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Dissatisfaction, depression, anxiety and persistent insecurities in life are more burdensome now than they were some two and half thousand years ago. Dissatisfactions and depression arise from too much pondering over the past, while uncertainties of the future make one anxious. A strass-free life is possible if we can pay attention to the present because the magic of life is in "this" moment only. Buddha developed Vipasyana (means seeing in a special way),  a  meditation technique that enhances one’s ability to intentionally pay attention to the present moment non-judgmentally in a non-partisan way as a witness. The regular practice of Vipasyana rewires our brain in a new way. This not only reduce depression and anxieties but also enhances ability to remain focussed that has strong bearing on our performance as well. One can learn this method in Champaran, the land where Lord Buddha and Ashoka the Great once walked. Vipasyana Centre in Chakia offers a 10-days residential course free of cost (the centre runs entirely on donation). Before or after attending the course, one can make pilgrimage to the four nearby places of Kesariya, Lauriya Areraj, Lauriya Nandangarh and Rampurva in Champaran which are very closely associated with the life of Lord Buddha to pay homage and to see and feel the tangible Pillars and Stupas that Ashoka the Great installed there for reverence by the posterity.   

Lord Buddha discovered the way to be happy and blissful in the world filled with sorrow. He employed causal analysis to diagnose and arrive at a solution for the pervasive suffering manifested mainly as mental agonies in the form of disappointments, insecurities of life, depression and anxieties triggered by the changes taking place in one’s life course including ageing, poor health conditions and loss of loved ones etc. He found that life is actually blissful. There is joy everywhere. But the joy is in transitoriness; the bliss could be found in the fleeting moment through the practice of meditation. The recognition and appreciation of the ‘temporariness’ of everything in life is the starting point followed by the cognition or the conscious awareness of the causative factors behind mental sufferings and the cultivation of mind to come to terms with the realities of thoughts and desires. Conscious awareness of the factors causing mental suffering and cultivating mind for mindfulness (i.e., awareness of the moment) are keys to freedom from pervasive suffering. One must always be aware of the moment we are in because beauty of life is this moment only.  

Vipasyana (meaning seeing in a special way) is the meditation technique developed by Lord Buddha to enhance one's ability to intentionally pay attention to the present moment non-judgmentally in a nonpartisan way as a witness.  

The first step is Ana pana," (or "Anapana" or "Anapanasati") which refers to observing the natural, normal breath as it enters and exits the nostrils. It increases self-awareness. The first three days of the 10 days course are spent practicing this. Unlike in pranayam where breath is controlled, Ana pana is about being aware of breaths. The next seven days are used in systematically observing sensations in different parts of the body in a non-partisan way without affect under the guidance of the teacher.  

The process involves enhancing two skills - “the ability to intentionally remain focused in the present moment” and “the ability to remain a non-partisan witness of the sensations”.  

Dissatisfactions and depression arise from too much pondering over the past incidents, while uncertainty of the future makes one anxious of the outcome in future. Therefore, it is imperative to pay attention to the present moment so as to avoid persistent insecurities of life because the magic of life is in "this" moment only. We can effectively reduce both depression and anxiety by honing this skill and lead a blissful life.  

Human brain displays remarkable plasticity. Life experiences, new attitudes and trainings make changes in the brain and form new wirings. For example, changing mindsets (i.e. attitudes that determine how one respond to a situation in certain way) changes brain. Similarly, compassion training is known to increase activations in a non-overlapping brain network across ventral striatum, pregenual anterior cingulate cortex and medial orbitofrontal cortex.  

The regular practice of observing one's own bodily sensations in a non-participant way merely as a witness (and not as a feeler or enjoyer of the sensations) rewires our brain in a new way. This not only reduce depression and anxieties but also enhances ability to remain focussed that has strong bearing on performance. Some monks practicing Vipasyana go much beyond and develop ability to tolerate extreme pain and adverse conditions. Some Tibbetan Buddhist monks can meditate for long hours sitting in sub-zero temperatures. An extreme example of pain tolerance through deep meditation was the unfortunate 1963 case of the self-immolating Vietanamese Buddhist monk Thích Quảng Đức who remained composed and unaffected sitting in the meditation pose for full three and half minutes before falling aside.  

