36. Bhromonkari bondhur potro - Ishwar Chandra Gupta

     

     

     The travels of Bengalis in the past 

                        Sumana Dam 

The work titled "Bhromonkari bondhur potro (Letters from a Traveler friend)" by Ishwar Chandra Gupta was published in the "Sangbad Prabhakar" journal in 1261 as per Bengali calender (1854 or 1855 AD). Ishwar Chandra Gupta (1812-1859) was a renowned Bengali poet and writer. Together with Jogendramohan Thakur, he published the "Sangbad Prabhakar" journal from 1831. He brought the modern era to Bengali poetry by focusing on human life rather than traditional hymns to deities. Additionally, he wrote biographies of many poets and artists. The "Sangbad Prabhakar" journal holds immense significance in Bengali literature, the Indigo Rebellion, and public opinion formation.

Although the work is titled "Letters from a Traveler," it is not strictly a travelogue. Rather, it resembles the district gazetteers of contemporary Bangladesh. The work provides insights into the people, geography, socio-economic conditions, and notable individuals of various districts. It includes some travel-related elements which are presented here.

In this work, Ishwar Gupta writes as if addressing the editor. The "traveler" is actually Ishwar Gupta himself. In 1261 (1854 AD), he first wrote to the editor from the Rajshahi district. Having recently arrived in Rajshahi by boat from Kolkata, he noted that the Padma River was losing its power and had developed shoals. The local population was happy as the river's reduced flow had alleviated previous issues of erosion. Gupta had lived on a boat below Captain Saheb's house at the large Kuti Ghata for eight days and had not observed any new erosion. Had the river continued to erode as before, various important structures like Captain Saheb's house, the market of Ghoramara, and other offices would have been submerged. Heavy rains had caused flooding in the Padma, and there were severe cases of fever and loss of life. After a few days, the writer and his companions set out from Rajshahi's large Kuti Ghata by boat to Pabna. The next evening, they left the Padma River and entered the Ichhamati River. The Ichhamati was shallow in places, with only half a foot of water, making navigation difficult. The region was infested with dangerous "moshina" (silt and mudbanks), which posed a severe threat to boats. They reached Pabna after considerable effort using a small dinghy.

Pabna's market was large and well-organized, with brick buildings. There were various foodstuffs, textiles, fish, vegetables, ghee, and milk available at low prices. It was a good place for Bengali food. The Dhole Samudra, near the Pabna court, was noted for its beauty. It is a large water body, with sweet water and diverse fish. Fishermen frequently catch fish here, and the area is full of various aquatic birds. During the monsoon, its connection with the Padma increases its charm. A notable Ashvattha tree, Kushalnath, is worshipped by all in the district. Every Saturday and Tuesday, people perform rituals under this tree, including animal sacrifices and offerings of sugar and milk. Most of the Indigo planters in Pabna were English, and some were zamindars. The writer heard many stories of their cruelty from the local people.

He then traveled to a place called Sudharam, founded by a man named Sudharam Majumdar, which is also known as Buluwa or Noakhali. This area had a significant problem with tigers.

The next district was Chittagong. Here, there were no Indigo or silk plantations, so the people were content. The main river of the district is the Karnaphuli, known for its beauty and busy with ships and boats. The river is saltwater in places due to its connection with the Bay of Bengal. Ships from the sea, such as those bound for Kolkata or Chittagong, navigate the Karnaphuli. To prevent rusting, reed bindings are used for the boats and ships instead of iron. On the coast, the place called Halishahar is known for its excellent air quality, attracting Europeans seeking relief. Chittagong has several important temples and pilgrimage sites, such as Chandranath, Shambhunath, and others. Festivals are held at these places, with large gatherings and fairs. Chittagong also has a variety of wild animals and mountain tribes, such as Mogs, Chakmas, Tripuras, Kukis, and Luchis.

