বৃদ্ধি কৰাটো কামনা কৰিছিল। সেয়েহে ভাটি বয়সত সম্বলপুৰৰপৰা ডিবুৰুলৈ উভতি আহিছিল আৰু ১৯৩৮ চনত ইহলীলা সম্বৰণ কৰিছিল। শেষত তেওঁৰ ভাষাতে কওঁ “বাজক ডবা, বাজক শংখ, বাজক মৃদং খােল। অসম আকৌ উন্নতি পথত জয় আই অসম বােল।”

সদৃশ ৰচনা ঃ ১াৰসৰাজ লক্ষ্মীনাথ বেজবৰুৱা; ২। সাহিত্যৰথী লক্ষ্মীনাথ বেজবৰুৱা; ৩। মই ভালপােৱা সাহিত্যিকজন; ৪। বেজবৰুৱাৰ প্ৰতিভা; ৫। অসমীয়া সাহিত্যলৈ বেজবৰুৱাৰ অৱদান; ৬। স্বদেশপ্রেমিক বেজবৰুৱা।

• “Roshona Bichitra” Dharmo Shing Deka (You Can Buy the Book) 
• “Radhakrishnan of India, Philosopher, Dead at 86”.  New York Times . 17 April 1975. Retrieved 2 September 2018.
•  Lawhead, William F. (2009).  The philosophical Journey. An Interactive Approach. Fifth Edition  (PDF). McGraw-Hill. p. 382.
•  Jump up to Pollock, Sheldon (2011). “Crisis in the Classics” (PDF).  Social Research .  78  (1): 21–48.
• Something I collected from Wikipedia

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Essay on Assam: Exploring the Culture and Heritage of Assam

Essay on Assam in English

Assam, the northeastern state of India, is a land of lush green hills, meandering rivers, and an abundance of flora and fauna. The state is known for its rich cultural heritage, diverse ethnic groups, and unique traditions that have been passed down from generation to generation. Assam is also famous for its tea plantations, wildlife sanctuaries, and national parks. In this essay on Assam, we will explore the state's history, culture, and attractions that make it a fascinating destination for travelers.

The History of Assam

Assam has a long and complex history that dates back to ancient times. It was ruled by various dynasties and kingdoms such as the Kamarupa Kingdom, the Ahom Dynasty, and the British Empire. The Ahom Dynasty was the longest-ruling dynasty in Assam, and their influence is still visible in the state's culture and traditions. The state was also a center of Buddhism and Hinduism, and many temples and monasteries were built during this time.

During the British rule, Assam became a major tea-producing region, and the tea plantations are still a major attraction for tourists visiting the state. Assam was also an important center for the Indian independence movement, with many leaders such as Gopinath Bordoloi and Tarun Ram Phukan leading the movement in the region.

Today, Assam is a state that is proud of its rich history and heritage. It is a place where ancient traditions blend seamlessly with modern times, making it a unique and fascinating destination for visitors.

The Culture and Traditions of Assam

Assam is known for its diverse culture and traditions, which are a blend of various ethnic groups that reside in the state. The Bodos, Mishing, Karbis, and other tribes have their distinct cultures, languages, and customs that have been preserved for centuries.

The state is famous for its music, dance, and literature. Bihu is the most popular folk dance of Assam, and it is performed during the Bihu festival, which is celebrated three times a year. Other folk dances of Assam include Jhumur, Bagurumba, and Ali-ai Ligang. Assamese music is also rich in folk traditions, with the use of instruments such as the dhol, pepa, and taal. The state has produced many renowned writers, poets, and playwrights, such as Jyoti Prasad Agarwala, Birendra Kumar Bhattacharya, and Homen Borgohain.

Assamese cuisine is known for its unique flavors and ingredients. It is a blend of different cultures and communities, and the use of herbs and spices gives it a distinctive taste. The state is famous for its fish dishes, which are cooked with bamboo shoots and mustard oil. Other popular dishes include pitha (rice cakes), luchi (puffed bread), and khaar (a dish made with banana stem and pulses).

Also Read:   Essay on Arunachal Pradesh: A Land of Unmatched Beauty and Culture

The traditional attire of Assam is colorful and vibrant. The women wear the mekhela chadar, which is a two-piece garment consisting of a skirt and a shawl. The men wear dhoti and kurta or shirt.

The state also has a rich tradition of handloom weaving. The famous Assam silk is produced in the state, and it is known for its intricate designs and patterns.

Assam is also known for its festivals, which are celebrated with great enthusiasm and fervor. Bihu is the most important festival, and it is celebrated in three phases- Rongali Bihu (in April), Kongali Bihu (in October), and Bhogali Bihu (in January). Other festivals celebrated in the state include Durga Puja, Eid-ul-Fitr, and Christmas.

