71. Expeditions to Tibet 4 - Sarat Chandra Das

 

       The travels of Bengalis in the past 

                        Sumana Dam

               

              (Continued from the last part)

The writer felt as though he was on some rough road in India when he arrived at the Gyanste and Lhasa highways. In some places, it was 20 feet wide, while in others, it was very narrow. The Tibetan government hardly spends on roads; there are no vehicles with wheels throughout Tibet.

After passing through many small and large villages, the writer reached the village of Ring-la and fell seriously ill. In his ill state, he had to ride a horse to Samding Gompa because there was a doctor there. After recovering from the Tibetan doctor's treatment, the writer departed from Samding to Lhasa on horseback on November 27. After traveling some distance, he saw wild goats, wild sheep, and a few musk deer grazing. Hunting wild animals is prohibited in the Yamdo district.

After passing through the town of Nangartse, they reached the shore of Yamdo Lake. At one point, following his companions' advice, the writer had to dismount from his horse, light incense, and pay respect to the spirit. The next day, they walked along the shore of the Palti Lake and reached the base of Khamba-la. The climb to this mountain was relatively easy. Along the road, there were images of Buddha and Bodhisattvas painted on stones at intervals.

From the top of Khamba-la, one could see one of the best views of Tibet. The Sangpo River valley was now before the writer. By midday, they descended to the opposite foothill. Two women working in a barley field asked the writer for money, offering him a bundle of barley. This practice is common throughout Tibet. Then, they saw women making bricks, which were dried and then transported by donkey and mule. They saw the Palchen Chubri Monastery and the suspension bridge over the Sangpo River, which was built in the 15th century.

They crossed the river on a boat with horses. Afterward, the Sangpo River merged with the Lhasa River. Carelessness could result in falling into the river from above or getting stuck in the marshes, leading to a potential death. After a difficult three-mile journey, the writer arrived at the famous Netang village, where Atisha Dipankar had passed away.

On the morning of May 30, the writer set off and passed through several villages before reaching a large sculpture of Buddha’s face carved from the mountain. At that moment, the writer realized that his long-awaited Lhasa was near. Entering through the western gate of the city with a spear in hand, the writer, along with his horse and Furchung, was stopped by the guards. The guards noticed that they were newcomers but did not speak a word. Exhaustion had caused his eyes to swell. With his black glasses and turban, he looked like a Ladakhi. Some people on the road mistook him for a smallpox patient. The guards were checking the belongings of others under the orders of a Lama, but they did not check the writer.

On both sides of the street were Tibetan and Chinese shops. At the front of each shop, there was a pyramid-like container with juniper branches and dry leaves burning to appease the gods. There were also shops selling silk, porcelain, tea, etc., run by Nepali and Kashmiri people. The writer was accommodated at the house where the Lama and officials of the Tashilhunpo Monastery stayed when they were in Lhasa.

On June 1, on the sacred day of Buddha's Nirvana, incense was lit on the mountain top, in monasteries, temples, and every home. In front of the main Buddhist temple, Sang-Khang, there was a long flagpole adorned with the tail hair of a yak, and horns from yaks and sheep. The Buddha statue in the monastery was made of five metals. It was supposedly crafted in Magadha, and besides this, there were statues of Maitreya Buddha, Dipankar Buddha, and twelve of Buddha's chief disciples. There was also a statue of the great reformer Sang-Khapa. The famous stone Amulungka was also visible, which had been used by Buddha's disciple, Moggallana. They also saw the most famous statue, Avalokiteshvara, with eleven faces. There were more statues on the second and third floors of the monastery.

The next day, the writer visited the Ramoche Gompa. From Lhasa, he traveled to Gyantse, where he spent some time at the Tashilhunpo Monastery before starting his journey to India on October 21, 1882. His guide's name was Gopan. Initially, they took the high road to reach Ring-la and then passed through beautiful pasturelands and mountain forests of junipers and cedars, arriving at Talun, a village famous for horse breeding. They then visited the Chong-Khor Monastery and arrived at the Sari village. At the shore of Yamdo Lake, they noticed a large prayer wheel in the village. An old man was tasked with turning the prayer wheel.

