A Song of Many Rivers Page 3
Little has changed since Sister Nivedita’s visit, and there is still a small and thriving Pathan population in Nandprayag. In fact, when I called on Mr Devki Nandan, he was in the act of sending out Eid greetings to his Muslim friends. Some of the old graves have disappeared in the debris from new road cuttings: an endless business, this road-building. And as for the beautiful temple described by Sister Nivedita, I was sad to learn that it had been swept away by a mighty flood in 1970, when a cloudburst and subsequent landslide on the Alakananda resulted in great destruction downstream.
Mr Nandan remembers the time when he walked to the small hill station of Pauri to join the old Messmore Mission School, where so many famous sons of Garhwal received their early education. It would take him four days to get to Pauri. Now it is just four hours by bus. It was only after the Chinese invasion of 1962 that there was a rush of road-building in the hill districts of northern India. Before that, everyone walked and thought nothing of it!
Sitting alone that same evening in the little garden of the rest-house, I heard innumerable birds break into song. I did not see any of them, because the light was fading and the trees were dark, but there was the rather melancholy call of the hill dove, the insistent ascending trill of the koel, and much shrieking, whistling and twittering that I was unable to assign to any particular species.
Now, once again, while I sit on the lawn surrounded by zinnias in full bloom, I am teased by that feeling of having been here before, on this lush hillside, among the pomegranates and oleanders. Is it some childhood memory asserting itself? But as a child I never travelled in these parts.
True, Nandprayag has some affinity with parts of the Doon Valley before it was submerged by a tidal wave of humanity. But in the Doon there is no great river running past your garden. Here there are two, and they are also part of this feeling of belonging. Perhaps in some former life I did come this way, or maybe I dreamed about living here. Who knows? Anyway, mysteries are more interesting than certainties. Presently the room-boy joins me for a chat on the lawn. He is in fact running the rest-house in the absence of the manager. A coachload of pilgrims is due at any moment but until they arrive the place is empty and only the birds can be heard. His name is Janakpal and he tells me something about his village on the next mountain, where a leopard has been carrying off goats and cattle. He doesn’t think much of the conservationists’ law protecting leopards: nothing can be done unless the animal becomes a man-eater!
A shower of rain descends on us, and so do the pilgrims, Janakpal leaves me to attend to his duties. But I am not left alone for long. A youngster with a cup of tea appears. He wants me to take him to Mussoorie or Delhi. He is fed up, he says, with washing dishes here.
‘You are better off here,’ I tell him sincerely. ‘In Mussoorie you will have twice as many dishes to wash. In Delhi, ten times as many.’
‘Yes, but there are cinemas there,’ he says, ‘and television, and videos.’ I am left without an argument. Birdsong may have charms for me but not for the restless dishwasher in Nandprayag.
The rain stops and I go for a walk. The pilgrims keep to themselves but the locals are always ready to talk. I remember a saying (and it may have originated in these hills), which goes: ‘All men are my friends. I have only to meet them.’ In these hills, where life still moves at a leisurely and civilized pace, one is constantly meeting them.
The Magic of Tungnath
The mountains and valleys of Uttaranchal never fail to spring surprises on the traveller in search of the picturesque. It is impossible to know every corner of the Himalayas, which means that there are always new corners to discover; forest or meadow, mountain stream or wayside shrine.
The temple of Tungnath, at a little over 12,000 feet, is the highest shrine on the inner Himalayan range. It lies just below the Chandrashila peak. Some way off the main pilgrim routes, it is less frequented than Kedarnath or Badrinath, although it forms a part of the Kedar temple establishment. The priest here is a local man, a Brahmin from the village of Maku; the other Kedar temples have South Indian priests, a tradition begun by Sankaracharya, the eighth century Hindu reformer and revivalist.
Tungnath’s lonely eminence gives it a magic of its own. To get there (or beyond), one passes through some of the most delightful temperate forests in the Garhwal Himalayas. Pilgrim, or trekker, or just plain rambler such as myself, one comes away a better person, forest-refreshed, and more aware of what the world was really like before mankind began to strip it bare.
