44. The travels of a Hindoo 8 Bholanauth Chunder

 

     The travels of Bengalis in the past 

                       Sumana Dam

           (Continued from the last part)

After the fast-moving train, a comparatively slow journey by mail cart has begun. This journey follows the Grand Trunk Road, which Governor-General William Bentinck had paved with morrum. The road traverses hilly terrain, primarily through forested areas, with occasional patches of cultivation. The only moving scene is that of bullock carts loaded with goods. Every five or six miles, there are exchanges of mail and changes of horses. The mail carts of various companies have different colors for easy identification by their staff. The drivers make various sounds and call out to announce their arrival from afar. One horse was very weak and struggled to carry the load, so it was replaced later. The horses' provisions are not adequate.

From Niyamatpur, the path goes through valleys. Large hills are visible in the distance, and after passing through dense forests, one arrives at the Barakar River valley. This valley comprises hills, fields, villages, small rivers, and jungles. The beautiful Panchhet Hill rises 2000 feet on the horizon. On a nearby hill, there is a temple dedicated to the Santhal goddess.

The Barakar mountain river only fills with water during the monsoon. In October, the river has little water. Porters pull the carts across the river. A bridge is being constructed here. There are two Shiva temples by the riverside. A small local inn named Barakar provides accommodation. Though it is not a Santhal village, many Santhal men, women, and children are here for the bridge work. The shopkeepers are Bengali. Thirty years ago, this area barely existed; it was a place of wild beasts and uncivilized (!) natives. Now, the Grand Trunk Road has made these places significant. Tigers used to roam here often; now, they are seen once or twice a year, though many still inhabit the surrounding jungle. The Santhals are skilled hunters, bravely confronting wild animals. Their bows are very effective weapons. They easily hunt birds, rabbits, and even bears with arrows. Recently, a Santhal killed a hidden leopard using this weapon. During the Santhal Rebellion in 1855-56, a fearful atmosphere prevailed here, necessitating the hiring of guards to prevent the wild from inciting the natives against the Grand Trunk Road. Amidst the chaos, some local chieftains imagined wild tales. It created a tempest in a tea-pot and the name "sepoy" became reviled worldwide. (The rebellion considered the first step of the freedom struggle by Indians is described by Bholenath Chunder as a tempest in a teacup, reflecting a mentality of servitude to the English).

In Barakar market, there are at most twenty shops. Grains are produced here, and salt comes from the lower provinces. The condition of Barakar today is similar to that of Raniganj twenty-five years ago. The raw materials available in this area include lac, wood, beeswax, and minerals. If Indians aspire to create their own Birmingham or Sheffield in the future, they must consider this jungle region, the Jungle Mahal. Where jungle and wasteland currently exist, there will be producing villages and towns in 200 years. Thousands of square miles of land, now under the dominion of bears and leopards, will eventually host thriving orchards, agricultural fields, tea plantations, and sugarcane farms. Travelers in the twentieth century will see beautiful bungalows, charming suburbs, and warehouse, markets here. Young Bengal (the author) envisions a developed India of the future in this way.

The inn is located in a forested valley beside a mountain stream. Nearby is a Santhal village of thirty to forty huts, arranged in two rows facing each other. Almost every house keeps pigs, cows, goats, and pigeons. They have cultivated the land around the village. The Santhals have a natural tendency towards cleanliness.

The author notes that the Santhals are among the oldest inhabitants of India. Later, the Aryans came and displaced them. The Santhals gradually moved into the hills and forests, where they remain. Their appearance and language are different from those of the Aryans. They lack a written script, numbers, architecture, or significant art. If this community were to vanish from the earth today, they would leave no monuments, laws, literature, or documents for the future. This community is neglected and lacks recognition anywhere. The behavior of the Santhals living in Barakar is not markedly different from that of other residents; they mix their language with Bengali and Hindi when conversing with the author. The most notable trait of the Santhals is that they never lie.

After that, the journey in the mail cart resumed. They had a meal at a British bungalow in Taladanga (now in Jharkhand). The caretaker prepared rice and chicken curry. That night, the author and companions marveled at the British bungalow's comforts amidst nature and the fragrant air filled with flowers. They enjyed dinner in english style. As they left the bungalow, they happily tipped the caretaker beyond the fare.

That night, the journey in the mail cart resumed. After traveling through the forest all night, they saw at dawn that they had reached the base of Parasnath Hill. The first rays of the sun touched the summit. There are many hills in front and behind. The indescribable romantic feeling experienced by someone used to flat land upon seeing their first mountain is unforgettable.

The place at the foot of Parasnath Hill is Topchachi (now in Jharkhand). The people here are somewhat civilized and somewhat wild. Rice and mustard fields are spread around. Topchachi is a border village on the Grand Trunk Road, where (then) Bengal and Bihar converge. Here, the author entered ancient Magadha, the realm of Jarasandha, the empire of Chandragupta and Ashoka, and the birthplace of Buddhism. He ironically noted that while this place once sent Buddhism to China, it now sends opium there—both poison and medicine. History does not specify where ancient Gour was distinguished from Magadha. During the Mughal era, Teliagari Pass marked the western boundary of Bengal.

While the coachmen were busy overseeing the horses and carts, the author and companions set out on foot to explore Topchachi. As far as the eye could see, there were peaks upon peaks. The surrounding vegetation was entirely wild; not a single familiar tree was in sight. At the base of the mountain, tall trees could be seen, while those at medium height appeared like stunted bushes, and only green was discernible at the mountain's peak, where no tree shape could be identified. The highest peak here rises four thousand feet and is five thousand feet above sea level.

Parasnath Hill is named after the Jain Tirthankara Parasnath, the last of the twenty-four Tirthankaras. He attained nirvana at the eastern summit of this hill, a place regarded as the holiest site. A small, beautiful temple made of white stone stands there, visible even from the valley below. There is a path to walk to the mountain's peak, from where a stunning view of the mountain and valley can be seen. At the summit, there is a large footprint of Parasnath for visitors to see. An immense fair occurs here every March, attracting one lakh people from far and wide. At the foot of the mountain, there are some open spaces known as Madhuban, where the fair is held. Several temples are located here, including the main temple housing a black idol of Parasnath, with a snake spread over its head like a canopy. Other temples honor Kshetrapal, Chakreshwari, and Padmavati, who can be likened to the Hindu deities Narasimha, Durga, and Lakshmi. A large ancient banyan tree is considered sacred. The main temple was built by the famous Murshidabad millionaire Jagat Seth. Parasnath opposed the killing of living beings. The author reflects on how the drivers of the mail carts might mercilessly whip their horses. He comments that it is fortunate that God Parasnath is not watching their cruelty.

                             (To be continued)

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43. The travels of a Hindoo 7 Bholanauth Chunder

 

       The travels of Bengalis in the past 

                         Sumana Dam

            (Continued from the last part)

The author's next travelogue begins on October 19, 1860. This time, the author and his three companions boarded a train from Howrah.

Here, the author compares the initiation of India's railway system to the arrival of the Ganges on Earth by Bhagirath. He discusses how Indians view the railway with wonder, noting that it represents a new form of rejuvenation for India. While Bengalis are naturally homebodies, the expansion of the railway will encourage them to step into the outside world. Now, one can reach Bali from Howrah in five minutes, and from there to Shrirampur in ten minutes. The subsequent stations include Chandannagar, Chuchura, and Hooghly, (indicating that many current intermediate stations did not exist at that time). Throughout the journey, villagers watch the train with bewildered awe.

Much of the road has been previously described, so this time the author recounts his experiences from Pandua (now in Hooghly district). Pandua was once the capital of Hindu kings, surrounded by a moat and wall five miles in circumference. Today, it is a regular village, with only remnants of the ancient fortification visible in some places. A 120-foot tall minaret stands out, which is among the oldest architectural examples in Bengal built by some old hindu king. This brick structure has endured for 500 years, standing well despite the elements. (According to Wikipedia, this victory tower was erected by Shah Sufiuddin after defeating the Hindu king of the Mahānādī area). 

A significant conflict over cow occurred here in 1340, during a festival celebrating the birth of the Hindu king's much-desired son. One of the king’s Persian councilors (munshi) was present. Cattle slaughter was customary at Muslim festivals, and the munshi secretly did it and buried the remains in a vacant area of the town. At night, jackals dug up the remains and feasted on them. In the morning, one person's discovery of the remnants incited the Hindus, who sought to atone for the sin of slaughter by sacrificing the newborn child. Eventually, anger turned toward the munshi. He fled, but attempts to harm the Hindu king continued. This hatred and enmity persisted for many years, leading to the eventual downfall of the Hindu kingdom. It is said that as long as the water of a sacred reservoir is preserved, Hindus will be safe. However, the Muslims polluted the reservoir by discarding the cattle remains, weakening the Hindus, who became gradually defeated. This reservoir still exists to the west of the town. The place where the Battle took place, many human bones and skulls have been found during railway construction. The minaret stands as a declaration of the Muslim king's victory. The iron rod rising to the pinnacle is said to represent the walking stick of the war hero Shah Sufi.

