by Ruskin Bond
It begins to rain as we leave the temple. We pass herds of sheep huddled in the ruined dharamsala. The crows are still rushing about the grey weeping skies, although the hawk has very sensibly gone away. A Runda sticks his nose out from his hole, probably to take a look at the weather. There is a clap of thunder and he disappears, like the white rabbit in Alice in Wonderland. We are halfway down the Tungnath 'ladder' when it begins to rain quite heavily. And now we pass our first genuine pilgrims, a group of intrepid Bengalis who are heading straight into the storm. They are without umbrellas or raincoats, but they are not to be deterred.
Oaks and rhododendrons flash past as we dash down the steep, winding path. Another short cut, and rock-climber Ganesh Saili takes a tumble, but is cushioned by moss and buttercups. My wristwatch strikes a rock and the glass is shattered. No matter. Time here is of little or no significance. Away with time! Is this, I wonder, the 'bounding and exciting cheerfulness' experienced by Batten and now manifesting itself in me?
The tea-shop beckons. How would one manage in the hills without these wayside tea-shops? Miniature inns, they provide food, shelter, and even lodging to dozens at a time.
We sit on a bench between a Gujar herdsman and a pilgrim who is too feverish to make the climb to the temple. He accepts my offer of an aspirin to go with his tea. We tackle some buns—rock-hard, to match our environment— and wash the pellets down with hot sweet tea.
There is a small shrine here, too, right in front of the tea-shop. It is a slab or rock roughly shaped like a lingam, and it is daubed with vermilion and strewn with offerings of wild flowers. The mica in the rock gives it a beautiful sheen.
I suppose Hinduism comes closest to being a nature religion.
Rivers, rocks, trees, plants, animals and birds, all play their part, both in mythology and in everyday worship. This harmony is most evident in these remote places, where god and mountains co-exist. Tungnath, as yet unspoilt by a materialistic society, exerts its magic on all who come here with open mind and heart.
The Road to Badrinath
IF YOU HAVE TRAVELLED UP THE MANDAKINI VALLEY, AND then cross over into the valley of the Alaknanda, you are immediately struck by the contrast. The Mandakini is gentler, richer in vegetation, almost pastoral in places; the Alaknanda is awesome, precipitous, threatening, and seemingly inhospitable to those who must live and earn a livelihood in its confines.
Even as we left Chamoli and began the steady, winding climb to Badrinath, the nature of the terrain underwent a dramatic change. No longer did green fields slope gently down to the riverbed. Here they clung precariously to rocky slopes and ledges that grew steeper and narrower, while the river below, impatient to reach its confluence with the Bhagirathi at Deoprayag, thundered along a narrow gorge.
Badrinath is one of the four Dhams, or four most holy places in India (the other three are Rameshwaram, Dwarka and Jagannath Puri). For the pilgrim travelling to his holiest of holies, the journey is exciting, possibly even uplifting; but for those who live permanently on these crags and ridges, life is harsh, a struggle from one day to the next. No wonder so many young men from Garhwal make their way into the Army. Little grows on these rocky promontories; and what does is at the mercy of the weather. For most of the year the fields lie fallow. Rivers, unfortunately, run downhill and not uphill.
The harshness of this life, typical of much of Garhwal, was brought home to me at Pipalkoti, where we stopped for the night. Pilgrims stop here by the coachload, for the Garhwal Mandai Vikas Nigam's rest house is fairly capacious and small hotels and dharamsalas abound. Just off the busy road is a tiny hospital, and here, late in the evening, we came across a woman keeping vigil over the dead body of her husband. The body had been laid out on a bench in the courtyard. A few feet away the road was crowded with pilgrims in festival mood; no one glanced over the low wall to notice this tragic scene.
The woman came from a village near Helong. Earlier that day, finding her consumptive husband in a critical condition, she had decided to bring him to the nearest town for treatment. As he was frail and emaciated, she was able to carry him on her back for several miles until she reached the motor road. Then, at some expense, she engaged a passing taxi and brought him to Pipalkoti. But he was already dead when she reached the small hospital. There was no morgue; so she sat beside the body in the courtyard, waiting for dawn and the arrival of others from the village. A few men arrived next morning, and we saw them wending their way down to the cremation ground. We did not see the woman again. Her children were hungry and she had to hurry home to look after them.