And there are other interesting benefits of Vipasyana course as well. If you are trying to lose weight for controlling hypertension and diabetes, the Vipasyana course may be helpful because you eat your breakfast at 6.30 am and lunch-cum-dinner at 11.00 am in the morning. And that's it! You remain on an 18-hour intermittent fasting schedule for 10 days, although the first timers are given some snacks to eat before sunset at 5.00 in the afternoon. Further, during these 10 days, you are on "Arya maun", meaning you do not communicate with anyone directly or indirectly. You are not allowed any communication device either. So, no ringing mobiles or messages to reply or social media reels or web browsing. And of course, no intoxicants in any form. All these mean you kind of reboot yourself after the nearly 12 hours of vipasyana meditation per day for 10 days.  

All these you do in Champaran, the land where Lord Buddha and Ashoka the Great once walked. The four main pilgrimage sites of Kesariya, Lauriya Areraj, Lauruya Nandangarh and Rampurva in Champaran are closely associated with Lord Buddha and Emperor Ashoka. Emperor Ashoka commemorated these sites with Pillars and Stupas which exist today and can be visited.  

Situated at a distance of 25 km from the Vipasyana Centre in Chakia is the legendary site of  Kesariya (or Kesaria or Kesaputta) where  Lord Buddha had delivered Kessaputtiya Sutta or ‘Kalama Sutta’ in which He advised people to rely on their own experience and exerted them to adopt and apply the (scientific) approach of ‘’ observation, analysis and reasoning’’ instead of blind belief and faith. Emperor Ashok commemorated the site by building a stupa which still exists. (Read more about Kesariya) 

At about 55 km from Chakia is Lauriya Areraj which is associated with early ascetic phase of Lord Buddha’s life at Alara Kalama’s hermitage. Ashoka commemorated this site with a Dhamma Stambh (Askoa Pillar) which bears six of his edicts. The capital is missing but the pillar exists. It is said that the pillar originally had Garuda capital. (Read more about Lauriya Areraj) 

The famous Lauriya Nandangarh site in West Champaran is about 105 km from the Vipasyana Centre in Chakia. Emperor Ashoka commemorated this site with a Dhamma Stambh adorned with a single Lion Capital at the top. The pillar bears six pillar edicts in Brahmi. About 2 KM south-west of the pillar, there are Stupas (15 stupa mounds in the three rows). (Read more about Lauriya Nandangarh)   

Rampurva is about 135 km in West Champaran from the Vipasyana Centre in Chakia. This place is uniquely significant because this is only place where Emperor Ashok chose to construct two Dhamma Stambha (twin Ashokan Pillars). The Ashokan pillars at this site are believed to commemorate Buddha’s renunciation. This is where at the bank of river Anoma (now called Harbora) Siddhartha exchanged his royal robes for an ascetic’s dress and chopped off his elegant hair locks and embarked on the path of search of knowledge in the forests of Champaran. There are indications that Rampurva could well be the actual site of Kushinara where Lord Buddha attained parinirvana and was cremated which seems to corroborate why Emperor Ashoka held this site to be uniquely significant. It is suggested that Ashoka had commemorated the spot of parinivana with a pillar. Another pillar, 300 paces apart marked the place of the Buddha’s cremation”. (Read more about Rampurva)  

Towards the end of his life, Buddha passed through these places in Champaran for the last time from Vaishali towards Kushinara in north, the place of his parinirvana. 

After Vipasyana Shivir in Chakia one can visit these nearby four places in Champaran to pay homage to Lord Buddha and to touch and feel the tangible objects that Ashoka the Great installed there for reverence by the posterity.  