The next day, they crossed a small hill called Kabu-la and passed through the villages of Melung, Khamdo, and Ling. In the village of Karmoling, they saw hundreds of horses being ridden. These areas had few human settlements and mostly served as pastures for horses, donkeys, and yaks. They then reached the Tib-la mountain, the border of Yamdo and Lokha districts. The stunning view from the top of the mountain was unlike anything the writer had ever seen. The descent from the mountain was tough, especially with the strong wind. That night, they spent the night in the small village of Tib, listening to sweet songs from the local people.

The next day, they traveled along the path beside the Tib-Chu River, which was surrounded by thick juniper and fir trees. They spent the night in the old fort city of Khedeso, where there were flower gardens in every house.

The next day, they walked for two miles on soft sand and reached the Sangpo River. They crossed the half-mile wide river by boat, with their horses. Afterward, they traveled along the riverbank over hills and rocky terrain, requiring careful movement. They arrived at a large village called Sankar, and the path from there to Samye was sandy.

From the mountain above, the golden spire of the Samye Monastery sparkled in the sunlight. Upon arriving at Samye, the writer inquired about the library, where Atisha Dipankar had once seen many valuable manuscripts. However, he learned that the library had been destroyed long ago, and the books there were all new. The throne of the Dalai Lama was placed in the religious assembly hall.

While touring Samye village, the writer learned that the nearby mountain ranges were home to many wild goats, sheep, deer, and snow leopards. The village was slowly sinking into the sands of the Sangpo River. The writer heard that Guru Padmasambhava had made prophecies about this.

On November 2, the writer set off for Yarlung. Traveling along a sandy road, he passed many small and large villages. He saw the ruins of an ancient royal palace called Tagkar-sho. The ancient Buddhist monastery he saw in one of the villages resembled a house in Bengal. After crossing the river by boat, they reached Se-Tang, the capital of Yarlung, where there were some Nepali, Chinese, and Kashmiri shops.

From there, they toured the Yarlung Valley and saw the ruins of the ancient royal palace at Ne-Dong-Jong. This was the most ancient palace of the seventh century Tibetan kings. The architecture of the Tan-dub Temple was built in the architectural style of Indian influence.

They then visited the most ancient city of Tibet, Fodag Jong. The kings who had established dynasties here were called Chos-Gyal. Yarlung Valley is one of Tibet's most prosperous areas. The people here are gentle and peaceful. Afterward, on November 10, they left Yarlung and began their journey back to Tashilhunpo. They arrived at Tashilhunpo on November 24.

The writer then began preparing to travel to Shakya. With the help of a minister, he obtained his passport. On November 30, he bid farewell to Tashilhunpo and set off with Furchung and Gopan. From there, they traveled over the Khamba-Jong and Kogra Lamo passes to reach Darjeeling.

Traveling along the path of the Ri-Chu River, they stayed for a night at a house in Samdong. The house owner had two husbands, and they were not brothers. They then traveled along the banks of the Shab Chu River.

Shakya, located on the banks of the Tomchu River, was a beautiful city. The temples, libraries, and houses in the city were painted red, with black and blue streaks, giving the city a distinct look compared to other Tibetan cities. The monks here kept long hair, which they braided and wore earrings that covered their ears, extending almost to their shoulders. These earrings were made of gold and embedded with emeralds and turquoise. The library here was vast, with several scriptures written in golden letters. The pages of these scriptures were six feet long and one and a half feet wide, bound with iron. These were created on the orders of Emperor Kublai Khan (1215-1294).

On December 5, 1882, the writer left Shakya and traveled through the Choskhorr Ihunpo Monastery, crossing the Lona village and the Yahug River, climbing Dongla Mountain. From the peak, he saw the majestic Mount Everest (Chomo Kangkar) to the west. The Dongla Mountain is the origin of the Koshi River.