From Chittagong, they traveled to Comilla (Kumilla), where the Gomti River flows. Comilla features the Tripura King's palace and several ponds. After leaving Comilla, they traveled by boat from the Gomti River towards the Meghna River. They arrived at the zamindari headquarters of Gangamandal at Jafarganj, where a Kali idol is installed, and visitors receive prasad. The Gomti River, emerging from the Manipur mountains, joins the Meghna and is surrounded by fertile land. 

After crossing the Meghna, Padma, and Kirtinasha rivers, they reached Rajnagar, observing the Maharaja's palace and many ancient structures. Rajnagar has several large ponds and gardens, such as Rajsagar, Rannisagar, and others. They visited various landmarks, including the Chatratn, Ekushratn, Panchratn, Ras Manch, Dol Manch, and others. After crossing the Nawa-Bhangini River, they entered the Padma and arrived in Barisal district, known for its high-quality rice. The river in this area is known for its danger from crocodiles.

This concludes the discussion of Ishwar Gupta's travel narrative. The next installment will feature another historical travelogue.

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35. Tirtha Bhromon 20 Jadunath Sarbadhikari

 

       The travels of Bengalis in the past 

                        Sumana Dam 

           (Continued from the last part)

The writer, Jadunath Sarvadhikari, and his companions traveled from Baharampur via the river route to Rangamati, Kanthaler Bazaar, Satui Bazaar, and Malancha in Murshidabad. There are many braid bars in the Ganges between Murshidabad and Malancha. The areas between two such bars are called 'Masina,' where the water is very deep. Due to the high risk of capsizing in Masina, the boat was navigated very carefully. The journey included stops at Kapoleshwar, Kaliganj, Shirni, Nalepur, and Belhariganj before arriving at Katwa in present-day Purba Bardhaman. Before Katwa, they passed the mouth of the Ajay River.

Katwa is known for its markets and wealthy residents. It was here that Sri Chaitanya received initiation from Bharati Gonsai (Keshab Bharati). The temple of Mahaprabhu, the Bakul tree, and the Radha-Kanta's Radhamadhab temple (Katwa Radha-Kanta House Temple) are located here. They then proceeded to Dainhat-Dewanganj, Matyari, and reached Agradweep. There, they visited the Gopinath idol of Basu Ghosh. However, Sri Chaitanya had visited the devotee Govinda Ghosh in Agradoot. The writer might have confused Govinda Ghosh with Basu Ghosh.

Gradually, they arrived at Patuli (Purba Bardhaman), Belputhuriya, Sonadanga in Nadia, and Keshadanga before merging with the Khoriya (Jalangi) River at Trimohoni. They then arrived in Nabadwip, known for its many Chatushpati schools. The birthplace of Chaitanya Dev, Jagannath Mishra's house, and the Gauranga idols created by devotees are here. The Vaishnavas of Nabadwip are known for their scholarship. The old Shiva and Patala Devi temples are very active. The next day, they reached Mirzapur and Mathurapur before arriving in Kalna.

In Ambika Kalna, they visited the temples and facilities established by King Tejchand Samserjang of Kalna. The places included Sri Krishna Chandra Temple, Lalji's Temple, Ras Mandap, the king's meeting room, and 108 Shiva temples. This is the king's endowment property with excellent arrangements for worship and hospitality. After Kalna, they proceeded through Satgachia, Guptipara, and reached Shantipur. Shantipur is known for many Vaishnav Goswamis and Brahmin scholars, and it is also known for fine woven fabric.

They then traveled along the riverbanks passing through Guptipara, Jirat, Balagar, Chakdah, Sukhsagar, and Dumurudaha. Dumurudaha is associated with the Keshavarama Gumanray family, who were known for piracy. Due to their fearsome reputation, people were wary of traveling by boat. Their boats roamed up to Bagbazar Ghat in Kolkata. The journey continued to Magra, Tribeni, Bansberia, and Tribeni, where the confluence of the Ganges (southward), the Saraswati (westward), and the Yamuna (eastward) is known as the 'Muktabeni.' They bathed and performed offerings here.

