THE 1857 REBELLION IN BIHAR

 The revolt that began at Meerut on May 10, 1857 very soon spread to large parts of northern India, including Bihar. There were three major developments in Bihar during July 1857. At Patna there was an uprising led by Pir Ali and his associates (Pir Ali was a book-seller); the mutiny at Danapur (Dinapur); and the assumption of leadership of the revolt in the region by Kunwar Singh. On July 25 three regiments stationed at the major cantonment of Danapur on the outskirts of Patna rebelled. Most of the troops crossed the Son river into Shahabad, where they joined the rebels under Kunwar Singh who were then besieging a small European community at Arrah.

 

At the time of the revolt the Bihar province (or, rather, Patna division) of the Bengal presidency consisted of the following six districts: Patna, Bihar, Saran, Shahabad, Tirhut and Champaran. It needs to be underlined that these, along with Bengal and Orissa, were the earliest large-scale territorial conquests of the East India Company. Bihar had enjoyed considerable importance in the trading activities of the European companies since the seventeenth century. Indigo production played a significant role in the colonial exploitation of the region (opium was the other major commodity of the colonial economy of Bihar). Under the East India Company a system of forced cultivation of indigo, and exploitation of the cultivators by European indigo planters and indigenous zamindars, was imposed in the countryside.

BEGINNING OF A WIDESPREAD REVOLT

The first major incident in Bihar during the revolt was the Patna uprising of July 3, with Pir Ali at its forefront. On this date the Deputy Opium Agent of the Patna Opium Agency, Dr Lyell, was killed. This was as an attack on a major source of colonial revenue. Gangetic Bihar, together with the Banaras-Ghazipur region was the main area of opium production in the East India Company’s territories. It is significant that this entire tract was engulfed by the upheavals of the revolt.

Pir Ali was charged with Lyell’s murder, convicted and hanged. William Tayler was the Commissioner of Patna division at this time (Tayler carried out the operations against Pir Ali and his associates and was distinguished by his sadistic brutality. Yet, writing of Pir Ali’s valiant conduct on the eve of his execution he was forced to remark: ‘… he is the type of a class with many of whom we have, in this country to deal, men whose unconquerable fanaticism renders them dangerous enemies and whose stern resolution entitles them in some measure to admiration and respect’! Apart from Ali, sixteen more rebels were hanged for their participation in the Patna uprising another seventeen were imprisoned with hard labour, and two were transported to penal settlements.

After the rebellion in Patna, sipahis of three of the regiments in Danapur mutinied on July 25, 1857. This may be said to mark the beginning of a widespread revolt in Bihar, which lasted for more than a year. On July 26 the troops reached Shahabad in an effort to organise themselves under the leadership of the octogenarian Kunwar Singh, raja of Jagdishpur, who had already launched a movement against the British. Kunwar Singh gathered a large number of followers, who included his brothers Amar Singh and Ritnarain Singh; his nephews Nishan Singh and Jai Krishna Singh; Thakur Dayal Singh and Bisheswar Singh. It may be mentioned here that whereas a section of the landlords of Bihar, including some very prominent zamindars, took part in the revolt, the bulk of the big landlords remained loyal to the colonial government and helped it in crushing the movement. Nevertheless the uprising was fairly widespread in the region, and did have strong popular support in several areas.

