by Bond, Ruskin
In spite of its steepness, my companion, the redoubtable Ganesh Saili, insisted that we take a short cut. After clawing our way up tufts of alpine grass which formed the rungs of our ladder, we were stuck and had to inch our way down again so that the ascent of Tungnath began to resemble a game of Snakes and Ladders.
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A tiny guardian-temple dedicated to the god Ganesh spurred us on. Nor was I really fatigued for the cold fresh air and the verdant greenery surrounding us was like an intoxicant. Myriads of wild flowers grew on the hill slopes—buttercups, anemones, wild strawberries, forget-me-nots, rock-cress—enough to rival the Valley of Flowers at this time of the year.
Before reaching these alpine meadows, we climb through rhododendron forest and here one finds at least three species of this flower: the red flowering tree rhododendron (found throughout the Himalayas between 6,000 feet and 10,000 feet); a second variety, the almatta, with flowers that are light red or rosy in colour and the third, chimul or white variety found at heights ranging from between 10,000 feet and 13,000 feet. The chimul is a brushwood, seldom more than twelve feet high and growing slantingly due to the heavy burden of snow it has to carry for almost six months in the year.
Those brushwood rhododendrons are the last trees we see on our ascent for as we approach Tungnath the treeline ends and there is nothing between earth and sky except grass and rock and tiny flowers. Above us, a couple of crows dive-bomb a hawk who does his best to escape their attentions. Crows are the world’s great survivors. They are capable of living at any height and in any climate; as much at home in the back streets of Delhi as on the heights of Tungnath.
Another survivor, up here at any rate, is the pika, a sort of mouse-hare, who looks like neither mouse nor hare but rather a tiny guinea-pig; small ears, no tail, grey-brown fur and chubby feet. They emerge from their holes under the rocks to forage for grasses on which to feed. Their simple diet and thick fur enable them to live in extreme cold and they have been found at 16,000 feet, which is higher than any other mammal lives. The Garhwalis call this little creature the runda—at any rate, that’s what the temple priest called it, adding that it was not averse to entering his house and helping itself to grain and other delicacies. So perhaps there’s more in it of mouse than of hare.
Those little rundas were with us all the way from Chopta to Tungnath, peering out from their rocks and scampering about on the hillside, seemingly unconcerned by our presence.
At Tungnath they live beneath the temple flagstones. The priest’s grandchildren were having a game discovering their burrows; the rundas would go in at one hole and pop out at another—they must have had a system of underground passages.
When we arrived, clouds had gathered over Tungnath, as they do almost every afternoon. The temple looked austere in the gathering gloom.
To some, the name ‘Tung’ indicates ‘lofty’, from the position of the temple on the highest peak outside the main chain of the Himalayas; others derive it from the word tangna—to be suspended—in allusion to the form under which the deity is worshipped here. The form is the Swayambhu Ling; and on Shivaratri or night of Shiva, the true believer may, ‘with the eye of faith’, see the lingam increase in size; but ‘to the evil-minded no such favour is granted.’
The temple, though not very large, is certainly impressive, mainly because of its setting and the solid slabs of grey granite from which it is built. The whole place somehow puts me in mind of Emily Bronte’s Wuthering Heights—bleak, windswept, open to the skies. And as you look down from the temple at the little half-deserted hamlet that serves it in summer, the eye is met by grey slate roofs and piles of stones, with just a few hardy souls in residence—for the majority of pilgrims now prefer to spend the night down at Chopta.
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Even the temple priest, attended by his son and grandsons, complains bitterly of the cold. To spend every day barefoot on those flagstones must indeed be hardship. I wince after five minutes of it, made worse by stepping into a puddle of icy water. I shall never make a good pilgrim; no rewards for me, in this world or the next. But the priest’s feet are literally thick-skinned; and the children seem oblivious to the cold. Still, in October they must be happy to descend to Maku, their home village on the slopes below Dugalbeta.
It begins to rain as we leave the temple. We pass herds of sheep huddled in a ruined dharamshala. 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 shortcut and 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 exalting cheerfulness’ experienced by Batten and now manifesting 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 Gujjar 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 with hot sweet tea.
There is a small shrine here, too, right in front of the tea-shop. It is a slab of 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 those remote places where gods and mountains coexist. Tungnath, as yet unspoilt by materialistic society, exerts its magic on all who come there with open mind and heart.
On 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 the 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 this 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 find 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 coach load, for the Garhwal Mandal Vikas Nigam’s rest-house is fairly capacious, and small hotels and dharamshalas 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 courtyar
d. 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.
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 feet 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 the 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 one.
‘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 the 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, some of which are situated in narrow passages running off the main street 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 date 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 meadows 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 Harki-doon, Harsil, Tungnath, and the Khiraun valley where the balsam grows to a height of eight feet—but the Bhyunder 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 dwelt 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 Fraser’s Himalaya Mountains! Walnuts growing up to 9,000 feet, deodars and ‘Bilka’ up to 9,500 feet, and ‘Amesh’ and ‘Kiusu’ fir up a similar height—but, apart from strands of long leaved 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 Mandal, a well-protected area but here on the high ridges above the Alaknanda, little seems to grow; or, if ever they did, have long since been bespoiled or swept away.
Finally we reach the wind-swept, 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 dharamshalas. Even so, every hotel or rest-house is filled to overflowing. 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, so 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-Narayana (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 f
ollowers in person, as the 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 the god 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 feet. 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 southern one terminates in the Alaknanda valley.
On the evening of our arrival we could not see the peak, as it was hidden in clouds. 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 passes 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: So be it. . . .