They then visited the Hangseshwari Thakur Bari (Bansberia), established by King Nrisimhadev. The deity is depicted beautifully near a lotus arising from the naval of Mahakal, with a four-armed figure seated on a swan. The temple's architecture is in jantra style, with various deities placed on its summit. The journey continued to Hooghly, where they saw the Hooghly house of a wealthy man named Prankrishna Halder, now the site of Hooghly College. Mohammadi Masin's Imam Bari is also very good. Chuchura once had a dance hall (Prankrishna's?), but its current status is unknown. Two krosh away is Farasdanga (Chandannagar), known for its French administration until 1950. It is a beautiful town with good roads, houses, and markets.

The journey then passed through Bhadreshwar, Gauruti's Bag (Gaurhati), Baidyabati, Nimai's bathing ghat (Baidyabati), Sheoraphuli, and the house of Nistarini (Sheoraphuli). On the eastern bank, they visited Kaowgachi (Jagaddal), Titagarh, Maniram Pur (Barackpur); on the western bank, Debganj, Sadhu Babu's market, and Srirampur. Srirampur had Marshman Sahib’s printing press. It was once under Danish rule but now belongs to the East India Company. Srirampur’s Radha Ballabhji temple is also mentioned. They then traveled to Mahesh (Jagannath Temple), Rishra, Konnagar, Kotrung, and Uttarpara. On the eastern bank, they visited Bishalakshi's Lake (Titagarh), Khardah, Ramhari Biswas’s twelve Shiva temples (Khardah 26 temples), Bandhaghat, Shyamsundar Ghat, Sukchar, Panihati, and Ariadaha.

On the eastern bank, they visited Nasrahi (where there is a magazine?), Rasmani's Navaratna Shiva Temple (a Navaratna-style temple for Goddess Bhavatarini established by Rani Rasmani in Dakshineshwar; the Shiva temples here have eight roofs atchala style). The writer might have thought that the Navaratna temple was for Dakshineshwar Shiva as he was traveling elsewhere when it was inaugurated in 1855. On the western bank, they visited Bhadra Kali, Uttarpara, Bali, Barakpur(?), Ghushuri, Shalikha (Salkia), Golabari Ghat, Nimak’s Gola (Namak Gola Ghat), Habra (Howrah), which is near the railway road. Then they reached Ramkrishnapur, Shivpur; on the eastern bank, Kashipur, Chitpur, Sureer Bazaar, Bagbazar's Bandhaghat, and Annapurna Ghat (once known for its many Ganga ghats). The boat journey ended at Annapurna Ghat.

The writer then traveled to Kolkata's residence by palki (palanquin) and reunited with his son and son-in-law after nearly three and three quarters years. He then traveled by train to Konnagar to meet his daughter. Finally, on the 7th of Agrahayan, he began his boat journey from Kolkata’s Bomashal Ghat (probably Bankshall road ghat) to his home in Radhanagar. On the way, he observed water lifting using machine, the Ganges bridge at Kidderpore, the Company Garden or Shivpur Botanical Garden, which had various trees and plants. The journey on a different route included Sankrail, Bauria, Budge budge and Uluberia before reaching Nurpur and Geonkhali where from Ganga, the boat entered the Rupnarayan River.

The boat continued along the Rupnarayan River, passing through Tamluk (where there is a Vargabhima temple), Kantapukur (Kantapukur, East Medinipur), Kola (Kolaghat), Munshirhat (not to be confused with Munshirhat in Howrah), Bhatora (Batora, Howrah), Dhandanga (Dhaldanga, Howrah), Henor Ghat, Jagatpur (Jagatpur, Hooghly), and Titur parar Ghat before arriving at Gorher Ghat (Jagatpur, Hooghly). The final leg of the journey, by palki, took them through Senhat, Khanakul, Ramnagar Bazaar, and on the 9th of Agrahayan, the writer returned to his home in Radhanagar. In this way, the long pilgrimage of approximately four years for Jadunath Sarbadhikari Mahashaya came to an end.

