CULTURE :-THE TRADITIONAL WEDDING ; PART I




The Traditional wedding in Siwan,(Bihar) India.


When the marriage has been agreed upon, the father of the bridegroom visits the father of the bride, and each provides a few handfuls of paddy. These are mixed together and then divided between the two fathers by the priest, and the bridegroom's father takes his share home. This ceremony is called dhanbatti. This paddy is reserved to be parched in the chulha .

Then the females of the bride's family perform the chumawan or chumauna ceremony. In this, five women take rice between the thumbs and forefingers of both hands and touch in order her feet, knees, and shoulders with it. They then put it on her head. On the fifth or eighth day before the expected arrival of the wedding procession, the preparations are made in the bride's house. If they take place five days previously, they are called pachmangra ; if eight days athmangra.

On the ceremony of matkorwa , the women of the family and their friends go singing to a well. They level a piece of ground near the well and smooth it down with lal mati, a kind of yellow clay which is generally found immediately over gravel. They then dig a clod up out of it, and carry it home on the head of one of them. They make a fireplace, chulha, of this mud in the center of the court-yard, aangan. In somewhere a plantain-tree and a bamboo is set up in the courtyard, under which the mud is placed.


The day before the expected arrival of the marriage procession, the family sets up a bamboo shed in the court-yard over the fireplace. This shed is called marhwa, or manro. An earthen pot, called kalsa, with a four- wicked lamp, called chaumukh,on its top is placed in the house where the family god is placed for the purposes of the marriage. This house is called kohbar.

Some of the pot are placed at marhwa. A plough-shaft ,
haris, a plough-yoke palo, and some bamboo twigs, karchis are then buried in the ground in the centre of the marhwa. Then five men bring out from the kohbar the kalsa, and place it under the marhwa in front of the bamboo twigs. The father of the bride then anoints the four posts of the marhwa with ghee and on each the mother applies some vermilion (senur). The name of this ceremony is gheeudhari or ghidhari.

At the same time worship is offered to the progenitors of the family, which is called
mantri puja. Then five men take turmeric (hardi), oil and dub grass (dubi), which they scatter on the bride's forehead. This is called hardi charhae. Then women anoint her body with oil and turmeric. This is called ubtan.

Next follows the ceremony of swallowing the mango fibre. This is called
imli ghontai. An elder male of the mother's family (usually her brother) puts into her left hand a present of money or ornaments. The barber's wife then gives him the center fiber of one of the mango leaves hanging up in the marhwa, which he presents to the bride's mouth. She then bites a small piece off this and deposits it in the hollow of her mother`sown right hand, into which the elder male pours a little water. The piece of fiber is called kharika. This the mother holds over her daughter's head and gulps it all down.

The elder male then says to her, " Are you cool (jurailoo)"? to which she replies " I am cool (jurailin)".

Wedding wreaths of mango leaves, flowers, etc., are hung over the door, and about the marhwa. These are,
bandnewar or ghera. In Bhagalpur mango branches are hung about the house, and are
called
pallo.


In the bridegroom's house, before the marriage procession starts for the marriage ceremony, very similar ceremonies are gone through; the matkorwa is performed. A chulha is made in the court-yard. The plough-shaft, yoke, and bamboo twigs are buried, and the earthen pot with lights is set up. Only no marhwa is built. The ceremonies of chumauna and hardi are performed on him, as is done to the bride

RAMNAMI :- The Birth of Lord Rama




Ramnavami - the birthday of Lord Rama, one of the most important festivals of the Hindus, particularly the Vaishnava sect, falls on the 9th day of the bright fortnight of the month of Chaitra (Sunday, April 1, 2012).
On this auspicious day, devotees repeat the name of Rama with every breath and vow to lead a righteous life. Some observe a strict fast on the day. Temples are decorated and the image of Lord Rama is richly adorned. The holy Ramayana is read in the temples. At Ayodhya, the birthplace of Sri Rama, a big fair is held on this day.

About Ramnami :-

Sri Rama Navami is the birth anniversary of Sri Rama celebrated by devotees all over the world. It falls on the ninth day of the bright fortnight when the asterism Punavasu(Geminorum) is in the ascendancy. The observance of this Vrata is said to absolve one from all sins. Men of all grades and ranks observe this Vrata for obtaining prosperity, longevity, happiness and wisdom.

The Lord Mahavishnu, one of the Hindu Trinity, representing the preservative aspect of the universe as in his previous incarnations (avatars), descended into the world to kill the ten-headed Asura named Ravana who was an epitome of the ten ahamkaras (egoism) of men. When one is under the sway of the ahamkaras, the power of discrimination between right and wrong is destroyed. Consequently the Lord’s light has to descend on him to destroy these ahamkaras.

During Rama Navami Hanuman is worshipped for his unflinching devotion to Rama, and his worship forms an important part of the Rama Navami celebrations.