Badrinath Temple
Pipalkoti is hot (and pipal trees are conspicuous by their absence), but Joshimath, the winter resort of the Badrinath temple establishment, is about 6,000 ft above sea-level and has an equable climate. It is now a fairly large town, and although the surrounding hills are rather bare, it does have one great tree that has survived the ravages of time. This is an ancient mulberry, known as the Kalpa-Vriksha (Immortal Wishing Tree), beneath which the great Sankaracharya meditated a few centuries ago. It is reputedly over two thousand years old, and is certainly larger than my modest four-roomed flat in Mussoorie. Sixty pilgrims holding hands might just about encircle its trunk.
I have seen some big trees, but this is certainly the oldest and broadest of them. I am glad that Sankaracharya meditated beneath it and thus ensured its preservation. Otherwise it might well have gone the way of other great trees and forests that once flourished in this area.
A small boy reminds me that it is a Wishing Tree, so I make my wish. I wish that other trees might prosper like this
'Have you made a wish?' I ask the boy.
'I wish that you will give me one rupee,' he says.
His wish comes true with immediate effect. Mine lies in an uncertain future. But he has given me a lesson in wishing.
Joshimath has to be a fairly large place because most of Badrinath arrives here in November, when the shrine is snowbound for six months. Army and PWD structures also dot the landscape. This is no carefree hill resort, but it has all the amenities for making a short stay quite pleasant and interesting. Perched on the steep mountainside above the junction of the Alaknanda and Dhauli rivers, it is now vastly different from what it was when Frank Smythe visited it fifty years ago and described it as 'an ugly little place..... straggling unbeautifully over the hillside. Primitive little shops line the main street, which is roughly paved in places and in others has been deeply channelled by the monsoon rains. The pilgrims spend the night in single-storeyed rest houses, not unlike the hovels provided for the Kentish hop-pickers of former days, and are filthy and evil-smelling'.
Those were Joshimath's former days. It is a different place today, with small hotels, modern shops, a cinema; and its growth and comparative modernity dates from the early sixties when the old pilgrim footpath gave way to the motor road which takes the traveller all the way to Badrinath. No longer does the weary, footsore pilgrim sink gratefully down in the shade of the Kalpa-Vriksha. He alights from his bus or luxury coach and drinks a Cola or a Thums-up at one of the many small restaurants on the roadside.
Contrast this comfortable journey with the pilgrimage fifty years ago. Frank Smythe again: 'So they venture on their pilgrimage....Some borne magnificently by coolies, some toiling along in rags, some almost crawling, preyed on by disease and distorted by dreadful deformities.....Europeans who have read and travelled cannot conceive what goes on in the minds of these simple folk, many of them from the agricultural parts of India. Wonderment and fear must be the prime ingredients. So the pilgrimage becomes an adventure. Unknown dangers threaten the broad well-made path, at any moment the Gods, who hold the rocks in leash, may unloose their wrath upon the hapless passerby. To the European it is a walk to Badrinath, to the Hindu pilgrim it is far, far more.'
Above Vishnuprayag, Smythe left the Alaknanda and entered the Bhyundar valley, a botanist's paradise, which he called the Valley of Flowers. He fell in love with the lush meadow
s of this high valley and made it known to the world. It continues to attract the botanist and trekker. Primulas of subtle shades, wild geraniums, saxifrages clinging to the rocks, yellow and red potentillas, snow-white anemones, delphiniums, violets, wild roses, all these and many more flourish there, capturing the mind and heart of the flower-lover.
'Impossible to take a step without crushing a flower.' This may not be true any more, for many footsteps have trodden the Bhyundar in recent years. There are other areas in Garhwal where the hills are rich in flora—the Har-ki-Doon, Harsil, Tungnath, and the Khiraun valley where the Balsam grows to a height of eight feet—but the Bhyundar has both a variety and a concentration of wild flowers, especially towards the end of the monsoon. It would be no exaggeration to call it one of the most beautiful valleys in the world.