This account covers the period from 12th Kartik 1264 (7 November 1857) to 9th Agrahayan 1264 (24 November 1857).

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34. Tirtha Bhromon 19 Jadunath Sarbadhikari

   

   The travels of Bengalis in the past 

                        Sumana Dam 

           (Continued from the last part)

Finally, on 17 Ashwin 1264 (2 October 1857), a boat journey commenced from Kashi to return to the homeland.

Initially, a few days were spent in Gazipur, Bihar. Gazipur is a good town with 5,000 houses, primarily inhabited by Muslims. There are various shops and markets. Gazipur produces a variety of high-quality fabrics. Additionally, rose water is extensively made and sold. The town was formerly known as Gadhipur. Lord Cornwallis’s tomb is located on the banks of the Ganges.

By river, the boat next reached Bogsar or Buxar, where the Company’s sepoys breed and rear necessary horses. Gradually, the boat continued through Bihar’s Trivabani (Tariyani Chapra?), Saran-Chapra (Chapra), Danapur (Danapur), and Bankipur (Bankipur). These places are under the leader of Sepoy Mutiny Kumar Singh or Kunwar Singh’s domain, so the Company was very cautious. They then arrived in Patna.

Patna is a very old city. Spanning five miles, it houses over one hundred thousand Hindus and Muslims. The Chauk Market is large and well-decorated. The city is bustling with judges, magistrates, collectors, commissioners’ offices, post offices, opium dens, military quarters, and bungalows for the Sahibs. Patna has the Patan Devi temple. Earlier, the town was called Patna. Due to the impact of the Sepoy Rebellion, movement on the streets in Patna after ten at night is restricted. If one does not respond after being asked three times, there is an order to shoot. Shopkeepers in Patna do not have good sales; fearing loot, they keep minimal goods in their shops.

In this tense situation, the author, along with two companions, traveled by palanquin to Gaya. Due to the monsoon, road conditions were poor. Some wooden bridges over rivers were broken, and they had to cross rivers over palm trunks. After bathing and performing rituals at various pilgrim sites, they arrived in Gaya, where they saw Bengali and Gaya people performing Shyama Puja. The market in Gaya was not as well-decorated as before. Traders were struggling, and many Bengalis had sent their families back to their homeland. Temples were closed at night. In an atmosphere of terror and banditry, people hid money and valuables underground and disguised themselves in shabby clothes. The author and companions performed rituals in Gaya and then returned to Patna.

In Patna, the author witnessed the Chhath or Shashti Puja on the Ganges ghats. All the women of the city were dressed in fine clothes and ornaments, arriving by palanquin, doli, or on foot; accompanied by musicians playing drums, cymbals, and other instruments; and carrying various fruits, sprouts of five kinds of pulse, different types of puris, kachoris, and ripe bananas; as well as new lamps, alta, haritaki, betel leaves, and betel nuts etc. At sunrise, everyone bathed in the Ganges and worshiped the sun before returning home. No cooking was done on that day; people ate food prepared the day before. This event lasted for three days, starting the previous day.

On 11 Kartik 1264 (28 October 1857), everyone set off from Patna towards Kolkata by boat. The boat traveled through Maruganj (Marufganj), Baikunthpur (Baikunthpur), and Rupasgram (Rupaspur). Near Rupas, there were houses of the bandits Jalem-Jolam, who used to rob boats and attack traders with letters. The East India Company had dealt with these bandits and executed them. However, the plundering of the sepoy rebels was even more terrifying than these bandits. Afterward, they arrived in Munger via Bahrgram (Baradh) and Dariyapur.