The path then led through a vast, rough valley surrounded by towering peaks. After passing through Map-ya and Donkar, they traveled along the route of the Sang-Chu River towards Shan-Pa-La. The writer noticed many burrowing rodents, disturbing the horse’s footing. Crossing the Shon-Pa mountain, they reached the Chib-Lung Valley. They then crossed the Dopta-Lachen-La pass, from where a view of many parts of Tibet, Nepal, and Sikkim's Himalayas was visible. After passing more villages and valleys, they arrived at Khamba, where they showed their permit to the Lamas. The Lamas approved it, offering the writer rice, sheepskin, and blankets with hopes of meeting again next year.

After bidding farewell to his guide Gopan, the writer rented two new horses and a tent made of yak hair with Furchug and continued his journey. Along the way, they saw many wild sheep and some jackals. They arrived at the Kogra Lamo pass, a beautiful and wild place with no human settlement. Here, they used their yak hair tent to protect themselves from the bitter cold wind. Furchung kept a fire burning all night.

The next day, on December 10, the writer reached Gen-Gang, the border of Tibet, Sikkim, and India. Then, traveling through Sikkim on the usual route for tourists, he returned to Darjeeling on December 27, 1882, after more than a year.

Based on the knowledge and books he collected from Tibet, Sarat Chandra Das wrote several valuable works, including a Tibetan language dictionary.

In 1885, when the administrator Colman Macaulay went to Beijing to seek approval for sending a mission to Tibet, Sarat Chandra Das accompanied him. However, he did not write anything about this journey, so details are unknown.

70. Expeditions to Tibet 3 - Sarat Chandra Das

 

    The travels of Bengalis in the past 

                        Sumana Dam

               

              (Continued from the last part)

During Sarat Chandra Das's first journey to Tibet, he stayed for six months as a guest of the Prime Minister at the Tashi Lhunpo Monastery. During this time, the minister learned much about Western civilization from him and became intrigued by it. At the invitation of the Prime Minister, Sarat Chandra began his second journey to Tibet in 1881. On November 7, 1881, when he departed from Darjeeling for Tibet, his mind was filled with anxiety and uncertainty.

Crossing several rickety bamboo bridges with Lama Ugyen, they reached the deserted village of Gok late at night via a narrow and slippery path. After spreading a blanket on the grass, they spent some time lying down in the rain, and at 4 a.m., they set off again on the difficult journey. By morning, they reached the Rammam Valley. The Rammam River, a tributary of the Rongit River, forms the boundary between British India and independent Sikkim.

Up until this point, no one had seen the writer since leaving Darjeeling. Now, he changed into Tibetan clothes, abandoning his Indian attire. Continuing their arduous trek, they reached the Dhumadiyan Valley (known as Chorten Gang in the Bhutia language). Along the way, they saw many antelopes and wild goats. The local villagers were so poor that they couldn't afford to buy guns to hunt these animals. The Limbu people did not practice farming; they would cultivate a piece of land for three or four years, leave it fallow for three years, and then burn the weeds before replanting. The Limbus had many strange customs. For example, they would play drums for trivial matters. An example of this was when a husband left the village, and upon his return, the wife, along with the children, would play the drum in his honor.

Then came a dense forest of tall pine and magnolia trees, with huge ferns. After seeing wild boar tracks and crossing several small streams, they reached an elevation of 6,000 feet by noon, but were unable to find a resting place due to the thick presence of mosquitoes. They finally descended the mountain and spent the night beneath an oak tree near a bush with religious red cloth-wrapped bamboo branches. As they passed the prosperous village near the homes of Bhutias, Lepchas, and Limbus, they noticed cardamom cultivation. Below them, two bamboo bridges spanned the Kalai or Kalhait River, and the Limbus here used bamboo nets to catch delicious fish. They then ascended the mountain, passing through tall grass forests, where wild boars and porcupines were abundant. From above, places like Pemianshi, Hi, and Yangte could be seen.

