CASIRJ Volume 14 Issue 4 [Year - 2023] ISSN 2319 – 9202
“Jaimati Kuwari as Assamese Ballad:A Folkloristic Study”
Dr. Adit Chandra Deka
Associate Professor
Fakiragrsm College
Department of Assamese
Abstract:
Assamese folk literature has a treasury of folk songs consisting of traditional arts and culture of
the people of Assam. In fact, Assamese ‘Maalita’ an especial kind of folk songs which is parallel
to the term ‘Ballad’, of which background finds any story related to Assamese culture and
tradition. Here in this paper an attempt has been made to show the fact that the Assamese folk
songs are replete with considerable numbers of ‘Ballads’ and their different categories, here only
brought to discussion The “Jaimati Kuwari” along with her folk verses, exemplified and
translated into English language, so that the non-Assamese people may understand the theme of
Assamese ‘Ballads’.
Key Words: - Folksongs, Ballad, Mallita, Jaimati Kunwari,
Introduction: Assamese folk literature has a specific song, of which background goes to a story,
composed and expressed in a continuous chain of episodes as like the flowers knitted like bids.
In fact, it is categorically known as Ballad or ‘Maalita’ in Assamese language. Such type of folk
songs is plentifully available in Assamese literature, but their collections are not satisfactory. In
this connection, we find verses speaking of ant, plough, cotton etc. having replete with a vivid
laughter. The verses of a weaver are full of poetical speculation. Here it may be mentioned that
Sri Krisna went to the house of a weaver to get weaving for Radhika, and whatever account is
given by Sri Krishna about the model of dress codes, that is deemed to be a vivid action of an
expert weaver. Here it may be exemplified with a few verses generally expressed by a weaver as
follows: Mohan muruli bangshi bojay,
Lorila kanai mor tantir thai.
Batot dekhiyei tantiye hanhe,
Nandar kanai mor ki lagi ahe.
Shuvarna axon shire jogai,
Shugandhi jolere charan dhuwai.
Korpur tambul aghbarhai,
Kiyono ahila tantir thai. (1)
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CASIRJ Volume 14 Issue 4 [Year - 2023] ISSN 2319 – 9202
(The charmer lord Krishna plays a flute, and my lord moves to the place of a weaver; seeing him
the weaver laughs, my lord of the paradise comes in need with a golden crown in head, then his
feet are washed. The fragrance and betel and nut are put forward to him and asked about his
arrival at a weaver place.)
Discussion:
The Assamese Ballads are divided into three categories according to their bases of
subject matters; they are (1) Historical folk songs, (2) Legendary folk songs, and (3) Speculative
folk songs. Here an attempt has been made to shed light on all these categories of folk songs as
follows:
1) Historical folk songs:
Among the historical Ballads in Assamese folk literature, song of Nahar, song of
Badan Barphukan, song of Hardatta and Birdatta, song of Maniram Dewan, song of Mesua
ferrea, song of Gaurinath Singha etc. are prominent. Among all these folk songs, the song
of Mesua ferrea has been deemed to be the most ancient. In the context of this folk song there is
a romantic love story while the beloved nymph is unable to forget her first love of the convergent
dealings with her lover who lives in a palace. From this Ballad a glimpse of the socio-
economical status of people of then period has been noticed. The following folk song bears the
testimony thereof:
‘Nahor chenamuwa olay ratipuva
Chaykuri kukurar bhar;
Dihing noir pani barhe tole tole
Ghatoiye nokore par. (2)
(The lover having the mouth like a ‘Nahor’ flower comes out in the morning with a burden of
sixty hens, while the water level of ‘Dihing’ river increases from the side of its bottom, but the
ferry-man does not cross over the river for reaching at the bank of other side.)
It has been appeared that the history of Jaymati Kuwari has come in Assamese
Ballad, because her sacrifice and her pathetic demise have drawn sympathy of people. During the
reign of Sulikfa who persecuted other able princes either for killing them or for making them
physical handicap in view of keeping his throne aright and remorseless; for which Gadapani
Kownar had to take refuge in a hideous place. As and when the king could not find any
information of Gadhapani Kownar from Joymati, and then she was awarded death-sentence
along with different type of persecutions. In this connection, we find the following folk song:
‘Habite kandile haykoli charaye
Chitikar mukhloi sai
Jerenga patharot kande Joymati
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