7 Wonders of India: Nalanda University

Sonpur a largest cattle fairs of the world

Sonepur mela – The story

Once upon a time, the king of the jungle – I mean the elephant - was bathing in the river gandhak at Sonepur, when suddenly the king of rivers – I mean crocodile - got his leg, ready to feast on such a meal. A big fight started between the two kings, that lasted 10 days, or then years, or may be ten century. Finally the elephant understood is was going to loose his life, so he prayed to Lord Vishnu for help. The statue at the entrance of Sonepur shows Vishnu coming to save the jungle king.

Sonepur Mela is the one of largest cattle fairs of the world. It is a historical and ancient event celebrated every year on bank of pious confluence of Gandak and the Ganges river, on the back drop of Harihar Nath Temple. On Kartik Purnima lacs of Devotees flock to offer prayer at this temple after taking a holy dip in the river.

The mela has its origins during ancient times. This is when Chandragupta Maurya used to buy elephants and horses across the river Ganges. The Sonepur Cattle Fair once used to attract traders from places as distant as Central Asia.


Nearly all animals can be bought at the Sonepur mela from all breeds of dogs to camels to buffaloes, donkeys, ponies, monkeys, chimps, Persian horses, sheep, rabbits, bears, cats, and guinea pigs. All varieties of birds, poultry and fishes are also available. The area that attracts all, however, is the one where elephants are lined up for sale. The Sonepur Fair is the only one where such a large number of elephants are sold. Numerous stalls are also set up at the grounds of the Sonepur Fair. You will find a wide variety of goods in these stalls, ranging from garments, to weapons and furniture to toys, utensils and agricultural implements to jewelry and handicrafts. Another major attraction is the sight of numerous elephants, beautifully decorated for the purpose of sale.


Originally, the venue of the fair was Hajipur and only the performance of the puja used to take place at the Harihar Nath temple of Sonepur. However, under the rule of the Mughal Emperor Aurangzeb, the venue of the fair got shifted to Sonepur. The temple of Harihar Nath is believed to have been originally built by Lord Rama, on his way to the court of King Janak to win the hand of Mata Sita. It is further said that Raja Man Singh later got the temple repaired. The Harihar Nath temple, as it stands today, was built by Raja Ram Narain, an influential person during the late Mughal period.

Gajendhra Moksha legend is associated with the temple in Sonepur. It involves the story of king Indra Yamuna and the Gandharva chief Huhu, who were turned into an elephant and a crocodile respectively by the curse of great sages Agasthya and Dewala Muni. One day the elephant's leg was bitten by the crocodile. It is said that both of them fought hard for many years with their herds. But ultimately the King Elephant lost his strength and prayed to the Supreme God Vishnu (Hari) to save him. Vishnu heard his prayer and cut down the crocodile with his Chakra. But the touch of the chakra released Huhu from the curse. Vishnu also released Indra Yamuna from his curse and took him to his aboard Vaikuntha.

Sonepur is well connected by road to the nearby City of Chapra, Hajipur, and cities. Sonepur is 25 kilometers from Patna, which is well connected by air, rail and road to the other parts of the country. Sonepur is well connected by Rail links and it is one of main Junction on north eastern railways connecting New Delhi to Guwahati.

The Mela is administered by Chapra District Administrator with due support from Bihar Govt. The promotion of Mela is done by the Tourism Ministry of Bihar. The administration arranges sanitation, drinking water facilities, health and welfare camps for the visitors.

Sonepur Mela gets very wide publicity in media world wide. Foreign news agencies provide good coverage of all the activities.

Siwan is famous for hero of the Mahabharata

Siwan is situated in the western part of North Bihar. It is bordered by Gopalganj District in the north and by the river Ghaghara in the south beyond which lies the Ballia district of Uttar Pradesh. In the east of Siwan lies Saran District while Deoria District bounds it from the west. The global location of Siwan District is between 25° 53' to 26° 23' North latitudes and 84° 1' to 84° 47' East longitudes. Siwan covers an area of 2219 sq. km. Siwan, the district headquarters, is located on the eastern bank of river Daha. According to the 2001 census the population of the Siwan District is 27, 14,349. Siwan has an average literacy rate of 83%, higher than the national average of 59.5%: male literacy is 69%, and female literacy is 55%.