The Pandua mosque is beautiful, measuring 200 feet long with 60 domes. The Pirpukur in Pandua is a vast water body, 40 feet deep and over 500 years old, located next to an Imambara and cemetery. This pond is known for a pet crocodile named Fatik Khan, who surfaces whenever called by the fakir.

The train then passes through the populous village of Baichhi, with many houses. The next station is Batka (?), from where a six-mile journey to the right leads to Debipur (now Debipur station). Here, a seven-foot tall fierce goddess statue resides in the local Singh family's temple (though the temple houses a Lakshmi-Narayana idol). The train passes through Memari, where many brick houses and a beautiful navaratna temple can be seen (does this refer to the seven-deul temple, but it is not a navaratna temple).

Bardhaman district is known for its wealth, fertility, and civilization, holding a prominent place in Bengal. Bardhaman and Birbhum are commonly referred to as Rarh. Bardhaman district contributes the most revenue to the government in Bengal. The train reaches Bardhaman (the first train journey from Howrah to Raniganj via Bardhaman's main line started in 1855), covering a three-day journey in just three hours only.

A narrow Banka river flows through the city. The author recalls references to Bardhaman in the poetry of Bharat Chandra Raygunakar and mentions Nur Jahan's residence here. The place called Vidyapatya is said to be where Vidya resided, and the current Durlava Kali temple is the cremation ground where Vidyasundar was said to have been take for sacrifice, according to the poem.

Old Bardhaman is now called Nababhat. Here, ancient Hindu kings and Muslim rulers, including Raja Man Singh, conducted their affairs. The 108 Shiva temples are arranged in two large concentric circles (one within the other). It is rumored that much treasure was buried in this soil before the establishment of the temples, but one king found nothing even after excavation.

In Bardhaman, the author notes, there is still a Maharaja who is the richest king in Bengal. His grand palace is elegantly decorated with mirrors and chandeliers. His summer residence is royally adorned. The Maharaja's treasury holds numerous jewels, gold and silver utensils, expensive shawls, and intricately designed clothing. His wealth is showcased during celebrations such as his birthday. The king has stables, a cow shelter, and an aviary. His favorite hobbies are architecture and gardening. His employed architects are busy throughout the year constructing and renovating buildings, constantly redecorating. His musicians are always engaged in creating new melodies, and culinary experiments are also ongoing. The city boasts numerous artificial ponds, with the largest being Krishna Sagar, which is embanked and has two cannons placed on it. For leisure in the afternoons, there is a charming garden called Dilkhush. There is a small zoo here, home to a pair of lions. The Maharaja devotes more than half of his income to religious services and thus helping the poor.

The next day, the author travels by train from Bardhaman to Raniganj. Along the way, they pass Mankor, which was a small village at that time. Entering Birbhum district from Bardhaman, the scenery remains similar at first, but after Panagar, the forest begins. The terrain becomes more varied, gradually rising to the Rajmahal hills. Within this forest lies a pilgrimage site for Shaivites, Baijnath (Baidyanath, Deoghar). It is said that Ravana was carrying Shiva from Kailash to Lanka, intending to transport him uninterrupted. However, due to a trick by Varuna, he had to place Shiva down at the present Deoghar, resulting in Shiva staying as Baidyanath.

From the train, the Shushunia hills and Biharinat hills can be seen. The area around Khoyrasole is the beginning of coal mining. Mines, chimneys, markets, and houses come into view. Finally, they arrive at Raniganj. The author expresses surprise that the railway has brought so many people and goods from such a distance, beneath the mountains. At Raniganj, the train will be cleaned and prepared for the next day's journey. 

Currently, there are not many good places for the Babus of Kolkata to stay in Raniganj. There is a railway hotel, but no matter how much a native may read Shakespeare or Bacon, discard religious superstitions, form political organizations, or dream of a seat in the legislature, he cannot think of staying in an English hotel. Though he may adopt English ways in other matters, he cannot change his mindset and perceptions to align with English norms. Fortunately, a local individual arranges accommodation for the author at his home.

Raniganj lies at the edge of civilization, with wilderness and barbarism starting right after. However, there are beautiful places here as well. To the left, one can see the Vindhya mountains, and to the right, the jungle stretches all the way to the Ganges. The city is bustling with warehouses, shops, and mines, yet the nature in the outer areas remains completely unpolluted. Raniganj is a new town that needs to be developed with health consciousness. Indians should learn to build cities beautifully. However, the streets of this town are narrow, winding, and filthy. The shops are chaotic and overcrowded, with no house names. Small shopkeepers, laborers, and coolies reside in the area. Nobody from the higher society stays here permanently. Santali women come here to buy salt, cloth, and adornments. Villagers set up shops under trees.

However, Raniganj has transformed from a jungle that once housed bears and leopards into an industrial city that now generates a quarter of a million annually, all due to the railway's progress. Raniganj is still the only place in India from where minerals and coal are transported across the country, making steamers and ocean shipping feasible. More such cities will emerge across India to drive development. While agriculture is indeed the main source of income for India, the vast mineral wealth should not be neglected. The ancient ancestors of India were pioneers in agriculture, and they were also among the first in the world for production and trade. Once, India exported silk and muslin to the Roman Empire. The export of steel from India is noted in the Periplus (an ancient Greek navigational text). The steel production in India has significantly declined and most is imported from England. Good forks and spoons were once made in Banpas village in northwest Bardhaman, but now the blacksmiths have either died or migrated. The exodus of our indigenous industry to foreign hands is the result of unsuccessful competition with superior intellect and resources. India was once the world's granary, while three-quarters of the world was covered in jungle, rendering land unusable, much like various places in Africa. Over time, agriculture has begun in many new parts of the world (America, Africa, Mauritius, Brazil, Russia), reducing India's importance in that regard. Two hundred years ago, England’s weaving industry would lose to Indian weaving in competition, but now Indian weavers have been ousted from the market. Now, it’s unimaginable to think of purchasing anything other than Manchester textiles or Birmingham machinery. We hope that our sons and grandsons will buy every dhoti, shirt, and turban from Indian textile artisans. Currently, Indians are only engaged in agriculture because they lack capital and new ideas (technology). However, the author hopes that Indians will enhance knowledge, strength, and wealth to improve agriculture and manufacturing in the twentieth or twenty-first century, advance in mining, and send their goods to England and America via their own shipping.

There are many sights to see in the Raniganj mines. Mining is new to the Indians. Over sixteen hundred workers are employed in the mines, digging down to 135 feet. A visitor can see up to three miles deep, getting in the mine using flashlights.

The Damodar River, with its raging flow, floods hundreds of villages and towns. Hence, it is referred to as "male river" rather than simply a "river." Its name, Damodar, means "insatiable devourer," although in Raniganj, this river flows peacefully.

Later, the author went to the postmasters to arrange for two horse-drawn carriages. However, no carriages were available as many were out for the day. The Muslim kings had established a horse-drawn system in place of the postal runners. Now, it carries people far away. People can now rely on horse-drawn carriages instead of palanquins. In a few years, the railway will become the main mode of transport. This will greatly increase the travel of the babus of Kolkata. People will flock to break monotony and make the most of their holidays. There will be much greater interest in traveling to places heard of in history and legends, as well as enthusiasm for experiencing nature. The role of the railway in promoting travel is undoubtedly immense.

                         (To be Continued)

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42. The travels of a Hindoo 6 Bholanauth Chunder

 

       The travels of Bengalis in the past 

                         Sumana Dam

           (Continued from the last part)

The ancient city of Patna, known as Pataliputra in Sanskrit, Palibothra in Greek accounts, and Potolitse in Chinese (Palinfou, according to Wikipedia), was founded by Ajatashatru in the 6th century BCE. It served as the capital for the Nanda dynasty, Chandragupta Maurya, and Ashoka. Megasthenes came here as an envoy of Seleucus. Chanakya's diplomacy was practiced here. From this city, Ashoka’s Bhuddhist missionaries traveled to Egypt, Syria, Greece, and Sri Lanka. After the Maurya and Gupta periods, Patliputra became a center of power again during Harshavardhana's reign, as noted by Hiuen Tsang. During the Muslim era, Patna lost its significance. British traveler Ralph Fitch (1550-1611) described Patna as a large city with only mud houses and a terrible threat of banditry, indicating that it had lost its former glory. 

Today’s Patna is characterized by narrow lanes, dirty and unattractive houses, walls covered with cow dung cakes and filthy drains filled with malaria-carrying mosquitoes. The land is low-lying and prone to flooding. No remnants of the grand gateways, minarets, or the palaces described by Megasthenes or in the play "Mudrarakshasa" by Vishakhadatta exist. There are no houses older than 200 years. Hiuen Tsang’s descriptions of Buddhist monasteries and temples are also absent. Now, only temples dedicated to Patna Devi, Gopal, Shiva, Sikh Gurudwaras, and mosques remain, with a notable presence of Muslims and Sikhs in the area. Muslim rulers wanted to rename Patna as Azimabad. There is a historical site in Patna where, under Mir Qasim’s orders, 150 British were killed, commemorated by a now-dismantled 30-foot-high monument made of black and yellow stone.