In Patna and Chhotanagpur divisions the soldiers and civil population fought together against the British government. In Shahabad the rajputs rose in arms under the leadership of Kunwar Singh. The rebel troops in Gaya were strengthened by a large number of disaffected villagers and Bhojpuri rebels under the leadership of Jeodhar Singh and Haider Ali Khan. In Hazaribagh the Santhals, and some local leaders, launched a movement against the British. The activities of Nilambar and Pitambar in alliance with the Chero zamindars made Palamau a centre of serious popular agitation during the revolt. Singhbhum witnessed a struggle of the sipahis in conjunction with the Kols and other tribes of the district under the leadership of Arjun Singh. In Manbhum the sipahis, the Santhals, and the raja of Panchet estate, Nilmoni Singh, rose in revolt against the government. In Sambalpur the mutinous sipahis in their struggle against the British were led by Surendra Sahi, Udwant Sahi, and other leaders from amongst the civilian population. In Patna the Wahhabis played a leading role in the revolt. The Danapur mutiny also had an impact on the Muzaffarpur area, where too an uprising took place in the wake of the events at Danapur. The mutiny of the 12th Irregular Cavalry at Sugauli on the Indo-Nepal border eventually led to the outbreak of a revolt in Champaran and Saran. Purnea rose in revolt under the influence of the Jalpaiguri mutineers. The contagion of the Danapur mutiny and the provocation of the detachments of the Ramgarh battalion provoked the Hazaribagh revolt that had its echoes in Ranchi and Sambalpur.

KUNWAR SINGH, A ‘NATURAL’ LEADER

While many zamindars and local leaders were with the government, others were sympathisers of the agitated masses and openly participated in the rebellion and became its leaders. The most important of them was Kunwar Singh who was generally looked upon as a ‘natural’ leader by most rebels in Bihar. When some Bihar rebels were being tried in September 1857, one of them declared, ‘the supremacy of the English and the Company is at an end, and it is now Koonwar Singh’s reign’. Thus, the rebels of Danapur, Chhotanagpur, Manbhum, Singhbhum and Palamau wanted to carry on the struggle together under his common leadership. Jadunath Sahi (the son-in-law of Kunwar Singh’s brother Dayal Singh) who had taken a leading part in the rebellion in Ranchi, was located as a follower of Kunwar Singh. Raja Arjun Singh of Singhbhum as well as Arjun Singh’s brother, along with many local leaders, were keen to fight under Kunwar Singh’s leadership. Many of them sought to help Kunwar Singh by sending their forces to join him.

Kunwar Singh moved from place to place fighting the British with the help of local chiefs and the common people. However, at a critical juncture the British were saved by Major Eyre, who defeated Kunwar Singh’s forces at Bibiganj on August 3. This was a great relief for the British garrison. But this did not mark the end of Kunwar Singh’s struggle. He shifted out of Bihar, moving to Mirzapur, Rewa, Banda, Lucknow and Kanpur.

Kunwar Singh adopted the unique method of attacking the weakest positions of the English, while keeping his men mobilised for any eventuality. This perhaps explains why the rebellion could be sustained for such a long time. Avoiding fixed positions, Kunwar Singh moved around extensively in areas like Rewa, Banda and Kalpi, along with his comrade-in-arms Nishan Singh. He was joined by the Gwalior troops and then proceeded to take part in the battle of Kanpur. Next he marched to Lucknow and then to Azamgarh. The governor-general ordered the re-occupation of Azamgarh as Kunwar Singh had seized it, which forced the latter to march towards Ghazipur. By April 23, 1858 Kunwar Singh was back at Jagdishpur. He had lost an arm, but his determination to fight the English had not weakened. He defeated the English force in an important engagement but died very soon after this.

In a rare tribute to Kunwar Singh, George Trevelyan, a prominent British politician who had served in India during the 1860s, wrote:

For long past Coer Singh had been watching the course of events with keen interest and a definite purpose. This remarkable man came in for an abundant share of the abuse so indiscriminately dealt out to all those who took part against us at the crisis. Coer Singh was described in the contemporary journals as a devil whose villainy could be accounted for only on the theory that he was not of “human flesh and blood”. The time for shrieking and scolding has gone by and we can afford to own that he was not a devil at all but the high-souled chief of a warlike tribe who had been reduced to a non-entity by the yoke of a foreign invader. … Surely a people whose favourite heroes are Lochiel and Rob Roy Macgregor may spare a little sympathy for the chieftain, who at eighty years old bade fill up his brass lotah, saddle his elephants and call out his men … ; who inflicted on us a disaster complete and tragical; who exacted from the unruly mutineers an obedience which they paid to none other; who led his force in person to Lucknow and took a leading part in the struggle which decided the destinies of India; who after no hope was left for the cause north of the Ganges did not lose heart but kept up his men together during a long and arduous retreat in the face of a victorious enemy; and as the closing act of his life by a masterly manoeuvre, baffled his pursuers and placed his troops in safety on their own side of the great river, when friend and foe alike believed their destruction to be inevitable. On that occasion a round shot from an English gun smashed his arm as he was directing the passage of the last boat full of his followers…. It was uncommonly lucky for us that Coer Singh was not forty years younger (The Competition Wallah, 1866 edition, p.74).

