Life saga of the working class in Dr. Bhupen Hazarika’s songs

Lalit Nath

(lalitnath784@gmail.com)

 Sudhakantha Dr. Bhupen Hazarika was not merely a playback singer, lyricist, or composer; he was a universal artist. Traveling across the globe, he sowed the seeds of humanism through his deeply emotive songs. He embraced all of humanity unconditionally, transcending boundaries of caste, religion, creed and gender. He dedicated his entire life to healing the sorrows, sufferings, and pain of the marginalised and the distressed. The primary source of this world-renowned folk-cum-mass artist’s lyrical poetry was ordinary people made of flesh and blood, along with their struggle for existence.

As Dr. Dilip Kumar Dutta aptly observed, “Human tenderness is Bhupen Hazarika’s finest beauty. Just as Sankardeva and Madhavdeva flooded Assamese society with devotion during the Vaishnavite era, Dr. Hazarika poured the nectar of human affection into Assamese society in the age of twentieth-century humanism.”

This profound humanism found its ultimate expression in the joys, sorrows and struggles of the working-class people—those neglected and downtrodden sections who earn their living by turning sweat into water and bones into soil. In his songs, the saga of the working class is not merely an expression of sympathy, but a fierce artistic call for the establishment of labor dignity and rights. Dr. Hazarika held deep reverence for the working class, understanding profoundly that the working populace is the core driving force keeping the wheel of societal progress in motion.

The heart-wrenching life stories of Assam’s common folk—fishermen, palanquin bearers, stone breakers, auto-drivers, rickshaw pullers, tea garden laborers and rural figures like Rangmon and Rahdoi—resonate deeply with thousands through his language, evocative imagery, unparalleled diction, poetic cadence, rhythm, auditory charm and creative mastery. His lyrical poetry sought universal themes, providing readers with the means to connect on a profound emotional level. Urging society to break down the walls between the rich and the poor and reconstruct the social framework through empathy, compassion, and fellow-feeling, he sang-

“Dola, he dola, he dola,

Eka-beka batere kaxhiyaon bor bor manuhro dola.

Apon korilun bonuwar jibonak / Deha bhagrai tula, he dola...”

This song vividly portrays the grueling experiences and relentless struggle of palanquin-bearers. Every line awakens a deep sense of sympathy in the listener’s heart and imparts a profound social message. Standing in solidarity with populations exploited, oppressed and deprived by the affluent class, he used his songs to voice their collective aspirations for upward mobility. Philosophically, Dr. Hazarika conveyed a message of moving forward with labor and courage amidst life’s uncertainties. This philosophy echoes existentialist thought, wherein the meaning of life is forged through one’s own actions. Through this song, he celebrated the struggle of the working class, reflecting his deep class consciousness and humanist philosophy.

Moved by the suffering of the exploited, oppressed, neglected, starving, and dying afflicted souls, Dr. Hazarika composed “Manuhhe Manuhor Babe...” , a timeless creation capable of awakening the conscience not only of Assamese society but of the entire world. Carrying messages of human love, empathy and universal brotherhood, this timeless masterpiece has garnered immense acclaim internationally. Breaking through the barriers of race, religion and geography, this song has found a sanctuary in the hearts of the underprivileged in every corner of the world. This eternal expression of human responsibility and sensitivity has immortalised Bhupen-da on the global stage as an all-time humanist artist.

Innocent people have perpetually faced deprivation and exploitation at the hands of the wealthy elite. Standing firmly in favor of these distressed souls, he beautifully captured the labor and agony of the stone-breaker:

“Bhang shil bhang / shil bhang

Tor gham-bhara nongtha pithi

Tapot rodot jay phati...”

Dr. Hazarika’s songs do not merely describe the workplace of the labourer; they also offer a poignant portrayal of how seasonal shifts in nature bring curses to the lives of poor labourers. The ordeal of unclad farmers battling severe winter found poignant expression in his voice:

“Sitore semeka rati / bostrobihin kono khetiyokor / bhagi pora pojati / tuh jui ekura...”

He meticulously portrayed the glaring disparity reflected in urban society—while glittering lights illuminate towering skyscrapers during Diwali, hungry children in nearby dark, dilapidated shanties are forced to spend sleepless nights. Comparing the silent wails of the toiling masses along the Brahmaputra to the flow of the river, he sang:

“Vistirna Parare / Asongkhya Janare / Hanghakar Shunio / Nihshabde Nirabe / Buhaluit Tumi Buwa Kiyon?”

Dr. Hazarika deeply realised that unless the vast disparities in life and livelihood are bridged, a profound human crisis will ensue. Consequently, his spirit of rebellion against exploiters and oppressors surged fiercely. He did not wish for the laborer merely to suffer, but exhorted them to rise in struggle against their oppressors-

“Nor kongkalor ostro saji / shosonkarik bodhim / sorboharar sorboswo ponor phirai animok....”

His songs resonated with an intense aspiration to defeat oppressors, restore the lost rights of impoverished working people and establish an egalitarian society. Another vital characteristic of Dr. Hazarika’s labor consciousness was the note of harmony. He believed that the progress of society remains impossible unless laborers and farmers across hills and valleys, belonging to diverse ethnic communities, unite. In his celebrated song “Agniyugor Phiringoti Moi” , he articulated the unity of an egalitarian working society-

“Harijan, hill-folk, Hindu, Muslim, / Bodo, Koch, Chutia, Kachari, Ahom / I will flow honey through their hearts, / Breaking down walls of division / To build a heaven of equality.”

Amidst contemporary globali sation and the suffocating pressures of capitalist systems where labour rights and human dignity are increasingly eroded, the significance of Dr. Bhupen Hazarika’s songs has grown manifold. His songs were never mere tools of entertainment; rather, they served as a true mirror projecting the life-struggles, hardships, and cries of society’s lowest strata. For this magnificent message of granting due respect and self-worth to the toiling masses who keep the wheels of progress turning, Dr. Bhupen Hazarika will remain eternally vibrant in the heart of every ordinary worker.