Elaborating more :-

Ramnavami occurs in the month of March. Celebrations begin with a prayer to the Sun early in the morning. At midday, when Lord Rama is supposed to have been born, a special prayer is performed. In northern India especially, an event that draws popular participation is the Ramnavami procession. The main attraction in this procession is a gaily decorated chariot in which four persons are dressed up as Rama, his brother Laxman, his queen Sita and his disciple Hanuman. The chariot is accompanied by several other persons dressed up in ancient costumes as work by Rama’s solders. The procession is a gusty affair with the participants shouting praises echoing the happy days of Rama’s reign.
On the face of it Sri-Ramnavmi appears to be just a festival commemorating the reign of a king who was later deified. But even behind present-day traditions there are clues which unmistakably point to the origin of Ramnavmi as lying beyond the Ramayana story.
Sri Ramnavami occurs at the beginning of summer when the sun has started moving nearer to the northern hemisphere. The Sun is considered to be the progenitor of Rama’s dynasty which is called the Sun dynasty (Raghukula or Raghuvamsa, Raghu means Sun and Kula or Vamsa mean familial descendant). Rama is also known as Raghunatha, Raghupati, Raghavendra etc. That all these names begin with the prefix Raghu is also suggestive of some link with Sun-worship. The hour chosen for the observance of the lord’s birth is that when the sun is overhead and is at its maximum brilliance. In some Hindu sects, prayers on Ramnavami day start not with an invocation to Rama but to Surya (sun). Again the syllable Ra is used in the word to describe the sun and brilliance in many languages. In Sanskrit, Ravi and Ravindra mean Sun.
Significantly, the ancient Egyptians termed the sun as Amon Ra or simply as “Ra”. In Latin the syllable Ra is used to connote light. For example, we have Radiance which emission of light, or Radium which means any substance emitting light or brilliance. The common element is the syllable Ra which in many languages is used to derive words for describing Sun or light.
The occurrence of this syllable in most names used for Rama alongwith other clues is strongly suggestive that the festival Ramnavami antedates the R- ayana and it must have originated much before the Ramayana, as a ‘Sun-festival’ for invoking the Sun who was recognised as the source of light and heat even in ancient times. The importance of the Sun was much more in the higher latitudes from where the Aryans are supposed to have migrated into India. Many royal dynasties potrayed symbols of virility like the Sun, Eagle, Lion etc. as their progenitor. Rama’s dynasty considered themselves to have descended from the Sun. This could have led to the tagging on, of Rama’s birthday to a festival devoted to the sun.
There is some link between Lord Rama and Sun Worship. The Sun is considered to be the progenitor of Rama’s dynasty which is called the Sun dynasty (Raghukula or Raghuvamsa, Raghu means Sun and Kula or Vamsa mean familial descendant). Rama is also known as Raghunatha, Raghupati, Raghavendra etc. That all these names begin with the prefix Raghu is also suggestive of some link with Sun-worship. The hour chosen for the observance of the lord’s birth is that when the sun is overhead and is at its maximum brilliance. Significantly, the ancient Egyptians termed the sun as Amon Ra or simply as “Ra”. In Latin the syllable Ra is used to connote light. For example, we have Radiance which emission of light, or Radium which means any substance emitting light or brilliance. The common element is the syllable Ra which in many languages is used to derive words for describing Sun or light.

History:-

In the epic Ramayana, Dasharatha, the Emperor from Ayodhya, had three wives named Kausalya, Sumitra and Kaikeyi in the Treta Yuga, which follows the Satya Yuga and is succeeded by Dwapara Yuga. Their greatest worry was that they had no children, and so they had no heir to the throne in the Ikshvaku Kula or royal lineage of great, pious, wonderful Emperors. Rishi Vasistha suggests him to perform Puthra Kamesti Yagna, through which he can have a desired child. He also tells him to invite Maharshi Rishyasringa to perform this yagna for him. Emperor Dasharatha consents and heads to Maharshi Rishyasringa’s ashram, to invite him. Maharshi agrees and accompanies Emperor Dasharatha to Ayodhya (Capital of Avadha) and performs the yagna. As the result of this yagna, Yagneshwara appears and provides Dasharatha a bowl of divine pudding (Kheer/Payasam) and requests him to give it to his wives. Dasharatha gives one half of the payasam to his elder wife Kausalya, and another half to his younger wife Kaikeyi. They both give half of their portions to Sumitra. After few days all three Queens conceive. On the ninth day (Navami) of Chaithra Masa (last month in Vedic calendar), at noon Kausalya gives birth to Rama, Kaikeyi gives birth to Bharata, and Sumitra to twin boys, Lakshmana and Shatrughna.
Rama is the seventh incarnation of Vishnu, who takes birth by His own will, on Bhuloka (Earth) when Adharma rules over Dharma. He protects all his devotees by vanquishing the roots of Adharma. Rama decided to incarnate to destroy an Asura or person with demonic and evil designs, called Ravana.

Natal chart of Rama:-

Valmiki in his Sanskrit text Ramayan describes the natal or birth chart of young Rama,and this day is celebrated as Ramanavami festival throughout India and amongst Indian diaspora
“On completion of the ritual six seasons have passed by and then in the twelfth month, on the ninth day of Chaitra month [March–April], when the presiding deity of ruling star of the day is Aditi, where the ruling star of day is Punarvasu (Nakshatra), the asterism is in the ascendant, and when five of the nine planets viz., Sun, Mars, Jupiter, Saturn, and Venus are at their highest position, when Jupiter with Moon is ascendant in Cancer, and when day is advancing, then Queen Kausalya gave birth to a son with all the divine attributes like lotus-red eyes, lengthy arms, roseate lips, voice like drumbeat, and who took birth to delight the Ikshwaku dynasty, who is adored by all the worlds, and who is the greatly blessed epitome of Vishnu, namely Rama.”

Book : Bala Kanda, Ramayana by Valmiki, Chapter (Sarga) 18, verses 8, 9, 10 and 11


Shriram’s Human Nature

He displays emotions of happiness & unhappiness just like humans do. (His melancholy at Sita’s abduction is an example.) Hence, we feel closer to Him than we feel towards other Deities.
The implied meaning of the Ramayana in our lives:
·         Lakshman refers to the focus on the soul, instead of the worldly.
·         Bharat signifies a seeker engrossed in the worship of radiance.
·         Shatrughna is the one who destroys the six foes (Shadripus) of the soul.
·         Rama, Sita and Lakshman together stand for spiritual knowledge, devotion and detachment respectively.
·         Hanuman is the activated Kundalini and
·         Ravana embodies the 6 enemies of a human being which are desire, anger, greed, attachment, vanity and envy.

Every Incarnation comes to Earth with a specific purpose: The main task of every Incarnation is to destroy evil and establish the Divine Kingdom; but the percentage and proportion of this varies in different Yugas. And, all activities of the Incarnation are centred around this task.
Killing of Ravana: Ravana was highly learned and possessed the knowledge of Righteousness (Dharma). Shriram had to destroy him, so that He could protect the embodied souls doing spiritual practice. Shriram acquired a gross body to help the souls pursue their spiritual aspirations appropriately.
Final Liberation: Many embodied souls completed their individual spiritual practice through the path of Knowledge (Dhyanyoga) but since their spiritual practice for the sake of society (Samashti sadhana) was incomplete, their spiritual practice for Final Liberation remained incomplete. In Satya-yuga there was no way to perform spiritual practice for the sake of society and as a result many embodied souls got stuck midway. For their progress and liberation, they were born as monkeys (vanars) during Shriram’s time. Some of the Gods who had been cursed were also born during this period as monkeys. In order to make all these embodied souls practice spirituality for the sake of society and their progress, Shriram acquired a gross body.
To set an ideal for the people: Shriram set an example through each and every action of His. He explained how an embodied soul can attain Final Liberation by acting in accord-ance with the scriptures.
He set an example of a Divine Kingdom for the people: When Righteousness (Dharma) manifested in the gross, Unrighteousness (Adharma) also manifested in the gross. Many embodied souls started troubling Sages and others who acted in accordance with the scriptures. During that time Shriram protected the Sages and set an example through His own deeds for all kings as to how a Divine Kingdom should be. Shriram is an ideal of how selfless, free from desire and impartial a King can be!