*** 

Address  Dhamma Upavana   Chakia Vipasyna Centre,   Hospital Road, Near Old SRAP College,   Bara Chakia - 845 412  District - East Champaran, Bihar   (India)  Phone   Email [email protected] Website  https://upavana.dhamma.org/en/  Course Schedule & apply  https://www.dhamma.org/en/schedules/schupavana  Google locator  https://maps.app.goo.gl/xqMcc8CaAHNBoyWj6  

Google map

The first Buddhist council was held in Saptaparni cave Rajgir (Rajagriha) in 483 BCE under the patronage of King Ajatashatru shortly after the demise of Lord Buddha (in Kushinara) during the first rainy season. It was imperative to preserve teachings and ideas of Lord Buddha for posterity, however there was no relevant technology. Even scripts and writings were yet to be invented. It was still Shruti era of Vedic time characterized by “individual” memory-based oral transmission of knowledge and information from the teacher to the learners. Only sources of what Lord Buddha had taught the humanity in his lifetime were the memories of His living disciples and the people who had heard His lectures and discourses on various issues. The Council was attended by 500 expert arahants and presided over by Mahakasyapa. Ananda, Lord Buddha’s personal assistant for several decades, recited the Suttas (Lord Budhha’s teachings), while Upali, an expert in monastic discipline, recited the Vinaya (the monastic rules) before the Council. Seven months of collective deliberations of the Council resulted in Vinaya Pitaka and Sutta Pitaka (each comprising of five nikayas) thus preserving Lord Buddha’s teachings and monastic rules for the posterity. The First Buddhist Council was the first well-organized “collective” effort towards preservation of knowledge in original form for the future generations. It contributed immensely in transforming Buddhism into first world religion following Patliputra’s third Council held under Ashoka the great.  

How do we know about someone's thoughts and ideas? In the modern time, it is done through direct evidence like written works of the concerned person or by his contemporaries or through audio or video recordings of speeches or events. For example, we know about Mahatma Gandhi's ideas through his own writings, written accounts of his contemporaries and audio or video recordings of his speeches on various occasions during his lifetime. However, situations were very different in ancient times.  

About 2300 years ago, during Emperor Ashoka reign, there was no technology to record ideas for posterity. Writing was not yet in vogue. Ashoka contributed to the development of Dhamma lipi (brahmi script) and engraved his ideas in stones in the form of pillar and rock edicts in prakrit language at various places in his vast realm. These stone inscriptions became the sources of information about Ashoka after Brahmi script was deciphered by James Princep in 1837 and Brahmi and Kharosthi inscriptions were successfully read, and we knew about Ashoka’s ideas of Dhamma and how he had written down the core human values in stones as operating principles of governance and had actually founded the first welfare state in the world in antiquity.  

About three centuries prior to Ashoka during Lord Buddha’s lifetime, script did not exist in the Indian subcontinent. Writing was yet to develop let alone any technology. So, how do we know about Lord Buddha's teachings and ideas? There is no direct source belonging to His time in any form of writing. It was still Shruti era of Vedic time characterized by “individual memory-based oral transmission” of knowledge and information from the teacher to the learners. Only sources of what Lord Buddha taught to the world in his lifetime from his first sermon in Sarnath, Kashi till his death in Kushinara were the memories of His living disciples who had heard His lectures and discourses deliberated on various issues.  

Efforts towards preservation of Lord Buddha’s teachings started taking concrete shape after Mahakashyap (the third of the ten principal disciples of Lord Buddha) overheard one monk saying “Do not cry. Do not lament. We are freed from the ruthless master, we are free from his advice- do this, don’t do that. Today, we can do whatever we like.” This kind of comment coming so shortly after Lord Buddha’s demise alarmed Mahakashyap who in turn decided to take steps to protect and preserve Lord Buddha’s teachings. He approached Ajatashatru, the then Haryanka dynasty King of Magadha whose father King Bimbisara and was a contemporary of Lord Buddha and the First Council was organized during the first rainy season after demise of Lord Buddha under the patronage of King Ajatshatru at Saptaparni cave near the capital city of Rajagriha.

The First Council Presided Over by Maha Kasyapa | Attribution: Anandajoti, CC BY-SA 4.0 https://creativecommons.org/licenses/by-sa/4.0, via Wikimedia Commons | https://commons.wikimedia.org/wiki/File:174_The_First_Council_Presided_Over_by_Maha_Kasyapa.jpg

The Council was attended by 500 expert arahants and was presided over by Mahakasyapa. Ananda, Lord Buddha’s personal assistant for several decades, recited the Suttas (Lord Budhha’s teachings), while Upali, an expert in monastic discipline, recited the Vinaya (the monastic rules) before the Council. The proceedings of the Council resulted in the settlement of the texts of the Dhamma (Sutta Pitaka comprising of five nikayas) under the leadership of Ananda while Vinaya was settled under the leadership of Upali. The Council of 500 expert monks recited and approved the texts, thus compiled, standardized and preserved Lord Buddha’s teachings and monastic rules for the posterity. Please note – the compilation and preservation of the teachings of Lord Buddha was still in Shruti (oral) form. The participant monks taught the approved versions of Dhamma and Vinay to the learners in the Viharas. The formal written accounts had to wait till script and writing evolved.  