FIGHT CARRIED ON BRAVELY

Kunwar Singh inspired the leaders in Chhotanagpur, the Santhal Pargannas, and other parts of Bihar to carry on the struggle. After his death his brother Amar Singh led his followers, who held out bravely in different parts of Bihar. Their activities continued to be a cause of serious concern for the East India Company’s administration. The forest area of Jagdishpur was the base of Amar Singh’s military campaign. The struggle between Amar Singh and the British force under Sir E Lugard in the first half of 1858 assumed epic dimensions. Engels took note of Amar Singh’s military acumen in an article in the New York Daily Tribune (October 1, 1858): ‘These impenetrable forests [in Jagdishpur] of bamboo and underwood are held by a party of insurgents under Ummer [Amar] Singh, who shows rather more activity and knowledge of guerrilla warfare; at all events, he attacks the British wherever he can, instead of quietly waiting for them. If, as it is feared, part of the Oude insurgents should join him before he can be expelled from his stronghold, the British may expect rather harder work they have had of late. These jungles have now for nearly eight months served as a retreat to insurgent parties, who have been able to render very insecure the Grand Trunk Road from Calcutta to Allahabad, the main communication of the British’. In other words, Engels saw in Amar Singh the one great hope of the continuation of the revolt. After the retreat of Nana Sahib into Nepal, Amar Singh went over to the terai region to assume the leadership of Nana’s troops, but was captured in December 1859. He was imprisoned by the British at Gorakhpur, but died of illness at Gorakhpur on January 3, 1860 before he could be placed on trial.

The indigo planters got an opportunity to prove their loyalty to the raj in 1857. They fought against the rebels, protected government treasuries and guarded settlements of Europeans from possible attacks. Such help in the severest crisis that the raj had to face in Bihar gave the government full confidence in them. And in return they began to seek all possible support from the government machinery for the cultivation of indigo in the post-1857 period. Since popular participation of the common people in the revolt threatened the foundations of the empire, the colonial administration was in search of a common ally to buttress British rule. Thus the appeasement of the landed aristocracy became the hallmark of British policy after the revolt. In order to exercise control over the raiyyats it was necessary to form a joint front with the local zamindars. Since the planters had ready cash, they began to pay higher rents to the zamindars. The zamindars therefore preferred to enter into arrangements with the planters rather than the raiyyats when it came to leasing land. Thus, during the latter half of the nineteenth century a ‘triple’ alliance was formed in the Bihar countryside to exercise control over tillers of the soil.

GANDHI AND TAGORE

GANDHI AND TAGORE

 Gandhi called Rabindranath Tagore ‘Gurudev’. There was much in common between the two and much of a difference, too. They held each other in mutual respect, in spite of differences in viewpoint. Both looked upon humanity with love and held a Vision of a better world, but their approaches differed: Gandhi was an activist, Tagore, the imaginative poet, a visionary.

 

Gandhi and Tagore had widely different childhoods, family background, and educational experience. They had different views on politics and international conditions and yet shared a spiritual approach to problems. Gandhi looked upon God as truth, and Tagore saw godhead in love. They had their own stands of evaluation of individuals, or common people and events.

