Province No. 2
Province No. 2 is a province in the southeastern region of Nepal, formed after the adoption of the Constitution of Nepal. It is Nepal's second most populous province, smallest province by area, it borders Province No. 1 to the east, Province No. 3 to the north, India to the south. It has an area of 9,661 km2 with a population of 5,404,145 per the 2011 Census of Nepal, making it most densely populated province of Nepal; the Koshi River and Koshi Tappu Wildlife Reserve acts as provincial demarcation border between Province 2 and Province 1 in the east. And the demarcation line between Chitwan National Park and Parsa National Park acts as provincial demarcation border between Province 2 and Province 3 in the west; the province includes eight districts from Saptari District in the east to Parsa District in the west. The majority of the province's population speaks Maithili, Bhojpuri and Nepali; the Capital city, a sub-metropolitan city of Janakpur known as Janakpurdham, is a centre for religious and cultural tourism.
It is thought to have been the capital of the Videha dynasty that ruled Mithila region in ancient times. The first urban planned municipality of Nepal, Rajbiraj, is the oldest municipality of the Terai belt of Nepal; the town is believed to have been named after the ancient Rajdevi temple, which dates back to the 1700s. The metropolitan city of Birgunj is an economically important industrial centre and the only metropolitan city in the province; as per a 17 January 2018 cabinet meeting, Janakpur has been declared as the interim capital of Province No. 2. Mohammad Lalbabu Raut Gaddhi is the current Chief Minister; the region is surrounded by: The Sunsari District of Province No. 1 to the East. The Chitwan District of Province No. 3 to the West. The Makwanpur District and Sindhuli District of Province No. 3 and Udayapur District of Province No. 1 to the North. India to the South; as per Central Bureau of Statistics the province covers about 9,661 km2. of Nepal's total area of 147,181 km2. With total number of 5,404,145 inhabitants, it is the second most populous province in Nepal.
The province is located on flat plains of Terai, Chure or the Shiwalik Hills are the natural border of the province which falls in northern side. The southern side has an international border with the India. Koshi River on its eastern side acting as a natural border with Province No. 1. Province No. 2 has eight districts in a series. Koshi River, Bagmati River, Kamla River, Lakhandei River and Bishnumati River are the main rivers of the province; the Governor acts as the head of the province while the Chief Minister is the head of the provincial government. The Chief Judge of the Janakpur High Court is the head of the judiciary; the present Governor, Chief Minister and Chief Judge are Ratneshwar Lal Kayastha, Mohammad Lalbabu Raut and Udaya Prakash Chapagain. The province has 107 provincial assembly constituencies and 32 House of Representative constituencies. Province No. 2 has a unicameral legislature, like all of the other provinces in Nepal. The term length of provincial assembly is five years.
The Provincial Assembly of Province No. 2 is temporarily housed at the District Education Office in Janakpur. Province No. 2 is divided into eight districts. A district is administrated by the head of the District Coordination Committee and the District Administration Officer; the districts are further dived to rural municipalities. The municipalities include one metropolitan city, three sub-metropolitan cities and 73 municipalities. There are 59 rural municipalities in the province. Province No. 2 has no difficult terrains still the transportation has not been well developed in the region due to lack of investments and negligence. The major connecting link for the province is the Mahendra Highway which runs longitudinally across the province. All major cities of the province remain disconnected from this highway. Janakpurdham, Birgunj AND Gaur lie 25,10,24 and 42 kilometres south of the Mahendra Highway, respectively; the Tribhuvan Highway does not cross as much of the province as the Mahendra Highway, but it is most important link as it connects the province to Kathmandu and to the India.