Upali Recites the Discipline | Attribution: Anandajoti, CC BY-SA 4.0 https://creativecommons.org/licenses/by-sa/4.0, via Wikimedia Commons | https://commons.wikimedia.org/wiki/File:175_Upali_Recites_the_Discipline.jpg

The First Buddhist Council was the first well-organized “collective” effort towards preservation of knowledge in the original form for the future generations. It contributed immensely in transforming Buddhism into the first world religion after Third Buddhist Council was held in Patliputra under patronage of Ashoka the great.   

Saptaparni Caves, Rajgir | Attribution: RohitKrBiharSharif, CC BY-SA 4.0 https://creativecommons.org/licenses/by-sa/4.0, via Wikimedia Commons| https://commons.wikimedia.org/wiki/File:Saptaparni_Caves,_Rajgir.jpg

And such an august gathering like the First Buddhist Council took place in the Saptaparni cave near present day Rajgir.  

*** 

References:  

- Albert J. Edmunds, Teitaro Suzuki. The First Buddhist Council. The Monist, Vol. 14, No. 2 (January, 1904), pp. 253-282 (30 pages). Available at https://www.jstor.org/stable/27899468   - Pokhrel, T.P., 2019. Buddhist Councils: Means and Ends for Clarity and Revitalization. Year 21, No. 19, September 2019 A Nepalese Journal …, 2018. Available at https://nepan.org.np/wp-content/uploads/2019/09/PARTICIPATION_19-September-2019.pdf#page=104   - Prebish, C. S., 1974. A Review of Scholarship on the Buddhist Councils. The Journal of Asian Studies, Volume 33, Issue 2, February 1974, pp. 239 - 254. DOI: https://doi.org/10.2307/2052186  - Saraniya Dhamma Meditation Centre. Buddhist Council. Available at https://saraniya.com/buddhism/knowledge/buddhist-council/   - Vredeveld P., nd. Blog - The Buddhist Councils. Original Buddhas. Available at https://www.originalbuddhas.com/blog/the-buddhist-council/ 

Buddha’s discovery of how to be happy and blissful in the world (full of persistent disappointments and insecurities in day-to-day life), personal moral system independent of faith and belief, individual empowerment, spirit of scientific enquiry through reasoning and rational thinking and Emperor Ashoka’s founding the first ‘modern’ welfare state in the world in antiquity and his writing down the core human values (of non-violence, respect, tolerance and diversity) in stones as operating principles of governance along with the seat of learning of Nalanda and the great imperial power centre of Pataliputra still remain the highest points in the story of civilisation of Bihar (and of India and of the world). 

Bihar, Buddha che recita il primo sernone (dharmachakrapravartanamudra), periodo pala, 980-1020 caAttribution: Art Institute of Chicago, CC0, via Wikimedia Commons ये धर्मा हेतु-प्रभवा हेतुं तेषां तथागतो ह्यवदत् तेषां च यो निरोध एवं वादी महाश्रमण Ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgataḥ hyavadat teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaḥ so ha.   "Of those experiences that arise from a cause, The Tathāgata has said: "this is their cause, And this is their cessation": This is what the Great Śramaṇa teaches."

Buddhist and Ashokan sites in Bihar are tangible symbols of the greatest civilisational achievements of Bihar, something to celebrate and to be immensely respectful and proud of for the Buddhists and Hindus worldwide and for the people of Bihar (and India) in particular.  