Next, they passed through Lingcham, Sangnag Choeling Monastery, Talle Village, and Nambura Village. The writer saw hunters, especially pheasant hunters, who sold stuffed birds in Darjeeling. In Keta village, they stayed amidst dense forests, home to bears, boars, and leopards. Their journey took a more fearful turn when they received news of a man-eating tiger that had killed two Nepali woodcutters in Singalila. Last year, a tiger had killed many people, and everyone feared it might return for more.

Although Yam-Pung-La was not as high as Zongri-La, it was much harder to climb. Then came Du-La (the Demon Mountain), where both Ugyen and a porter fell ill while climbing. Walking through the snow was so difficult that the writer used both hands and feet to continue.

On November 20, the sky was overcast, with a light breeze. The guide, Furchung, was worried about a snowstorm, and he began muttering mantras as he packed up to leave. They started their ascent towards Noga Pass. After climbing a mile, they reached a frozen lake, where the guide spread ice pieces on the lake to mark the path to prevent anyone from slipping. Following this path, the others continued behind him. After a while, the guide, trembling with fear, said that there was no point in continuing; death awaited them in an hour. The writer asked where he saw this death. The guide pointed to the clouds above, moving quickly across the sky, and warned that a heavy snowfall would soon begin. No one would be able to escape. The only way to survive was to turn back to Bogta-La. The guide cried, but returning within an hour seemed impossible. Furthermore, more snow might fall, and they would have to turn back again. After much persuasion, Furchug agreed, and the writer took the lead. After an hour, they reached the pass. The sky had cleared, and the blue sky seemed heavenly, with the sunlight dispelling all fears.

After walking for another hour, they saw the paw prints of a Tibetan leopard on soft snow. The writer marveled at how such an animal could move on such soft snow, and the companions explained that leopards possessed supernatural powers.

After walking for another hour, when the writer became too exhausted to walk, the guide threw his belongings onto the snow, where they slid down a slope and got stuck in the rocks. The writer then lay down and slid down the slope in the same path. In the afternoon, they descended the Chulnkiyok Pass. Afterward, Furchung couldn’t find the path to descend from Semaram Pass due to the deep snow. Eventually, they had to slide down several hundred feet of snow. There, the writer saw the tracks of a rabbit-like bird called Chamdang and the paw prints of a snow leopard.

In Kangpa-Chan village, the guide's home, the writer met his relatives. They then continued on to Manding Gompa, where after many discussions with the lama and the village elders, Furchu secured permission for the writer to enter Tibet. The writer was allowed entry as a pilgrim, recognized for wearing Tibetan clothes, adhering to Tibetan customs, and speaking better Tibetan than most Nepalis. The chief lama bid them farewell, wishing to see them again after a year.

Next, they traveled along the banks of the Yangma River, though the snow-covered river was hard to distinguish. There was no sign of life anywhere. In this icy land, they ascended the Chang-chub-gya-la Glacier. Several times, Furchu carried the writer on his back. They reached a cave to spend the night, but due to the darkness, they couldn’t find the path and almost fell into the cracks in the ice. They survived and spent the night sitting on the rocks, starving, thirsty, and freezing, experiencing an unimaginable terrifying night.

The next day, the guide and porters, chanting mantras, began their journey again, carrying their loads. The day was bright, with the sun's golden light radiating from the Khangla Chan peak. No new snowfall had occurred. On the dangerous path, the guide used a stick to test the ice, creating safe spots for the others to step on. Several times, Furchu had to carry Lama Ugyen on his back.

After about an hour, they reached the highest point of the Khangla Chan. From there, all they could see was a sea of snow. The roar of avalanches could be heard in the distance. The towering white peaks touched the sky, and the writer felt his fear dissipate, replaced by an overwhelming sense of joy. He realized how deeply grateful he was to God for keeping him alive until then.