The starting point of Tribhuvan Highway i.e. Birgunj is the most important International Gateway and trade way for this province and entire country and hence known as "The Gateway of Nepal". In terms of revenue generation, Birjung custom point is the largest. Birendra highway whhich is connected to Mahendra highway from Headquarter of Rautahat district Gaur to the Chandranigahpur. Which is 42km in length. Mahendra Highway - Part Postal Highway - Part Tribhuvan Highway - Part Birendra Highway - part A few other railway projects are under progress in the province no. 2. All these projects are of Nepal Railways. Government of Nepal has proposed Janakpur as a Main Station for 1024 km east-west Metro Railway project and further be extended to India and China for connecting Nepal Railways with Indian Railways and China Railway for business and tourism promotion. Janakpur to Lhasa Bardibas, Janakpur to Jainagar, Bihar Janakpur to Kathmandu Janakpur to Biratnagar Janakpur to Nepalgunj Janakpur to Birgunj Province No. 2 has 3 airports: Rajbiraj Airport, in Rajbiraj Janakpur Airport in Janakpur.
Simara Airport in Pipara Simara close to Birganj. Nijgadh International Airport in Bara district. List of provinces of Nepal List of districts of Nepal
Ayodhya is a city located in Ayodhya district of Uttar Pradesh, India. It shares municipal corporation with neighbouring Faizabad; the city is identified with the legendary city of Ayodhya, as such, is the birthplace of Rama and setting of the epic Ramayana. The accuracy of this identification is central to the Ayodhya dispute: modern scholars variously believe that the present-day Ayodhya is same as the legendary Ayodhya, or that the legendary city is a mythical place that came to be identified with the present-day Ayodhya only during the Gupta period around the 4th-5th century CE; the present-day city is identified as the location of Saketa, an important city of the Kosala mahajanapada in the first millennium BCE, served as its capital. The early Buddhist and Jain canonical texts mention that the religious leaders Gautama Buddha and Mahavira visited and lived in the city; the Jain texts describe it as the birthplace of five tirthankaras namely, Ajitanatha, Abhinandananatha and Anantnath, associate it with the legendary chakravartins.
From the Gupta period onwards, several sources mention Ayodhya and Saketa as the name of the same city. Owing to the belief as the birthplace of Rama, Ayodhya has been regarded as one of the seven most important pilgrimage sites for Hindus, it is believed that the birth spot of Rama was marked by a temple, said to have been demolished by the orders of the Mughal emperor Babur and a disputed mosque erected in its place. The Ayodhya dispute concerns the activism by the Hindu groups to rebuild a Grand Rama's temple at the site of Janmabhoomi; the word "Ayodhya" is a formed derivation of the Sanskrit verb yudh, "to fight, to wage war". Yodhya is the future passive participle, meaning "to be fought"; this meaning is attested by the Atharvaveda, which uses it to refer to the unconquerable city of gods. The 9th century Jain poem Adi Purana states that Ayodhya "does not exist by name alone but by the merit" of being unconquerable by enemies. Satyopakhyana interprets the word differently, stating that it means "that which cannot be conquered by sins"."Saketa" is the older name for the city, attested in Buddhist, Sanskrit and Chinese sources.
According to Vaman Shivram Apte, the word "Saketa" is derived from the Sanskrit words Saha and Aketen. The Adi Purana states that Ayodhya is called Saketa "because of its magnificent buildings which had significant banners as their arms". According to Hans T. Bakker, the word may be derived from the roots ketu. Ayodhya was stated to be the capital of the ancient Kosala kingdom in the Ramayana. Hence it was referred to as "Kosala"; the Adi Purana states that Ayodhya is famous as su-kośala "because of its prosperity and good skill". The cities of Ayutthaya, Yogyakarta, are named after Ayodhya; the earliest of the Buddhist Pali-language texts and the Jain Prakrit-language texts mention a city called Saketa as an important city of the Kosala mahajanapada. Topographical indications in both Buddhist and Jain texts suggest that Saketa is same as the present-day Ayodhya. For example, according to the Samyutta Nikaya and the Vinaya Pitaka, Saketa was located at a distance of six yojanas from Shravasti; the Vinaya Pitaka mentions that a big river was located between the two cities, the Sutta Nipata mentions Saketa as the first halting place on the southward road from Shravasti to Pratishthana.