Overall, the culture and traditions of Assam are unique and diverse, reflecting the state's rich heritage and history.

The Cuisine of Assam

Assamese cuisine is known for its unique flavors and use of herbs and spices. The state is surrounded by hills and valleys, and its cuisine is influenced by the availability of local produce and ingredients. Assamese food is a blend of different cultures and communities, and the use of mustard oil gives it a distinctive taste.

The cuisine is dominated by non-vegetarian dishes, with fish being a staple food. The state is famous for its fish dishes, which are cooked with bamboo shoots, mustard oil, and a variety of herbs and spices. Some popular fish dishes include tenga, pitika, and masor jul. Tenga is a sour fish curry made with tomatoes, elephant apple, and lemon, while pitika is a mashed fish dish that is flavored with onions, coriander, and green chilies. Masor jul is a spicy fish curry that is made with cumin, coriander, turmeric, and ginger.

Assam is also known for its use of bamboo shoots in its cuisine. Bamboo shoots are used in a variety of dishes, including curries, pickles, and chutneys. Khar is another unique dish of Assam, which is made with banana stem and pulses. It is typically served as a side dish with rice.

Assamese cuisine also includes a variety of vegetarian dishes. Some popular vegetarian dishes include kharoli, xaak aru bhaji, and pitika. Kharoli is a lentil-based dish that is cooked with mustard greens and tomatoes, while xaak aru bhaji is a mixed vegetable dish that is flavored with ginger, garlic, and green chilies. Pitika is a mashed vegetable dish that is made with potatoes, eggplants, or pumpkin and is flavored with onions, coriander, and green chilies.

Assam is also famous for its desserts, which are made with rice flour and jaggery. Pitha is a popular dessert that is made with rice flour and stuffed with coconut or sesame seeds. Narikol Pitha is another popular dessert that is made with coconut and jaggery.

Assamese cuisine is a blend of different cultures and communities, reflecting the state's diverse and rich heritage. Its unique flavors and use of local produce make it a must-try for food lovers.

The Wildlife of Assam

Assam is known for its rich biodiversity and is home to a variety of wildlife species. The state is located in the northeastern part of India and is blessed with lush green forests, grasslands, and wetlands. The Brahmaputra River, which flows through the state, also adds to the ecological diversity of the region.

Kaziranga National Park, located in Assam, is one of the most famous wildlife sanctuaries in the world. It is home to the one-horned Indian rhinoceros, which is an endangered species. The park is also home to a variety of other animals, including tigers, elephants, wild buffaloes, and swamp deer. The park is also a bird watcher's paradise, with over 400 species of birds found in the region.

Manas National Park is another famous wildlife sanctuary in Assam. It is located in the western part of the state and is known for its rich flora and fauna. The park is home to the Bengal tiger, elephant, wild buffalo, and the one-horned rhinoceros. It is also a UNESCO World Heritage site and has been recognized for its outstanding natural beauty.

Nameri National Park, located in the northern part of Assam, is another wildlife sanctuary that is known for its diverse wildlife. The park is home to the clouded leopard, elephant, gaur, and several species of birds. The park is also famous for its trekking trails and river rafting facilities.

Apart from these national parks, Assam is also home to several wildlife reserves and sanctuaries, including Pobitora Wildlife Sanctuary, Orang National Park, and Dibru-Saikhowa National Park. These sanctuaries are known for their unique flora and fauna and provide a natural habitat for a variety of animals and birds.

The wildlife of Assam is a unique and diverse treasure. The state's lush green forests and wetlands provide a perfect natural habitat for a variety of animals and birds. It is a must-visit destination for wildlife enthusiasts and nature lovers.

The Tea Plantations of Assam

Assam is known worldwide for its tea plantations and is the largest tea producing state in India. The state is home to over 800 tea gardens that produce high-quality tea that is exported to different parts of the world. The tea gardens of Assam are a major attraction for tourists, and the scenic beauty of these gardens is breathtaking.

The history of tea production in Assam dates back to the early 19th century when the British introduced tea cultivation in the region. Today, tea cultivation is the primary occupation of the people living in the region. The tea gardens are spread over an area of over 200,000 hectares, and the state produces over 600 million kg of tea annually.

The tea grown in Assam has a distinct flavor and aroma and is known for its strong, full-bodied taste. The tea is grown in low-lying regions of the state, and the fertile soil and humid climate provide ideal conditions for tea cultivation. The tea gardens are situated amidst scenic locations, and the vast expanses of green tea bushes create a mesmerizing landscape.

