The wonders of the world

by John Loraine Abbott

Gungotree, the source of the Jumna, represented in the cut below, the most sacred branch of the Ganges, ought to hold, and does hold the first rank among its holy places. Here all is mythological ground. Here Mahadeo sits enthroned in clouds and mist, amid rocks that defy the approach of living thing, and snows that make desolation more awful. Gods, goddesses and saints here continually adore him at mysterious distance, and you traverse their familiar haunts. But, although Gungotree be the most sacred, it is not the most frequented shrine, access to it being far more difficult than to Buddrinauth; and consequently to this latter, pilgrims flock in crowds, appalled at the remoteness and danger of the former place of worship. This may pretty fully account for the superior riches and splendor of Buddrinauth. Here are temples of considerable extent, priests and officials in abundance, who preserve an imposing exterior, and an appearance venerable from power and comparative magnificence, and consequently procure rich and ample offerings to keep up their comfortable dignity.

The temple of Bhadrinath, is situated on the west bank of the Alackunda, in a valley four miles long, and one mile in its greatest breadth. The east bank rises considerably higher than the west bank, and is on a level with the top of the temple. The position of the sanctuary is considered equidistant from two lofty mountains, which are designated by the names of the Nar and the Narayena Purvatas. The former is to the east, the latter to the west, and completely covered with snow from the summit to the base.

The temple of Bhadri-Nath has more beneficed lands attached to it than any sacred Hindoo establishment in this part of India. It is said to possess seven hundred villages in different parts of Gurwhal and Kumaoon: many of them have been conferred by the government; others have been given in pledge for loans; and some few, purchased by individuals, have been presented as religious offerings.

The annual ceremony of carrying the images of their gods to wash in the sacred stream of the Jumna, is, it appears, one of much solemnity among the inhabitants of the neighborhood; and the concourse of people that here assemble, are busily engaged, and continue to be fully occupied in doing honor to it. They dance to the sound of strange music, and intoxicate themselves with a sort of vile spirit, brewed from grain and particular roots, sometimes, it is said, sharpened by pepper. The dance is most grotesque and savage; a multitude of men taking hands sometimes in a circle, sometimes in a line, beating time with their feet, bend with one accord, first nearly to the earth with their faces, then backward, and then sidewise, with various wild contortions. These, and their uncouth dress of black and gray blankets, give a peculiar air of brutal ferocity to the assemblage. The men dance all day, and in the evening they are joined by the women, who mix indiscriminately with them, and keep up dancing and intoxication till the night is far advanced. They continue this frantic kind of worship for several days; and, in truth, it is much in unison with their general manners and habits, savage and inconsistent. At a place so sacred, the residence of so many Brahmins, and the resort of so many pilgrims, we might expect to find a strict attention to the forms of religion, and a scrupulous observance of the privations and austerities enjoined by it. So far, however, is this from the truth, that much is met with, shocking even to those Hindoos who are less bigoted.

“There were several points to be arranged,” says Mr. Fraser, “before we could set off for Gungotree, the source of the Jumna. I did not deem it proper to go unarmed; but agreed that only five men should be accoutered to attend us, and that I should myself carry my gun. But all these weapons of war were to be put aside before we got within sight of the holy spot, and deposited in a cave near it, under a guard. I also pledged myself that no use should be made of these instruments, nor any life sacrificed for the purpose of food, either by myself or by any of my people, after leaving the village, until we returned; moreover, that I would not even carry meat of any sort, dead or alive, along with me, but eat only rice and bread. As to the putting off my shoes, they did not even propose it to me, and it could not have been done; but I volunteered to put them off, when entering into the precincts of the temple and holier places, which pleased them greatly. All the Hindoos, including the Ghoorkhas, went from the village barefoot.

