At Jumnotrī the snow, which covers and conceals the stream, is about sixty yards wide, and is bounded to the right and left by mural precipices of granite; it is forty feet five and a half inches thick, and has fallen from the precipices above. In front, at the distance of about five hundred yards, part of the base of the Jumnotrī mountain rises abruptly, cased in snow and ice, and shutting up and totally terminating the head of this defile, in which the Jumna originates. Captain Hodgson says, “I was able to measure the thickness of the bed of snow over the stream very exactly, by means of a plumb-line let down through one of the holes in it, which are caused by the steam of a great number of boiling springs which are at the border of the Jumna.” The range of springs, which are extensive, are in the dark recesses, and in the snow caverns. The following is related concerning the origin of these hot springs:—“The spirits of the Rikhs, or twelve holy men, who followed Mahadēo from Lunka to the Himalaya (after the usurpation of the tyrant Rawan), inhabit this rock, and continually worship him. Here the people bathe, the Brahmān says prayers, receives his dues, and marks the pilgrims with the sacred mud of the hot springs. The people, out of respect, put off their shoes long before they reach Jangotrī, and at this place there is no shelter for them during the night. Jumna prefers simple worship at the foot of her own and natural shrine, and has forbidden the erection of temples to her honour.”
Noble rocks of varied hues and forms, crowned with luxuriantly dark foliage, and the stream foaming from rock to rock, form a foreground worthy of Jumnotrī. When Mahadēo retired from Lunka, disgusted with the rebellion of his son Rawan, the tyrant and usurper of Lunka, he formed Kylās, or the Himalaya range, for his retreat; and Soomeroo Purbat, or Roodroo Himālā, with its five peaks, rugged and inaccessible as it is, for his own dwelling. The Bhagiruttee and Alacknunda are there said to have sprung from the head of Mahadēo. Twelve holy Brahmāns, denominated the twelve Rikhs, left Lunka in search of Mahadēo, and penetrated to Bhyramghattee, where the J’hannevie meets the Bhagiruttee, but could not find him. Eleven of them, in despair, went to Cashmire, but the twelfth, named Jum-Rekhī, remained at Bhyramghattee, sitting on a huge rock in the course of the stream Bhagiruttee, which, instead of flowing on as usual, was absorbed in the body of the saint and lost, while the J’hannevie flowed on. The goddess of the stream (Bhagiruttee) herself was at Gungotrī, worshipping Mahadēo, and making her prostrations on the stone on which the present temple is founded. When she felt the course of the stream was stopped, she went in wrath to Bhyramghattee, clave Jum-Rekhī in two, and gave a free passage to the river. One-half of the Rekhī she flung to the westward, and it became the mountain Bandarponch: from his thigh sprang the Jumna, and from his skull arose the hot springs of Jumnotrī. They still show the large rock which the Rikh sat upon, and which was divided in two by the same fatal cut. It is a very large block of granite, which appears to have fallen from the cliff, above the point of union of the two rivers, and is curiously split in two.
The name of Bandarponch applies properly only to the highest peaks of this mountain. Jumnotrī has reference to the sacred spot, where worship is paid to the goddess and ablution performed.