Ancient Sanskrit-language epics, such as the Ramayana and the Mahabharata mention a legendary city called Ayodhya, the capital of the legendary Ikshvaku kings of Kosala, including Rama. Neither these texts, nor the earlier Sanskrit texts such as the Vedas, mention. Non-religious, non-legendary ancient Sanskrit texts, such as Panini's Ashtadhyayi and Patanjali's commentary on it, do mention Saketa; the Buddhist text Mahavastu describes Saketa as the seat of the Ikshvaku king Sujata, whose descendants established the Shakya capital Kapilavastu. Fourth century onwards, multiple texts, including Kalidasa's Raghuvamsha, mention Ayodhya as another name for Saketa; the Jain canonical text Jambudvipa-Pannati describes a city called Viniya as the birthplace of Lord Rishabhanatha, associates this city with Bharata Chakravartin. The index on the Jain text Paumachariya clarifies that Aojjha, Kosala-puri and Saeya are synonyms; the post-Canonical Jain texts mention "Aojjha". The Avassaganijjutti implies that that Viniya and Ikkhagabhumi were distinct cities, naming them as the capitals of Abhinamdana and Usabha respectively.
Abhayadeva's commentary on the Thana Sutta, another post-canonical text, identifies Saketa and Vinita as one city. According to one theory, the legendary Ayodhya city is same as the historical city of Saketa and the present-day Ayodhya. According to another theory, the legendary Ayodhya is a mythical city, the name "Ayodhya" came to be used for the Saketa only around the fourth century, when a Gupta emperor moved his capital to Saketa, renamed it to Ayodhya after the legendary city. Alternative, but less theories state that Saketa and
Shiva known as Mahadeva is one of the principal deities of Hinduism. He is the supreme being within one of the major traditions within contemporary Hinduism. Shiva is known as "The Destroyer" within the Trimurti, the Hindu trinity that includes Brahma and Vishnu. In Shaivism tradition, Shiva is the supreme being who creates and transforms the universe. In the tradition of Hinduism called Shaktism, the Goddess, or Devi, is described as supreme, yet Shiva is revered along with Vishnu and Brahma. A goddess is stated to be the energy and creative power of each, with Parvati the equal complementary partner of Shiva, he is one of the five equivalent deities in Panchayatana puja of the Smarta tradition of Hinduism. According to the Shaivism sect, the highest form of Shiva is formless, limitless and unchanging absolute Brahman, the primal Atman of the universe. There are many both fearsome depictions of Shiva. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Mount Kailash as well as a householder with wife Parvati and his two children and Kartikeya.
In his fierce aspects, he is depicted slaying demons. Shiva is known as Adiyogi Shiva, regarded as the patron god of yoga and arts; the iconographical attributes of Shiva are the serpent around his neck, the adorning crescent moon, the holy river Ganga flowing from his matted hair, the third eye on his forehead, the trishula or trident, as his weapon, the damaru drum. He is worshipped in the aniconic form of Lingam. Shiva is a pan-Hindu deity, revered by Hindus, in India and Sri Lanka. Shiva is called as Bhramhan which can be said as Parabhramhan. Shiva means nothingness; the word shivoham means the consciousness of one individual, lord says that he is omnipotent, omnipresent, as he is present in the form of one's consciousness. In Tamil, he was called by different names other than Sivan. Nataraaja Rudra and Dhakshinamoorthy. Nataraja is the only form of Shiva worshipped in a human figure format. Elsewhere he is worshipped in Lingam figure. Pancha bootha temples are located in south India. Pancha Bhoota Stalam.
Tamil literature is enriched by Shiva devotees called 63 Nayanmars The Sanskrit word "Śiva" means, states Monier Monier-Williams, "auspicious, gracious, kind, friendly". The roots of Śiva in folk etymology are śī which means "in whom all things lie, pervasiveness" and va which means "embodiment of grace"; the word Shiva is used as an adjective in the Rig Veda, as an epithet for several Rigvedic deities, including Rudra. The term Shiva connotes "liberation, final emancipation" and "the auspicious one", this adjective sense of usage is addressed to many deities in Vedic layers of literature; the term evolved from the Vedic Rudra-Shiva to the noun Shiva in the Epics and the Puranas, as an auspicious deity, the "creator and dissolver". Sharva, sharabha presents another etymology with the Sanskrit root śarv-, which means "to injure" or "to kill", interprets the name to connote "one who can kill the forces of darkness"; the Sanskrit word śaiva means "relating to the god Shiva", this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect.