Duiri Tal, a small lake, lies cradled on the hill above Okhimath, at a height of 8,000 feet. It was a favourite spot of one of Garhwal’s earliest British Commissioners, J. H. Batten, whose administration continued for twenty years (1836-56). He wrote:
The day I reached there, it was snowing and young trees were laid prostrate under the weight of snow; the lake was frozen over to a depth of about two inches. There was no human habitation, and the place looked a veritable wilderness. The next morning when the sun appeared, the Chaukhamba and many other peaks extending as far as Kedarnath seemed covered with a new quilt of snow, as if close at hand. The whole scene was so exquisite that one could not tire of gazing at it for hours. I think a person who has a subdued settled despair in his mind would all of a sudden feel a kind of bounding and exalting cheerfulness which will be imparted to his frame by the atmosphere of Duiri Tal.
This feeling of uplift can be experienced almost anywhere along the Tungnath range. Duiri Tal is still some way off the beaten track, and anyone wishing to spend the night there should carry a tent; but further along this range, the road ascends to Dugalbeta (at about 9,000 feet) where a PWD rest-house, gaily painted, has come up like some exotic orchid in the midst of a lush meadow topped by excelsia pines and pencil cedars. Many an official who has stayed here has rhapsodised on the charms of Dugalbeta; and if you are unofficial (and therefore not entitled to stay in the bungalow), you can move on to Chopta, lusher still, where there is accommodation of a sort for pilgrims and other hardy souls. Two or three little tea-shops provide mattresses and quilts. The Garhwal Mandal is putting up a rest-house. These tourist rest-houses of Garhwal are a great boon to the traveller; but during the pilgrim season (May/June) they are filled to overflowing, and if you turn up unexpectedly you might have to take your pick of tea-shop or ‘dharamshala’: something of a lucky dip, since they vary a good deal in comfort and cleanliness.
The trek from Chopta to Tungnath is only three and a half miles, but in that distance one ascends about 3,000 feet, and the pilgrim may be forgiven for feeling that at places he is on a perpendicular path. Like a ladder to heaven, I couldn’t help thinking.
In spite of its steepness, my companion, the redoubtable Ganesh Saili, insisted that we take a shortcut. 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.
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 wildflowers grow on the open slopes—buttercups, anemones, wild strawberries, forget-me-not, rock-cress—enough to rival Bhyundar’s ‘Valley of Flowers’ at this time of the year.
But 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 and 13,000 feet. The chimul is a brush-wood, 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.
These brushwood rhododendrons are the last trees we see on our ascent, for as we approach Tungnath the tree line ends and there is nothing between earth a
nd 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 where 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 houses and helping itself to grain and other delicacies. So perhaps there’s more in it of mouse than of hare.
These little rundas were with us all the way from Chopta to Tungnath; peering out from their rocks or 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 ‘rung’ 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 ‘tunga’, that is ‘to be suspended’—an allusion to the form under which the deity is worshipped here. The form is the Swayambhu Ling. On Shivratri or the 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.
Even the temple priest, attended by his son and grandsons, complains bitterly of the cold. To spend every day barefoot on those cold 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 pandit’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 short cut, and Ganesh Saili takes a tumble, but is cushioned by moss and buttercups. My wrist-watch strikes a rock and the glass is shattered. No matter. Time here is of little or no consequence. Away with time! Is this, I wonder, the ‘bounding and exalting 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 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 down 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 wildflowers. 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 gods and mountains coexist. Tungnath, as yet unspoilt by a materialistic society, exerts its magic on all who come here with open mind and heart.
Wilson’s Bridge
The old wooden bridge has gone, and today an iron suspension bridge straddles the Bhagirathi as it rushes down the gorge below Gangotri. But villagers will tell you that you can still hear the hooves of Wilson’s horse as he gallops across the bridge he had built 150 years ago. The legend of Wilson and his pretty hill bride, Gulabi, is still well known in this region.
I had joined some friends in the old forest rest house near the river. There were the Rays, recently married, and the Duttas, married many years. The younger Rays quarrelled frequently; the older Duttas looked on with more amusement than concern. I was a part of their group and yet something of an outsider. As a single man, I was a person of no importance. And as a marriage counsellor, I wouldn’t have been of any use to them.