The trade hub of Patna is located outside the city in Maruganj (Marufganj). Patna is known for its excellent tablecloth production. Two interesting facts about Patna: weddings only take place in January and February, and those who die here are cremated on the opposite bank of the Ganges.

Six miles from Patna is the administrative center of Bankipur, which has opium warehouses, a court, and European residences. A large dome-shaped building (Golghar) features two staircases leading up to a round door for storing grains and a lower door for their retrieval. This government granary was built after the 1783 famine for grain preservation. The road from Bankipur station leads to Gaya, where Bodh Gaya is located, the site of Gautama Buddha’s enlightenment, housing temples over two thousand years old with stone arches reminiscent of ancient Indian architecture. Pilgrims from China and Burma have visited here for ages, followed by the rise of Hindu Gaya, emphasizing the importance of Vishnu.

From the Bankipur ferry ghat, the author sets off by boat towards the Hariharchhatra fair in Sonpur. The Gandaki River, coming from the snow-capped Himalayas, merges here with the Ganges. Sacred stones like Narayan Shila or Shaligram can be found in the Gandaki. At this confluence, a white temple, dedicated to Harihar Nath, marks the site of the mythological battle between an elephant and a tortoise, with Garuda carrying them away. The temple doesn’t see much crowd throughout the year, but it hosts possibly the largest fair in India during the full moon of Kartik, primarily for livestock trading, with around ten thousand horses and two thousand elephants sold. Stalls line up selling copper and brassware, various goods, toys, jewelry, and sweets. Five hundred tents are set up for kings and nobles, turning the area into a bustling fair filled with music and dance, attracting many Europeans for enjoyment. This fair lasts for fifteen days.

Patna’s military base, Danapur, is located 14 miles from Patna, with barracks, bungalows, and military accommodations.

Four miles north of Danapur lies the confluence of the Son and Ganges rivers. Crossing the Son River bridge (Koilwar Bridge, 1862), one reaches Ara (Ara Junction). Previously French and Dutch factories existed here; now, an English salt petre factory operates. Further along, the Sarayu River merges with the Ganges six miles upstream. The view at this confluence is quite picturesque.

Due to shifting riverbanks, steamers face difficulties navigating the Ganges. Next, the Buxar came into play. The Battle of Buxar opened the path for British power to expand beyond Bengal into Northern India. This conflict granted the British East India Company the right to collect taxes in Bengal, Bihar, and Odisha. A building dedicated to Lord Rama, who is said to have received weapons training from Vishwamitra here, is located here. Being once reigned by Bhojpur king everything in this area is known as Bhojpurean.

Throughout the night, steamers travel along the Ganges, arriving at Ghazipur by dawn. Ghazipur is famous for its rose gardens, with hundreds of acres dedicated to rose cultivation. Many people sell rose water, rose oil, and perfumes here. The city is clean, with wide streets and well-decorated markets. Europeans live separately in their bungalows. A military encampment exists on the city's western edge. Ghazipur is mentioned in Abul Fazl's "Ain-i-Akbari" from the 16th century, but no ancient architecture remains. It is predominantly a Muslim area. Lord Cornwallis, the Governor-General, died here and is buried in the town.

Next, the author visits the fort of Chunar. It is said that the Pal rulers of Bengal built this fort, while others claim it was constructed by the Chandal king of Bundelkhand, hence the name Chunar from Chandalgarh. The fort rises high above the Ganges ghat. After exploring the fort, he tours the town of Chunar, where houses are made of stone, two stories tall, with balconies. The area is known for its famous red and black pottery and high-quality tobacco.

The railway from Chunar to Mirzapur passes through forests and hilly terrain. While there are no tigers or elephants, wolves and bears can be found. Mirzapur features numerous stone-paved ghats, many boats, beautiful temples, scenic gardens, and well-built houses. Unlike Rajmahal, Bhagalpur, or Munger, Mirzapur lacks ancient heritage, yet it holds significant importance today, with warehouses for silk and metal goods. Many products, including carpets, are made here. Mirzapur has a beautiful market.

Four miles from Mirzapur is the Vindhyachal Temple, dedicated to the goddess revered by bandits. The temple is located atop a hill. These bandits, disguised as pilgrims, travel between Varanasi and Kolkata to commit theft. The author mentions that he will recount his journey from Mirzapur to Allahabad in later episodes.

                          (To be continued)

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41. The travels of a Hindoo 5 Bholanauth Chunder

 

     The travels of Bengalis in the past 

                         Sumana Dam

          (Continued from the last part)

The author Bhola Nauth Chunder states that no one can resist the temptation to see Gaur, a destination half a day's journey away, after coming to Suti by boat. 

Gaur, a significant historical site in Bengal, is rich in the achievements of the Pal and Sena kings, as well as later Muslim rulers. The origins of Gaur remain unclear. According to cartographer and historian James Rennell, Gaur, also known as Lakhnauti or Lakshmanavati, is the Ganga Ridi described by the ancient Greek traveler Ptolemy. It was the capital of Bengal even 730 years before Christ. Humayun later beautified this place and named it Jannatabad (City of heaven). The author expresses doubt about the existence of Gaur 700 years before Christ, suggesting that if it existed, Buddha would have visited, and it would be mentioned in Buddhist literature. Gaur is also not mentioned in the Mahabharata. In the Puranas, Bengal is referred to as Banga, not Gaur, indicating that Ganga Ridi refers to another place, not Gaur. Chinese travelers Fa Hien in the 5th century and Hiuen Tsang in the 7th century did not mention Gaur. Wilford (Indologist Francis Wilford) suggested that Gaur was established in 648 AD, having separated from Magadha; this idea has considerable plausibility. The most glorious time for Bengalis was when the trade ships of Gaur sailed towards Kamrup in the east, Kamboja in the west, and Kalinga in the south. With the decline of the Pal era came the Sena dynasty, whose last king, Lakshman Sen, named Gaur after himself as Lakhnauti or Lakshmanavati. Bakhtiyar Khilji defeated Lakshman Sen, marking the beginning of Muslim or Sultanate rule in Gaur. Other than a few sculptures and Tamluk, little evidence of the Hindu era remains in Gaur. Many Muslim mosques were built using fragments of Hindu temples. Examples of 18th-century Muslim architecture include the Sona Mosque and Kadam Rasul. Enchanted by Gaur's beauty, Jahangir named it Jannatabad or Paradise City. From the late 16th century, Gaur's decline began, gradually transforming it into a jungle filled with ferocious animals. Marble from the ruins was used to construct buildings in Murshidabad, Malda, and elsewhere.

Now, the author's destination is Rajmahal. Founded by Raja Man Singh (the governor under Emperor Akbar) and a favorite city of Sultan Suja (son of Shah Jahan), Rajmahal was once as grand as Delhi but is now a humble town. Recently, remnants of Raja Man Singh's accomplishments were found in Rajmahal, including Shah Suja's beautiful palace, mosque, and gate. Many historical markers have been destroyed to make way for the railway. Rajmahal has also lost its tourism significance, but the beautiful green hills and the Ganga still preserve the area's charm. On the opposite bank of the Ganga, Siraj Doulah was captured after the Battle of Plassey.

The author then boarded a steamer from the India General Steam Navigation Company. He saw Moti jharna as it flowed beautifully down the mountain. 

Next was Sakri Gali, where he observed a saint's shrine atop a hill. The steamer then passed under Teliagarhi Fort. Teliagarhi Fort was likely built by Sher Shah, with later renovations by Sultan Suja while they were repelling attacks from Humayun and Mir Jumla respectively. This area was previously referred to as Anga. The geography, people, and animals here are distinctly different from Bengal. 

Soon, a range of hills appeared, where a saint named Pir Painti chose a peak by the Ganga as his place of meditation. A worship site was constructed there, which now intrigues modern tourists. The tomb of the Muslim saint after whom Pir Painti is named is located here. The Patharghata Cave is a noteworthy site due to its architecture. It is said that long ago a king entered the cave with a hundred thousand torchbearers and an equal number of oil measures, but he never returned. Locals believe the cave has no end. Later expeditions revealed the cave is 136 feet long and 24 feet wide, with no supporting pillars for the ceiling. 

The next destination is Kahlgaon, a lovely picnic spot, where beautiful stone structures line the river. Locals refer to these as cooking stoves made by Bhima for the Pandavas.

Eighteen miles north is Bhagalpur, the capital of the ancient princely state of Anga, known as Champa. This area was home to Buddhists before the 11th century, as noted by Hiuen Tsang in his writings on several Buddhist monasteries. Due to dense vegetation and unhealthy saline soil, Bhagalpur is filled with mosquitoes and malaria, but it also has two ancient minarets nearly 70 feet tall. No one knows how old they are or their purpose. 