When Gandhi launched the Non-cooperation Movement, Tagore disagreed with him. To disbelieve the ability of the Mahatma was out of question. What the poet was chary of was the psychosis of the crowd. The poet was distinctly hesitant about the outcome if the right to noncooperate was given to a crowd without any leash to check its self-willed march. The poet sought to divest the movement of its earthly trappings and lift it to a higher plane— to that of spiritual import. According to the poet, ” ‘No’ in its passive moral form is asceticism and in its active moral form is violence.” Tagore’s principal objection was that violence was inherent in the concept of non-cooperation and hence the movement was negative in character.

Tagore’s attitude was similar in the case of burning of foreign cloth. But Gandhi could not accept this interpretation of the poet. Rebutting the view, Gandhi made a significant remark: “In burning my foreign clothes, I burn my shame”. In other words, the very idea of foreign domination over the country was being obliterated when foreign cloth was being consigned to the flames. If for Gandhl it symbolised breaking off the alien shackles, for Tagore it implied mindless destruction.

On the question of the Bihar earthquake the views of Gandhi and Tagore were diametrically opposite: here Tagore’s rationalism was matched against Gandhi’s blind faith: the former’s scientific temper of mind against Gandhi’s superstition. A similar controversy was raised regarding the cult

of charkha propounded by Gandhi. Tagore’s main argument against it was that the charkha retarded the development of a fierce mind and hampered initiative. It tended, for

Tagore, to shape everyone alike, engendered in them a love of mechanical habits instead of fostering creative abilities and ended by making everyone a prey to drudgery, a servant of joyless work. It was a denial of the vitality of science as a panacea for the evils of poverty and destitution.

To quote Tagore, “…that the all-embracing poverty which has overwhelmed our country cannot be removed by working with our hards to the neglect of science. Nothing

can be more dignified drudgery then that man’s ‘knowing’ should stop dead or his ‘doing’ go on for ever.” He believed, when science can be fruitfully applied on a nationwide scale towards the removal of all wants, to forgo the benefits of science and to remain fixed to the charkha is tantamount

to betraying a medieval and obscurantist attitude to life.

It is not necessary to point to particular areas of agreement to stress the similarity of outlook between Tagore and Gandhi. To the Indian mind, the ideological affinity between the two is in their deep religiosity, moral sense and faith in India’s spiritual values. God, Truth or whatever we call it was the prime source of inspiration to both.

As far as their attitude to and love of the village is concerned, both were on the same grounds. However, their sensibilities were different. The intuitive sense of the poet is wholly his; it is not possible to share it with someone else. The predominantly action-based life of Gandhi has little in it of poetic imagination; but that deficiency of his mental make-up is more than compensated for by his love for man ad its focal point. Of course the poet’s love of the village sought manifestation in practical work too.

It is not easy to reconcile every view of a poet– a dreamer and an idealist in the main – with that of a man of action; but in the poet’s case this reconciliation became an actuality. Sucj synthesis is rate but it is nevertheless true.

SWAMI SAHAJANAND SARASWATI

 

SWAMI SAHAJANAND SARASWATI

Recognized as one of the principle and significant leaders of peasantry in Bihar, Swami Sahajanand Saraswati was a brilliant intellectual and a striking master of debate. Gifted with numerous qualities of mass leadership, Sahajanand grew as a social reformer and politician and won a circle of several admirers. However, to his ill-fate, all his contributions towards the freedom movement of India and raising consciousness of peasants are forgotten today, except amongst a small number of historians and social scientists. The most attractive and instructive respect that he earned during his life was his intellectual transformation, which makes him distinguished even today, though with a small population. He was a versatile genius with performing several roles during his entire working career, such as linguist, polymath, sociologist, historian, philosopher, writer, grammarian, ascetic, revolutionary, Marxist, and politician.