“Just at the end of the bridge there is an overhanging rock, under which worship is performed to Bhyram, and a black stone partly painted red, is the image of the god; and here not only were prayers and worship performed, but every one was obliged to bathe and eat bread baked by the Brahmins, as preparatory to the great and effectual ablutions at the holier Gungotree. This occupied a considerable time, as the party was numerous: in the mean time I took a very imperfect sketch of the scene, after which I bathed myself at the proper place, which is the junction of the two streams, while the Brahmin prayed over me. Among the ceremonies performed, he made me hold a tuft of grass while he prayed, which at the conclusion he directed me to throw into the eddy occasioned by the meeting of the two waters.

“By an unpleasant path we reached a step, or level spot on the first stage of the mountain, where, in a thick grove of fir-trees, is placed a small temple to Bhyram, a plain white building, built by order of Umur Sing T’happa, who gave a sum of money to repair the road, and erect places of worship here, and at Gungotree. Having paid our respects to Byramjee, we proceeded along the side of the hill on the right bank, north of the river, gradually ascending by a path equally difficult and dangerous as the first part of our ascent, but more fearful, as the precipice to the river, which rolls below us, increases in hight, and exceedingly toilsome from the nature of the ground over which it passes, and which consists wholly of sharp fragments from the cliffs above, with fallen trunks and broken branches of trees.

“The path increases in difficulty from the very irregular nature of the ground, as well as the steepness of the hill face across which it leads, ascending and descending as the small, though deep water-courses furrow the mountain side, in loose soil, formed of small fragments fallen from above, and which slip down, threatening to carry the traveler to the gulf below. The shapeless blocks of rock now more completely obstruct the way, and for hundreds of yards, at times, the passenger must clamber over these masses, heaped as they are one upon another, in monstrous confusion, and so uncertain and unsteady, that, huge though they are, they shake and move even under the burden of a man’s weight. So painful indeed is this track, that it might be conceived as meant to serve as a penance to the unfortunate pilgrims with bare feet, thus to prepare them for the special and conclusive act of piety they have in view, as the object of their journey to these extreme wilds.

“The spot which bears the name of Gungotree, is concealed by the roughness of the ground, and the masses of fallen rock, so as not to be seen till the traveler comes close upon it. The temple is situated precisely on the sacred stone on which Bhagirutte used to worship Mahadeo, and is a small building of a square shape for about twelve feet high, and rounding in, in the usual form of pagodas, to the top. It is quite plain, painted white, with red moldings, and surmounted with the usual melon-shaped ornaments of these buildings. From the eastern face of the square, which is turned nearly to the sacred source, there is a small projection covered with a stone roof, in which is the entrance facing the east, and just opposite this there is a small pagoda-shaped temple to Bhyramjee. The whole is surrounded by a wall of unhewn stone and lime, and the space this contains is paved with flat stones. In this space too, there is a comfortable but small house for the residence of the Brahmins who come to officiate. Without the inclosure there are two or three sheds constructed of wood, called dhurum sallahs, built for the accommodation of pilgrims who resort here; and there are many caves around formed by overhanging stones, which yield a shelter to those who can not find accommodation in the sheds.

“The scene in which this holy place is situated, is worthy of the mysterious sanctity attributed to it, and the reverence with which it is regarded. We have not here the confined gloominess of Bhyram Gattee: the actual dread which can not but be inspired by the precipices and torrents, and perils of the place, here gives way to a sensation of awe, imposing but not embarrassing, that might be compared to the dark and dangerous pass to the center of the ruins of a former world; for, most truly, there is little here that recalls the recollection of that which we seem to have quitted. The bare and peaked cliffs which shoot to the skies, yield not in ruggedness or elevation to any we have seen; their ruins lie in wild chaotic masses at their feet, and scantier wood imperfectly relieves their nakedness: even the dark pine more rarely roots itself in the deep chasms which time has worn. Thus on all sides is the prospect closed, except in front to the eastward; where, from behind a mass of bare spires, four huge, lofty, snowy peaks arise: these are the peaks of Roodroo-Himala. There could be no finer finishing, no grander close to such a scene, as is visible in the engraving.