Siwan derived its name from "Shiva Man", a Bandh Raja who ruled this area once upon a time and his successors reigned till Babar's advent.

The district forms a part of the alluvium of the broader Indo-Gangetic Plain. The district is navigated by few small rivers like Jharahi, Daha, Gandaki, Dhamati or Dhamahi, Siahi, Nikari and Sona. Along with the smaller ones Ghaghara is the perennial river which flows alongside the district's boundary. This region is marked by some typical geographical formations like 'Chaurs' and 'Draras'.

At present there are sixteen functional blocks in the district namely - Siwan, Mairwa, Darauli, Guthani, Hussainganj, Andar, Raghunathpur, Siswan, Barharia, Pachrukhi under Siwan subdivision and Maharajganj, Duraondha, Goreakothi, Basantpur, Bhagwanpur and Lakri Nabiganj under Maharajganj subdivision.

The place of the stalwart and robust 'Bhoj-puries', Siwan District is important as a tourist spot. Some believe Siwan to be the place where Lord Buddha died. Also known as Aliganj Sawan after the name of Ali Bux; Siwan has historical and mythological importance attached to it.

Dr. Rajendra Prasad was the first President of India.He was born in Zeradei, in the Siwan district.

Khuda Baksh was born in village Ukhai, 6 k.m. from Siwan district on 2nd August 1842 in his parental house. The ancestors of Khuda Baksha were in service of King Alamgir. They were doing the work of book keeping and writing records of the kingdom.

Maulana Mazharul Haque was born on 22 Dec. 1866 in village Brahmpur, Thana Maner of Patna district. He got lot of land donated to him by his relatives and settled in village Faridpur of district Siwan in 1900.

Historical Places

Amarpur : Amarpur is a village situated 3 Kms. West of Darauli. In this village ruins of mosque of red bricks on the bank of river Ghaghara are still available. This mosque was build during the reign of Mughal Emperor Shahjahan (1626-1658) under the supervision of the Naib Amar Singh but the work was left incomplete. The village derived its name from the builder of the mosque Amar Singh.

Faridpur : Faridpur situated just near Andar is the birthplace of Maulana Mazharul Haque who played an important role during the freedom movement. Sadaquat Ashram in Patna, originally belonged to him. He was a symbol of Hindu Muslim unity.

Darauli : A block headquarter now is said to be have been founded after the name of Dara Shikoh, the elder son of the Emperor Shahjahan. It's name was Daras Ali, which later on was changed into Darauli. There is reminiscence of Mughal period ruins where a big mela is held every year on the Kartik Purnima.

Don : A village in the Darauli block where there are remnants of a fort, which is said to be connected with the famous hero of the Mahabharat, Acharya Dronacharya the guru of both Kaurav’s and Pandav’s. Brahmin Dona built his stupa here.



Dona's stupa is a lesser-known but popular Buddhist pilgrimage site, despite its isolated location. The Buddhis traveller Hiuen Tsang mentions a visit to Don in his account of his travels in India. He describes the stupa as being in ruins. The account of Dona's distribution of Buddha's ashes and being given the vessel is a mentioned in the end of the Mahaparinibbana Sutta, which is described in Maurice Walsh's The Long Discourses. Presently Dona's stupa is a grassy hill and has a Hindu temple built over it, where a beautiful statue of Tara is worshipped as a Hindu goddess. This statue was carved in the 9th century. Tourists on a Buddhist Pilgrimage Tour are sure to appreciate the historic sight of the stupa at Don.
Don can be reached from Patna to Siwan via Chhapra. A day trip from Kusinagar via Gopalganj can also be arranged.

Hasanpura : It is a village in the Hussainganj block. It is said that Makhdum Sayyad Hasan Chisti, a saint who came from Arabia to India and settled here, found it. He founded a Khankhah too.

Lakri Dargah : It is the place of pilgrimage for the Mohammedans. The village is so called because it contains the tomb(Dargah) of a Mohammedan saint, Shah Arjan of Patria, in which there is some good woodwork. The story runs that the saint, attracted by the solitude of the place, performed a Chila here, i.e., gave himself up to religious contemplation for 40 days. He also set up a religious establishment, which was endowed by the Emperor Aurangzeb. The anniversary of the saint's death is celebrated the 11th of Rabi-us-sani every year which attracts a large crowd.