Early Life

Swami Sahajanand Saraswati was born as Naurang Rai on February 22, 1889 in the village of Deva, Dullahpur in Ghazipur district of Uttar Pradesh state. He was born as the sixth and last son in a Jijhoutia Bhumihar Brahmin family. His father, Beni Rai, was a cultivator and hence, stood away from priestly functions. His mother died when he was kid and was raised by his aunt. The family survived on a small zamindari income that was carried from his grandfather’s time. However, with time and extension of the family, the land was divided and the family had to take up cultivation to earn its living. However, this did not stop the family from sending Sahajanand to school. After receiving formal education in a primary school, he went to German Mission High School where he obtained his education in English medium.

Since childhood, he was attracted towards religious practices. He objected on people believing in fake religious rituals and hence, opted for studying religious texts in order to find real spiritual solace by biding goodbye to the world. To prevent him from doing this, his family got him married to a child bride, but his wife died in 1905 or early 1906, even before the marriage could even stabilize. On his last attempt to adopting the sanyas, he was initiated into holy orders and took the name of Swami Sahajanand Saraswati. By adopting sanyas, he was abandoned from sitting in the matriculation examination. But he spent the first seven years studying religion, politics, and social affairs.

Political Career

Beginning his public appearance from Bhumihar Brahmin, he graduated towards Indian National Congress and Peasant Movement, initially in Patna, Bihar, and later across India. Influenced by Mahatma Gandhi, he took up political schooling under him and started serving in the Congress as a true Gandhian. By 1920, Sahajanand was ready to plunge himself into the nationalist movement under Gandhi. But he was not satisfied with the working of Gandhians. The final break up with Gandhi came in 1934 when Bihar was affected with a massive earthquake. Although relief operations were carried out, Sahajanand found that people were actually suffering due to the cruelty of the landlords rather than the earthquake.

After the break up, he kept away from party politics though he shifted his interest towards mobilizing the peasants. He was a Dandi sanyasi and hence, carried a long bamboo stick with him. Later on, this stick became the symbol of peasant resistance. He gave the Bihar peasants the slogan “Danda Mera Zindabad” (Long live my stick) which was assumed to be “Long live the danda (lathi) of the Kisans” and became an important motto in the movement. In response to this, the peasants took up “Swamiji ki Jai” (Victory to Swamiji) and “Kaise Logey Malguzari, Latth Hamara Zindabad” (How will you collect rent as long as our sticks are powerful?).

Kisan Sabha

Sahajanand Saraswati formed a smaller Kisan Sabha in Patna district in association with a formal organizational structure, though it was institutionalized only after few years. Later in 1929, he established the Bihar Provincial Kisan Sabha (BPKS). With this, he emerged as the foremost kisan leader in India. Immediately after the formation of the Sabha, Bihar was plunged into the Civil Disobedience Movement that helped in creating awareness amongst the masses, but did not give enough time for the leaders of the Sabha to formalize its structure. As such, the experiences of the Civil Disobedience Movement inside and outside the jail created crevices between the Kisan Sabhaites and some Congress leaders. Thus, Sahajanand cut himself entirely from the political world for several years

The membership of this Sabha was estimated 80,000 in 1935 with the numbers increasing to 2,50,000 in 1938, thereby making it the largest provincial body in India. The All India Kisan Sabha (AIKS) was formed with some Congress Socialists at the Lucknow session of the Indian National Congress on April 11, 1936. Sahajanand was elected as its first President. The Sabha comprised of many eminent leaders, like N.G. Ranga, E.M.S. Namboodiripad, Pandit Karyanand Sharma, Pandit Yamuna Karjee, Pandit Yadunandan (Jadunandan) Sharma, Rahul Sankrityayan, P. Sundarayya, Ram Manohar Lohia, Jayaprakash Narayan, Acharya Narendra Dev, and Bankim Mukerji. It demanded the abolition of zamindari system and cancellation of rural debts. Thereafter, in October 1937, it adopted the red flag as its banner.