It is used as an adjective to characterize certain practices, such as Shaivism. Some authors associate the name with the Tamil word śivappu meaning "red", noting that Shiva is linked to the Sun and that Rudra is called Babhru in the Rigveda; the Vishnu sahasranama interprets Shiva to have multiple meanings: "The Pure One", "the One, not affected by three Guṇas of Prakṛti". Shiva is known by many names such as Viswanatha, Mahandeo, Mahesha, Shankara, Rudra, Trilochana, Neelakanta, Subhankara and Ghrneshwar; the highest reverence for Shiva in Shaivism is reflected in his epithets Mahādeva, Maheśvara, Parameśvara. Sahasranama are medieval Indian texts that list a thousand names derived from aspects and epithets of a deity. There are at least eight different versions of the Shiva Sahasranama, devotional hymns listing many names of Shiva; the version appearing in Book 13 of the Mahabharata provides one such list. Shiva has Dasha-Sahasranamas that are found in the Mahanyasa; the Shri Rudram Chamakam known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.
The Shiva-related tradition is a major part of Hinduism, found all over India, Sri Lanka, Bali. Scholars have interpreted early prehistoric paintings at the Bhimbetka rock shelters, carbon dated to be from pre-10,000 BCE period, as Shiva dancing, Shiva's trident, his mount Nandi. Rock paintings from Bhimbetka, depicting a figure with a trishul, have been described as Nataraja by Erwin Neumayer, who dates them to the mesolithic. Of several Indus valley seals that show animals, one seal that has attracted attention shows a large central figure, either horned or wearing a horned headdress and ithyphallic, seated in a posture reminiscent of the Lotus position, surrounded by animals; this figure was named by early excavators of Mohenjo-daro as Pashupati (Lord of Animals, Sansk
Jainism, traditionally known as Jain Dharma, is an ancient, non-theistic, Indian religion. Followers of Jainism are called "Jains", a word derived from the Sanskrit word jina and connoting the path of victory in crossing over life's stream of rebirths through an ethical and spiritual life. Jains trace their history through a succession of 24 victorious saviours and teachers known as tirthankaras, with the first being Rishabhanatha, who according to Jain tradition lived millions of years ago, twenty-third being Parshvanatha in 8th century BC and twenty-fourth being the Mahāvīra around 500 BCE. Jains believe that Jainism is an eternal dharma with the tirthankaras guiding every cycle of the Jain cosmology; the main religious premises of Jainism are anekāntavāda, aparigraha and asceticism. Devout Jains take five main vows: ahiṃsā, asteya and aparigraha; these principles have impacted Jain culture in many ways, such as leading to a predominantly vegetarian lifestyle that avoids harm to animals and their life cycles.
Parasparopagraho Jīvānām is the motto of Jainism. Ṇamōkāra mantra is the most basic prayer in Jainism. Jainism has Digambaras and Śvētāmbaras; the Digambaras and Śvētāmbaras have different views on ascetic practices and which Jain texts can be considered canonical. Jain mendicants are found in all Jain sub-traditions except Kanji Panth sub-tradition, with laypersons supporting the mendicants' spiritual pursuits with resources. Jainism has between five million followers, with most Jains residing in India. Outside India, some of the largest Jain communities are present in Canada, Kenya, the United Kingdom, Hong Kong, Suriname and the United States. Major Jain festivals include Paryushana and Daslakshana, Mahavir Jayanti, Diwali; the principle of ahimsa is a fundamental tenet of Jainism. It believes that one must abandon all violent activity, without such a commitment to non-violence all religious behavior is worthless. In Jain theology, it does not matter how correct or defensible the violence may be, one must not kill any being, "non-violence is one's highest religious duty".
Jain texts such as Acaranga Sūtra and Tattvarthasūtra state that one must renounce all killing of living beings, whether tiny or large, movable or immovable. Its theology teaches that one must neither kill another living being, nor cause another to kill, nor consent to any killing directly or indirectly. Furthermore, Jainism emphasizes non-violence against all beings not only in action but in speech and in thought, it states that instead of hate or violence against anyone, "all living creatures must help each other". Violence negatively affects and destroys one's soul when the violence is done with intent, hate or carelessness, or when one indirectly causes or consents to the killing of a human or non-human living being; the idea of reverence for non-violence is founded in Hindu and Buddhist canonical texts, it may have origins in more ancient Brahmanical Vedic thoughts. However, no other Indian religion has developed the non-violence doctrine and its implications on everyday life as has Jainism.