The author then mentions the Cleveland monuments in Bhagalpur. Augustus Cleveland (1754-1784) was an administrator in the East India Company's Bengal Province, a revenue collector, and a judge in the Dewani court. The East India Company erected a monument in his memory. He was reportedly killed by rebels due to his anti-national sentiments according to Wikipedia. As per the writer of this book, Cleveland established a school for the hill tribes, and the second monument was erected by local Hindus in his honor. Its shape resembled a pagoda. (There is conflicting information about Cleveland from the author and Wikipedia). 

The Mandar mountain, used as a rod in the churning of the ocean in the Samudra Manthan in Purana, lies south of Bhagalpur. While surrounding hills are made of limestone, Mandar is granite. There used to be a Buddhist pilgrimage site here, later taken over by Hindu Shaivites. The author presents a curious theory—that the churning of the ocean symbolizes a conflict between Buddhists and Hindus, with Hindu Brahmins representing the gods and Buddhists the demons, while the Naga community, represented by Vasuki, was depicted as snakes.

As the boat ascended the Ganga from Bhagalpur, the first sight was a solitary 100-foot-high granite hill called Jangira. Derozio, founder of the progressive group Young India, mentioned this place in his the Fakir of Jangira poem. At the hill's peak is a stone temple dedicated to Shiva called Gaibinath, visible from afar.

Eight miles from Jangira is Sultan Ganj. During railway construction, many ancient house ruins were discovered here, suggesting the existence of an ancient Buddhist monastery, with evidence found supporting this. (Currently, there is no information available online indicating any monastery has been excavated here, meaning no further excavations have occurred.) The large bricks used in these ruins date back to the 5th or 6th century, possibly even earlier. A seven-foot statue of Buddha was discovered here (now housed in the Birmingham Museum). It takes an hour to travel by train from Sultan Ganj to Jamalpur, where a half-mile-long tunnel has been built through the mountains. 

The author traveled by river to Munger, passing through Kurukpur Hills. It is said that there was a hermitage of Rishya Sringa Muni on Kurukpur Hill, where an annual fair is held in his memory. In the Ganga stands a small hill with a hot spring called Sitakund, where it is said that Sita proved her chastity.

The Ganga flows around Munger city, surrounded by mountains and green valleys. Munger is an ancient city, formerly known as Maudgalpur. 

The day the author visited Munger, the city was preparing for the arrival of Lord Canning during his journey to the North Province. Red carpets were laid out at the ghat in anticipation of the viceroy's arrival. Government and railway officers awaited him at the ghat. The viceroy was welcomed with salutes and honors as he descended from his barge. 

Munger has no ancient buildings or ruins except for the fort. The fort, sitting on elevated land, is 4,000 feet long and 3,500 feet wide, surrounded by walls and a moat, with the Ganga on the fourth side. The fort has four gates, the main gate being the Red Gate. Next to the eastern gate, the author saw small Buddhist carvings on a column, realizing these were parts of an ancient Buddhist temple. Inside the fort, there is a beautiful mosque made of black marble. The mosque of Sultan Suja (son of Shah Jahan) has since been converted into a shop for Thomas & Co. The author also saw an ancient large well and the ruins of a passage for begums to reach the river. 

The roads in Munger are well-maintained, with a moderate population. Many retired military pensioners live here. The houses here are small but different from Bengal's single-story, thatched-roof homes; they are two-story with flat roofs. Various iron products are manufactured and sold here. There is a deserted site with a temple dedicated to Chandi Mata (Chandika Sthan, a Shakti Peeth).

From the river, the next places are Surajgar, Barh, Fatwa, etc. Agriculture thrives in these areas, adorned with various fruit trees, making them incredibly picturesque. The author saw an innovative way of planting palm trees in the hollow trunks of dead peepal trees. In the afternoon, as the Ganga’s waters reflected the red glow of the setting sun, they reached Patna.

                         (To be continued)

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40. The travels of a Hindoo 4 Bholanauth Chunder

 

   The travels of Bengalis in the past 

                         Sumana Dam

             (Continued from the last part)

This chapter recounts the author's travels through various places in the present Murshidabad district in the year 1846. The author visited places like Jammo Kundee, now known as Jemo Kandi, a village near Kandi. This village was the home of Ganga Govinda Singha, the Dewan of Warren Hastings. He was the great grandfather of the Paikpara Raja and held the Dewan position in Bengal from 1750 to 1795. Having amassed considerable wealth through his job, he constructed palaces in Kandi and Paikpara and played a significant role in ending the dual administration (of the English and the Nawab of Bengal). He also aided Warren Hastings in the introduction of the Permanent Settlement. He was so wealthy that he spent twenty lakh rupees on his mother’s shraddh, with the invitation card written on gold leaf. Half of the province's kings, zamindars, including Raja Krishna Chandra's son Shib Chandra were invited. Similarly, he spent lavishly on his grandson Lala Babu's annaprasan. During this event, Gadadhar Shiromoni of Sonamukhi performed his first recital, and Ganga Govinda was so pleased that he gave him one lakh rupees. He established many Krishna temples. 

The deity of the Kandi temple was adorned with grandeur akin to a Mughal emperor, seated on the finest velvet throne, decorated with gold and silver ornaments, and the prasad offered daily was entirely royal. The temple spent 500 rupees a day on prasad, which included fifty varieties of dishes and ten kinds of sweets. The Ras festival in Kandi was unparalleled, with lights, fireworks, music, and dance making it vibrant. The Rasmandal was a miniature version of all the deities' temples, with life-sized statues of principal characters from the Ramayana and Mahabharata, such as Ram breaking the bow Haradhanu and Arjuna shooting the fish's eye. The fair attracted 25,000 people, and the kings spent ten thousand rupees on it.

Sixteen miles from Kandi is Baharampur, and the population along the path is sparse due to the fears of robbery and murder. During the British era, Baharampur saw improvements, including notable military barracks and parade grounds. 

George Thomas, an Irish merchant who became the ruler of a small state centered around Haryana from 1798 to 1801, is buried in Baharampur. He died in Baharampur in 1802 while traveling to Kolkata by water. His grave is in Bulbulbona in Baharampur. 

The famous children's book "Little Henry and His Bearer" by British writer Mary Martha Sherwood (1775–1851) features a British boy named Henry, who is also buried in Baharampur. The writer spent eleven years in India with a British army officer and Henry, the son of the writer died at the age of two. 

Subsequently, Bhola Nath Chandra wrote about General Stuart (1758-1828), who lived in Baharampur in the early 19th century. This East India Company army officer had adopted Hindu customs and was known to worship idols and venerate the Ganges like the locals. The author noted that he had a museum in Chowringhee, Kolkata, which was open to all. In his later years, he fed a hundred poor people daily and, like Job Charnock, married a Hindu woman. 

The first signs of the Sepoy Rebellion's danger were felt in Baharampur, where the sepoys began their revolt on February 26, 1857. They were later sent to Barrackpore by the Governor-General's orders.

Three miles by river from Baharampur lies Kashimbazar, which had Dutch, French, and English factories in the 18th century. The English factory had machinery worth twenty lakh rupees at that time. In 1677, a factory worker named Marshall was the first to learn Sanskrit and translated the Bhagavad Gita into English. This manuscript is preserved in the British Museum. Job Charnock in 1681 was in-charge of the factory. Sir F. Russell was in charge here when Mr. Holwell (after whom the Holwell Monument, now known as Shahid Minar, was named) was also present. In 1742, he witnessed a memorable sati ceremony involving a distinguished Maratha widow. Despite attempts by her well-wishers and Lady Russell to dissuade her, she first placed one finger in the fire, then her other hand, and finally, with the permission of Murshidabad's Fouzdar, Husein Shah, she entered the pyre. Governor-General Warren Hastings had previously worked in Kashimbazar in 1753, where he taught Parsi and Arabic.

Murshidabad, formerly known as Mukhsudabad, was likely founded by Mughal Emperor Akbar. After Murshid Kuli Khan took control of the place in 1704, he renamed it Murshidabad. With the construction of palaces and government offices during the East India Company era, Murshidabad attracted attention and became more prestigious than Dhaka or Rajmahal. Robert Clive described Murshidabad as a rich, densely populated city similar to London, but with more wealth in the hands of individuals compared to the total wealth of London. The city's population was so large that Clive wrote that when he entered with 200 Europeans and 200 local sepoys, the people of Murshidabad could have destroyed them with only sticks and stones if they had wished. At that time, there were cannon-armed gateways to enter Murshidabad. An English writer in 1770 noted that Murshidabad had many brick houses, numerous palaces, gardens, and many boats on the Ganges. However, another writer in 1808 described Murshidabad as densely populated, filthy, with few palaces and mosques, and mostly small houses and huts, with boats lined up on the Ganges. The decline of Murshidabad began with the fall of the Nawabi rule. Other factors included the shift of the Ganges' course, which reduced its commercial viability, the devastation of the 1770 famine, the transfer of the capital and revenue board to Kolkata in 1772, and the abolition of the Punyah system. Under this Punyah system, zamindars from across the country would come to Murshidabad every April-May to settle taxes. The end of this practice in 1772 diminished the importance of Murshidabad and its Nawab. 