Unique and Exclusive Festival of Biharies Living in Siwan




  • Unique and Exclusive Festival of Biharies Living in Siwan :-

    Chhath the festival of Bihar is not about celebrations but a ritual carried down since time immemorial. Although its unique to Bihar it as been observed in some parts of West Bengal, Orissa, Assam, Mauritius, mainly among the Bhojpuri and Maithili peaking people. Chhath is also important for Nepalese worshippers of the Sun god as well as in eastern Uttar Pradesh.

    Chhath Puja is an Indian thanksgiving festival dedicated to the Sun God. During the celebrations of Chhath Puja, people gather on the banks of the River Ganges to bathe in its sacred water, pray and make ritual offerings to the Sun God. Chhath Puja is a highly elaborate festival noted for its impressive display of colorful costumes, music, singing and extravagant rituals.

    Chhath (Hindi: छठ, also called Dala Chhath) is an ancient Hindu festival dedicated to the Hindu Sun God, Surya, also known as Surya Shashti. The Chhath Puja is performed in order to thank Surya for sustaining life on earth and to request the granting of certain wishes. The Sun, considered the god of energy and of the life-force, is worshiped during the Chhath fesival to promote well-being, prosperity and progress. In Hinduism, Sun worship is believed to help cure a variety of diseases, including leprosy, and helps ensure the longevity and prosperity of family members, friends, and elders.
    The rituals of the festival are rigorous and are observed over a period of four days. They include holy bathing, fasting and abstaining from drinking water (Vratta), standing in water for long periods of time, and offering prashad (prayer offerings) and aragh to the setting and rising sun.
    Although it is observed most elaborately in Bihar, Jharkhand and the Terai regions of Nepal in modern times, and is more prevalent in areas where migrants from those areas have a presence, it is celebrated in all regions and major urban centers in India. The festival is celebrated in the regions including but not exclusive to the northeast region of India, Madhya Pradesh, Uttar Pradesh, Chhattisgarh, Chandigarh, Gujarat,Delhi, Mumbai and Mauritius.

    Deity worshipped :-

    "Chhath Pooja" a family festival for every Bihar born Hindus has its unique religious importance and reminds us of high cultural heritage of Bihar. It is a worship to "Sun God", who is a source of light to life of entire living being and abundance of energy to nature, The recompense of prayer to "Sun-God" has many profits in, human life and even Muslims and Christians are not left uninfluenced of the same. They also equally participate in this holy celebration in Bihar. This festival is celebrated with great austerity and penance. The people of Bihar and Eastern Utter Pradesh offer their prayer to "Sun-God" with highest devotion. It is no denying fact that not only this world but the entire universe has importance of existence of  "Sun-God".
    The study of "Rigved" "Atherved" and reference of "Ayurved" enlighten us of importance of worship to "Sun-God". The worship to "Sun-God" brings all desired fruits in life of the devotees. It relieves from many pains & grief of.the life* The leprosy and white spots on skin, i.e. "Charaka" are cured by worship of "Sun-God". Womens desirous of geting a "Son" is blessed with such expectation. Mother Kunti on worship of "Sun-God" was blessed with powerful son "Karna".
    The prayer to "Sun-God" is a historical phenomenon in whole country. The famous temples of "Sun-God" in Multan, Kashmir, Chittod, Moghera & Konark are the evidence of the same. "Chhath Pooja" has very strict rules and procedures. The devotees cook their "Foods" and "Prasad" with dry wood on new oven made of brick and soil. Garlic & Onions are kept away from reach. Rock Salts, Pure Ghee, Sugar etc. are used. The devotees sing folk songs in groups. The observing fast for complete 3 days and strict rules of worship demonstrate innocence religious sentiment high faith and discipline in people of the region. The festivity, excitement & happiness are worth seeing and enjoyed by people of all walk of life

    Chhath is a way to be grateful to the Sun for giving the bounties of life on earth and for the fulfillment of wishes of believers. It is a festival of reverence to the solar deity, the only festival in the world where devotees offer salutations to the setting sun. Unlike Holi or Diwali, Chhath is a festival of prayer and appeasement observed with somberness, a festival that should not be missed. It is held in high esteem and regard. 

    When Is the Festival of Chhath Puja?

    Chhath Puja takes place, sometime during the months of October and November, immediately following the six-day festival of lights known as Diwali. Chhath Puja lasts for almost 3 days. There is also a "Chaiti Chhath" celebrated just after Holi.

    Elaborating more we can say :

    Chhath puja is performed on kartika Shukala Shashti, which is the sixth day of the month of Kartika in the Hindu Calendar. This falls typically in the month of October or November in the Gregorian Calendar.
    It is also celebrated in the summer (March–April), on Chaitra Shashti, some days after Holi; this event is called Chaiti Chhath.The former is more popular because winter is the usual festive season in North India, and Chhath, being an arduous observance, requiring the worshipers to fast without water for around 36 hours continuously, is easier to undertake in the Indian winters.

    This celebration is made compulsorily at bank of river, pond, lake, canals etc* with great rejoicement. The whole family participates in carrying various materials to the above site. The women devotees stand in mid-water with oblation of Takua "Khaboni" Kasara-"Laddu of rice powder", Sugarcanes, Radish, Sprouted Gram, Kidney bean, Turmeric, Coconut, Orange, Sweet lime, Banana and other fruits in winnowing bamboo basket and relatives & visitors offer "Ist Libation" of raw Milk/Water to "Sinking Sun" and again at next morning at the same site the devotees and visitors offer prasad and "2nd Lidation" to "Rising Sun". Visitors touch the feet of devotees and get prasad. No one hesitate in demanding prasad from even a strangler.