The theological basis of non-violence as the highest religious duty has been interpreted by some Jain scholars not to "be driven by merit from giving or compassion to other creatures, nor a duty to rescue all creatures", but resulting from "continual self-discipline", a cleansing of the soul that leads to one's own spiritual development which affects one's salvation and release from rebirths. Causing injury to any being in any form creates bad karma which affects one's rebirth, future well being and suffering. Late medieval Jain scholars re-examined the Ahiṃsā doctrine when one is faced with external threat or violence. For example, they justified violence by monks to protect nuns. According to Dundas, the Jain scholar Jinadatta Suri wrote during a time of Muslim destruction of temples and persecution that "anybody engaged in a religious activity, forced to fight and kill somebody would not lose any spiritual merit but instead attain deliverance". However, such examples in Jain texts that condone fighting and killing under certain circumstances are rare.
The second main principle of Jainism is anekāntavāda or anekantatva, a word derived from anekānta and vada. The anekāntavāda doctrine states that reality is complex and always has multiple aspects. Reality can be experienced, but it is not possible to express it with language. Human attempts to communicate is Naya, explained as "partial expression of the truth". Language is not Truth. From Truth, according to Mahāvīra, language returns and not the other way round. One can experience the truth of a taste, but cannot express that taste through language. Any attempts to express the experience is syāt, or valid "in some respect" but it remains a "perhaps, just one perspective, incomplete". In the same way, spiritual truths are complex, they have multiple aspects, language cannot express their plurality, yet through effort and appropriate karma they can be experienced. Since reality is many-sided the great error, according to Jainism, is ekānta where some relative truth is treated as an absolute truth to the exclusion of others.
The anekāntavāda premise of the Jains is ancient, as evidenced by its mention in Buddhist texts such as the Samaññapha
The Vedic period, or Vedic age, is the period in the history of the northern Indian subcontinent between the end of the urban Indus Valley Civilisation and a second urbanisation which began in the central Indo-Gangetic Plain c. 600 BCE. It gets its name from the Vedas, which are liturgical texts containing details of life during this period that have been interpreted to be historical and constitute the primary sources for understanding the period; these documents, alongside the corresponding archaeological record, allow for the evolution of the Vedic culture to be traced and inferred. The Vedas were composed and orally transmitted with precision by speakers of an Old Indo-Aryan language who had migrated into the northwestern regions of the Indian subcontinent early in this period; the Vedic society was patrilineal. Early Vedic Aryans were a Late Bronze Age society centred in the Punjab, organised into tribes rather than kingdoms, sustained by a pastoral way of life. Around c. 1200–1000 BCE, Vedic Aryans spread eastward to the fertile western Ganges Plain and adopted iron tools which allowed for clearing of forest and the adoption of a more settled, agricultural way of life.
The second half of the Vedic period was characterised by the emergence of towns, a complex social differentiation distinctive to India, the Kuru Kingdom's codification of orthodox sacrificial ritual. During this time, the central Ganges Plain was dominated by a related but non-Vedic Indo-Aryan culture; the end of the Vedic period witnessed the rise of true cities and large states as well as śramaṇa movements which challenged the Vedic orthodoxy. The Vedic period saw the emergence of a hierarchy of social classes. Vedic religion developed into Brahmanical orthodoxy, around the beginning of the Common Era, the Vedic tradition formed one of the main constituents of the so-called "Hindu synthesis". Archaeological cultures identified with phases of Vedic material culture include the Ochre Coloured Pottery culture, the Gandhara grave culture, the Black and red ware culture and the Painted Grey Ware culture; the accepted period of earlier Vedic age is dated back to the second millennium BCE. After the collapse of the Indus Valley Civilisation, which ended c. 1900 BCE, groups of Indo-Aryan peoples migrated into north-western India and started to inhabit the northern Indus Valley.