The tea industry is a major contributor to the economy of Assam, providing employment to over a million people. The tea gardens also promote eco-tourism, and many tea estates offer tours of their facilities, including tea tasting sessions and visits to the tea processing factories.

Some of the most famous tea gardens in Assam include the Dibrugarh Tea Estate, the Margherita Tea Estate, and the Jorhat Tea Estate. These tea gardens produce high-quality tea that is exported to different parts of the world.

The tea plantations of Assam are a major attraction for tourists, and the state's tea industry is a significant contributor to the economy. The scenic beauty of these tea gardens and the unique flavor of the tea produced here make it a must-visit destination for tea lovers and nature enthusiasts.

The Festivals of Assam

Assam is known for its vibrant culture and rich traditions, which are reflected in the various festivals celebrated throughout the year. These festivals are an integral part of the state's social and cultural fabric and showcase the diversity and ethnicity of the people of Assam.

Bihu is the most famous festival in Assam and is celebrated three times a year - Rongali Bihu, Kati Bihu, and Bhogali Bihu. Rongali Bihu is celebrated in April, and it marks the beginning of the Assamese New Year. It is a seven-day festival, during which people perform traditional dance and music, and indulge in feasting and merrymaking. Kati Bihu is celebrated in October and is also known as the Kangali Bihu or the Poor Bihu. It is a simple festival where people pray for a good harvest and light lamps in their homes. Bhogali Bihu, also known as Magh Bihu, is celebrated in January and is a harvest festival where people indulge in feasting and bonfire.

Another famous festival in Assam is Durga Puja, which is celebrated in October and is dedicated to the Hindu goddess Durga. It is a ten-day festival, during which people worship the goddess and perform traditional dance and music. The festival culminates in Vijayadashami, where the idol of the goddess is immersed in water.

Ambubachi Mela is a unique festival that is celebrated in the Kamakhya Temple in Guwahati. It is a four-day festival that is dedicated to the Hindu goddess Kamakhya, and is celebrated during the monsoon season. The festival marks the annual menstruation cycle of the goddess, and during this time, the temple remains closed.

Other festivals celebrated in Assam include the Brahmaputra Beach Festival, Bwisagu Festival, Ali-Ai-Ligang Festival, and Baishagu Festival. These festivals celebrate the state's rich cultural heritage and traditions, and showcase the diversity of the people of Assam.

The festivals of Assam are a celebration of the state's rich cultural heritage and traditions. These festivals are a time for people to come together and indulge in feasting, music, and dance. The vibrant and colorful celebrations of these festivals make Assam a must-visit destination for travelers who want to experience the culture and traditions of the state.

Short Essay on Assam in English

Assam is a state located in northeastern India, known for its natural beauty, rich cultural heritage, and diverse ethnic groups. It is surrounded by the foothills of the Himalayas to the north and the Brahmaputra River to the south.

Assam is famous for its tea plantations, and the state is one of the largest tea producers in the world. The lush green tea gardens spread across the state are a sight to behold. The Kaziranga National Park, a UNESCO World Heritage Site, is also located in Assam. It is home to the one-horned rhinoceros and several other endangered species.

The state is home to several tribes and communities, including the Assamese, Bodo, Karbi, and Mishing, among others. Each community has its unique traditions, cuisine, and festivals. The Bihu festival, celebrated in January, April, and October, is one of the most important festivals of Assam. The festival marks the onset of the harvest season and is celebrated with great enthusiasm across the state.

Assam's cuisine is a blend of various cultures, and the use of bamboo shoots and mustard oil is a common feature in many dishes. The traditional Assamese thali is a must-try for anyone visiting the state. Assam's handicrafts, such as bamboo and cane products, silk fabrics, and pottery, are also popular.

The state has a rich history, and several ancient monuments and temples can be found here. The Kamakhya Temple, located on a hill in Guwahati, is one of the most revered temples in the country. The temple is dedicated to Goddess Kamakhya and attracts thousands of devotees every year.

Assam has made significant progress in recent years in terms of infrastructure development, education, and healthcare. The state has several prestigious educational institutions, including the Indian Institute of Technology Guwahati and the Assam Medical College. The government has also taken several initiatives to promote tourism in the state, and Assam is emerging as a popular destination for travelers from across the world.

Assam is a unique state that offers a perfect blend of natural beauty, cultural diversity, and rich history. A visit to Assam is sure to leave you mesmerized and wanting to come back for more.