By the time of the author's visit, only a few remnants of ancient Murshidabad were visible. The once-beautiful Motijhil had dried up, and only a few traces of Siraj-ud-Daulah's palace made of black marble, brought from the ruins of Gour, remained. Here, Robert Clive had appointed Mir Jafar as Nawab of Bengal, Bihar, and Orissa. Clive had initially seen overflowing treasures and diamond-studded crowns in Murshidabad and transported part of it as the first installment, packed in 700 chests by 100 boats, to Fort William. The Katra Mosque (established by Mir Jafar) and its adjoining school are now ruins. The Arsenal, Nawab's armory, was nearby. In the past, the west bank of the Bhagirathi was part of Murshidabad, with a Nawabi cemetery for figures like Alivardi Khan and Siraj-ud-Daula. The author mentions Siraj-ud-Daula's extreme cruelty and unruly behavior, (a sentiment echoed by contemporary writers and older local accounts. The idea of imagining Siraj-ud-Daula as a hero seems to have first started in the twentieth century). 

On the right bank of the Bhagirathi River stood Mir Jafar's massive palace, designed like a fortress and adorned with cannons. These merchants, whose ancestors once had the power to halt the flow of the Bhagirathi with a mere coin, are now impoverished. They barely manage to survive by clinging to their dilapidated old homes and selling off whatever wealth remains. 

Today, the main attraction in Murshidabad is the Hazarduari Palace. This new palace, designed by Colonel Macleod, was built in 1837. Measuring 425 feet long, 200 feet wide, and 380 feet high, its construction cost twenty lakh rupees. The palace, with its marble floors, a 290-foot-long hall, mirrored doors, variously decorated rooms, the Nawab's ivory throne, and portraits of the Nawabs' ancestors, is quite a sight. From one of the palace's verandas, the author glimpses the zenana, or inner quarters. Entry into the zenana area is prohibited for men. He learns that there are 30 begums or concubines of the Nawab and 50 Abyssinians guarding them. Previously, the Nawabs’ harems were much larger.The grandeur of the Nawabs' harem, which could include up to fifteen hundred women, was noted. However, Alivardi Khan had only one wife, and the number of Siraj-ud-Daula's women was difficult to determine. Mir Jafar had given most of Siraj's harem women to Clive. 

The author then visited the Imambara, which is larger than the one in Hooghly, decorated with mirrors, lanterns, and chandeliers, and was a sight to behold. The Nawab's peacock boat and luxurious boats were visible on the river. However, the once dazzling appearance of Murshidabad, reminiscent of a fairy tale kingdom, had faded. 

The Bera festival, possibly started by Siraj-ud-Daula, was held to seek blessings of Pir Paygambar for safe travel and to prevent floods. Small boats filled with flowers, coconuts, and lights floated on the river, and the festival drew thousands with hopes and joy. (Even today, the Bera fair is held in Murshidabad in the month of Bhadra). Nawabi stables, elephant houses, and armories still exist (as of the author's time) as before. Nawab Nazim wore new royal attire daily, which was discarded the next day. Despite the Nawabi trappings, the Nawab's power was limited to this palace and a half-mile radius. The author hoped that this nominal Nawabi rule would disappear in the near future. The Nawab Nazim system ended in Murshidabad in 1880.

Old Bhagwangola, located 12 miles from present-day Bhagwangola, was once an important port during Alivardi Khan's time. River course changes have led to its being overgrown with jungle. New Bhagwangola is a clean, beautiful village with fields, green meadows, mango groves, and palm and banana trees, depicting a joyful rural life.

Jangipur, forty miles north of Murshidabad, is named after Jahangir and was previously the largest center for silk during the East India Company era. The 1833 Charter resulted in the decline of Jangipur's trade, similar to other silk and cotton ports in Bengal.

Twenty-one miles from Jangipur is Suti, where the Bhagirathi Ganges branches off. Here, in 1740, a battle took place between the Nawab of Bengal, Sarfaraz Khan, and the Nawab's subordinate in Patna or Azimabad, Nizam Ali Vardi Khan. In this battle, Ali Vardi Khan emerged victorious and became the Nawab of Bengal. In 1763, a battle was fought here between Mir Qasim and the English. Due to siltation in the Ganges, navigation has become very difficult. In 1665, french traveller Tavernier mentioned in his writings that he had to travel overland from Rajmahal to Hooghly due to the silt in the river. Since then, boats have been unable to navigate past the Bhagirathi and have instead fallen into the main current of the Ganges. The 100-mile stretch from Rajmahal to Nadia, which was once the course of the Bhagirathi before the formation of the Padma River, has now turned into a marshland.

                     (To be continued)

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39. The travels of a Hindoo 3 Bholanauth Chunder

 

   The travels of Bengalis in the past 

                         Sumana Dam

             (Continued from the last part)

The next destination on the Jalangi river route is Krishnanagar. Krishnanagar is named after the zamindar Krishna Chandra Roy, the last zamindar of the 18th century, who left behind some valuable legacies through his expenditures. He was educated and valued education and virtues. In his court, Bharat Chandra Raygunakar (the author of the *Bidyasundar* epic) was a court poet. The author notes that Krishna Chandra's palace is now in a dilapidated state. The author also visited the Kali Temple near the royal palace, where Bharat Chandra used to stay.

The author's next journey began on August 23, 1846. Traveling through the Nadia region, the author arrived in Agradwip. According to 18th century cartographer James Rennell’s map (the first map of Bengal), the ancient place of Agradwip was on the left bank of the Ganges, but now it is on the right. A grand annual fair takes place in Agradwip in April, where thousands gather to see the Gopinath idol and the Shraddh (ritual of remembrance) of Gobinda Ghosh which is said to be performed by God Gopinath himself). The author comments that, like Agra or Agravan in Vrindavan, Agradwip is a significant location in Nadia.

Katwa is identified with the ancient Greek historian Arrian's mention of 'Katadupa.' Katwa was once a military base for Murshidabad. Nawab Murshid Quli Khan had established guards for the convenience of travelers here. If a thief was caught, their body was cut in half and hung on a tree by the roadside. From the early part of the 18th century, Katwa faced Maratha invasions, causing people to flee the city and villages, resulting in the area turning into a jungle. Travel through this area became very difficult due to attacks by tigers and wild boars. Katwa holds great significance for Vaishnavas as Chaitanya Dev left his home and took sanyas at the house of Keshav Bharti in Katwa. Before the Battle of Plassey, Robert Clive stayed here in 1756, and it is said he meditated in a secluded mango grove in Katwa. The commercial center of Katwa is located at the confluence of the Ajay and Bhagirathi rivers, with shops and warehouses. Here, one can find good quality cotton and silk fabrics. The majority of people here are Vaishnavas. Ali Vardi Khan's fort, from where he defeated the Marathas, was here. This earthen fort had a half-mile perimeter with 14 cannons embedded in its walls. The English destroyed this fort during the Battle of Plassey.

Plassey is located 16 miles from Katwa. The battlefield is no longer there and has submerged under the Ganges.

The author took a boat ride on the Ajay River. This river is hilly and experiences flash floods when it rains in the mountains. The tremendous current can carry away everything in its path with a great noise. The name Ajay means "one that cannot be lost." Many Hindu mothers used to bathe their children in the Ajay River to make them invincible. This might be why the district is called Birbhum. It was once also known as Mallabhoomi, meaning "land of the Mallas." The Greek tourist Megasthenes, who visited India in 288 BCE, referred to the Ajay River as 'Amystis.' The beauty of the Ajay River's banks is immense, with undulating land, beautiful clean villages, mango orchards, and picturesque ponds.

The next stop was Vishramtula, a holy place under the shade of an ancient banyan tree. It is said that Chaitanya Dev once rested here.

Next, a railway bridge was constructed over the Ajay River near Supur (the author surely included this before publishing the book as railways first arrived in Bengal in 1854. The bridge was probably constructed in 1850). Supur was once a famous city. According to an old proverb, King Surath established this city. The author was shown the remnants of his palace. The author also visited the Kali Temple of Supur, where King Surath is said to have offered thousands of goats. Supur has many brick-built houses. The main commercial products here are rice, sugar, and silk. Many Santals have come here for work. The author saw a wanderer who had visited many pilgrimage sites, including Hinglaj (in present-day Pakistan), Setubandh (Rameswaram), Chandranath (in present-day Bangladesh), and many others.