Maharajganj : A block headquarters now, it was also called Basnauli Gangar. It is the largest bazar in the district. This was the place where great hero of Indian Independence Movement, Shri Phulena Prasad centralised his activity and fought against the Britishers.

Mairwa Dham : A block headquarters now, there is a celebrated Brahma Asthan, locally known as Hari Baba ka Asthan, the shrine having been built over the relics of the saint. There is also a mound called Chananriyam Dih from an Ahirni woman who is now worshipped in a shed built in front of the Dak bungalow which occupies the top of the mound. The shrine is on the bank of the Jharhi River and fairs are held in Kartik and Chaitra months. There is also a leper home at Mairwa known as Kustha Sevasram whcih is doing useful work.

Mehandar : A village in Siswan Blcok, where there is a temple of Lord Shiva & Lord Vishwakarma which is visited by the people of the locality on the Shivaratri day & Vishwakarma Puja (17 Sept) Day. It is known for its temple and a pond scatted over an area of more than 52 bighas. It is said that one Nepal king built these and took his bath in the pond and got his leprosy cured.

Ziradei : It is a village in the Hussainganj Blcok. Dr.Rajendra Prasad, the first President of the Indian Republic, belonged to this village.

Bhikhabandh : A village in Maharajganj Block, there is a big tree under the shade of which Bhaiya-Bahini temple is situated. The story runs that these brother and sister fought Mughal sepoys in the 14th century and died here in course of fighting.

Harpur : It is a village in the Pachrukhi block.This village is known by Mr. Gorakh Nath Prasad who established unity in this village by educating the people.

Colleges:

1.DAV College (under J.P. University), 2.Z A Islamia College 3.Daroga Rai College 4.VidyaBahwan(for women) Medical Colleges 5.Unani Medical College and Hospital 6. Dayanand Ayurvedic Medical College 7.Siwan Homeopathic Medical College Engineering College 8.Siwan Engineering and Technology Institute & many more.

Jagdev Prasad a fearless leader

Jagdev Prasad (1922-1974) was a fearless leader from Bihar who fought for the cause of the backward and downtrodden sections of the society. Hailing from a humble background, the young Jagdev had to undergo many hardships to pursue his studies.

He secured a Master's Degree in Economics from the Patna University in 1950. He joined the Socialist Party and contributed his mite to fight social inequalities and economic exploitation, which continued to stain the social fabric of India, despite the attainment of freedom.

In 1967, he contested for the 4th Bihar Assembly from Kurtha and emerged victorious. He played an important role in forming the first ever coalition government in Bihar with Mahamaya Prasad Singh as the Chief Minister.

He left the Government and the Party in anguish and formed his own 'Shosit Dal'. Jagdev Prasad was also noted for his suave penmanship. His journalistic career started in 1953 with 'Janata', the organ of the Socialist Party. Later, he also edited the English weekly, 'Citizen' and the Hindi weekly, 'Uday'.

The life and political career of Jagdev Prasad had an unfortunate end in 1974, when he received a bullet shot in his neck in the confusion which arose out of the police firing at a rally in Kurtha, which he was addressing.

Samrat Ashoka the great

King Asoka, the third monarch of the Indian Mauryan (Kushwaha) dynasty from Patliputra (Patna), has come to be regarded as one of the most exemplary rulers in world history. The British historian H.G. Wells has written: "Amidst the tens of thousands of names of monarchs that crowd the columns of history ... the name of Asoka shines, and shines almost alone, a star." Although Buddhist literature preserved the legend of this ruler -- the story of a cruel and ruthless king who converted to Buddhism and thereafter established a reign of virtue -- definitive historical records of his reign were lacking. Then in the nineteenth century there came to light a large number of edicts, in India, Nepal, Pakistan and Afghanistan. These edicts, inscribed on rocks and pillars, proclaim Asoka's reforms and policies and promulgate his advice to his subjects. The present rendering of these edicts, based on earlier translations, offers us insights into a powerful and capable ruler's attempt to establish an empire on the foundation of righteousness, a reign which makes the moral and spiritual welfare of his subjects its primary concern. The Australian bhikkhu Ven. S. Dhammika, the compiler of the present work, is the spiritual director of the Buddha Dhamma Mandala Society in Singapore.