The Bhyundar is a digression for lovers of mountain scenery; but the pilgrim keeps his eyes fixed on the ultimate goal—Badrinath, where the gods dwell and where salvation is to be found.
There are still a few who do it the hard way—mostly those who have taken sanyas and renounced the world. Here is one hardy soul doing penance. He stretches himself out on the ground, draws himself up to a standing position, then flattens himself out again. In this manner he will proceed from Badrinath to Rishikesh, oblivious of the sun and rain, the dust from passing buses, the sharp gravel of the footpath.
Others are not so hardy. One saffron-robed scholar speaking fair English asks us for a lift to Badrinath, and we find a space for him. He rewards us with a long and involved commentary on the Vedas, which lasts through the remainder of the journey. His special field of study, he informs us, is the part played by Aeronautics in Vedic literature.
And what,' I ask him, 'is the connection between the two?'
He looks at me pityingly.
'It is what I am trying to find out,' he replies.
The road drops to Pandukeshwar and rises again, and all the time I am scanning the horizon for the forests of the Badrinath region I had read about many years ago in , Eraser's Himalaya Mountains. Walnuts growing up to 9,000 ft, deodars and Bilka up to 9,500 ft, and Amesh and Kiusu fir to a similar height—but, apart from strands of long leaved and excelsia pine, I do not see much, certainly no deodars. What has happened to them, I wonder. An endless variety of trees delighted us all the way from Dugalbeta to Mandai, a well-protected area, but here on the high ridges above the Alaknanda, little seems to grow: or, if ever anything did, it has long since been bespoiled or swept away.
Finally we reach the windswept, barren valley which harbours Badrinath—a growing township, thriving, lively, but somewhat dwarfed by the snow-capped peaks that tower above it. As at Joshimath, there is no dearth of hostelries and dharamsalas. Even so, every hotel or rest house is overcrowded. It is the height of the pilgrim season, and pilgrims, tourists and mendicants of every description throng the river-front.
Just as Kedar is the most sacred of the Shiva temples in the Himalayas, similarly Badrinath is the supreme place of worship for the Vaishnav sects.
According to legend, when Sankaracharya in his Digvijaya travels visited the Mana valley, he arrived at the Narada-Kund and found fifty different images lying in its waters. These he rescued, and when he had done so, a voice from Heaven said: 'These are the images for the Kaliyug, establish them here.' Sankaracharya accordingly placed them beneath a mighty tree which grew there and whose shade extended from Badrinath to Nandprayag, a distance of over eighty miles. Close to it was the hermitage of Nar-Nandprayag (or Arjuna and Krishna), and in course of time temples were built in honour of these and other manifestations of Vishnu. It was here that Vishnu appeared to his followers in person, as four-armed, crested and adorned with pearls and garlands. The faithful, it is said, can still see him on the peak of Nilkantha, on the great Kumbha day. It is in fact the Nilkantha peak that dominates this crater-like valley, where a few hardy thistles and nettles manage to survive. Like cacti in the desert, the pricklier forms of life seem best equipped to live in a hostile environment.
Nilkantha means blue-necked, an allusion to Lord Shiva's swallowing of a poison meant to destroy the world. The poison remained in his throat, which was rendered blue thereafter. It is a majestic and awe-inspiring peak, soaring to a height of 21,640 ft. As its summit is only five miles from Badrinath, it is justly held in reverence. From its ice-clad pinnacle, three great ridges sweep down, of which the south terminates in the Alaknanda valley.
On the evening of our arrival we could not see the peak, as it was hidden in cloud. Badrinath itself was shrouded in mist. But we made our way to the temple, a gaily decorated building, about fifty feet high, with a gilded roof. The image of Vishnu, carved in black stone, stands in the centre of the sanctum, opposite the door, in a Dhyana posture. An endless stream of people pass through the temple to pay homage and emerge the better for their proximity to the divine.