In the market of Munger on the Ganges banks, there were well-decorated shops selling all kinds of goods. Hunters were selling birds they had caught. Good-quality stone plates and bowls were also available. From Munger, traveling two miles by water brought them to Sita Kund, a hot spring surrounded by walls. The water was too hot for bathing, there were also cool springs like Ram Kund, Lakshman Kund, Bharat Kund, and Shatrughna Kund. From Munger, they walked eight miles to Jangira (Jahangira), a place where the sage Jahnu had performed penance and had drunk the Ganges water. The Ganges surrounded the hill on all sides. On the hill, a Shiva idol established by sage Jahnu is present. The hill is inhabited by large snakes, making it uninhabitable. They then continued by boat through Bhagalpur, English Bazaar, and Kohalgram (Kohalgaon). The Ganges here is very swift, and due to underwater rocks and submerged hills, the boat had to be navigated carefully. They then reached Patharghata (near Patharghata Hill and the Boteswar Sthan of Bhagalpur), Pirpainti, and Sankrigali Hills (Sakri Gali) and arrived in Rajmahal.

From Rajmahal, Bihar ended, and present-day Jharkhand began. Rajmahal is a bilingual region where both Hindi and Bengali are equally spoken. The area, once covered in forest, has gradually become a city. It has magistrates, offices, post offices, doctors, and a railway station. They then arrived at Shibganj (Sahebganj), where rice and tasar silk are inexpensive. Traders take these goods westward for business. They next came to the confluence of the Ganges and the Padma. After two more miles, they reached the old mouth of the Bhagirathi. The water was very low, and there was no navigable route for the boat. After another mile, they came to another mouth, which was also closed. Another mile ahead, a canal had been cut from the Padma to supply water to the Ganges, allowing boat traffic.

Crossing Jharkhand, the travelers entered the area of Bengal, now West Bengal. They gradually passed through Jangipur, Balanagar, Gayasabad, and arrived in Murshidabad. Here, they saw the Nawab’s Imambara and the Nawab’s palace. The Nawab’s palace is three stories high, with seven courtyards and a thousand doors and windows (Hazarduari). Each courtyard has a daroga (supervisor). The Nawab’s family homes extend nearly a mile. There is also Chandni Chowk, where merchants from various countries have set up well-stocked shops. The streets are illuminated by lanterns. On the Ganges banks, a meeting house for enjoying the river is set up. There used to be cannons on the Ganges banks, but during the Sepoy Rebellion, all cannons, pistols, and swords were removed by the Company. The Nawab’s guards now only protect the gate with sticks.

The Nawab has a hundred begums, guarded by khoja (eunuch) guards. The Nawab’s court maintains decorum, salutations, and all protocols. However, the Nawab is guided in politics and education by two British officials. Despite the defeats in the Battle of Plassey in 1757 and the Battle of Buxar in 1764, the Nawabi system  continued in Bengal. From 1765, the Company gained the diwani rights of Bengal, but the Nawab remained as the administrator (Nizamat) of Bengal. From 1793, the Nawab became a nominal figurehead, and this status continued until 1858, when the British directly took over the administration of the region. In 1830, the Hazarduari Palace was built for the Nawabs, and the British officials used it as well. The Nawab’s title was completely abolished in 1880.

In Murshidabad, wealthy merchants like Jagat Seth, Raja Harinath Kumar, and Rai Saheb had well-built, plastered, two-story and three-story houses. These houses were furnished with chandeliers, mirrors, sofas, and chairs. Many scholars proficient in Arabic and Persian are present in Murshidabad.

They then traveled to present-day Kasimbazar, Syedabad, and Khagra. Khagra is famous for its brass utensils and sugar-coated puffs, which are fried in pure ghee and full of syrup. They then reached Baharampur, where the Company had various offices and military quarters. The native infantry stationed there once had guns and swords, but now they only carry sticks for guarding. 

                         ( To be Continued )

The period covered in this episode is from 17 Ashwin 1264 (2 October 1857) to 21 Kartik 1264 (6 November 1857).