With the rediscovery and translation of Indian literature by European scholars in the 19th century, it was not just the religion and philosophy of Buddhism that came to light, but also its many legendary histories and biographies. Amongst this class of literature, one name that came to be noticed was that of Asoka, a good king who was supposed to have ruled India in the distant past. Stories about this king, similar in outline but differing greatly in details, were found in the Divyavadana, the Asokavadana, the Mahavamsa and several other works. They told of an exceptionally cruel and ruthless prince who had many of his brothers killed in order to seize the throne, who was dramatically converted to Buddhism and who ruled wisely and justly for the rest of his life. None of these stories were taken seriously -- after all many pre-modern cultures had legends about "too good to be true" kings who had ruled righteously in the past and who, people hoped, would rule again soon. Most of these legends had their origins more in popular longing to be rid of the despotic and uncaring kings than in any historical fact. And the numerous stories about Asoka were assumed to be the same.

But in 1837, James Prinsep succeeded in deciphering an ancient inscription on a large stone pillar in Delhi. Several other pillars and rocks with similar inscriptions had been known for some time and had attracted the curiosity of scholars. Prinsep's inscription proved to be a series of edicts issued by a king calling himself "Beloved-of-the-Gods, King Piyadasi." In the following decades, more and more edicts by this same king were discovered and with increasingly accurate decipherment of their language, a more complete picture of this man and his deeds began to emerge. Gradually, it dawned on scholars that the King Piyadasi of the edicts might be the King Asoka so often praised in Buddhist legends. However, it was not until 1915, when another edict actually mentioning the name Asoka was discovered, that the identification was confirmed. Having been forgotten for nearly 700 years, one of the greatest men in history became known to the world once again.

Asoka's edicts are mainly concerned with the reforms he instituted and the moral principles he recommended in his attempt to create a just and humane society. As such, they give us little information about his life, the details of which have to be culled from other sources. Although the exact dates of Asoka's life are a matter of dispute among scholars, he was born in about 304 B.C. and became the third king of the Mauryan dynasty after the death of his father, Bindusara. His given name was Asoka but he assumed the title Devanampiya Piyadasi which means "Beloved-of-the-Gods, He Who Looks On With Affection." There seems to have been a two-year war of succession during which at least one of Asoka's brothers was killed. In 262 B.C., eight years after his coronation, Asoka's armies attacked and conquered Kalinga, a country that roughly corresponds to the modern state of Orissa. The loss of life caused by battle, reprisals, deportations and the turmoil that always exists in the aftermath of war so horrified Asoka that it brought about a complete change in his personality. It seems that Asoka had been calling himself a Buddhist for at least two years prior to the Kalinga war, but his commitment to Buddhism was only lukewarm and perhaps had a political motive behind it. But after the war Asoka dedicated the rest of his life trying to apply Buddhist principles to the administration of his vast empire. He had a crucial part to play in helping Buddhism to spread both throughout India and abroad, and probably built the first major Buddhist monuments. Asoka died in 232 B.C. in the thirty-eighth year of his reign.

Asoka's edicts are to be found scattered in more than thirty places throughout India, Nepal, Pakistan and Afghanistan. Most of them are written in Brahmi script from which all Indian scripts and many of those used in Southeast Asia later developed. The language used in the edicts found in the eastern part of the sub-continent is a type of Magadhi, probably the official language of Asoka's court. The language used in the edicts found in the western part of India is closer to Sanskrit although one bilingual edict in Afghanistan is written in Aramaic and Greek. Asoka's edicts, which comprise the earliest decipherable corpus of written documents from India, have survived throughout the centuries because they are written on rocks and stone pillars. These pillars in particular are testimony to the technological and artistic genius of ancient Indian civilization. Originally, there must have been many of them, although only ten with inscriptions still survive. Averaging between forty and fifty feet in height, and weighing up to fifty tons each, all the pillars were quarried at Chunar, just south of Varanasi and dragged, sometimes hundreds of miles, to where they were erected. Each pillar was originally capped by a capital, sometimes a roaring lion, a noble bull or a spirited horse, and the few capitals that survive are widely recognized as masterpieces of Indian art. Both the pillars and the capitals exhibit a remarkable mirror-like polish that has survived despite centuries of exposure to the elements. The location of the rock edicts is governed by the availability of suitable rocks, but the edicts on pillars are all to be found in very specific places. Some, like the Lumbini pillar, mark the Buddha's birthplace, while its inscriptions commemorate Asoka's pilgrimage to that place. Others are to be found in or near important population centres so that their edicts could be read by as many people as possible.