However, there is a need of research-based, academically accurate information about these pilgrimage sites (especially in view of the fact that there is little relevant information available in the popular digital world and social media and whatever is available is half-baked, inaccurate and at times misleading). Further, significance and importance of these pilgrimage sites (in terms of association with Lord Buddha’s life that Emperor Ashoka invariably commemorated by building monuments) seems to have been erased from the collective conscience of the people in the region hence, unfortunately, the sites are usually thought of merely as historical places important only for tourism purposes.  

There is utter lack of awareness and sense of belongingness to the great legacies of Lord Buddha who had gone on to found the first world religion (that focusses on human happiness and wellbeing, code of behaviour independent of faith, individual empowerment and scientific spirit of enquiry and rational thinking) despite the fact that Lord Buddha also happens to be the nineth reincarnation (after Lord Ram and Lord Krishna who are seventh and eighth reincarnations respectively) and Ashoka the Great who founded the first modern welfare state in antiquity based on core human values that nation-states across the world emulate today.  

As a result, Bihari identity or Bihari sub-nationalism could never really evolve on positive notes (the way it did in the states like Tamil Nadu or Maharashtra) that could give a sense of ‘pride’ of glorious past and great societal achievements, a sine qua non for the growth of confident, forward looking successful personality conducive to innovation and entrepreneurship that could contribute in economic development of the region.  

This idea of ‘identity’ draws heavily from shared history, culture and civilisation’. Evidences from research in behavioural science suggests that our sense of identity’ is at the core of everything we do and everything we are. A healthy mind needs to be clear and convinced of ‘who we are’.  A healthy ‘pride’ in our achievements and successes as society goes a long way in shaping our personality as a strong, confident person who is comfortable in his or her immediate surrounding. These personality attributes are common among forward looking successful persons.  

The Lion Capital featuring four lions seated back-to-back atop abacus bearing Dharma Chakras was installed by Emperor Ashoka in Sarnath near Kashi in 3rd century BCE at the site where Lord Buddha delivered Dhammacakkappavattana Sutta (or the Dharma Chakra Pravartana Sutra), the First Sermon after attaining enlightenment at Boddh Gaya. The four roaring lions facing four directions symbolizes the spread of the Buddha's teachings in all four cardinal directions in the world. 

With the motto “Satyameva Jayate” from Mundaka Upanishad of the Atharva Veda inscribed below, this Lion Capital featuring four lions denoting Power, Pride, Courage and Confidence is India’s National Emblem.  

This web-book ‘Bihar, the Land of Buddhist World‘ aims (1) To provide accurate information about Buddhist pilgrimage sites in Bihar: Buddha lived much of his life in Magadh. As Buddha’s Karma Bhumi, present day Bihar state of India is the land of Buddhist world. It is most sacred place for Buddhists and Hindus worldwide. This book provides Buddhist & Hindu pilgrims and the followers and admirers of Lord Buddha and Ashoka the Great worldwide, a research based, academically accurate & detailed information about the pilgrimage sites in Bihar covering significance and importance of the sites (in terms of association with Lord Buddha’s life that Emperor Ashoka invariably commemorated by building monuments), archaeological finds, historical accounts, geographical location & GPS coordinates, google maps etc. in all important languages of the world. (2) To raise awareness about ideas and ideology of Lord Buddha and Emperor Ashoka among the lay Hindus: Buddhism is a heterodox, reformist sect of Hinduism (just the way Protestantism is a reformist sect of Christianity and not separate from Christianity despite differences in ideas). For orthodox Hindus (viz. sanatanis), Lord Buddha is nineth reincarnation (after Lord Ram and Lord Krishna who are seventh and eighth reincarnations respectively). In view of this, this book aims to spread awareness about ideas of Lord Buddha and Emperor Ashoka among the laypeople of Bihar. (3) To help forge ‘Bihari identity’ based on supremely evolved civilisational and ideological legacies of Lord Buddha and Emperor Ashoka thereby consolidate a sub-nationalistic sense of ownership and belongingness to Bihar that is strong enough to subsume caste nationalism, the one that could foster growth of forward looking, confident and successful personalities who are clear of their identities and take healthy pride in who they are and who could prioritise to engage in wealth creation as entrepreneurs, innovators and industrialists to pull Bihar out of poverty and economic backwardness. 

The below section on this page is divided into three parts. The first part deals with evolution of Bihari identity and its importance while the second part traces Bihar as the land of Buddhist world. The last part depicts how the web-book is organised into five chapters.  