The Indo-Aryans were a branch of the Indo-Iranians, which—according to the most widespread hypothesis—have originated in the Andronovo culture in the Bactria-Margiana area, in present northern Afghanistan. Some writers and archaeologists have opposed the notion of a migration of Indo-Aryans into India. Edwin Bryant and Laurie Patton used the term "Indo-Aryan Controversy" for an oversight of the Indo-Aryan Migration theory, some of its opponents; these ideas are outside the academic mainstream. Mallory and Adams note that two types of models "enjoy significant international currency" as to the Indo-European homeland, namely the Anatolian hypothesis, a migration out of the Eurasian steppes. According to Upinder Singh, "The original homeland of the Indo-Europeans and Indo-Aryans is the subject of continuing debate among philologists, historians and others; the dominant view is. Another view, advocated by some Indian scholars, is that they were indigenous to the subcontinent."The knowledge about the Aryans comes from the Rigveda-samhita, i. e. the oldest layer of the Vedas, composed c.
1500–1200 BCE. They brought with them practices; the Vedic beliefs and practices of the pre-classical era were related to the hypothesised Proto-Indo-European religion, the Indo-Iranian religion. According to Anthony, the Old Indic religion emerged among Indo-European immigrants in the contact zone between the Zeravshan River and Iran, it was "a syncretic mixture of old Central Asian and new Indo-European elements", which borrowed "distinctive religious beliefs and practices" from the Bactria–Margiana culture. The Rigveda contains accounts of conflicts between the Dasas and Dasyus, it describes Dasas and Dasyus as people who do not perform sacrifices or obey the commandments of gods. Their speech is described as mridhra which could variously mean soft, hostile, scornful or abusive. Other adjectives which describe their physical appearance are subject to many interpretations. However, some modern scholars such as Asko Parpola connect the Dasas and Dasyus to Iranian tribes Dahae and Dahyu and believe that Dasas and Dasyus were early Indo-Aryan immigrants who arrived into the subcontinent before the Vedic Aryans.
Accounts of military conflicts between the various tribes of Vedic Aryans are described in the Rigveda. Most notable of such conflicts was the Battle of Ten Kings, which took place on the banks of the river Parushni; the battle was fought between the tribe Bharatas, led by their chief Sudas, against a confederation of ten tribes. The Bharatas lived around the upper regions of the river Saraswati, while the Purus, their western neighbours, lived along the lower regions of Saraswati; the other tribes dwelt north-west of the Bharatas in the region of Punjab. Division of the waters of Ravi could have been a reason for the war; the confederation of tribes tried to inundate the Bharatas by opening the embankments of Ravi, yet Sudas emerged victorious in the Battle of Ten Kings. Purukutsa, the chief of the Purus, was killed in the battle and the Bharatas and the Purus merged into a new tribe, the Kuru, after the war. After the 12th
Pandit is a Brahmin scholar or a teacher of any field of knowledge in Hinduism the Vedic scriptures, Hindu philosophy, or secular subjects such as music. He may be a Guru in a Gurukul. In Sanskrit, states Monier Williams, Pandit refers to any "wise, educated or learned man" with specialized knowledge; the term is derived from paṇḍ which means "to collect, pile up", this root is used in the sense of knowledge. The term is without any sociological context. In the literature of the colonial era, the term refers to Brahmins specialized in Hindu law; the related term Purohit refers to a house priest. Pundit Purohit Pujari
The Terai is a lowland region in southern Nepal and northern India that lies south of the outer foothills of the Himalayas, the Siwalik Hills, north of the Indo-Gangetic Plain. This lowland belt is characterised by tall grasslands, scrub savannah, sal forests and clay rich swamps. In northern India, the Terai spreads from the Yamuna River eastward across Himachal Pradesh, Uttarakhand, Uttar Pradesh and Bihar; the Terai is part the Terai-Duar savanna and grasslands ecoregion. The corresponding lowland region in West Bengal, Bangladesh and Assam in the Brahmaputra River basin is called'Dooars'. In Nepal, the Terai stretches over 33,998.8 km2, about 23.1% of Nepal's land area, lies at an altitude of between 67 and 300 m. The region comprises more than 50 wetlands. North of the Terai rises a narrow but continuous belt of forest about 8 -- 12 km wide. In Hindi the region is called तराई,'tarāī' meaning "foot-hill". In Nepali, the region is called तराइ'tarāi' meaning "the low-lying land, plain" and "the low-lying land at the foot of the Himālayas".