There is little doubt that Asoka's edicts were written in his own words rather than in the stylistic language in which royal edicts or proclamations in the ancient world were usually written in. Their distinctly personal tone gives us a unique glimpse into the personality of this complex and remarkable man. Asoka's style tends to be somewhat repetitious and plodding as if explaining something to one who has difficulty in understanding. Asoka frequently refers to the good works he has done, although not in a boastful way, but more, it seems, to convince the reader of his sincerity. In fact, an anxiousness to be thought of as a sincere person and a good administrator is present in nearly every edict. Asoka tells his subjects that he looked upon them as his children, that their welfare is his main concern; he apologizes for the Kalinga war and reassures the people beyond the borders of his empire that he has no expansionist intentions towards them. Mixed with this sincerity, there is a definite puritanical streak in Asoka's character suggested by his disapproval of festivals and of religious rituals many of which while being of little value were nonetheless harmless.

It is also very clear that Buddhism was the most influential force in Asoka's life and that he hoped his subjects likewise would adopt his religion. He went on pilgrimages to Lumbini and Bodh Gaya, sent teaching monks to various regions in India and beyond its borders, and he was familiar enough with the sacred texts to recommend some of them to the monastic community. It is also very clear that Asoka saw the reforms he instituted as being a part of his duties as a Buddhist. But, while he was an enthusiastic Buddhist, he was not partisan towards his own religion or intolerant of other religions. He seems to have genuinely hoped to be able to encourage everyone to practice his or her own religion with the same conviction that he practiced his.

Scholars have suggested that because the edicts say nothing about the philosophical aspects of Buddhism, Asoka had a simplistic and naive understanding of the Dhamma. This view does not take into account the fact that the purpose of the edicts was not to expound the truths of Buddhism, but to inform the people of Asoka's reforms and to encourage them to be more generous, kind and moral. This being the case, there was no reason for Asoka to discuss Buddhist philosophy. Asoka emerges from his edicts as an able administrator, an intelligent human being and as a devoted Buddhist, and we could expect him to take as keen an interest in Buddhist philosophy as he did in Buddhist practice.

The contents of Asoka's edicts make it clear that all the legends about his wise and humane rule are more than justified and qualify him to be ranked as one of the greatest rulers. In his edicts, he spoke of what might be called state morality, and private or individual morality. The first was what he based his administration upon and what he hoped would lead to a more just, more spiritually inclined society, while the second was what he recommended and encouraged individuals to practice. Both these types of morality were imbued with the Buddhist values of compassion, moderation, tolerance and respect for all life. The Asokan state gave up the predatory foreign policy that had characterized the Mauryan empire up till then and replaced it with a policy of peaceful co-existence. The judicial system was reformed in order to make it more fair, less harsh and less open to abuse, while those sentenced to death were given a stay of execution to prepare appeals and regular amnesties were given to prisoners. State resources were used for useful public works like the importation and cultivation of medical herbs, the building of rest houses, the digging of wells at regular intervals along main roads and the planting of fruit and shade trees. To ensue that these reforms and projects were carried out, Asoka made himself more accessible to his subjects by going on frequent inspection tours and he expected his district officers to follow his example. To the same end, he gave orders that important state business or petitions were never to be kept from him no matter what he was doing at the time. The state had a responsibility not just to protect and promote the welfare of its people but also its wildlife. Hunting certain species of wild animals was banned, forest and wildlife reserves were established and cruelty to domestic and wild animals was prohibited. The protection of all religions, their promotion and the fostering of harmony between them, was also seen as one of the duties of the state. It even seems that something like a Department of Religious Affairs was established with officers called Dhamma Mahamatras whose job it was to look after the affairs of various religious bodies and to encourage the practice of religion.