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33. Tirtha Bhromon 18 Jadunath Sarbadhikari

 

   The travels of Bengalis in the past 

                        Sumana Dam 

           (Continued from the last part)

Now, the journey continues by boat from Prayag to Kashi via the Ganges River. The boat travels all day long. Occasionally, the boat anchors at a shore to cook and eat. After this journey, on the fourth day, they arrived at the temple of Binduvasini or Vindhyavasini Devi. The deity is depicted as riding a lion with four arms. There are also idols of Mahakali, Mahalaxmi, and Mahasaraswati. The temple is situated one krosh away from the Ganges River, on a hill (Vindhya range), and houses an eight-armed statue of Yogamaya Devi. Additionally, there are temples of various other deities, including Batuk Bhairav. Around the Binduvasini temple, there are many residences of priests and numerous shops. Daily offerings are made in front of Mahakali. Inside the Binduvasini temple, there is a room (Kothra) where the priests confine the pilgrims and do not open the door until the money for offerings is collected. Beautiful young women also roam around the temple seeking money. Many ascetics perform penance at this place.

Two krosh away is Mirzapur, a large city where many Bengalis are engaged in trade. The ghats of the Ganges are paved with stones and have beautifully built temples with Shiva installed. The houses and temples in the city are well-structured with brick and stone. The streets and drains are made of stone, and there are various government offices.

Next, the boat arrived at Chandalgarh (Chunar), which has a fort on a hill. This fort was once the property of the Chandrraja but was later acquired by the King of Ramnagar. It is now under the control of the East India Company, and there are several bungalows for the officers here.

Three krosh away from Chandalgarh is a small area called Little Kolkata, named due to the presence of the Company's bungalows and military barracks. Then we arrived at Ramnagar, which has the royal palace and a temple with idols of Shiva and Vyasa established by Vyasa. This place is also known as Vyasa Kashi.

From Ramnagar to the ghats of Assi in Kashi is half a krosha, and to the ghats of Varuna River is three krosha. This is the author's second visit to Kashi. The Panchkroshi Kashi is shaped like a crescent moon. The temple of Vishweshwar has been adorned with gold by Maharaja Ranjit Singh. The temple has a treasure trove of invaluable jewels and four doors. In front of the west door is the Natmandir, which houses the Shiva established by King Harishchandra. Other temples dedicated to Parvati, Annapurna, Avimukteshwar, and various deities surround it. To the north, there is a well named Jnana Vapi. When Mukunda Brahmachari (mentioned in the Prayag section) came to Kashi, seeking the water for worship of Vishweshwar, he struck the earth with his hand, and by his yogic power, Bhogwati emerged from this well.

To the north, there is an old temple of Vishweshwar. Vishweshwar was hidden there because Emperor Aurangzeb had "oppressed" the temple by demolishing it and building a mosque and his own tomb on top of it (though his tomb is in Aurangabad, Maharashtra). They do not allow anyone to enter there. Some (Hindus) used to perform many praises and rewards for the guards to access the place, as the author heard. 

The author then describes the main pilgrimage sites of Kashi, such as Annapurna, Kedareswar at Kedarghat, Shamshaneshwar, Tilvhandeshwar, Lolarak Tirtha, and Durgakund. He also mentions the pilgrimage journeys of Kashi, including South Manas, West Manas, and North Manas journeys, as well as the five, seven, and nine-day Panchkroshi pilgrimages that devotees undertake.

One of the pilgrimage sites in North Manas is Lat Bhairav, where the Bhairav's stick and Bhairav's grinder are present. It is believed that committing sinful acts in Kashi would result in being crushed by Bhairav's stick and grinder for six thousand years. This yatra has been a source of dispute between Hindus and Muslims. When Muslims began constructing a mosque at that place, Hindus resisted and defeated them. Later, Muslims set fire around the grinder at night, but it did not burn. However, when fire was set with cow blood, the grinder broke. The next morning, riots between Hindus and Muslims began. At that time, the Judge Renwick of the East India Company in Kashi allowed Hindus to fight the Muslims. Thousands of Muslims were killed. Those who survived were subjected to various atrocities, including having pig blood and cow dung smeared on their faces, having their ears cut off, desecration of their religious places, and mistreatment of their wives. Many Muslims left the country. Later, the British came and pacified the Hindus by making copper grinder for them. That grinder still exists.