PART I

BIHAR & EVOLUTION OF BIHARI IDENTITY

Transition from the pinnacle of glory as ‘Vihar’, known worldwide for wisdom, knowledge and imperial power in Maurya and Gupta times of ancient India, to ‘Bihar’ of modern times known, again worldwide for economic backwardness, caste-based politics and ‘bad blood’ between social groups; could be traced to disregard for the highest points of its own history, culture and civilisation and the issues related to identity and sub-nationalistic pride among Biharis.   

Significant records about the region known as Bihar today probably starts with Buddha’s life course events in Champaran, Vaishali, Rajgir and Bodh Gaya. His discovery of how to be happy and blissful in the world full of pain and sorrow, personal moral system independent of faith and belief, individual empowerment, spirit of scientific enquiry through reasoning and rational thinking and Emperor Ashoka’s founding the first ‘modern’ welfare state in the world in antiquity and his writing down the core human values (of non-violence, respect, tolerance and diversity) in stones as operating principles of governance along with the seat of learning of Nalanda and the great Imperial power centre of Pataliputra still remain the highest points in the story of civilisation of Bihar (even of India and of the world).  

The region was prosperous and the people enjoyed very high level of well-being. Life of Buddha and his teachings inculcated the values of social equality, liberty and freedom, respect for diversity and tolerance among the masses; the kings and emperors of Pataliputra particularly Ashoka the Great, were instrumental in inculcating these values among the masses. Trade and commerce had flourished, people were wealthy and prosperous. Buddha’s redefining Karma from ritual action to good moral intent behind the action was the watershed that ultimately made huge impact on trade and commerce and economic and mental well-being of the people.   

However, in due course, while people of Japan, Korea, China, Thailand, etc were adopting Buddha’s teachings in their life and society and were benefitting and progressing forward, the people of Bihar (and India) chose to renounce the social order that favoured and nurtured prosperity and the well-being of people and reverted back to the decadent exploitative feudal social order. The social inequality again got institutionalised. The Bihari society again got segregated into birth-based, closed, endogenous castes. This infamous caste system of Bihar remained largely unchallenged even during the freedom movement and all the good intentions of nationalist leaders notwithstanding, the planned economic development and industrialisation of post-independent India could not sustainably contribute in taking Bihar forward towards prosperity. Now, caste-nationalism and caste-based politics are at the forefront of everything which has given rise to varying degree of conflicts and emotional disconnect among the caste groups.  

As a result, Bihari identity or Bihari sub-nationalism could never really evolve (the way it did in Tamil Nadu or Maharashtra) nor could right kind of values to support ethos of entrepreneurship and wealth creation through business and industry as was seen in Gujarat. The super segmented society of Bihar unfortunately could not have had a suitable social climate for growth of businesses and industries – caste nationalism placed social groups against each other for power, prestige and superiority over and against others. The relentless pursuit of power by the so-called upper castes over the so-called lowers and the concerted efforts by the so-called lower castes to bridge the power differentials led to conflicts consequently rule of law, the sine qua non for stable prosperous society was the obvious victim.   

Ironically, impetus to growth of Bihari identity came from unexpected quarters in rather unpleasant ways based on shared negative experiences, something like ‘ridiculed and discriminated’ people coming together for negative reasons. Eighties had seen beginning of large number of students of well to do families from Bihar migrating to Delhi to study in universities and to prepare for UPSC examinations. Majority of them settled in Delhi and other parts of India to pursue their career in civil services and other white-collar jobs after completing their studies. One of the key shared experiences of these Biharis are the negative attitudes and stereotype, a kind of ill feelings of non-Biharis towards Biharis. These prejudices have effectively made the word ‘Bihari’ an abuse or denigrative word almost across the country.   

Many felt insecure, the educated ones with less or no accent attempted to conceal the fact that they were from Bihar; some developed inferiority complexes, many felt ashamed. Only few could overcome the feeling of shame. The guilt, shame and fear could not be conducive to emergence of healthy successful personality who is clear and confident of primary identity and comfortable in his/her surrounding especially in absence of pan-Bihar strong sub-nationalistic culture to be proud of and to draw inspiration from.   