The author then proceeded to Kenduli via Surul. On the way, he saw the abandoned silk factory of the East India Company. Kenduli is the birthplace of the poet Jayadeva. Jayadeva, a disciple of the saint Ramananda, was not only a poet but also a social reformer. The glory of the *Geet Govind* spread across the country from a small village in Bengal.

From Kenduli, they traveled to Dubrajpur. Along the way, they saw a small bald hill (perhaps the 'Mama Bhagne Hill'?); the town of Dubrajpur is situated in the shadow of hills. Primarily, the Santals reside here. The main commercial products are sugar and jaggery. Most areas of Dubrajpur are not cultivated and are covered with sal forests.

Continuing through dense sal forests and rice fields, they reached the beautiful green village of Bakreshwar. Bakreshwar hosts a fair every year during Shivratri, adorned with many temples and ponds. The author mentions the oppression of the pundas (priests) here. There are eight ponds, each named after different deities, with varying temperatures. The Sulfur content of these ponds is detectable by smell. The water of the Surya Kunda is the hottest, too hot to touch, where eggs can be boiled but rice cannot. The water from these ponds flows through a channel into a small river or stream named Shwetganga, which has both warm and cold sections with white-colored water. The author then visited the Bakreshwar Shiva Temple, where the interior is dark, and one has to rely on the dim light of lamps to see.

First, they traveled a long distance through deep sal tree forests and then ten miles along a paved road to reach Siuri. Siuri is a modern town with many brick buildings, surrounded by hills, and is a healthy place. 

From Siuri, they went to Purandarpur, which has lost its former glory and is now a small village. (The author does not elaborate on why Purandarpur was famous in the past. Its history is not known from any sources. Perhaps the author inferred from the name Purandarpur that it was once a fort or city?) The author met an elderly woman who, when asked about her age, revealed that she was about 10 years old when rice was available at 30 seers per rupee. This refers to the great famine of Bengal (1770), during which John Shore’s (a Governor General of East India Company) letter indicates that 'five rupees per head was the price at which small children were sold. Parents were compelled to sell them, otherwise, they would be orphaned and fall into the jaws of jackals.' The Ganges valley was covered with suffering and death. Thousands of dead bodies floated in the Hooghly River every day. By 1946, the elderly woman was 86 years old.

The author then wrote about his 1858 visit to Birbhum. Twelve years later, he had the opportunity to visit Birbhum again. He first wrote about Sainthia. The northwest part of Sainthia had recently gained fame for the Santhal heroes such as Sadhu Majhi, Singra, Pachhu, and Sukul (the Santhal rebellion of 1855-1856, led by Sidhu and Kanu). Sainthia, nourished by the waters of the Mayurakshi River, is a picturesque place. Eastern Birbhum is geologically distinct from Western Birbhum. Eastern Birbhum has become almost flat, abandoning the hilly terrain of the plateau region. The pleasure of walking through miles of rice fields is uncomparable. In 1758, such beautiful scenery was not visible. Maratha plunder, followed by the Nawabi expulsion, epidemics, and pestilence had rendered one-third of southern Bengal’s land uncultivated. This changed with the Permanent Settlement of 1793. Before British rule, Bengal had never enjoyed such uninterrupted peace. Since the Battle of Plassey, no enemy has set foot in Bengal, no farmer has lost his crops, and no person has been harmed. Protected from foreign enemies, the population and agriculture have increased, and land values have risen 40 to 90 times throughout southern Bengal. The main crop of Birbhum is rice, followed by silk. The soil here is ideal for mulberry cultivation. It is not known whether silk cultivation in this country is indigenous or if it was brought from some other place like tea was brought from China. While silk is cultivated in Bengal, the best silk fabrics are made in Benares. Mughal Begum Nur Jahan popularized silk fabrics among the Mughal emperors. Nur Jahan initially resided in Burdwan, Bengal. The East India Company introduced Italian methods of silk production, and the locals abandoned their own methods. Due to a contract halting silk exports from Italy to England, the East India Company began exporting silk from Bengal to England. 

(The English admirer Bholanath Chandra did not foresee that the people of India will soon realise that the British is the greatest cause of economic decline in India. The English would become the biggest foreign invader, and Indians would not forgive them for destroying domestic industries and forcing to cltivate indigo and silk. The detrimental effects of the Permanent Settlement will not remain unknown to the people of India for much longer).

                        (To be continued)

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38. The travels of a Hindoo 2 Bholanauth Chunder

    The travels of Bengalis in the past 

                         Sumana Dam

           (Continued from the last part)

Before Hooghly, the royal port of Bengal was Satgaon or Saptagram. The Ganges once flowed from here towards Andul. With the removal of accumulated silt over time, some destroyed boats can still be found along this blocked flow. Satgaon’s ancient heritage was so significant that the Romans named it Ganges Regia (Ganga Ridi?). It was a vast royal city and the capital of kings. The first Europeans to arrive in Bengal mentioned two ports—Chattogram and Satgaon. In the 18th century, many rural colonies were established here. The change in the course of the Ganges led to the decline of these trading colonies. Efforts to use the Hooghly port as the main port gradually failed. Consequently, it lost its former glory and became a minor location. Literally, Saptagram was composed of seven villages. The Mallik family of Kolkata once lived there. Later, they moved to Hooghly and then Kolkata.

Then came Tribeni. Like the holy confluence of the three rivers at Prayagraj in Allahabad, Tribeni is also a sacred place. Every March, a bathing fair is held here. Previously, Kolkata’s elite would not even think of traveling to the suburbs without crossing Tribeni. Tribeni is so ancient that Pliny and Ptolemy mentioned it. This place is a center of Sanskrit learning. The great scholar Jagannath Tarkapanjana, who was Sir William Jones’ Sanskrit teacher and compiled Hindu laws under the patronage of Lord Cornwallis, lived here. He had an extraordinary memory. There is a story that once, on his way back home after a bath, he met a kafir and a Chinese person who were quarreling. The police, handling the case, called him to testify. He claimed not to know the languages of the kafir and the Chinese, but he could completely recount the words they had uttered. Everyone was astonished by his memory. After Tribeni, one encounters the ordinary village Bengal. Brick houses are very few here. Ghats and temples are seen far apart. The river here is wider, but the current is less due to occasional sandbanks.

Four miles north of Tribeni is Dumurdaha or Dumurdah, a very small village but notorious for bandits and pirates. Even now, no boat crosses this area after sunset. During the day, boats also hesitate to anchor at the ghats here. Traders fear robbery and murder when passing through this area with their savings. Once, some people from the Puja bandits would either puncture boats or throw people into the water. Bandit Vishwanath Babu (Bish the Bandit) lived here about 60 years ago, around 1785. Another practice was to offer shelter and hospitality to travelers and then rob and kill them in the middle of the night. Vish the Bandit’s operations extended as far as present-day Jessore. He was adept at evading the police. Once, a traitor from his gang betrayed him, leading to his execution in the forest. His two-story house by the Ganges still exists (at the time of the writer’s visit). The inhabitants here are mostly boatmen and fishermen, many of whom are also bandits at night.

Next came Suksagar. Fifty years ago, many elite families lived in Suksagar. Lord Cornwallis often came here to spend summers. Just as Viceroys now go to Shimla, Suksagar was their summer retreat before the summer residence in Barrackpore was built. A revenue board was also established here before moving to Murshidabad. The change in the course of the Ganges has submerged much of this area. Later, there are no traces of those houses. In 1823, the area was severely flooded.

Chakda or Chakdah is the next place. It is said that a deep trench in the ground was created by the impact of Bhagirath’s chariot wheels, forming this place. Chakda is a trading center where agricultural products from surrounding districts are sold. Like other major Indian markets, it has many warehouses and brothels. Many boats anchor at the ghats.

On the other side lies Balagarh, a paradise for Vaishnav Goswamis and Kulin-Baidyas. After that is Guptipara. The Brahmins here are famous for their scholarly pursuits. The number of monkeys here is immense, and their mischief knows no bounds. It is said that King Krishna Chandra Rai once brought monkeys from Guptipara and married them off in Krishnanagar with great pomp. The cost of that marriage was half a lakh rupees. It is said that asking someone if they are from Guptipara implies calling them a monkey.