I spent most of my time wandering along the river banks or exploring the thick deodar and oak forests that covered the slopes. It was these trees that had made a fortune for Wilson and his patron, the Raja of Tehri. They had exploited the great forests to the full, floating huge logs downstream to the timber yards in the plains.
Returning to the rest house late one evening, I was halfway across the bridge when I saw a figure at the other end, emerging from the mist. Presently I made out a woman, wearing the plain dhoti of the hills; her hair fell loose over her shoulders. She appeared not to see me, and reclined against the railing of the bridge, looking down at the rushing waters far below. And then, to my amazement and horror, she climbed over the railing and threw herself into the river.
I ran forward, calling out, but I reached the railing only to see her fall into the foaming waters below, from where she was carried swiftly downstream.
The watchman’s cabin stood a little way off. The door was open. The watchman, Ram Singh, was reclining on his bed, smoking a hookah.
‘Someone just jumped off the bridge,’ I said breathlessly. ‘She’s been swept down the river!’
The watchman was unperturbed. ‘Gulabi again,’ he said, almost to himself; and then to me, ‘Did you see her clearly?’
‘Yes, a woman with long loose hair—but I didn’t see her face very clearly.’
‘It must have been Gulabi. Only a ghost, my dear sir. Nothing to be alarmed about. Every now and then someone sees her throw herself into the river. Sit down,’ he said, gesturing towards a battered old armchair, ‘be comfortable and I’ll tell you all about it.’
I was far from comfortable, but I listened to Ram Singh tell me the tale of Gulabi’s suicide. After making me a glass of hot sweet tea, he launched into a long, rambling account of how Wilson, a British adventurer seeking his fortune, had been hunting musk deer when he encountered Gulabi on the path from her village. The girl’s grey-green eyes and peach-blossom complexion enchanted him, and he went out of his way to get to know her people. Was he in love with her, or did he simply find her beautiful and desirable? We shall never really know. In the course of his travels and adventures he had known many women, but Gulabi was different, childlike and ingenuous, and he decided he would marry her. The humble family to which she belonged had no objection. Hunting had its limitations, and Wilson found
it more profitable to tap the region’s great forest wealth. In a few years, he had made a fortune. He built a large timbered house at Harsil, another in Dehradun and a third at Mussoorie. Gulabi had all she could have wanted, including two robust little sons. When he was away on work, she looked after their children and their large apple orchard at Harsil.
And then came the evil day when Wilson met the Englishwoman, Ruth, on the Mussoorie Mall, and decided that she should have a share of his affections and his wealth. A fine house was provided for her, too. The time he spent at Harsil with Gulabi and his children dwindled. ‘Business affairs’—he was now one of the owners of a bank—kept him in the fashionable hill resort. He was a popular host and took his friends and associates on shikar parties in the Doon.
Gulabi brought up her children in village style. She heard stories of Wilson’s dalliance with the Mussoorie woman and, on one of his rare visits, she confronted him and voiced her resentment, demanding that he leave the other woman. He brushed her aside and told her not to listen to idle gossip. When he turned away from her, she picked up the flintlock pistol that lay on the gun table and fired one shot at him. The bullet missed him and shattered her looking glass. Gulabi ran out of the house, through the orchard and into the forest, then down the steep path to the bridge built by Wilson only two or three years before. When he had recovered his composure, he mounted his horse and came looking for her. It was too late. She had already thrown herself off the bridge into the swirling waters far below. Her body was found a mile or two downstream, caught between some rocks.
This was the tale that Ram Singh told me, with various flourishes and interpolations of his own. I thought it would make a good story to tell my friends that evening, before the fireside in the rest house. They found the story fascinating, but when I told them I had seen Gulabi’s ghost, they thought I was doing a little embroidering of my own. Mrs Dutta thought it was a tragic tale. Young Mrs Ray thought Gulabi had been very silly. ‘She was a simple girl,’ opined Mr Dutta. ‘She responded in the only way she knew…’; ‘Money can’t buy happiness,’ said Mr Ray. ‘No,’ said Mrs Dutta, ‘but it can buy you a great many comforts.’ Mrs Ray wanted to talk of other things, so I changed the subject. It can get a little confusing for a bachelor who must spend the evening with two married couples. There are undercurrents which he is aware of but not equipped to deal with.