The travels of Bengalis in the past
Sumana Dam
(Continued from the last part)
The next landmark is Dumri (located in present-day Jharkhand). This place, filled with natural beauty, is unlike any wild or hilly terrain the author has seen before. There seems to be an endless expanse of mountains, valleys, gorges, and caves. Countless varieties of unfamiliar flora surround them. Although the number of tigers has decreased in the jungle, every bend in the path raises the fear of encountering one. Not long ago, a person was killed by a tiger on this very road. The government has set up watchtowers and inns every 2 or 3 miles for the safety of travelers. There are also arrangements for night watchmen to guard from lookout posts along the road. It would be a remarkable day for India when the last tiger is killed, and its body is preserved for future generations' curiosity. (The author had no idea of the strong reaction this statement would provoke from current wildlife conservationists).
After twenty miles of continuous mountains, a valley appeared. They came across an inn with a row of huts, where the author bathed and had breakfast. Then they resumed their journey and soon encountered more mountains. One accompanying carriage narrowly avoided a serious accident as it was about to roll into a gorge while navigating a mountain road. As the day ended, the sunset over the mountains was unique. As the sun dipped behind the hills, long shadows fell on the ground, and suddenly everything was engulfed in darkness.
That night, they reached Belkupi (Belkapi, Jharkhand). There are several hot springs along the roadside here. One person offered to show them voluntarily, but a fellow traveler cautioned that visiting them at night would mean stepping into a tiger’s territory. (Surya Kund, Ram Kund, Sita Kund, Lakshman Kund, Brahma Kund—these hot springs are famous in Belkupi, Barhi subdivision).
Next, they arrived at Burakatta (Borhakata, Jharkhand), which was likely a religious site for Buddhists or Jains in ancient times. Now, it has nice trees like mango, banyan, and peepal, along with a meandering stream.
Barhi (Jharkhand) is a major hill town on the Grand Trunk Road. However, the authors arrived there quite late and could see nothing.
Then came Danwa Pass. Here, the coolies had to push the carts up the mountain. This pass is 1,525 feet above sea level. Afterward, the hilly path ended, leading to flat land.
They reached Barak. There was a bungalow and another inn there, but water was scarce, and farming was almost nonexistent. The people appeared unkempt. The women carried pots on their heads, spending the day collecting water. Their foreheads adorned with vermilion, and they wore necklaces made of coins and beads. Many chickens were slaughtered for the authors' breakfast. That day was the navami of Durga Puja, while their relatives in Bengal were sacrificing goats and buffaloes for the festivities, they sacrificed chickens here. (The author likely mentioned this in a satire). An accompanying doctor treated a child there. There were 200 shops and huts on either side of the road, forming two facing rows. About 300 to 400 people lived there. They saw the Leelajan River, which was almost dry. This river is also known as Falgu and Nirajana. The Falgu River is considered sacred in Hinduism, while Nirajana is sacred in Buddhism.
Now, they traveled through rows of trees on both sides of the road to Sherghati (Bihar), meaning the tiger's den. Fifty years ago, travelers needed to bring people with tins for beating to scare off tigers along this road. This ancient site may have existed during the time of Ajatashatru, Ashoka, or Buddha. However, its the then name is hard to determine. It is known that Badshah Aurangzeb's representative Mir Jumla passed through this place to attack Shah Suja at Rajmahal. Only a few old graves and a mosque remain as testimonies of the past.
From here, Gaya is twenty miles away. According to the words of Faxian (the Chinese traveler), Gaya is Kiya Ye. Gaya is famous among Hindus for Vishnupad. The Gaya demon is actually a symbol of the rise of Buddhism, which required divine intervention from Hinduism to be subdued. This symbolizes the defeat of Buddhism by Vaishnavism. The proximity of Vishnupad marks in Gaya and Buddhapad marks in Bodhgaya indicate the rivalry between the two religious groups. Before Faxian's arrival, the Vishnupad mark existed in Gaya. Remarriage is forbidden for widowers in Gaya, which is not typical for Hindu men. This restriction may be due to Buddhist influence. The author believes that although the people of Gaya are born Hindus, their nature and behavior show some Buddhist customs.
At Sherghati, many pilgrims approach the devotees to gain their favors. They create a lot of trouble for the travelers. Additionally, there are groups of lepers, blind, and lame individuals who beg for their livelihood. Pilgrims who come to earn merit all donate because they believe that giving will ease their path to heaven.