In the last century (18th century), the Ganges flowed right beside Shantipur. But now there is a vast sandy bank beside Shantipur. Shantipur has likely existed since ancient times, but little is known about its existence before the 15th century. The earliest records of river journeys on the Bhagirathi come from the time of Emperor Ashoka. His son, Mahendra, went to Sri Lanka to propagate Buddhism. Some information about this journey is found in Buddhist scriptures. The Chinese traveler Fa Hien sailed this route to return to his country. In the 5th century, Chand Sadagar (in Mangsamangol) and Srimanta (in Chandi Mangol) journey stories are mixed with history and fiction. The biography of Chaitanya mentions Shantipur. Adwaita’s birthplace and place of worship were in Shantipur. Once, Shantipur was a densely populated place. It was a commercial center of the East India Company. Lord Wellesley stayed here for two days. The house he stayed in was built at a cost of one lakh rupees. In 1822, it was known that there were at least twenty thousand brick houses here, but now the number has halved. However, it is renowned for fine muslin fabric, second only to Dhaka. There are at least ten thousand weaver families here. The descendants of Adwaita are Goswamis here. The main deity is Shyamsundar. There are still many tol houses. No Brahmin now maintains a hundred wives, widows are not required to become sati but can remarry. The grand Barowari Puja is no longer celebrated. Once, during a Barowari Kali Puja, Brahmins allegedly sacrificed a Brahmin instead of a goat while intoxicated, as the author wrote. Women of Shantipur are slender, elite, and delicate native beauties. As Vidyasundar mentioned, these women can braid their hair very beautifully. They are distinguished by intelligence and lively conversation.

Kalna, although not as large as Shantipur, is much more elite and clean. Its roads and markets are better. Previously, the Ganges flowed behind the current city. The old Kalna city is in that direction. The present Kalna was built by the Burdwan Raja. The king and queens came here for pilgrimage baths. The major roads of Burdwan and Kalna are lined with bungalows, stables, and ponds every eight miles. The Ganges is now shifting back towards New Kalna, causing a decline in current trade. The first thing to see in Kalna is the current king’s palace. There are many elite houses and large temples. In a vast area, there are two circular temples (one within the other). The temples are richly decorated. There is a place for feeding beggars here. After that, the notable site is the royal family’s cemetery. The king, of the Kshatriya clan, preserves the ashes of the deceased. He may have adopted this practice from Rajput or another source as such a practice is not found in Hindu scriptures. The ashes of the former king are kept wrapped in fine cloth on a velvet seat, with a silver hookah, rose water, and other items arranged as they were during his reign.

Afterward, in some parts, the river is so shallow that the author and companions walked along the bank while the boat was dragged by ropes. Near Mrijapur, a canal was dug by the Military Board twenty years ago to carry water from there to Rajmahal.

After many hours of walking along the riverbank, Nadia (Nabadwip) was seen in the distance. Nadia holds a special place in Hinduism. Its contribution as a center of Sanskrit learning and as the birthplace of Chaitanya Deva is immense. However, the current state of Nadia is disheartening. There are no ancient, dilapidated temples or residences near Nabadwip, as might be expected. Few Sanskrit scholars are seen. Instead, there is a small town with a working-class Brahmin community. The old Nadia has sunk beneath the Ganges. Old Nadia was on the riverbank towards Krishnanagar. A popular story about Nadia is that two saints, Billagram and Dhatri Gram, lived here in deep forests for secluded study. Many people came to learn from them. Pleased with their devotion, Goddess Saraswati appeared to them. Another story is that King Kashinath, on a pleasure trip, came upon Nadia, which was then covered by jungle and hidden from view. But the king liked the place so much that he decided to make it his capital. The jungle was cleared, and the capital was built, leading to the development of the region. However, there is no documented evidence of exactly when and how Nadia was established. Some say the last king of the Sen dynasty, Lakshman Sen, had his capital in Nadia. When Bakhtiyar Khalji invaded Bengal, his troops destroyed Nadia and established the capital in Gour. There is no further information about Nadia until the 15th century. However, as a center of Sanskrit learning, Nadia’s reputation was undoubtedly maintained. Under the influence of Sri Chaitanya Dev, there was a resurgence of spiritual awakening among the people of Navadwipa. Besides the temple of Sri Chaitanya, there are the ruins of the house of Kali practitioner Agam Bagish in Nadia. He was the first to create an image of Kali from his imagination. It is believed that Kali was a deity of the indigenous people and was worshipped in earlier times. However, the history of Hinduism suggests that Kali has foreign origins. The worship of Shakti seems to have roots in Egyptian and Assyrian civilizations. The worship of Kali images, however, is a distinctive feature of Hinduism. Kali Puja is associated with tantric practices. It is unclear exactly when Agam Bagish lived or whether the ruins attributed to him are truly his home or if it was submerged during a change in the course of the Ganges. There is a deity known as "Pora Mai," which is a piece of black stone smeared with red clay, placed under a very old banyan tree. The people of Raja Kashinath's court had set fire to the forest in Nadia. He was burned black in the fire. The old banyan tree is still recognizable. This part of Nadia has not been submerged by the Ganges. Near the banyan tree of Pora Mai, Raja Krishna Chandra Rai built a large Kali temple. The author then visited some tol (traditional schools). There are more than 50 tols in Navadwipa. The most prominent scholar is Sri Ram Shiromani, who has forty students. Among them, one is from Assam, another from Kalighat, and another from Telangana. Even ordinary people and women in Nadia can recite some Sanskrit shlokas. However, Brahmins are still the teachers and students of tols, as in ancient times. But with the spread of English education, the Brahmins' dominance in education has waned. Oriental scholars such as Sir William Jones and Dr. Carey had visited Nadia. The author saw a yogi in Nadia. The individual appeared to be around 40 years old, with black hair. He does not eat, does not drink water, speaks not a word, and remains in meditation with his legs folded in the same posture. There was no sign of fasting affecting his appearance. Many locals and Europeans come to see him. Various efforts have been made to disrupt his meditation, but none have succeeded.

In Jahnunagar, located four miles west of Nadia on the Katwa Road (Navadwipa-Katwa Road), is a small ancient temple of Jahnumuni. This muni drank the Ganges water and then afterwards allowed the Ganges water to flow out via his ear again. Beneath this temple lies an old riverbed. Here the author heard that a zamindar from this town was punished by being kept in an ant-infested room for failing to pay taxes. The Nawabs of Murshidabad were said to punish people by keeping them in rooms filled with insects. Nearby at Brahmaditala is a Durga temple where human sacrifices used to be performed, according to the author. Now, a large fair is held there in July, featuring attractions such as snake dances, snake catching, and venom extraction.

                           (To be continued)

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37. The travels of a Hindoo 1 Bholanauth Chunder

     The travels of Bengalis in the past 

                         Sumana Dam

"The Travels of a Hindoo to Various Parts of Bengal and Upper India" by Bholanauth Chunder ----

although this book is written in English, it can certainly be included in the 'The travels of Bengalis in the past' blog since the author is a Bengali.

This book is divided into two volumes, Part One and Part Two. It was published in 1869 by N. Trubner and Company in London. The book's preface was written by J. Talboys Wheeler, the author of the History of India. At the beginning of the book, Bholanauth Chunder dedicates it to the then Viceroy and Governor-General of India, Sir John Laird Mair Lawrence. In the dedication, he expresses gratitude to the British government for the opportunity to be educated in English and prays for the prolongation of British rule as it would bring progress and happiness to the people. Besides this dedication, the book reflects the author's profound admiration for English culture and a certain disdain for Indian customs and beliefs. In the preface, J. Talboys Wheeler mentions that this book is a significant document as it is the first time an Indian, specifically a Hindu who is knowledgeable about his religion and pilgrimage and skilled in English, has provided a detailed portrayal of India, including its people’s lives, nature, habits, customs, and thoughts, which was not previously available in any English author's book. Therefore, this book holds considerable importance for English-speaking people. Wheeler describes Bholanauth Chunder as a Bengali, Hindu, resident of Calcutta, a Vaishya by community and his parents were vaishnav. Despite being a believer in God, Babu Bholanauth Chunder, being part of the Young Bengal movement, does not believe in traditional practices or idol worship, like many other enlightened Bengali Hindus. Bholanauth Chunder is highly skilled in English and studied English literature at the Hindu College of Calcutta, securing first place in his country’s education. He was a member of the Asiatic Society of India.

The first volume of this book covers the author’s travels from 1845 to 1866. It is known that the author kept a diary during his travels, and later used this information to write the book. It should be noted that the spelling currently used for the names of places and vessels has been applied here.

There are several differences between Bholanauth Chunder’s writings and those of the  Jadunath Sarvadhikari, despite both visiting many of the same places within a similar timeframe. These discrepancies include the fact that Bholanauth Chunder wrote in English while Sarvadhikari wrote in Bengali. Sarvadhikari’s language is very straightforward; he did not attempt to enrich his language with poetry or embellishments. In contrast, the English literature student Bholanauth Chunder uses a rich and sophisticated style in English, akin to that of a distinguished literary figure. While Sarvadhikari provides well-organized information about the places he visited, his book offers a clear depiction of the geographic, social, and economic conditions of those places during and before his time. The changes that have occurred since then are relatively easy to trace. However, understanding the information provided by Bholanauth Chunder about any location requires extensive reading as he often moves on to subsequent topics with minimal references. Another difference is that Bholanauth Chunder writes more about colonial rulers compared to Jadunath Sarvadhikari. Both writers are similarly satisfied with British rule, but Jadunath Sarvadhikari shows trust in Indian culture and traditions, while Bholanauth Chunder feels somewhat uneasy about them. Sarvadhikari’s writing is not meant to please or flatter anyone; he writes with complete independence. On the other hand, Bholanauth Chunder writes with a mindset of pleasing the English. The sections in brackets () reflect necessary researches made. The English spellings of Indian people's and places' names were often quite different during that time. Instead of writing the spellings used by the author in this text, the spellings currently in use are provided in all parts of this book.