    How Is Chath Puja Celebrated?
    ·         On the day before the festival of Chhath Puja, it is customary for participants to gather on the riverbanks and cleanse themselves, briefly, in the water of the River Ganges.
    ·         After cleansing, a token amount of sacred water is retained for use as offerings during the festival of Chhath Puja.
    ·         Before Chhath Puja, people fast throughout the day and into the early evening.
    ·         The fast is followed by worship in the home. Festive fare consisting of freshly harvested rice, puris (a local bread type delicacy), and fruit such as bananas, coconuts and grapefruit are then served to the family.
    ·         On the second day of Chhath Puja a strict 24-hour fast is observed; not even water is consumed.
    ·         Cooking utensils are purified by the senior women of the household, as part of the ritual preparation of offerings for the main part of the celebration of Chhath Puja.
    ·         At sunset, worshippers proceed to the riverbank bearing their offerings in baskets held high to avoid the impure touch of human hands.
    ·         The participants then pay homage to the Sun God, at the precise moment of the setting sun.
    ·         Further celebrations take place at nightfall under temporary canopies made from sugar cane stalks where offerings are laid out as a tribute to the god of fire.
    ·         Well before sunrise, when the sky is pitch black, worshippers return to the riverbank to pray to the rising sun; this ritual is considered the focal point of the ceremony of Chhath Puja.
    ·         Following prayers and the purifying bathing ritual, the fast is ended with the offering, or prasad, to the Sun God.
    ·         Offerings are then shared with families, friends and fellow worshippers, accompanied by the chanting of the Rig Veda Gayatri Mantra to the Sun God.
    Chath Puja: Useful Terms:
    ·         Surya: The sun (the Sun God is worshipped during the festival of Chhath Puja).
    ·         Chhath: In the context of Chhath Puja, Chhath refers to the number six and the importance of this date on the Indian festival calendar
    ·         Puja: Various interpretations exist of the word "puja," including worship with offerings, especially of flowers, and ritual anointment with sandalwood paste. Puja is the combination of the Sanskrit words for sin and birth.
    ·         Prasad: Ritual offerings.
    ·         Puris: This deep-fried bread, made from wheat flour, is traditionally offered at the festival of Chhath Puja.
    ·         Thekuwa: This is a wheat-based cake served during the festival of Chhath Puja.


    Chhath is the festival of truth, non-violence, forgiveness and compassion. It is a festival celebrated by the Biharis on the sixth day of the lunar month after Diwali every year usually a 4 day long celebration accompanied by rituals or “Suryashashthi'. The rituals usually consist of fasting, folklores, hymns, together with the somber hues on the banks of the celestial Ganga or any fresh watery body. For example “Chhat Maiya” is celebrated on the banks of the river Ganga in Patna and on Yamuna in Delhi. A million lit lamps with thousands hands offering ‘Arghya’ to the sun makes it a delightful sight. The enormous faith in Chhat Puja has made it one of the most popular festivals this region.
    Chhath is the only time when the setting sun as apposed to its rising is celebrated for its glory as the cycle of birth starts with death. After sunset, the devotees return home where celebration takes place by singing hymns while devotees maintaining a strict fast without even water for 3 days. Such is the faith in the “Chhat Maiya” as popularly called.
    On the morning of the final day, the journey towards the Ganges starts before sunrise and the sun welcomed with folded hands. Offerings include sandalwood, vermilion, rice, fruits, covered usually covered with saffron colored cotton cloth. They offer ‘Arghya’ and chant mantras and hymns from the Rig Veda and commence the puja. The devotees break the fast. Prasad is distributed. According to belief if you beg for the Prasad all wishes will come true.




Folk tales :-Wisdom




The two friends:-


Once there were two close friends who both possessed supernatural
powers. One could judge the quality of rice and the other the
personalities of men. Both of them started a long journey to see
the world. They passed many small villages and then came to a
large village which was the seat of the Raja. They went to the
Raja’s court and were hospitably received and asked to stay as
guests. They agreed, but when rice was served, the man who could
judge its quality refused to eat. The other man refused to eat
vegetables. The Raja was informed and, as the usual custom is,
wanted to have their food. They said they had reasons for refusing
the food. The Raja asked them, “Please, tell me why you
refuse”.
Thereupon the first man said, “Oh, Raja Saheb, the paddy of
which the rice was served to me was grown on a piece of land
which was once a burning ghat. I can smell the ashes of the burnt
bodies and wood.” The Raja then turned to the other man and
asked him why he was refusing to take the vegetables and told
him that his own daughter had cooked them. The second man
replied, “Oh’ Raja, I am very sorry if I am rude. But your daughter’s
breath has wafted to the vegetables. The food has a strong
smell of goat’s milk. I think that as a child your daughter was
nursed on goat’s milk.” The Raja at once sent for the Rani to find
out the truth.
The man sent out earlier returned and told the Raja that about
thirty years ago there was a patch of land used for burning
corpses. Paddy had been growing there since and the rice given
was of the paddy grown there. The Rani, too, confirmed that as
she had not had sufficient milk she had nursed his daughter
with goat’s milk.
Perceiving that both of his visitors were right and had supernatural
powers, the Raja persuaded them to stay in his court.
The two friends accepted the proposal and from then on lived in
the Raja’s court.