The region's name in Urdu is ترائي'tarāʼī' meaning "lands lying at the foot of a watershed" or "on the banks of a river. The Terai is crossed by the large perennial Himalayan rivers Yamuna, Sarda, Karnali and Kosi that have each built alluvial fans covering thousands of square kilometres below their exits from the hills. Medium rivers such as the Rapti rise in the Mahabharat Range; the geological structure of the region consists of old and new alluvium, both of which constitute alluvial deposits of sand, silt and coarse fragments. The new alluvium is renewed every year by fresh deposits brought down by active streams, which engage themselves in fluvial action. Old alluvium is found rather away from river courses on uplands of the plain where silting is a rare phenomenon. A large number of small and seasonal rivers flow through the Terai, most of which originate in the Siwalik Hills; the soil in the Terai is fine to medium textured. Forest cover in the Terai and hill areas has decreased at an annual rate of 1.3% between 1978 and 1979, 2.3% between 1990 and 1991.
With deforestation and cultivation increasing, a permeable mixture of gravel and sand evolves, which leads to a sinking water table. But where layers consist of clay and fine sediments, the groundwater rises to the surface and heavy sediment is washed out, thus enabling frequent and massive floods during monsoon, such as the 2008 Bihar flood; the reduction in slope as rivers exit the hills and transition from the sloping Bhabhar to the nearly level Terai causes current to slow and the heavy sediment load to fall out of suspension. This deposition process creates multiple channels with shallow beds, enabling massive floods as monsoon-swollen rivers overflow their low banks and shift channels. Many areas show erosion such as gullies. There are several differences between the climate on the western edge of the Terai at Chandigarh in India and at Biratnagar in Nepal near the eastern edge. Moving inland and away from monsoon sources in the Bay of Bengal, the climate becomes more continental with a greater difference between summer and winter.
In the far western Terai, five degrees latitude further north, the coldest months' average is 3 °C cooler. Total rainfall markedly diminishes from east to west; the monsoon arrives is much less intense and ends sooner. However, winters are wetter in the west. In India, the Terai extends over the states of Himachal Pradesh, Uttarakhand, Uttar Pradesh and West Bengal; these are the districts of these states that are on the Indo-Nepal border: Haryana: Panchkula district Uttarakhand: Haridwar district, Udham Singh Nagar and Nainital districts Uttar Pradesh: Pilibhit district, Lakhimpur Kheri district, Bahraich district, Shravasti district, Balrampur district, Siddharthnagar district, Maharajganj district Bihar: West Champaran district, East Champaran district, Sitamarhi district, Madhubani district, Supaul district, Araria district, Kishanganj district West Bengal: Siliguri subdivision of Darjeeling district, Jalpaiguri Sadar subdivision of Jalpaiguri district The Terai in Nepal is differentiated into "Inner" and "Outer" Terai and includes 20 districts.
The Inner Terai consists of five elongated valleys located between the Mahabharat and Shivalik ranges. From north-west to south-east these valleys are: Surkhet Valley in the Surkhet district, north of the Kailali and Bardiya districts. Most of these valleys are 5 -- 10 up to 100 km long; the Outer Terai extends to the Indo-Gangetic plain. In the Far-Western Region, Nepal it comprises the Kanchanpur and Kailali districts, in the Mid-Western Region, Nepal Bardiya and Banke districts. Farther east, the Outer Terai comprises the Kapilvastu, Nawalparasi, Bara, Sarlahi, Dhanusa, Saptari, Sunsari and Jhapa districts. East of Banke the Nepalese Outer Terai is interrupted where the international border swings north and follows the edge of the Siwaliks adjacent to Deukhuri Valley. Here the Outer Terai is in Uttar Pradesh's Shravasti and Balrampur districts. East of Deukhuri the