Frazer, speaking of a glen about three days’ journey from Jumnotrī, says, “Having reached the top of the ascent, we looked down upon a very dark and deep glen, called Palia Gadh, which is the outlet to the waters of one of the most terrific and gloomy valleys I have ever seen. It would not be easy to convey by any description a just idea of the peculiarly rugged and gloomy wildness of this glen: it looks like the ruins of nature, and appears, as it is said to be, completely impracticable and impenetrable. Little is to be seen except dark rocks, wood only fringes the lower parts and the water’s edge: perhaps the spots and streaks of snow, contrasting with the general blackness of the scene, heighten the appearance of desolation. No living thing is seen; no motion but that of the waters; no sound but their roar. Such a spot is suited to engender superstition; and here it is accordingly found in full growth. Many wild traditions are preserved, and many extravagant stories related of it. On one of these ravines there are places of worship, not built by men, but natural piles of stones, which have the appearance of small temples. These are said to be the residence of the dewtas, or spirits, who here haunt and inveigle human beings away to their wild abodes. It is said that they have a particular predilection for beauty in both sexes, and remorselessly seize on any whom imprudence or accident may have placed within their power, and whose spirits become like theirs, after they are deprived of their corporeal frame. Many instances were given of these ravishments: on one occasion a young man, who had wandered near their haunts, being carried in a trance to the valley, heard the voice of his own father, who some years before had been thus spirited away, and who now recognized his son. It appears that paternal affection was stronger than the spell that bound him, and instead of rejoicing in the acquisition of a new prey, he recollected the forlorn state of his family deprived of their only support: he begged and obtained the freedom of his son, who was dismissed under the injunction of strict silence and secrecy. He, however, forgot his vow, and was immediately deprived of speech; and, as a self-punishment, he cut out his tongue with his own hand. This man was said to be yet living, and I desired that he should be brought to me; but he never came, and they afterwards informed me that he had very lately died. More than one person is said to have approached the spot, or the precincts of these spirits, and those who have returned, have generally agreed in the expression of their feelings, and have uttered some prophecy. They fall, as they say, into a swoon, and between sleeping and waking hear a conversation, or are sensible of certain impressions, as if a conversation were passing which generally relates to some future event. Indeed, the prophetic faculty is one of the chiefly remarkable attributes of these spirits, and of this place. The awe, however, which the natives feel of this place is great and remarkable. The moment that Bhisht and Kishen Sing came in sight of the place, they commenced prostrations, and the forms of worship, with many prayers and much apparent fervency, to the spirits of the glen. They assert that no man ever ascended the valley to any considerable height; and that natural, as well as supernatural, obstacles are too great to be overcome; that of the few who have attempted it, none ever returned, or ever enjoyed his reason again: and I believe that the former of these obstacles may be nearly paramount, for a survey with the glass showed the difficulty to be at least very great; and certainly, ascending the hill to the top would be altogether impossible.”
There are said to be four peaks which form the top of Bandarponch, and in a cavity, or hollow, contained between them tradition places a lake or tank of very peculiar sanctity. No one has ever seen this pool, for no one has ever attempted to ascend any of these prodigious peaks. Bandarponch signifies “monkey’s tail.” It is said that Hŭnoomān, after his conquest of Lunkā, or Ceylon, in the shape of a monkey, when he had set that island on fire by means of a quantity of combustible matter tied to his tail, being afraid of the flame reaching himself, was about to dip it in the sea (sumunder) to extinguish it; but the sea remonstrated with him, on account of the probable consequence to the inhabitants of its waters: whereupon Hŭnoomān plunged his burning tail into this lake, which has ever since retained the name. The Zemindars aver, that every year, in the month P’hagun, a single monkey comes from the plains, by way of Hurdwar, and ascends the highest peak of this mountain, where he remains twelve months, and returns to give room to another; but his entertainment must be very indifferent and inhospitable, as may be inferred from the nature of the place; for he returns in very bad plight, being not only reduced to a skeleton, but having lost his hair and a great part of his skin.
Nalāpanī and the level of the Dehra Dūn are marked in the map below the source of the Jumna.
The Cone is a most remarkable peak; the elevation of Parkyal and Kaldung is conspicuous among the lower mountains over which they tower. The Nulgoon Pass is marked below them in the map.
Extracts from the papers.
“Height of the Himalayas.—The Great Trigonometrical Survey has determined the elevations of the great peaks of the Himalaya range. The highest (supposed to be the highest spot on the surface of the globe) is Kunchinginga, West Peak, 28,176 feet; the East Peak is 27,825 feet. The following are the elevations of other peaks:—Junnoo, 25,311; Kabroo, 24,004; Chumalari (in Tibet), 23,929.”