About Siwan and Places

.
■ Don: The Don village under Darauli block has remnants of a fort which is said to be connected with the famous Acharya Dronacharya, the guru of both Kaurav's and Pandav's. Dona's stupa is a lesser-known but popular Buddhist pilgrimage site, despite its isolated location. The Buddhist traveler Hiuen Tsang mentions a visit to Don in his account of his travels in India. He describ...es the stupa as being in ruins. The account of Dona's distribution of Buddha's ashes and being given the vessel is a mentioned in the end of the Mahaparinibbana Sutta, which is described in Maurice Walsh's The Long Discourses. Presently Dona's stupa is a grassy hill and has a Hindu temple built over it. Nearby is an exceptionally beautiful statue of Tara now being worshipped as a Hindu goddess. This statue was carved in the 9th century A.D.
After the Buddha's cremation a dispute arose as to how his ashes should be divided. Eventually a Brahmin named Dona was given the task and he did it to the satisfaction of all the eight claimants. As a reward for his services, he was given the vessel in which the ashes had been collected and from which he had divided and he announced that he would enshrine this vessel in a stupa. This stupa later became a popular destination with pilgrims. When Hiuen Tsiang went there it was already in ruins but it still sometimes emitted a brilliant light. Don can be visited by road from Siwan, a major railway station on Gorakhpur–Guwahati route. Private vehicle is advised, as road condition beyond Siwan is very bad. Alternatively, this place can be visited by road in a day trip from Kusinara via Gopalganj.
■ Mehandar: Mehandar (near by Birti village) is in Siswan Blcok has beautiful temples of Lord Shiva & Lord Vishwakarma. The place is visited not only by the people of the locality on the Shivaratri day & Vishwakarma Puja but also by the all over places. It is known for its temple and a pond scatted over an area of more than 500 bighas. It is said that one Nepal king built these and took his bath in the pond and got his leprosy cured.
■ Amarpur: Amarpur village is situated at 3 km. West of Darauli. Ruins of the mosque of red bricks are still available in this village on the bank of river Ghaghara. This mosque was build during the reign of Mughal Emperor Shahjahan (1626–1658) under the supervision of the Naib Amar Singh but the work was left incomplete. The village derived its name from the builder of the mosque Amar Singh.
■ Mahpur: Shaheed Baba Ki Mazar, Purab Tola Bazar, Mahpur settled on a planned way on the banks of River DAHA.
■ Faridpur: Situated just near Andar, Faridpur is the birthplace of Maulana Mazharul Haque who played an important role during the freedom movement. Sadaquat Ashram in Patna originally belonged to him. He was a symbol of Hindu Muslim unity during freedom movement of India.
■ Hussain Ganj:9 KM form Siwan, this is a historical resattlements of the Zamindars who escaped from the British annexures from Banda Dist(UP) to Hussianganj. settled on a planned way on the banks of River Gandak. The haveli which is a mini fortess like with its mediaeval construction using red bricks(Lahori Bricks) and massive walls and Structure is maintaind till date by its inhabitants.
■ Darauli: A block headquarter now is said to be have been founded after the name of Dara Shikoh the elder son of the Emperor Shahjahan. Its name was Daras Ali, which later on was changed into Darauli. There is reminiscence of Mughal period ruins where a big mela is held every year on the Kartik Purnima.
■ Hasanpura: It is a village in the Hussainganj block. It is said that Makhdum Sayyad Hasan Chisti, a saint who came from Arabia to India and settled here, found it. He founded a Khankhah too.
■ Lakri Dargah: It is the place of pilgrimage for the Mohammedans. The village is so called because it contains the tomb (Dargah) of a Mohammedan saint, Shah Arjan of Patria, in which there is some good woodwork. The story runs that the saint, attracted by the solitude of the place, performed a Chila here, i.e., gave himself up to religious contemplation for 40 days. He also set up a religious establishment, which was endowed by the Emperor Aurangzeb. The anniversary of the saint's death is celebrated the 11th of Rabi-us-sani every year which attracts a large crowd.
■ Mairwa Dham: A block headquarters now, there is a celebrated Brahma Asthan, locally known as Hari Baba ka Asthan, the shrine having been built over the relics of the saint. There is also a mound called Chananriyam Dih from an Ahirni woman who is now worshipped in a shed built in front of the Dak bungalow, which occupies the top of the mound. The shrine is on the bank of the Jharhi River and fairs are held in Kartik and Chaitra months. There is also a leper home at Mairwa known as Kustha Sevasram, which is doing useful work.
■ Ziradei: It is a village in the Hussainganj Block. Dr. Rajendra Prasad, the first President of the Indian Republic, belonged to this village.
■ Maharajganj: A block headquarters now, it was also called Basnauli Gangar. It is the largest bazaar in the district. This was the place where great hero of Indian Independence Movement, Shri Phulena Prasad centralised his activity and fought against the British.
■ Bhikhabandh: A village in Maharajganj Block, there is a big tree under the shade of which Bhaiya-Bahini temple is situated. The story runs that these brother and sister fought Mughal sepoys in the 14th century and died here in course of fighting.
■ Famous shrines of Siwan Town: Baba Ajagaib peer, Hussain ka karbala, kali Mandir, Mehendra Nath mandir,
■ Bagaura: Bagaura is village in Darundha police station were encestor of Shri Koslendra Prasad Sahi ruled from centuries.
■Piyaur:Piyaur is situated at a distance of 16 km.south of Siwan. This place is located on the bank of river Daha and comes under Raghunathpur constituency.Piyaur has its own panchayat which includes Deipur,Basantnagar,Jhaua,Kabilpura and Ujraha. According to Census 2001,TRU is Rural,total population is 3054.Census Village Code is 01665700.Piyaur's anchal karyalaya(Block) has been changed from Hussaingunj to Hassanpura.Now the block is Hassanpura and police station is M.H.Nagar(Mazhar-ul haque Nagar)Hassanpura.Mahatma Gandhi said,"India is a country of villages,one needs to see our country,visit to a village of this country".To my mind,Piyaur has become a bright dream of M.K.Gandhi.Indeed,Piyaur is being to be an ideal village and progressing by leaps and bounds.This village is known for their literacy rate growth. Piyaur has generated a number of persons who have been living abroad such as Canada, London, Iran, Kuwait, UAE and KSA etc.(Written by M.Minhajuddin).
■Bilashpur...Bilashpur is 16 km west far Siwan and 2.5 km east to Mairwa Dham. Near by railway line.
■Khalispur-A village,5 km from siwan town, must to visit. There is a very long minaret(13floor height), fully covered with tiles, and that village is having all facilities and maintain all standard which a small city possess.
■ Punak The first Indian chief engineer of bihar's native village punak is one of educated and developed village ofSsiwan district.
■Pachlakhi:It is the birth place of Phulena Prasad and situated 10 KM far from the district headquarter
■Nadiyon:It is a village known for lala kamala laal, a renowed zamindar of british later came to support of indian movement.he is also known for his quarrel with benipuri and rahul sanskrityan
■Bhawrajpur:
■ Sarari: It is the place of pilgrimage for the Hindus.where a big mela is held every year on the Dashhara (Navratra).which attracts a large crowd. and big mela is held every friday (Mohammad Alamgir, Kapia Hatta.
■ Ukareri it village near 1 km from the Ghaghra river. A big fair is organized every year seven days after Diwali. This fair is called chhath pooja.

SIWAN:- Story of Legend who remained Unknown.

The tree under which Fateh Sahi's son's wife committed Sati. 



                                     The Sheesh Mahal constructed by Fateh Bahadur Sahi.