The next day, following the guide's footprints, they crossed the Darraje-Tag Range's mountains and descended to where rhododendron and juniper trees grew. For the first time in several days, the writer heard the sound of flowing water. Two days later, they enjoyed cooked rice and butter tea with great relief.

After further descending along the river's course, they passed through areas where the Chamris grazed. Occasionally, wolves attacked and fed on them. After another seven days of continuous travel, they finally reached Tashi Lhunpo on December 9. Along the way, they had rented two oxen for a mile-long journey.

The minister's representative invited Sarat Chandra Das with respect, addressing him as a scholar. In April 1882, the writer left Tashi Lhunpo for Dongtse, intending to go to Lhasa. After making all arrangements, he left Dongtse for Lhasa on May 12, 1882. The minister, having blessed him, warned him that the people of Lhasa were not as kind as those in Tashi Lhunpo, advising him to not stay there too long. He also cautioned that smallpox had spread in Lhasa. This time, Ugyen Lama and Furchung were not with him; he traveled with two new companions, Sering Tashi and Pador.

                             (To be continued)

69. Expeditions to Tibet 2 - Sarat Chandra Das

 

      The travels of Bengalis in the past 

                        Sumana Dam

             (Continued from the last part)

The senior Lama of Kambechan Monastery helped the writers. He secretly informed them that they would have to leave the village for Chathang-La before the officials arrived.

The next morning, they began their journey early, traveling about three miles to reach the Kan-Dum-Chu waterfall, which is very sacred. Eight Indian ascetics, known as Ashtavidyadhara Tang-Shru-Gyapa, had bathed here. The waterfall, descending from a height of a thousand feet, is extraordinarily beautiful. On the way, they saw a small pond, which is considered sacred because the Buddhist Guru Pema had bathed there.

That evening, they took shelter in a cave owned by a mountain fox. The guide informed them that there were many musk goats, Himalayan antelopes, and Naos (Ovis ammon) in the area. The place was at an altitude of 18,820 feet. They spent the night after having tea and corn. The next day, on their journey, they saw a type of small rodent without tails, which supposedly feeds on moss growing on snow.

Afterward, there was nothing but snow. As they climbed above 19,000 feet, they began to have severe breathing problems. Despite wearing blue glasses, the glare from the snow made their eyes hurt. Although walking became almost impossible, they had to keep moving because they couldn’t find a place to stay for the night. Finally, around seven in the evening, they found a place to rest, and the guide arranged for them to stay there. The large stones were covered with thick ice, and since the ice would not melt until dawn, there was no fear of stones falling. So, they decided to resume their journey at dawn, spending the night on the snow with just blankets.

The next morning, it felt as if they were starting their journey in a sea of snow. They were knee-deep in snow. The writer's feet became numb, and they could not move. At that point, the guide, Furchung, carried the writer on his back for a distance. After that, the writer was able to continue walking. But then, a vast slope appeared, and if they could reach the other side, they would find a place to rest for the night. The writer kept slipping and falling down. He thought his death was inevitable from sinking into the snow. Furchung came forward again, cutting the ice with his kukri and making steps for the writer to climb. He pulled him up with his hand. Finally, around 6:30 in the evening, they reached a large mountain cave where they could rest comfortably for the night. Comfortably, that is, lying on blankets over the ice and spending the night in wet clothes as water dripped from the cracks in the cave's ceiling.

This was the toughest part of the journey, crossing Chathang-La, which was likely about 20,000 feet high. After six hours of travel the next day, they descended from the pass. They soon reached the border between Nepal, Sikkim, and China. Here, the guide became very afraid because the Dogpas guarded this pass. The writers had entered this restricted pass illegally, so their passports would not be of any use. To avoid punishment, they hid in the cave until evening and crossed the one-mile wide river over stones in the dark.