Soon, the leaders started keeping distance from Congress and got more involved with Congress governments in Bihar and United Province. With the formation of the All India Kisan Sabha, the Bihar Provincial Kisan Sabha became one of its provincial units. Sahajanand organized the Anti-Compromise Conference with Subhas Chandra Bose against the British and Congress. He even worked with the Communist Party of India during World War II. However, he broke from all politicians to form his own Kisan Sabha and speak up for the peasants of Bihar. With his standards of speech and action, he was successful in creating a reputation for himself amongst peasants. He communicated with them and assured them about improving their conditions. In a short duration, he earned love and respect by the peasants, but was equally respected and feared by landlords, Congressmen, and officials.

Death

Swami Sahajanand Saraswati died on June 25, 1950 in Patna, Bihar at the age of 61.

Posthumous Honors

A commemorative stamp was issued by the Government of India in memory of Swami Sahajanand Saraswati which was officially released by the then minister of Communications, Ram Vilas Paswan on June 26, 2000. The Indian Council of Agricultural Research has instituted the Swamy Sahajanand Saraswati Extension Scientist/Worker Award in his honor.

An agrarian economy, India is considered the land of farmers. Even the current narrative and political discourse primarily revolves around farmers and their key challenges. In this context, Swami Sahajanand Saraswati’s teaching and preaching for the welfare of India’s farmers continues to be relevant. Subhash Chandra Bose, the leader of the Forward Bloc had this to say: “Swami Sahajanand Saraswati is, in the land of ours, a name to conjure with. The undisputed leader of the peasant movement in India, he is today the idol of the masses and the hero of millions.”

Swamiji continues to inspire millions who dream of an inclusive society with farmers at its centre. He was not only the voice of the farmers of Bihar and Uttar Pradesh but also protected farmer-peasants against exploitation by British rule.

Notable Works

1. Bhumihar Brahmin Parichay (Introduction to Bhumihar Brahmins), in Hindi

2. Jhootha Bhay Mithya Abhiman (False Fear False Pride), in Hindi

3. Brahman Samaj ki Sthiti (Situation of the Brahmin Society), in Hindi

4. Mera Jeewan Sangharsha (My LIfe Struggle), in Hindi

5. Jang aur Rashtriya Azadi

6. Gita Hridaya (Heart of the Gita)

7. Kisanon ke Dave

Neora Valley National Park

 

#Neora_Valley_National_Park

#National_Park_series

🔆Neora Valley National Park

    

     

✅Situated in the Kalimpong District of West Bengal.

     

✅one of the richest biological zones in the entire Eastern India

     

✅ Neora Valley National Park is the Natural Habitat of Red panda

     

✅The forest in Neora Valley has such luxurious growth that even sunlight finds it difficult to touch the ground.

     

✅It borders Sikkim and Bhutan.

     

✅The forests consists of mixed species like rhododendron, bamboo, oak, ferns, sal, etc.

     

✅Fauna : Indian leopard, Red panda, Sloth bear, Asiatic golden cat, goral, sambar deer etc.

Endangered turtles play fast and loose with borders

Endangered turtles play fast and loose with borders.

GPS-fitted specimens go to Bangladesh

Animals in nature know no international boundaries and this has come as some sort of a surprise and challenge to experts and forest officials who installed GPS transmitters on Nothern River Terrapin in Indian Sundarbans.

 In just six weeks after the release, at least three of the ten individuals of the critically endangered Northern River Terrapin ( Batagur baska) have travelled hundreds of kilometers and are now in Bangladesh.

Shailendra Singh, director of Turtle Survival Alliance India, who played an important role in the conservation and release of the turtles, said that the animals have traversed hundreds of kilometers and in the case of one turtle that is in Bangladesh at present, the dispersal has been about 400 km.

“There are three turtles that have entered Bangladesh. In the case of maximum dispersal, the animal descended from the release site in Indian Sundarbans, crossed the sea and Bangladesh Sundarbans, and is now on its fringe area,” Dr. Singh said.

 Of the three turtles in Bangladesh, one was caught by fishermen in Bangladesh who removed the transmitter from the animal.