Hathwa Raj was a zamindari belonging to Bhumihar Brahmins which encompassed 1,365 villages, was inhabited by more than 391,000 people, and produced an annual rental of almost a million rupees.It is located in the Saran Division of Bihar.
Sir Kishen Pratap Sahi Bahadur, who was the Maharaja between 1874 to 1896 "had the heart of an ascetic. Soon after he was installed... he set out on a pilgrimage to the shrines of Northern India and travelled through almost the whole of India. Later on he used to pass a portion of the year in travelling and pilgrimage, mostly in, Benares.
Because Hathwa was the hub, it was the seat of the raja's residential palace; and Hathwa and its nearby villages housed most of the key retainers of the estate. In addition to the estate Kachcheri (office), located in the Hathwa cluster of villages, were the estate manager's bungalow, the Diwan's house, the Hathwa Eden School, the post office, the Raj dispensary, and the temple called Gopal mandir.
By the 1840s Hathwa was described as having large "bazaars" and bi-weekly markets. Fort, palace and bazaar: all the markets reflecting and exercising the power and authority of this great estate were thus in place by the early nineteenth century. An early twentieth century account describes Hathwa as an impressive standard market, its shops offering a range of agricultural and consumer goods and its specialists providing a variety of services. The presence of schools and temples further accentuated its centrality in the locality. Its salience - and its value to the estate - can also be quantified: the estate collected Rs. 1,400 per annum as professional tax from traders stationed there


The story begins with:-


 Fateh Bahadur Sahi was an independent ruler of this region whose territory spread across the Bihar-UP border. He belonged to the erstwhile Huseypur estate of the old Saran district of Bihar, from which descended the later-day Tamkuhi Raj of the Kushinagar district of Uttar Pradesh and the Hathwa Raj of Gapalganj district in Bihar.
Among his successors, Kalyan Mal was an illustrious king and a contemporary of Akbar. The latter decorated him with the title of “Maharaja Bahadur”, which Jahangir reconfirmed with an additional title of “Shahi”, on the 87  raja, Kshemkaran. Kalyan Mal founded his capital at Kalyanpur (named after him) near Gopalganj, which was later on shifted to Huseypur. It was here that Fateh was born a son to Sardar Sahi, and was crowned as the 99  king in 1750 — seven years before the battle of Plassey.
Fateh Sahi's estate spread into the territories of Awadh and Bengal. So, when the East India Company gained control over these areas after the battle of Buxur in 1765, it demanded revenue from him. But he refused to oblige, challenging their legitimacy, and mobilised his supporters against them in 1767. He could be dislodged only when the British troops were sent in from Patna, after which he fled into the jungles of Gorakhpur.


About the place :-



Its is a semi-wild terrain on the UP-Bihar border hemmed by the two tributaries of the Ganga — the Ghaghara and the Gandak. Though remote and backward, its environment is enticing. Kushinagar, where the Buddha breathed his last, is situated on its west, and Balmiki Nagar, the abode of Valmiki, the author of the Ramayana, in the east. In between the two, one may hear of great yogis Gorakhnath and Bhartharihari. Move on and hints of history wobble out everywhere. To add to the romance of the ambiance, you may hear folklores admiring an obscure but conspicuous hero of the region — Maharaja Fateh Bahadur Sahi. Historians do not talk of him; but the locals remember him for his valour and love for freedom.


the story continues :-


Although dislodged from Huseypur, Fateh Sahi continued to obstruct the collection of revenue in his former territory by launching raids from the jungle. In 1772, he marched into Huseypur and killed the Company's district revenue farmer. Yet, the British kept Fateh in good humour, fearing his disruptive activities. The district collector recommended his pardon for the murder, and he was allowed to return home at Huseypur. He was offered pension with a promise to stop any military action against him; additionally, he was advised to get full autonomy within his territory in lieu of a payment of Rs. 25 lakh and permission for the circulation of British currency in his estate. But Sahi did not agree; instead, he chose to be on war forever. Two months later, he left home and returned to his Gorakhpur hideout in the Bagjogni jungle. The British then designated Mir Jamal as their superintendent of the Huseypur revenue and the estate was farmed out to Basant Sahi, a pro-British cousin of Fateh Sahi.
Taking lead from Fateh, several local chiefs challenged the British authority during 1773-74 and refused to pay taxes. Biding his time, Fateh again marched into Saran in 1775. On May 3, on intelligence about the enemy camping at Jadopur near Huseypur, he dashed through darkness with a 1000-strong cavalry to reach the enemy camp just before dawn. In the bloody skirmish that followed, he killed cousin Basant Sahi and Mir Jamal, and escaped with the booty to his forest fastness. Hundreds were left behind dead and wounded. This happened in spite of the vigil of two companies of sepoys stationed in the neighbourhood to contain him. Basant Sahi's head was cut off and sent to his widow, who committed sati along with 13 aides whose husbands too were killed in the battle. The 14 stupas containing their ashes at Huseypur are worshiped till date.



During his rebellion in August 1781, Raja Chait Singh of Banaras tried to take advantage of the anti-British uprisings in Bihar. He financed Fateh Sahi, a relation, and encouraged him to kill the British and their sepoys. A formidable alliance was forged among the rajas of Huseypur and Majhauli, and the Padrauna and Narrowneys zamindars. Several zamindars from Saran supported Sahi secretly. In October, they assembled a force of 20,000 men at Munjoora and plundered and captured the Company's military station (established to suppress Fateh) at Baragaon. Panicked and helpless, the Saran Collector Grome approached, for help, the anti-Fateh clique of the royal family headed by Dhujju Singh, a family friend and guardian of Basant's minor son. Together, they fought a bloody war with Fateh and compelled him to retreat to the jungle. His Huseypur fort was razed to ground. In reward, Dhujju was called for by Warren Hastings at Banaras and decorated with a khelat of gold cloth. The British, however, did not dare punish any of the supporters of Fateh, fearing a mass revolt against the British in the region.
Fateh did not launch any major attack after that, except periodic incursions. His last raid to Champaran occurred in 1795. There is little information about his life thereafter. According to the Hathwa Raj chronicle, he became an ascetic in 1808. Definitely, he was not caught or killed by the British. Had it been so, they would surely have trumpeted the capture of their dreaded enemy.