From the temple, flights of steps lead down to the rushing river and to the hot springs which emerge just above it. Another road leads through a long but tidy bazaar where pilgrims may buy mementos of their visit—from sacred amulets to pictures of the gods in vibrant technicolour. Here at last I am free to indulge my passion for cheap rings, with none to laugh at my foible. There are all kinds, from rings designed like a coiled serpent (my favourite) to twisted bands of copper and iron and others containing the pictures of gods, gurus and godmen. They do not cost more than two or three rupees each, and so I am able to fill my pockets. I never wear these rings. I simply hoard them away. My friends are convinced that in a previous existence I was a jackdaw, seizing upon and hiding away any kind of bright and shiny object!
India is a land of crowds, and it is no different at Badrinath where people throng together, all in good spirits. Hindus enjoy their religion. Whether bathing in cold streams or hot springs, or tramping from one sacred mountain shrine to another, they are united in their wish to experience something of the magic and mystique of the gods and glories of another epoch.
Even those who have renounced the world appear to be cheerful—like the young woman from Gujarat who had taken sanyas, and who met me on the steps below the temple. She gave me a dazzling smile and passed me an exercise book. She had taken a vow of silence; but being, I think, of an extrovert nature, she seemed eager to remain in close communication with the rest of humanity, and did so by means of written questions and answers. Hence the exercise book. Together we filled three pages of it before she told me that she wished to proceed on pilgrimage to Amarnath but was short of funds. With help from my generous companion, we made her a donation, and with a flashing smile of thanks she left us and was lost in the crowd.
Although at Badrinath I missed the sound of birds and the presence of trees, there were other compensations. It was good to be part of the happy throng at its colourful little temple and to see the sacred river close to its source. And early next morning I was rewarded with the loveliest experience of all.
Opening the window of my room and glancing out, I saw the rising sun touch the snow-clad summit of Nilkantha. At first the snows were pink; then they turned to orange and gold. All sleep vanished as I gazed up in wonder at that magnificent pinnacle in the sky. And had Lord Vishnu appeared just then on the summit, I would not have been in the least surprised.
Where Rivers Meet
IT IS A FUNNY THING, BUT LONG BEFORE I ARRIVE AT A PLACE I can usually tell whether I am going to like it or not. Thus, while I was still some twenty miles from the town of Pauri, I felt it was not going to be my sort of place, and sure enough, it wasn't. On the other hand, while Nandprayag was still out of sight, I knew I was going to like it. And I did.
Perhaps it's something on the wind—emanations of an atmosphere—that are carried to me well before I arrive at my destination! I can't really explain it. And no doubt it's silly to be prejudiced in advance. But it happens that way, and I mention the fact for what it's worth.
As for Nandprayag, perhaps I'd been there in some previous existence, because I felt
I was nearing home as soon as we drive into this cheerful roadside hamlet, some little way above the Mandakini's confluence with the Alaknanda. A prayag is a meeting place of two rivers, and since there are many rivers in Garhwal, all linking up to join either the Ganga or the Jumna, it follows that there are numerous prayags, in themselves places of pilgrimage as well as wayside halts en route to the shrines at Kedarnath and Badrinath. Nowhere else in the Himalayas are there so many temples, sacred streams, holy places and holy men. Truly this is the kingdom of the gods—so much so that the mortal rulers of these mountain tracts have left but little mark of their own in the history of the region. Every little place is steeped in religious mythology. It was as though the Pandavas bestrode these mountains only yesterday. And perhaps they did, if we consider the premise that it isn't time passing—only you and I !
Some little way above Nandprayag's busy little bazaar is the tourist rest house, perhaps the nicest of their rest houses in this area. It has a pretty garden surrounded by fruit trees and is some distance from the general hubbub of the main road.
Above it is the old pilgrim road, on which you walked, for let us remember that just over twenty years ago, if you were a pilgrim intent on finding salvation at Badrinath or Kedarnath, you went on foot all the way from Rishikesh— and in the process covered a few hundred miles in a couple of months. They had the time, they had the faith, they had the endurance. Illness and misadventure often dogged their footsteps, but what was a little suffering if at the end of it they arrived at the very portals of Heaven! Some did not survive to make the return journey. Today's pilgrims may not be lacking in devotion, but most of them do expect to come home again.