10 Lines Essay on Assam

• Assam is a state located in the northeastern part of India.
• It is known for its rich cultural heritage and diverse ethnic groups.
• Assam is surrounded by the foothills of the Himalayas and the Brahmaputra River.
• The state is one of the largest tea producers in the world and has lush green tea gardens.
• Assam is home to several tribes and communities, each with its unique traditions and festivals.
• The Bihu festival, celebrated in January, April, and October, is one of the most important festivals of Assam.
• The state's cuisine is a blend of various cultures, and the use of bamboo shoots and mustard oil is common in many dishes.
• Assam has several ancient monuments and temples, including the Kamakhya Temple in Guwahati.
• The state has made significant progress in terms of infrastructure development, education, and healthcare.
• Assam is emerging as a popular destination for travelers from across the world, thanks to its natural beauty and rich cultural heritage.

Q: Where is Assam located?

A: Assam is located in the northeastern part of India.

Q: What is Assam famous for?

A: Assam is famous for its tea plantations, natural beauty, diverse ethnic groups, and rich cultural heritage.

Q: What is the major river that flows through Assam?

A: The Brahmaputra River is the major river that flows through Assam.

Q: What is the traditional festival of Assam?

A: The Bihu festival is the traditional festival of Assam. It is celebrated in January, April, and October and marks the onset of the harvest season.

Q: What is the cuisine of Assam like?

A: The cuisine of Assam is a blend of various cultures and includes the use of bamboo shoots and mustard oil in many dishes. The traditional Assamese thali is a must-try for anyone visiting the state.

Q: What are some popular tourist attractions in Assam?

A: Some popular tourist attractions in Assam include the Kaziranga National Park, the Kamakhya Temple in Guwahati, and the tea gardens.

Q: What is the state of education and healthcare in Assam?

A: Assam has made significant progress in terms of infrastructure development, education, and healthcare. The state has several prestigious educational institutions and has taken initiatives to improve healthcare facilities.

Q: What is the future of tourism in Assam?

A: Assam is emerging as a popular destination for travelers from across the world, and the government is taking several initiatives to promote tourism in the state. The future of tourism in Assam looks promising.

Assam is a unique and beautiful state in northeastern India that offers a perfect blend of natural beauty, diverse cultures, and rich history. The state's tea plantations, lush green forests, and diverse ethnic groups make it a popular destination for travelers from across the world. Assam's progress in terms of infrastructure development, education, and healthcare is commendable.

The government's initiatives to promote tourism in the state are likely to further boost the state's economy and provide employment opportunities to the local population. A visit to Assam is a must for anyone looking for an unforgettable experience of India's diverse cultural and natural heritage.

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• Interesting Facts

Jorhat: The Cultural Capital of Assam

The cultural capital of assam.

Nestled in the picturesque landscape of Assam, the city of Jorhat stands tall as the cultural capital of the state. With its rich heritage, literary legacy, and contributions to the arts, Jorhat has played a pivotal role in shaping and preserving Assamese culture. Let’s delve into the cultural tapestry of this vibrant city, exploring its historical significance, artistic traditions, and renowned institutions.

Jorhat ‘s cultural significance can be traced back to its association with the Ahom dynasty, which ruled Assam for nearly 600 years. The city boasts an array of historical landmarks, the most notable being Raja Maidam. This ancient burial ground houses the tombs of Ahom kings and queens, serving as a solemn reminder of Assam’s regal past. The elegant architecture and serene ambiance make Raja Maidam a cherished cultural site, attracting history enthusiasts and locals alike.

Literature holds a special place in Jorhat’s cultural fabric. The city has been a breeding ground for eminent literary figures, poets, and writers who have shaped Assamese literature. The rich literary heritage is evident in the numerous literary societies and organizations that dot the city. Jorhat boasts of the Assam Sahitya Sabha, the apex literary body of Assam, which was established in 1917 and has played a crucial role in promoting Assamese literature and language. The Sabha organizes the annual Jorhat session, where scholars, writers, and literary enthusiasts from across the state gather to celebrate and discuss the growth of Assamese literature.

Why Jorhat is the Cultural Capital of Assam ?

Jorhat has also been a hotbed for theatrical performances, with Jorhat Theatre leading the way. This theater has been instrumental in promoting Assamese drama and theater arts. Over the years, it has provided a platform for talented actors, directors, and playwrights to showcase their skills and contribute to the development of Assamese performing arts. The vibrancy and creativity that emanate from Jorhat Theatre make it a cultural haven for theater enthusiasts.

Music and dance form an integral part of Jorhat’s cultural landscape. The city reverberates with the melodious tunes of traditional Assamese music. The Borgeet, a devotional form of music, and the Sattriya dance, a classical dance form, are cherished artistic traditions that have thrived in Jorhat. These art forms are nurtured and propagated by numerous cultural organizations and institutions present in the city. Jorhat has also been a nurturing ground for budding musicians, with many renowned artists hailing from the region.