They then followed a steep mountain path toward the south of Chorten-Nyima-La. In the moonlight, they lay on the barely snow-covered ground, covered in blankets, and fell into a deep sleep. The next day, although the path was not too steep, it was still very difficult. They hadn’t had food for three days and were exhausted from hunger and thirst. After walking eight miles, they reached the foothills of Chorten-Nyima-La.

With Furchung’s help, the writer reached the top of the high pass. Below, the Tibetan plateau was visible. It was now time to descend, and by 3 p.m., they had reached a beautiful lake. The crystal-clear lake reflected the surrounding mountains and the blue sky. The Chorten Nyima River flowed from the lake. Following the river, they began their journey again. After eating corn and sugar, they descended. On the northern side of the Himalayas, there were almost no trees (because Tibet lies in a rain-shadow area).

They were constantly afraid that the guards at the Chorten Nyima Monastery might spot them, so they tried to stay hidden behind large rocks. Sometimes, when they saw a rock, they thought it might be a yak or a horse approaching. They would lie flat on the ground until it passed. After traveling five miles, they arrived at a place with ancient Indian Buddhist stupas. Pilgrims from Tibet, Mongolia, and China came here every year. There were no people in the monastery.

On the next part of the journey, they saw slate stones in black and white-green hues, which they had never seen before. After walking nonstop, they reached the main road near the village of Thek in the deep night. Under the open sky, they laid down their blankets and slept. The next day, they met some tourists on the way. They were traveling in the same direction. The guide introduced the writers as Nepali pilgrims. They took shelter in a house in a village called Tang-Lung, where many villagers came to see them. They begged for alms, and a traveling merchant and his wife came to perform a dance and sing, wishing them well. The next day, they ate mutton for the first time in days and bought some eggs. They then rented horses and continued their journey.

Now, the journey was much more comfortable, along the beautiful Khan-La-Dongki-Chu River. Barley was being cultivated here and there, and yaks, sheep, and goats grazed in the fields. Hundreds of marmots were running around from the numerous holes. When they reached a small village, about twenty villagers gathered to see what they were selling. The writer’s revolver and the Lama’s pistol caught their attention, and they wanted to buy them. The headman seated them on yak wool mats, offering them barley beer and butter tea. That night, they stayed at a wayside shelter in another village.

The next day, they passed some traders and a herd of donkeys and reached the town of Gurme by noon. There were 600 families living there, engaged in livestock farming. In the nearby mountains, the herders lived in leather tents. Furchung went to the village to collect meat and beer, but the dogs and villagers mistook him for a bandit. Eventually, after everyone was cleared, they were allowed to enter the village and collect food. They learned that a band of robbers was in the vicinity, and the writers and the Lama kept their weapons ready.

The following day, while traveling, there was a thunderstorm. Soaked, they took shelter at a shepherd’s camp, where they slept on blankets over cow dung, eating rice and meat. In the evening, a group of 500 shepherds returned. The porters explained that the writers were great lamas and merchants, and the shepherds were glad to know they were not bandits. Several Tibetans joined the group as companions. Everyone felt a little safer with some companions, especially after the fear of bandits. They then descended the Kag-go-La pass.

First, they reached the banks of the Ri River, where sheep were grazing. Two massive Tibetan guard dogs aggressively chased them. When they couldn’t stop them, the Lama shot one dead, and the other ran away. The next day, the writer saw his first Tibetan Buddhist monastery, Ri-Gonpa, also known as Ri Monastery. This ancient monastery housed 300 lamas who practiced Tantra. The head lama was said to know the art of controlling snowfall. Despite the continuous snowfall, they reached the summit of the Kyago-La pass. There, they spent a cold and miserable night, with rain and snow, lying on rocks with blankets.