Generations later:-



In fact, the British were so haunted by Fateh that his confiscated estate of Huseypur was conferred, by Cornwallis, on Chattardhari Sahi of the pro-British branch of the family, much later in 1791 and the title of “Maharaja Bahadur” not until 1837 (there could not be two rulers — Fateh being the original — of the same estate). After the demolition of the Huseypur fort, Fateh had established his capital at Tamkuhi where the 114 generation of his dynasty lives today; the descendents of Basant Sahi moved to Hathwa. The remnants of the Huseypur fort are still extant with numerous memorial spots in the surroundings.
Fateh Sahi was probably the first Indian ruler to revolt against the British on such a scale. He waged a guerrilla war against them for about 30 years, without any wavering in his goal to oust them. The British countered him with all their strength and resources. The hectic correspondence among the Company officials, however, vividly describes their frustration and travels, as they were unable to rein him in. They also declared a reward of Rs. 20,000 on his head, but in vain. Frustrated and distraught, they stooped to nasty tricks. Presuming that Fateh would participate in the marriage of his daughter, they surrounded the fort with the British forces and intelligence, waiting for the kill. But they could know of him only after he had left. He dressed as a pundit and walked on the traditional wooden sandals ( kharaun) well in front of the waiting soldiers!
During the hostilities, Fateh Sahi is believed to have collaborated with the king of Banaras, Mughal Emperor Shah Alam II, nawabs of Awadh and Bengal, and many chieftains and zamindars of UP and Bihar. He received wide and sustained support from the common people and his subject who paid him taxes even in exile. His war against the British may probably be considered as India's First War of Independence and he as its hero. He was a contemporary of Tipu Sultan whom the British defeated and killed brutally; but Sahi was never caught or surrendered to them. He rose against them before Tipu and almost a century before the Revolt of 1857 — India's First War of Independence. In terms of determination, and intensity and duration of aggression, Sahi's rebellion surpassed almost all uprisings before and after him. Sadly, no historian has worked on him seriously. Of late, there is a sudden surge of interest in him, however. The locals have produced tracts, novels, plays, even an epic on him.



SIWAN :- History of HATHWA (Zamindari)





HATHWA (Zamindari)

AREA: 2,072 km2

RELIGION:
 Hindu

LOCATION: Bihar (Saran Dist.)
DYNASTY: Bhumihar Brahmin
PRESENT RULER: Maharaja Bahadur Sri MRIGENDRA PRATAP SAHI, 106th and present Maharaja of Hathwa
PREDECESSORS AND SHORT HISTORY: The Maharaja of Hathwa, belongs to a Baghochhia Brahmin family, that claims to have been settled as Rajas in the district of Saran for over a hundred generations. Rulers were...

  • Maharaja KALYAN MAL, 86th Maharaja of Hatwa, he was a fearless and able commander, and Padshah Akbar sent him with 5000 foot and 100 horse to check the growing revolt and declaration of independence in Eastern Bihar, he succeeded and was entrusted him with the responsibility of the entire administration of the conquered area and he was granted the title of Maharaja around 1565; he established the village of Kalyanpur about 41 kilometres to the west of the modern Gopalganj (district Siwan) and there he built a big fort; after the death of Akbar, the Mughal administration became weak and Eastern Bihar again rebelled; married and had issue.
    • Maharaja Kshem Karan Sahi Bahadur .
    • Babu Van Mal Sahi, died .
  • Maharaja KSHEM KARAN Sahi Bahadur [Isham Karan Sahi], 87th Maharaja of Hatwa, brave like his father, he accompanied him in several battles and after his succession he was commanded by Padshah Jahangir to subdue the revolt in which he succeeded; for this he was granted the title of Bahadur Shahi and was awarded the emblem of Mahe Maratile, the Raja built an extensive and strong fort at Hussepur about 13 kilometres from Kalyanpur and made it his capital; married and had issue.
    • Maharaja Bhupati Sahi Bahadur 
    • Babu Bikram Sahi
    • Babu Shah Mal Sahi
    • Babu Mansinha Sahi
    • Babu Harkrishna Sahi
  • Maharaja BHUPATI Sahi Bahadur, 88th Maharaja of Hatwa, said to be a man of religious temperament; married and had issue.
    • Maharaja Sangram Sahi Bahadur 
  • Maharaja SANGRAM Sahi Bahadur, 89th Maharaja of Hatwa, he was an able administrater and a man of high military capability; married and had issue.
    • Maharaja Rudra Sahi Bahadur 
    • Babu Chattar Sahi
    • Babu Sujjan Sahi
    • Babu Sundar Sahi, married and had issue, descendants at Sikatin.
  • Maharaja RUDRA Sahi Bahadur, 90th Maharaja of Hatwa, married and had issue.
    • Maharaja Gundurha Sahi Bahadur [aka Hamir Sahi Bahadur] 
    • Maharaja Nripati Sahi Bahadur [aka Tribhuvan Sahi Bahadur] 
    • Babu Gambhir Sahi
    • Babu Sumer Sahi
  • Maharaja GUNDURHA Sahi Bahadur, 91st Maharaja of Hatwa, died 
  • Maharaja NRIPATI Sahi Bahadur, 92nd Maharaja of Hatwa, married and had issue.
    • Maharaja Haldhar Sahi Bahadur 
    • Babu Narayan Sahi, married and had issue.
      • Babu Harihar Sahi, married and had issue.
      • Babu Tripta Sahi, married and had issue.
      • Babu Shiva Prasad Sahi
  • Maharaja HALDHAR Sahi Bahadur, 93rd Maharaja of Hatwa, married and had issue.
    • Maharaja Hargovinda Sahi Bahadur 
    • Maharaja Juvaraj Sahi Bahadur 
    • Babu Bhudhar Sahi, died .
    • Maharaja Kurtal Sahi Bahadur 
  • Maharaja HARGOVINDA Sahi Bahadur, 94th Maharaja of Hatwa, died 
  • Maharaja JUVARAJ Sahi Bahadur, 95th Maharaja of Hatwa, during his reign he seized Sipah pargana from an Afghan chief, who had made himself semi independent in North Bihar; married and had issue.
    • Maharaja Chett Sahi Bahadur 
    • Babu Brajraj Sahi, died 
    • Babu Barijar Sahi, died 
  • Maharaja CHETT Sahi Bahadur, 96th Maharaja of Hatwa, died 
  • Maharaja KURTAL Sahi Bahadur, 97th Maharaja of Hatwa, married and had issue.
    • Maharaja Sardar Sahi Bahadur
    • Babu Inderjit Sahi, married and had issue.
      • Babu Basant Sahi, he assisted the Government in trying to arrest Fateh Sahi, but in 1775, he was surprised by the rebel and killed; married and had issue. He died 4th May 1775.
      • Babu Mohesh Dutt Sahi [Mahes Datt Sahi], he followed in his fathers footsteps, and the Goverment was about to proclaim him the rightful successor of the rebel Fateh Sahi when he died, leaving a son; married and had issue.
      • Maharaja Chattardhari Sahi Bahadur 
      • Babu Ishwar Prasad Sahi
  • Maharaja SARDAR Sahi Bahadur, 98th Maharaja of Hatwa and Raja of Hussepur, he was an able soldier and military commander; he took part in several battles during his youth and co-operated with Nawab Ali Verdi Khan on a number of occasions; he fought with and defeated Majhauli Raj, and destroyed their garh or fort, and imposed as terms of peace on the Raja of Majhauli, the condition that he and his descendants were not to display their nishans and dunkas; married and had issue.
    • Maharajkumar Sarvardarman Sahi, married and had issue. He died 
      • Babu Rossan Sahi, died 
    • Maharaja Fateh Sahi Bahadur 
  • Maharaja FATEH Sahi Bahadur, 99th Maharaja of Hatwa, he inherited the bravery and courage of his father and co-operated with Mir Qasim who continued to get his military assistance from Monghyr up to Buxar in Bihar, in his struggles against the Mughal Emperor; he opposed the Dewani powers gained by the British over Bengal, Bihar and Orissa by virtue of the Treaty of Allahabad in 1765; he joined forces with the Raja of Bettiah in opposing the British until they reached a compromise with Bettiah, whereupon he continued alone; the East India Company promised his cousin, Babu Basant Sahi the throne if he would apprehend or kill him, but he killed his cousin at Yadavpur in 1775; he later established Tamkuhi State about 109 kilometres from Hussepur, north-east of present day Deoria within the Kingdom of Oudh; seeing the growing influence and power of the E.I.C., Maharaja Fateh Sahi changed his tatctics and around 1790, he ceased his rebellious ways and handed the administration of the state to his sons, he left home and became Sanyasi; married and had issue.
    • Babu Arimardan Sahi, died
    • Babu Dalmardan Sahi, married and had issue.
      • Raja Dilip Sahi (of Tamkuhi?), died 
    • Babu Sumeshwar Sahi, married and had issue.
      • Babu Jangajit Sahi, died 
      • Babu Samant Sahi
    • Babu Ranbahadur Sahi, married and had issue.
      • Raja Prithvipal Sahi of Tamkuhi 
      • Babu Dalthumban Sahi