The individual morality that Asoka hoped to foster included respect (//susrusa//) towards parents, elders, teachers, friends, servants, ascetics and brahmins -- behavior that accords with the advice given to Sigala by the Buddha (Digha Nikaya, Discourse No. 31). He encouraged generosity (//dana//) to the poor (//kapana valaka//), to ascetics and brahmins, and to friends and relatives. Not surprisingly, Asoka encouraged harmlessness towards all life (//avihisa bhutanam//). In conformity with the Buddha's advice in the Anguttara Nikaya, II:282, he also considered moderation in spending and moderation in saving to be good (//apa vyayata apa bhadata//). Treating people properly (//samya pratipati//), he suggested, was much more important than performing ceremonies that were supposed to bring good luck. Because it helped promote tolerance and mutual respect, Asoka desired that people should be well-learned (//bahu sruta//) in the good doctrines (//kalanagama//) of other people's religions. The qualities of heart that are recommended by Asoka in the edicts indicate his deep spirituality. They include kindness (//daya//), self-examination (//palikhaya//), truthfulness (//sace//), gratitude (//katamnata//), purity of heart (//bhava sudhi//), enthusiasm (//usahena//), strong loyalty (//dadha bhatita//), self-control (//sayame//) and love of the Dhamma (//Dhamma kamata//).

We have no way of knowing how effective Asoka's reforms were or how long they lasted but we do know that monarchs throughout the ancient Buddhist world were encouraged to look to his style of government as an ideal to be followed. King Asoka has to be credited with the first attempt to develop a Buddhist polity. Today, with widespread disillusionment in prevailing ideologies and the search for a political philosophy that goes beyond greed (capitalism), hatred (communism) and delusion (dictatorships led by "infallible" leaders), Asoka's edicts may make a meaningful contribution to the development of a more spiritually based political system.

Gol Ghar in Patna

After the devastating famine of 1770, which killed nearly 10 million people in regions of Bengal, Bihar and modern day Bangladesh, Warren Hastings, then Governor-General of India, ordered the construction of this beehive shaped structure for the purpose of storing grains for the British Army [2]. It was conceived and built by Captain John Garstin, an engineer with the East India Company [3], and has a storage capacity of 140000 tons, it construction was completed on 20 July 1786.


Built in the native Stupa architecture, the building has a foundation of 125m, and a height of 29 m. It is pillarless with a wall of thickness of 3.6 m at the base. One can climb atop the Golghar through the 145 steps of its spiral stairway around the monument. The spiral staircase was designed so as to facilitate the passage of the coolies, who had to carry grain-bags up one flight, deliver their load through a hole at the top, and descend the other stairs.

The top of the Golghar presents a wonderful panoramic view of the city and the Ganga flowing nearby. At time of its construction, it was the tallest building in Patna.

One interesting fact about the Golghar is that never in its existence has it been filled to its maximum capacity and there are no plans in future as well. The reason for this is that due to oversight while designing and construction of the Golghar, the doors were designed to open inside. Thus, if it is filled to its maximum capacity, then the doors will not open.

Seven Martyr's sacrificed lives in the Quit India movement

The Martyr's Memorial is a life-size statue of seven brave young men who sacrificed their lives in the Quit India movement(August 1942), to hoist the national flag on the (now) Secretariat building.Britisher's kept firing on them until they died. The foundation stone of Martyr's Memorial was laid on August 15, 1947, by the governor of Bihar, Mr. Jairam Das Daulatram. The sculptor Mr. Deviprasad Roychoudhry built the bronze statue of the seven students with the national flag. These statues were cast in Italy and later placed here.

Following are the martyrs, whose names are engraved on Martyr's Memorial.

* Umakant Prasad Sinha - Ram Mohan Roy Seminary,class IX
* Ramanand Singh - Ram Mohan Roy Seminary, class IX
* Satish Prasad Jha - Patna Collegiate School, class X
* Jagatpati Kumar - Bihar National College, 2nd year
* Devipada Choudhry - Miller High English School, class IX
* Rajendra Singh - Patna High English School, matric class
* Ramgovind Singh - Punpun High English School, matric class IX