The buildings in Kashi are made of stone and are large, ranging from three to five stories high. There are narrow alleyways between the buildings, about one and a half hands wide. The city has five thousand gates, with five, six, or seven alleys between each gate. It is very difficult to find one's way in the alleys. Kashi has many markets and bazaars. Additionally, there are many shops and betel leaf stalls in every neighborhood. Satin, velvet, and Banaras tillyar (a type of fabric) saris are available, including Neelambari and Peetambari.

The description of the pilgrimage to Kashi was given in the first travel account, so it is not repeated here.

Now the author prepared to return home. After various obstacles, when the time came to travel by boat in the month of Jyeshtha, the boatman said it would not be possible to travel by boat due to storms and rains. It could be done in the month of Ashadha. The companions decided to travel by postal carriage (horse-drawn cart) instead of by water. At that time, news came of various disturbances in Meerut and Delhi. The road to Kolkata would soon be closed. This was the beginning of the Sepoy Rebellion of 1857. The author has detailed the Sepoy Rebellion, but it is not presented here as it is not relevant to this travel narrative. During the rebellion, the author remained in Kashi. The rebellion did not have a significant impact on Kashi.

The author continues to visit various pilgrimage sites in Kashi, performing rituals, worship, and offerings. In the month of Bhadra, the Ganges' water increased so much that it hadn't been that high in the last twenty years. The water of the Ganges reached the Pushkarvashkar Tirtha in Kashi, and the flow of the Ganges over the Shivalinga at the Chakratirtha of Manikarnika Ghat increased the significance of those Tirthas. Consequently, everyone took holy baths at these places. Additionally, he witnessed the Lakshmikund fair, Tilatritya vow, Ganesh Chaturthi, Varuna journey, and other religious events during this time.

On the 3rd of Ashwin 1264 (26th December 1856), a solar eclipse occurred. During the eclipse, kings, wealthy individuals, and ordinary people from various countries came to bathe in the Ganges at Kashi. The priests of Kashi profited immensely during this time. Some kings donated elephants and horses covered in gold. However, this year, the Company government received news that rebels disguised as pilgrims would enter Kashi under the leadership of Kunwar Singh of Bhojpur, Bihar, and various English officers of Kanpur. Therefore, government officials blocked the roads, prepared with guns, and closed all access, including boat crossings. No one from other places was allowed to enter Kashi. As a result, the priests suffered significant financial losses.

The author then witnessed the Sharadiya Durga Puja in Kashi. The Bengali community in Kashi celebrates Durga Puja at Durgabari (Old Durgabari, Benares). A fair also takes place there for nine days during Navaratri. Although animal sacrifices are prohibited in Kashi, they were allowed at Durgabari.

                            (To be continued)

This section covers the diary of the writer for the period from 11th Poush 1263 (26th December 1856) to 16th Ashwin 1264 (1st October 1857).

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32. Tirtha Bhromon 17 Jadunath Sarbadhikari

    The travels of Bengalis in the past 

                        Sumana Dam 

          (Continued from the last part)

After staying in Delhi for a month and a half, the author set out for Prayag. On the way, they passed through the village of Badarpur, where the bullocks of the carts were replaced. On the fifth day, they reached Vrindavan. There, they visited the temples, performed rituals, and bid farewell to friends before continuing their journey. They reached Agra in three days, traveling through Sekandarabag (Sikandraabad), the city named after Sultan Sikandar Shah Lodi.

Agra is an ancient city. When it was under Hindu rule, it was called Agraban. After it came under Muslim rule, Emperor Akbar built a fort here and named it Akbarabad. Later, when the Marathas took over, it became Agra.