The next morning, on an empty stomach, they began the steep descent from the pass. By afternoon, they reached a village where they were able to get tea, beer, and barley. The next day, they climbed the summit of Gya-La mountain, and at its end, the writer saw his destination, Tashilhunpo. Below, the beautiful view of central Tibet unfolded. The Penam-Nyang Chu river flowed, and the golden spires of Tashilhunpo Monastery came into view. As they descended, they saw many lamas, merchants, and animals on horseback.

Finally, after 21 days of travel from Zongri, on July 7, 1879, they arrived at Tashilhunpo. Afterward, the writer’s struggle to adapt to the new country and environment, and his time with the chief lama, ministers, and others, will be detailed in the next stage of the journey, without making this travelogue too heavy with details. The first part of his journey ends here. While at Tashilhunpo, he and the Lama Ugyen Sangpo had also traveled around by horse.

The next phase of the Tibet journey, as described in this book, will be taken from another of Sarat Chandra Das's books, Journey to Lhasa and Central Tibet.

                            (To be Continued)

68. Expeditions to Tibet 1 - Sarat Chandra Das

      The travels of Bengalis in the past 

                        Sumana Dam

Sarat Chandra Das (1849-1917) wrote about his travels, particularly in Tibet, in two books: Journey to Lhasa and Central Tibet and Autobiography: Narrative of the Incidents of My Early Life. These two books form the subject matter of this post. Although his travels should be called expeditions rather than mere travel. Both books are written in English. However, as they are travel accounts of a Bengali, they are included in this blog. Journey to Central Tibet was published by John Murray, London, in 1902. Autobiography: Narratives of the Incidents of My Early Life was published in Kolkata in March 1969, though it was first serialized in the Bengali periodical Prabasi.

Sarat Chandra Das was born in 1849 in Chittagong. He began studying Civil Engineering at Presidency College but, due to a malaria illness, he suspended his studies in 1874 and took up a job as the headmaster of the Bhutia Boarding School in Darjeeling to improve his health. In the preface of Journey to Lhasa, American diplomat W.W. Rockhill (the first American to learn Tibetan) mentions that Sarat Chandra became acquainted with Alfred Croft, the Director of Public Instruction of Bengal, while at college. With Croft's help, the Indian government approved his journey to Tibet. However, this is not mentioned in Sarat Chandra’s Autobiography.

In his Autobiography, Sharatchandra describes his first journey to Darjeeling in 1876, his travels to Sikkim in 1876 and 1877, and his visit to Tashihunpo in Tibet in 1877. Journey to Lhasa and Central Tibet details his travels in 1881-1882 to Lhasa and Central Tibet.

When Sharatchandra joined the Bhutia School in Darjeeling, he traveled from Sahabganj to Karagola Ghat by ferry steamer and then continued by ox-cart through Purnia to Siliguri. From Siliguri to Kalabari, he walked along a horse trail, and from Kurseong to Darjeeling, he traveled on horseback, marking his first experience riding.

Upon reaching Darjeeling, Sarat Chandra learned from the Deputy Commissioner of Darjeeling, John Edgar, that the school had been established to teach English to the sons of Sikkim's king and senior officials. A young Lama named Ugyen Gyatso was brought from the Pemayangtse Monastery to assist in this endeavor. Some local Bhutia children were also enrolled in the school. To facilitate his work, Sarat Chandra learned Bhutia and began studying Tibetan, as the Bhutias of Darjeeling spoke Tibetan, and the Sikkimese language was a dialect of Tibetan. His Lama companion also began learning both Tibetan and English. As he learned Tibetan, Sarat Chandra was deeply impressed by the richness and depth of Tibetan literature.

In 1876, Sarat Chandra took the schoolboys on a trip to several Buddhist monasteries, including Pemayangtse in Sikkim. There, he learned from the monks that Indian scholars had once been highly respected in Tibet. Mr. Edgar encouraged him to read more books about Tibet, revealing that the school’s purpose was not only to teach Bhutia boys but also to send some to the Tibetan Himalayan region. At that time, the entry of Europeans into Tibet was prohibited. The British government had previously sent two Indians to Tibet for various surveys and information collection: they were Nain Singh and Kishen Singh, who went to Lhasa in 1866 and 1880, respectively. The British also sent Sarat Chandra Das to Tibet with funds and necessary assistance for the expedition. Sarat Chandra Das's interest in learning about Tibet's religion and culture was one of the main reasons for his participation in this mission.