They then passed through Umga and Madanpur. The Madanpur area was once ruled by the Pala kings of Bengal, but now it lies in ruins. There is an ancient 60-foot Jagannath temple, built by King Bhairab Indra of the Chandra dynasty (according to Google Maps, this is a Sun temple, not a Jagannath temple).
Now, the author's notable site is the Son River, whose ancient name is Hiranyabaha (meaning "the one that carries gold". It is said that there are gold particles in the sand of the Son River). The Greek travelers Arrian and Pliny referred to it as Eranobuas. The half of the river is almost dry. Coolies helped carry the carts across. The Rotas hills were visible in the background. Here, the author narrates a myth. The marriage of Narbuda and Son was arranged, but they were not acquainted like typical Hindu couples. Curious about her soon-to-be husband, Narbuda sent her friend Jhola to learn about Son. At that moment, Son was on his way to the wedding and was attracted to Jhola upon seeing her. Later, when Narbuda sought to find out herself, she was disgusted to see them in such a way and kicked both Son and Jhola away in the eastward direction Son came from, while she went westward and remained a virgin. This tale symbolizes being generated from the Amwrkantak hills, the course of the Narmada flowing westward while the Son first flows west and then east before merging with the small river Jhola (Johila River).
On the banks of the Son River is Dehri. On the left bank of the Son is Shahbag. Here, the author uses the more ancient name of Magadh, "Kikata."
It is twenty miles from Dehri to Rotas. It is said that Rohitash, the son of Harishchandra, established this fort. However, the fort is not that much ancient. Sher Shah built this fort, and Raja Man Singh later renovated it. Kunwar Singh and Amar Singh held it for a while during the Sepoy Mutiny. In this context, the author again demonstrates the futility of the Sepoy Mutiny.
Next came Sasaram. There are about 3,000 huts and shops in the settlement. For the first time, two-story mud houses came into view. From Sasaram, one can see the blue hills and the valley filled with crops. Sasaram, the birthplace of Sher Shah, could not become the second Delhi; instead, it has turned into a place of narrow, foul-smelling alleys inhabited by the poor. The only exception is the beautiful tomb of Sher Shah's father, Hasan Khan. This tomb is an exquisite sculpture that remains almost intact. From this tomb, one can get a good view of the city below. To the north, Sher Shah's tomb is situated beside an artificial lake. The tombs of father and son are similar; however, Sher Shah's tomb is larger and more beautiful. Sher Shah himself had constructed his tomb. He did not build any palaces or monuments apart from the extensive road he paved, which stretched from Bengal’s Sonargaon in the east to Rotas on the banks of the Jhelum River in the west. Even today, one can see the remnants of the inns built of stone and brick that he established in Jahangabad. However, regarding roads, Sher Shah's predecessor was undoubtedly Emperor Ashoka, who built highways, planted mango trees beside them, and established wells, rest houses, and hospitals for the convenience of travelers.
Now the author and companions set off for Benares. From a distance, the tomb of Sher Shah can be seen due to the flat road. They passed the Karmanasha River, which is 300 feet wide, and during the monsoon, the water level rises by 30 feet, with the banks being 20 feet deep. For Hindus, Karmanasha is considered the complete opposite of the Ganges. Touching its waters is believed to destroy all accumulated merit. Not long ago, boatmen were careful not to let even a drop of water touch them while rowing on this river. Those who could not afford to pay for a boat would cross the river on the shoulders of others. Such practices are no longer necessary. Thanks to the generosity of the wealthy Hindu king Patni Mal, a stone bridge has been built over the river. The author now shares the myth of the creation of the Karmanasha River. King Trishanku gained great respect among the deities through worship and penance. However, Shiva cast him down from heaven and halted him midway. On one side, there is the pull of the Earth's gravity, and on the other, the attraction towards heaven due to penance; he hangs in between, with his head bowed. From the saliva that drips from his mouth in this situation, the Karmanasha river is created.
The author compares the position of a Young Bengal to that of Trishanku. In the present context, worship and penance represent education and the acquisition of knowledge. The longing for heaven symbolizes the desire to enjoy the benefits of the conquered power. Shiva here represents the extremist group. Hanging in the void signifies a middle position, where an educated Hindu is suspended, with fundamentalist hindus on one side and the people of the conquered power on the other.
(To be continued)
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