Education and research have been pillars of Jorhat’s cultural prominence. The city is home to the prestigious Assam Agricultural University (AAU), which was established in 1969. AAU has been at the forefront of agricultural research, education, and innovation, contributing significantly to the growth of the agricultural sector in Assam. The university has also played a vital role in the preservation of traditional farming practices and indigenous knowledge related to agriculture.

Jorhat’s association with the tea industry is another facet of its cultural identity. The Tocklai Tea Research Institute, located in Jorhat, is the oldest and largest tea research station in the world. Established in 1911, the institute conducts extensive research and development activities related to tea cultivation, processing, and sustainability. Jorhat’s tea gardens and the tea research institute are not only significant contributors to the region’s economy but also an inseparable part of its cultural heritage.

Beyond its historical sites and institutions, Jorhat hosts a plethora of cultural events and festivals that showcase the city’s vibrant spirit. The Rongali Bihu, the most important festival in Assam, is celebrated with great fervor in Jorhat. During this festival, the city comes alive with traditional music, dance performances, and cultural competitions. The Rongali Utsav, organized by the Jorhat District Administration, brings together artists, artisans, and performers from various parts of Assam, providing a platform to exhibit their talents and engage with a broader audience.

In conclusion, Jorhat rightfully claims the title of the cultural capital of Assam. Its historical significance, literary legacy, artistic traditions, and renowned institutions make it a cultural melting pot. Jorhat’s cultural vibrancy, nurtured by the efforts of its residents, showcases the rich heritage of Assam and contributes to the state’s cultural mosaic. It continues to inspire and foster the growth of art, literature, music, and performing arts, ensuring that Assam’s cultural legacy remains alive and thriving for generations to come.

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Assamese literature

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• IndiaNetzone - Indian Literature - Assamese Literature

Assamese literature , body of writings in the Assamese language spoken chiefly in Assam state, India.

Probably the earliest text in a language that is incontestably Assamese is the Prahlada Charitra of the late 13th-century poet Hema Saraswati. Written in a heavily Sanskritized style, it tells the story, from the Vishnu-Purana , of how the mythical prince Prahlada’s faith in Vishnu saved him from destruction and restored the moral order. The first great Assamese poet was Madhava Kandali (14th century), who made the earliest translation of the Sanskrit Ramayana and wrote Devajit , a narrative on Krishna. The bhakti movement brought a great literary upsurge. The most famous Assamese poet of that period was Shankaradeva (1449–1568), whose many works of poetry and devotion are still read today and who inspired such poets as Madhavadeva (1489–1596) to write lyrics of great beauty. Peculiar to Assamese literature are the buranji s, chronicles written in a prose tradition taken to Assam by the Ahom people originally from what is now Yunnan, China. Assamese buranji s date from the 16th century, though the genre appears much earlier in the original Tai language of the Ahom.

One of the first plays to be written in the Assamese language was playwright and lexicographer Hemchandra Barua’s Kaniyar Kirtan (1861; “The Revels of an Opium Eater”), about opium addiction. His plays chiefly addressed social issues. Barua also wrote Bahire Rongsong Bhitare Kowabhaturi (1861; Fair Outside and Foul Within ). Probably the most outstanding among the early modern writers was Lakshminath Bezbarua (1868–1938), who founded a literary monthly, Jonaki (“Moonlight”), in 1889 and was responsible for infusing Assamese letters with 19th-century Romanticism , which had by then begun to fade from Western literature . Later 20th-century writers tried to remain faithful to the ideals expressed in Jonaki . The short story genre flourished in Assamese with notable practitioners such as Mahichandra Bora (1894–1965) and Holiram Deka (1901–63). The year 1940 marked a shift toward psychological narrative, but World War II effectively put an end to literary development in Assam.

When writers resumed after the war, there was a clear break from the past. Also evident among Assamese writers of this period was the influence of Western literature. Perhaps the area of most unexpected growth was the development of the novel . Noteworthy examples of this form include Bina Barua’s Jivanar Batat (1944; “On the Highway of Life”), Birendra Kumar Bhattacharya’s Ali (1960; “Mother”), and Debendra Nath Acharya’s Anya Yug Anya Purus (1970; “Another Decade Another Generation”). The short story remained a popular genre, although writers began to experiment with an aesthetic that reflected the contemporary world. By the start of the 21st century, other new forms of literature such as the travelogue, biography , and literary criticism had also taken hold in Assam.