In February 1877, Sarat Chandra, accompanied by his brother Nabin Chandra Das, Lama Ugyen, and the Sikkimese military commander's children, again traveled to Sikkim. They visited places such as Yangang, Tashiding, Songang Choling, and Pemayangtse. In his Autobiography, Sarat Chandra quotes parts of his brother Nabin Chandra’s writings about this journey. They began their journey on January 27 from Darjeeling, walking across moss-covered stones and pebbles since there were no proper roads. Their only source of drinking water was a waterfall, and they attempted to shelter from the cold by constructing a covering using bamboo for the night. They crossed the fast-flowing Rangit River over a small bamboo bridge and finally reached Namchi, where large stone Buddhist monasteries were located. Each stone was inscribed with names of gods and mantras in Tibetan. Inside the monasteries, the walls were adorned with images of the Buddha in various postures. Outside, stupas with fluttering Buddhist flags could be seen, which the locals believed would drive away evil spirits. They stayed at the monastery for the night and continued their journey the following day by horseback.

In June 1877, Sarat Chandra and Lama Ugyen Gyatso left Dubdi in Sikkim for Zongri. By late afternoon, they had reached Zongri, where they stayed in a house made of large stones with a wooden roof. The people there did not know how to use saws or nails. The breathtaking natural beauty of the area, with views of Khabur, Kang-la, and Kanchenjunga, was indescribable. Sharatchandra attempted to navigate using a sextant, but the thick fog made it impossible.

The next day, they crossed the Rathong River using a wooden bridge and traveled through vast rhododendron thickets. They soon arrived at the junction of Yumphang and Kang-la, where roads connected to Singalila, Falut, Sandakphu, and Tonglu. They continued along the Churung River and, by evening, found shelter in a cave near Tey Geyak-la Mountain. There, they met three Tibetans who informed them that the Nepali outpost guards would not stop their journey.

The following days involved steep climbs, river crossings, and treacherous mountain paths. Sarat Chandra saw an avalanche from a distance and was warned by his guide Furchung about the dangers of walking on the ice, as even a small mistake could lead to a deadly fall into a crevasse. They also passed areas where rivers suddenly swelled, washing away bridges and sweeping tourists away. After being extremely cautious, they reached a plateau known as Furpa Karpu, where they encountered human settlements. They continued their journey, passing through large stone-built shelters for travelers and locals. They eventually reached Tungra Kongma, where rhododendron and juniper trees reappeared.

They continued their journey, heading northeast. After crossing the Yalong River, they ascended the steep path to Dechan Rolpa Monastery and then to So Chunga La Mountain. The steep path reached an altitude of about 2,500 feet. They crossed four mountain ridges, including Mrigen-la, Pango-la, Seon-la, and Tama-la, which ranged from 14,800 to 15,000 feet. In the evening, they reached the village of Kamba-chan-gyun, where they visited the monastery the next day. The lamas here wore long earrings and kept their hair long. Locals mistook them for Nepali lamas, calling them Palbu Lamas. That night, the villagers treated them to a meal of rice, potatoes, mutton, and beer.

The following day, they followed the Kangchen River, crossing paths with villagers who were worshipping Kangchen Mountain by firing guns, shooting arrows, and performing athletic feats. The head lama secretly informed them that officials were approaching the border, and the villagers had been instructed not to allow any sheep or goat traders into Tibet, as there was an outbreak of livestock diseases. The Chathang-la Pass was generally closed to tourists, while the Kangla Chenam Pass remained open. At this point, Sarat Chandra began to feel uncertain about reaching Tibet.

                             (To be continued)