Panchanan‘s ɖādhari māo: A Brief Literary Discourse In

Perspective of History and Culture

                                                             Sujan Barman

                                      [Parts of an article Published]

Introduction: [In: 1.o]:

  Thakur Panchanan Barma was a social reformer,  a scholar, a philosopher, a patriotic politician. His works of reforms have rendered to his community a good turn to renaissance at the beginning of  twentieth century occurring in Rangpur. The light of  renaissance had actually been kindled by Harmohan Roy Khajanchi and others before Panchanan Barma went to Rangpur. But this light shone brilliantly with Panchanan’s able fueling and torching. In ancient times Pragjyotisha or Kamrupa was a developed civilization; and Rangapur(Rangpur) was under this Kamrupa civilization¹.  After a long period of darkness, in the early nineteenth century this early enlightened civilization kindled a light once again in Rangpur for a brilliant revival of the past.

Rangpur Sahitya Parishad and Panchanan:[R.S: 1.1]:

    His scholarly writings in the Kshatriya have raised revolution in the field of history and culture, language and literature. His Kamta Behari Sahitya arose great consciousness among the people  about the history and culture of Kamrupa-Kamta and Kamta-Coochbehar. Dr. M. Manirujjaman opined: ‘He was a famous writer in Rangpuri Regional language.’²  This Rangpuri Regional language is Kamta or Kamta Behari. To discus on his scholarly or literary activity we should learn about the Rangapur Sahitya Parishad which was established on 1904-1905(in 1908 ?) with a view to focus on the history and culture of North Bengal or Rangpur and Assam. Ashutosh Lahiri was its president. This Rangpur Sahitya Parishad established Journals and Books Publishing Society of which Panchanan Sarkar(Barma) was the editor. Panchana Barma worked as the editor of ‘Rangapur Sahitya Parishad Patrika’ for Seven years. In this Patrika history and culture of Kamrupa or Kamta was circulated by many scholars. Thakur Panchanan published valuable articles and folk tells etc. like Gabinda Mishrer Geeta, Katha O Chhilka, Padatika, Jagannathi Bilai, Rangpurer Rup Katha etc.  His writings, and also of some other scholars on Kamrupa-Kamta, started a good turmoil in literary world of the then Rangpur and Goalpara of Assam. ‘Uttar Banga Sahitya Sammilani of Rangpur Sahitya Parishad(?), was held first on 27^th June,1908. In 1910 in the third Conference of Uttar Banga Sahitya Sammilani in Gauripur, Panchanan read out his famous article Kamta Bihari Sahitya. In the forth Conference in Malda(1911) Purnendu Mohan Sehanabish read out his article ‘ Kamtabihari Sahitya Samparke Yatkinchit. In the fifth conference in Guwahati(1912) Kamrup Anusandhan Samity was established. Kshatriya Samity was established in 1910. This Samity also published journal named ‘Kshatriya’. This ‘Kshatriya’ journal started publishing writings on Kamtabihari language independently. Through this journal Panchanan published his famous poetry ‘ɖādhari māo‘. It is an immortal creation of Panchanan Barma through which  poetic quality is shone in glowing light of his scholarly knowledge regarding history, religion and culture of Aryan Hinduism. We are stepping ahead here in this article on the rhythmic foots of poetry with interpretation as much as possible in perspective of religion and history. 

      The Poem: [P: 2.o]:

The poem reads:

  Chamki uṭhil ɖukaran Shuni ɖādhari mor māo

  Disha duyor nāi khāli kollohār dækhe sasārer bhāo

Bāpo Bhāiyerghar,soāmir kolā ar yeite nārϊ thāke.

Jor kariyā nucchāgunɖā niyā yāiteche tāke.

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Literary Value: [L. V: 5.0]:

 Panchanan Barma as litterateur has not walked a long way, but he walked some measurable steps which become the landmarks for times emmemorable.

Language, literature and history of Kamrup-Kamata were being cultured in the journals of the Rangapur Sahitya Parishad and Kashatriy Samity. Kamrupa Anusandhan Samity was established.

      He wrote this poetry with a view to encourage the people to ressist the abduction of women ocurring now and then in Rangpur.

   The then Rangpur was being tortured by some anti-social problems like abduction of women. He used the very theme of burning problem of the then time in a lucid manner. Dramatic way of expression attracts our attention. The main idol of the poem is ɖādhari māo, the mother Goddess. She rebukes the people who are not protesting against the abduction.

Conclusion: [C.-8.0]:

 It is a deed of heroic deed of Thakur Panchanan Barma. He is the true son of ɖādhari māo, the mother goddess Durga.  He dedicated his life for the sake of his men, for the sake of the country.

Nineteenth Century was replete with great reformers and scholars who could render great service to the country. Panchahanan Barma was one of them.  He performed his vow of reforms following Indian tradition and philosophy  of  the Vedas.-------------- -- - - - - -