“Fortunately, there was a telephone number on the transmitter and somehow the fishermen contacted the TSA office and we approached officials of the Sundarban Tiger Reserve. We are trying to bring the turtle back to India,” Dr. Singh said.

 Of the ten animals released with the transmitter, signals are coming from six, four from India, and two from Bangladesh. Experts have pointed out that five of the animals have descended down from the site of release in Sundarbans and moved south.

Justin Jones, Deputy Director of the Sundarbans Tiger Reserve said that the turtle has been rescued by the Bangladesh Forest Department.

“We are trying to bring back the animal but at present the animal is at a facility under Khulna Forest Department. Bangladesh also has a facility for  Batagur Baska, and the animal which is injured is at the facility,” Mr. Jones said.

Highlighting the need for the release of the critically endangered turtles, the official of Sundarban Tiger Reserve said the objective of the initiative was to ascertain the habitat, breeding pattern and the movement of the species.

The population of the Nothern River Terrapin, a freshwater turtle, had reached critical limits about 15 years ago when experts and forest officials were not sure about any surviving population of the freshwater turtles  in the Sundarbans.

In 2008, a joint exploration of swamps mangroves and tidal creeks by the Turtle Survival Alliance (TSA) and Sundarban Tiger Reserve (STR) located a cohort of eight males, three females, and one juvenile in a pond at the Sajnekhali Interpretation Center. In the past 14 years, the conservation breeding of the species, categorised as critically endangered by IUCN Red List, has been a success with almost 12 adults and close to 370 juveniles of the species.  

The conservation breeding programme of the species came a full circle on January 19, 2022, when ten sub-adults  Batagur Baska reared for over nine years, were reintroduced into the wild by the experts of TSA and STR.

With the emergence of data on the movement of the species, experts and forest officials are excited about the possibility of discovering new details about the species.

TSA India, Director Shailendra Singh said that the batteries fitted with the GPS transmitter can function for 18 months and it will be interesting to watch the movement of the turtles in the monsoons.

About Protocol on Inland Water Transit and Trade (PIWTT)

🔆About Protocol on Inland Water Transit and Trade (PIWTT)

✅In 1972, India and Bangladesh signed the Protocol on Inland Water Transit and Trade (PIWTT).

✅ It is a bilateral protocol connecting the inland waterways of India and Bangladesh for the transportation of goods and keeping their respective waterways navigable, while providing infrastructure facilities.

✅The protocol further states that both countries will mutually decide the proposed expenses; voyage permissions shall be taken at least four days prior to the actual journey; and the vessels shall share equal tonnage.

✅The India-Bangladesh Protocol Routes include parts of rivers Ganga, Hooghly, Brahmaputra, and Barak, and the Sundarbans

Note: In 2018, India and Bangladesh signed an agreement for inclusion of Dhubriin India and Pangaonin Bangladesh as new Ports of Call in PIWTT.

Bhumisparsha mudra

🔆2)Bhumisparsha mudra

 

Literally Bhumisparsha translates into 'touching the earth'. 

It is more commonly known as the 'earth witness'mudra.

 

✅This mudra, formed with all five fingers of the right hand extended to touch the ground, symbolizes the Buddha's enlightenment under thebodhi tree, when hesummoned the earth goddess, Sthavara, to bear witness to hisattainment of

enlightenment. 

✅The right hand, placed upon the right knee in earth-pressing mudra, and complemented by the left hand-which is held flat in the lap in the dhyana mudra ofmeditation, symbolizes the union of method and wisdom, samasara and nirvana, and also the realizations of the

conventional and ultimate truths. It is in this posture that Shakyamuni overcame the obstructions of Mara while meditating on Truth.

 

✅The second Dhyani Buddha Akshobhya is depicted in this mudra. 

✅He is believed to transform the delusion of anger into mirror-like wisdom. It is thismetamorphosis that the Bhumisparsha mudra helps in bringing about.

@upsc_4_history