However, one of effect (on Biharis) of the prejudice against Biharis in other parts of India was the emergence of “Bihari identity’’ in the minds of expat Biharis of all castes. Biharis of all castes faced same prejudice irrespective of their caste status in their native place. This was the first time that all Biharis had become aware of their common identity cutting across caste lines albeit through their shared experience of prejudice and shame.   

What Bihar needs is forging ‘Bihari Identity’ on positive notes of shared history, culture and civilisation; and inventing and discovering ‘Bihari Pride’ stories. The emotion of being Bihari must become strong enough to subsume caste nationalism. Instilling Bihari pride on positive notes among children would go a long way in serving needs of Bihar.   

The highest points in the history and civilisation of Bihar are Buddha’s novel educational and philosophical system of empowering individuals based on scientific spirit of ‘enquiry and reasoning’ and causal analysis of realities around to identify path for wellbeing. His emphasis on compassion and social equality and redefining Karma in terms of ‘moral intent’ behind action had made huge contribution is prosperity of the people. Principles of governance enunciated and practiced by Emperor Ashoka of Pataliputra as evidenced in his rock edicts and pillars across the subcontinent are still so progressive and modern in outlook to be the fountainhead of any modern nation state. These need to be re-adopted as life values to live by and the associated sites to be developed to cherish and be proud of than merely places of tourist attraction*.  

‘’Our sense of identity’ is at the core of everything we do and everything we are. A healthy mind needs to be clear and convinced of ‘who we are’.  A healthy ‘pride’ in our achievements and successes as society goes a long way in shaping our personality as a strong, confident person who is comfortable in his or her immediate surrounding. These personality attributes are common among forward looking successful persons. This idea of ‘identity’ draws heavily from shared history, culture and civilisation’’ ** 

 * (Based on ‘What Bihar Needs is the Renaissance of ‘Vihari Identity’, published on 13 December 2020 in India Review). 

** (from Indian Identity, Resurgence of Nationalism and Muslims, published on 03 February 2020 in The India Review). 

_____________________________

PART II

BIHAR AS THE LAND OF BUDDHIST WORLD

Buddha lived much of his life in Magadh. Therefore, as Buddha’s karma bhumi, present day Bihar state of India is the land of Buddhist world. It is most sacred place for Buddhists and Hindus (who consider him to be the ninth reincarnation) worldwide and the pinnacle of ”ancient wisdom and civilisational achievements” to be proud of particularly for the people of Bihar and India.

Gautam Buddha is possibly the greatest human being ever lived on the Earth. He walked and preached on the part of Jambudvīpa (the ancient name of India) what we call Bihar today which in turn is named after Vihar i.e., the monastery where monks and disciples of Buddha lived and engaged in spiritual pursuits. 

Buddha was born in Lumbini in Terai region adjacent to the present Indo-Nepal border and raised in Kapilavastu. At the age of 29, he left the palace one night leaving his wife and son behind to find the solution for omnipresent suffering, to become an ascetic in pursuit of truth and spiritual enlightenment. On reaching the bank of Anoma river (in Rampurva village, Champaran district in present day Bihar), he cut his hair to herald renouncement of worldly world and handed over his royal robe to Chandak, his charioteer asking him to return back to the palace. It is here in Rampurva, Siddharth Gautam formally embarked on spiritual journey in search of solution for human suffering. To commemorate this, Emperor Ashoka erected two pillars here, one with lion capital and the other with bull capital. Interestingly, Rampurva in Champaran is the only place in the entire Mauryan empire from present day Afghanistan to Bangladesh to have two Ashokan pillars. The place must have been very special for Ashoka.  

Budhha spent six years in his spiritual search passing through/spending times in Champaran (at Lauria Nandangarh, Lauria Areraj and Kesariya) passing further south to Vaishali possibly taking ancient road towards Patliputra. Ashoka installed pillar edicts at Lauria Nandangarh, Lauria Areraj and in Vaishali and a stupa in Kesariya.  

Thus, Champaran has distinction to have four Ashokan Pillars (two in Rampurva and one each at Lauria Nandangarh and Lauria Areraj) and the largest Stupa at Kesariya built originally by Ashoka.