  • Maharaja CHATTARDHARI Sahi Bahadur, 100th Maharaja of Hatwa, born 1781, he was granted the estates of Fateh Sahi in the Decennia1 Settlement of 1790 by Lord Cornwallis after inquiring into all the facts and the usages of the family; he was granted the title of Maharaja Bahadur on 10th September 1837; he rendered most valuable services to the Government at the time of the Santal insurrection, and again during the Mutiny of 1857, and was rewarded with the grant of a portion of the confiscated estates of the rebel Raja of Jagdishpur, Kunwar Singh; married the daughter of Raja Ganga Prasad of Sheohar, and had issue. He died 16th March 1858 in Hutwa at an advanced age.
    • Maharajkumar Ramsahai Sahi, married and had issue. He died
      • Babu Devaraj Sahi
      • Babu Ugrapratap Sahi, married and had issue, he waived his succession rights in favour of his son, married and had issue.
        • Maharaja Rajendra Pratap Sahi Bahadur 
    • Kumar Prithvipal Sahi, married and had issue.
      • Babu Tilakdhari Sahi, married and had issue.
        • Babu Narendra Pratap Sahi, married and had issue.
          • Babu Shiva Pratap Sahi
          • Babu Deoki Nandan Pratap Sahi
      • Babu Bir Pratap Sahi
    • Kumari (name unknown), married and had issue.
      • Kumari (name unknown), married and had issue.
        • Lt.Col. HH Maharaja Shri Sir Prabhu Narayan Singh Bahadur of Benares.
  • Maharaja RAJENDRA PRATAP Sahi Bahadur, 101st Maharaja of Hatwa -/1871, born 1838, he was granted the title of Maharaja Bahadur in October 1858; married and had issue, one son. He died in July 1871.
    • Maharaja Sir Krishan Pratap Sahi Bahadur (qv)
  • Maharaja Sir KRISHNA PRATAP SAHI Bahadur K.C.I.E., 102nd Maharaja of Hatwa 1871/1896, born in October 1857, educated privately under the direction of the Court of Wards, he succeeded his father in 1871, though administration of the state was under the Court of Wards until he attained his majority in 1874, and was duly installed on 31st August of that same year at a Durbar during which he also was granted the title of Maharaja Bahadur and a Medal of Distinction at the Imperial Durbar in Delhi in 1877; he was created a Knight Commander of the Most Eminent Order of the Indian Empire in 1889; married and had issue. He died 20th October 1896, after a painful and lingering illness of six months.
    • Maharajkumar Shiva Pratap Sahi, died 
    • Maharaja Guru Mahadev Ashram Prasad Sahi Bahadur 
    • Maharajkumari (name unknown), born 1895.
  • Maharaja GURU MAHADEV ASHRAM PRASAD Sahi Bahadur, 103rd Maharaja of Hatwa 1896/-, born 19th July 1893, he was granted the title of Maharaja Bahadur in 1914, and took charge of the estate some months later in July 1914 and was installed on 2nd December 1914 in a ceremony performed by Sir Charles Stewart Bayly, Lieutenant-Governor of Bihar and Orissa; married and had issue. He died after 1946.
  • Maharaja Bahadur Sri GOPESHWAR PRASAD SAHI, 104th Maharaja of Hatwa, married Maharani Durgeshwari Devi, and had issue.
    • Maharaja Bahadur Mrigendra Pratap Sahi 
    • Maharaj Kumar Brajeshwar Prasad Sahi
  • Maharaja Bahadur Sri MRIGENDRA PRATAP SAHI, 105th Maharaja of Hatwa.