In the first volume, the author’s initial journey begins on February 11, 1845. The author and some companions set out by boat on the Ganges. After passing Calcutta's Mint (established in 1757, located at Strand Road) and Metcalfe Hall (established in 1844), they reached Chitpur, whose original name is Kali Chitreshwari (Chitreshwari Sarvamangala Kali Temple, Chitpur). Previously, many animal sacrifices were made to the Kali Chitreshwari deity. It is said that the boatmen sang songs while rowing the boat, and the beautiful songs entered the deity’s presence. The deity’s face, initially turned eastwards, was turned towards the Ganges to better hear the song. Since then, her face has been oriented towards the Ganges.

Next came Cossipore (Kashipur), known for its beautiful houses, wild roses, and various flowers reflected peacefully on the water. The area between Kashipur and Baranagar was an important Dutch location 200 years ago, but later it became a place where the country’s 'bad women' (prostitutes) lived. Subsequently, the English regarded this area as a beautiful place, which is now used by wealthy individuals for vacations away from the city’s hustle and bustle. (From 1615 to 1825, Dutch colonies existed in Baranagar. During that time, the Dutch had houses, warehouses, and trading centers there. The name Kuti Ghat still carries that memory.)

Then came Dakshineswar, where it is said that a Muslim prince once lived. Now, it is filled with extensive gardens of various flowers, green grassy land sloping down to the Ganges. (At that time, the Dakshineswar Bhavatarini Temple had not yet been established; it was founded by Rani Rashmoni in 1855.)

On the opposite bank of Dakshineswar is the village of Bali, which is very old and traditional. It is mentioned in the writings of Kavikankan Mukundaram. However, the author expresses doubt about how Mukundaram’s Shreemanta could have reached here if the Ganges flowed beneath Satgaon at that time. The mud houses and poor appearance of Bali cast doubt on its antiquity. The village of Bali is picturesque, with its surrounding areas representing beautiful village scenes. Later, a large and robust bridge was built in Bengal in Bali. (This bridge is not the Bali Bridge, which was established in 1931. It is the bridge over the Balikhal connecting Bali and Uttarpara, built in 1846, the year following the author’s journey.)

The scenery along the banks of the Hooghly River is magnificent, with beautiful gardens, garden houses, and many ghats with many steps leading to the Ganges at small intervals. The Hooghly River’s valley is unlike any other in Bengal, in terms of its dense and affluent population. The writers passed Panihati, associated with the house of Raghav Pandit, a disciple of Sri Chaitanya Dev. The author also mentions the tomb of Raghav Pandit under the Madhavi tree.

Soon they reached Khardah. The time when robbers used to send letters before committing robbery, burn homes, and roast women alive in hot oil is recalled here. (The author does not elaborate on why this is mentioned, and there is no available information about it from internet sources or books). Here lived Nityananda, a reformer and follower of Sri Chaitanya Dev. After returning from Nilachal, he married a Brahmin girl in Khardah. His descendants became known as Gosain, who help people cross the ocean of existence. The author makes some critical remarks about Nityananda and his descendants in a satirical manner.

On the opposite bank of the Ganges is Mahesh, where the story is told of Jagannath and Balram, who had to return to Mahesh to retrieve a bracelet they had pawned for food after forgetting it on their way to Puri. The author mentions this story. About 75 years ago, Warren Hastings had a garden house in Mahesh (later turned into the Hastings Jute Mill in Rishra in 1875).

Next, they arrived at the place associated with Carey (William Carey), Ward (William Ward), and Marshman (John Clark Marshman), i.e., Srirampore. These three Christian missionaries were instrumental in establishing colleges and printing presses in Bengal. Serampore was a small town, once very clean and an elite commercial center with 22 ships arriving and departing the port within three months. The Danish were here for 90 years, trading (from 1755 to 1845). A shipyard or dockyard existed in Titagarh a century ago. By around 1800, the Dutch reached Chuchura with ships. At that time, the Ganges had not yet become so shallow due to silt.

On the opposite bank of the Ganges is Barrackpore, known for its beautiful park and the Governor-General’s house (Government House, Barrackpore). Job Charnock, the founder of Calcutta, used to come here 150 years ago to escape the busy city for a while (although the house was not yet built). The house’s collection of pictures is noteworthy. The park features beautiful trees, flowers, and grassland, and also houses a zoo with tigers, rhinoceroses, bears, and giraffes for leisure. The parade ground is memorable as it was here in 1824 that soldiers who refused to go to Burma were executed. Mangal Pandey (1857), who played a role in the Sepoy Rebellion, is remembered here, and his name has become a byword for hostility in the Anglo-Bengali society. The author’s disdain for locals and sycophancy towards the English is evident throughout.

From there, the boat arrived at Nimai Tirtha Ghat (Baidyabati), commemorating the memory of Sri Chaitanya Dev, who visited and bathed here during his travels. Next came Champdani, notorious in the past for robbery and murder. Then came Gourhati, which was the French governor's rural administration center in Chandannagar. The view here is very beautiful. Once, the beautiful grassy land was adorned with hundreds of horse-drawn carriages. But now, it has turned into a jungle. The governor's residence, which was once one of the finest houses in India, where Clive, Hastings, and William Jones had visited in its splendid assembly hall, has now been reduced to ruins. A few fragments of it could still be seen among the trees not long ago, but now nothing remains, the writer says.

The French flag of Chandannagar is visible from afar. Although the French colony was established in 1673, the place became significant during Dupleix's time. During his administration, more than two thousand brick houses were built. Fifteen French merchant ships were engaged in trade with various countries. But now, Chandannagar has lost all its glory and become lifeless. The old fort (now Chandannagar Court) has almost fallen to ruins. The houses are deserted, the roads and the deserted ghats are neglected, having been defeated by the English in 1757. Later, the writer adds that since 1869 Chandannagar has been connected by rail (1854), thus Chandannagar is improving and regaining some of its old grandeur.

On February 12, 1845, the writer arrives in Chinsurah. The beautiful buildings beside the Ganges are very pleasing to see. The best building is the College. It was previously the residence of Monsieur Perron, who was a French general and deputy of the Scindia of the Doab. (From 'Tirtha Bhromon' book, we learn that later it belonged to Babu Prankrishna Haldar and subsequently a college was established there). Chinsurah is a small town, free from the dust and noise of Kolkata, and is an ideal place for a peaceful weekend retreat. The place is more lively than Chandannagar. Chinsurah was under Dutch rule from 1675. As long as they traded here, the place was prosperous. Afterward, the place lost its importance and prosperity. A Dutch governor in Chinsurah at the end of the last century (the 18th century) was the first to invent the 'pankha' (fan). Nothing remains of Dutch rule in Chinsurah except for the shields of Dutch governors kept on the (now defunct) church wall. (Later, Portuguese rule in Chinsurah was from 1537 to 1635, Dutch rule from 1635 to 1825, and British rule from 1825 to 1947).

The writer and his companions then reached the Hooghly ghat. There were the remnants of an old Portuguese fort, with only slight ruins remaining. The Portuguese likely established it in 1537. The Portuguese used to abduct or buy children and sell them as slaves in various markets of India. Emperor Shah Jahan once sought military and weaponry assistance from the Portuguese. The Portuguese rulers refused and rebelled. Shah Jahan's troops attacked the Portuguese in Bengal, laying siege to the Hooghly fort for three and a half months. Over a thousand Portuguese were killed, and more than four thousand were taken prisoner. Beautiful young men were taken to Agra, searched, and converted to Islam. The women were given to the king and the nobility's harems. The Portuguese presence in Bengal was eradicated. Only the Portuguese church (Bandel Church, established in 1599) and Portuguese-style coats remain.

The Hooghly Imambara is famous. Its courtyard is vast and beautiful. It has a small pond, a two-story clean and elegant house, a royal hall, and Muslim-style chandeliers, lanterns with rainbow-colored. The walls are inscribed with verses from the Quran in blue and red. The doors are very ornate, with the mosque's foundation date and history written in golden letters. The most memorable event in Hooghly is the introduction of the press or printing press. In 1778, Messrs. Haldane & Wilkins printed the grammar of the Bengali language. From then on, Hindu literature became accessible to everyone, not just confined to Brahmins. The writer comments that this event is undoubtedly more valuable for civilization than the advent of the railways or the telegraph.

The Bandel Church is the oldest Christian church in Bengal. The establishment date inscribed on the church is 1599. The image and statue worship of the Portuguese Jesuits had been a significant irritation to the Mughal emperors, which was one of the reasons for expelling the Portuguese from their colony in Bengal.

                      (To be continued)

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