The Agra Fort is located on the banks of the Yamuna River. This strong, high fort, built of stone, houses the Moti Masjid. Inside it is a large white marble hall where 1500 people can sit and worship together. The Dewan-i-Aam-Khas, where the emperors' court was held, has a throne made of various colored stones. In front of the throne is a gate made of sandalwood from the Somnath Temple. The Dewan-i-Aam's air-conditioned chamber features a marble throne with Arabic inscriptions and a white marble throne for the vizier. To the south is the Shish Mahal, where the queens lived, decorated with intricate designs in gold and various colors. The palace also features luxurious bathing areas, diverse flower gardens, and a golden umbrella-topped tower, Sambal Burj (Saman Burj?).

A mile and a half south of Agra Fort, on the Yamuna River, is the tomb of Taj Bibi, where Emperor Shah Jahan and Taj Bibi are buried. Here, the writer refers to the Taj Mahal. The Taj Mahal, constructed entirely of marble, is adorned with expensive stone decorations and meticulously polished. It is a four-story building with two tombs at the bottom and the shape of these tombs on the floors above. The sculptor of this masterpiece was not an ordinary person but had knowledge akin to Vishwakarma. The polish is so fine that snakes cannot climb it and insects fall off it. On the fourth floor is an observatory tower from which distant views are possible. The beautiful garden in front of it has paved stone paths, surrounded by water channels that keep the area cool. The garden has numerous types of flowers and fruit trees, as well as vegetable plants and mountainous flowers.

The next notable place was Bateswar in present-day Uttar Pradesh. Instead of walking, they traveled by boat on the Yamuna. Bateswar came after Nagria and Chinbas. This route is notorious for bandit attacks. After visiting the Shiva, Chaturbhuj Narayan, and Gaurishankar temples in Boteswar, they explored the city. Boteswar was once the kingdom of the Vadoria Rajputs, who ruled the Chambal River valley. The city is on the banks of the Yamuna. Previous kings and wealthy people had built a Shiva temple at the Yamuna ghat, but it seems that the worship is not as active now. The city has 40,000 houses of various communities, many wealthy people, and 200 Shiva temples. There are also ashrams for Gosains, Sannyasis, and Mohants. A fair is held here during the full moon of Kartik month, attracting people from various countries. Thousands of animals like elephants, horses, camels, cows, and donkeys are sold. The fair lasts for two months, and rulers from Jaipur, Karhori, Bikaner, Hathras, Bharatpur, and Gwalior attend it.

The next destination was Panna, in the territory of the Vadoria Raja, reached by water. There, the royal residence and fort were visited. The visit to the Lakshminarayan Temple in the royal palace was noted. That night, while staying near the Yamuna ghat, they witnessed a strange phenomenon: figures resembling humans or trees appeared in the water, rising, moving, and making sounds like water churning. The water would rise and then float away like a boat. Then, like a washerman pressing clothes, the sounds and the water current continued. The phenomenon lasted late into the night, and in the morning, nothing was found in the Yamuna water, suggesting that it might have been a school of dolphins or similar aquatic creatures.

Continuing by boat, they arrived at Ghatko, visited the Vadoria Raja's residence, and then reached Etwah. Etwah is a large city with many Bengali merchants, a magistrate, a collector's office, a post office, and shelters. They then reached the confluence of the Yamuna and Chambal rivers, passing through Adoni and Bhore. Notable places included Arua and Kalpi, where they saw the city, purchased necessary items, and visited the fort, Shiva and Narayan temples, a Kali temple established by Bengali merchants, the British quarters, and the cemetery. Next, they visited Hamirpur, which has a collector's office, magistrate’s office, post office, and Shiva temple. They then proceeded to Prayag.

Banditry was a significant concern on the Yamuna route, with guards on the boat and armed soldiers on watch. There was a fearsome mountain dog and a dozen strong rowers. Even so, there was an attempted robbery of the authors' boat. The author reflected on how daring the bandits still were in the Company’s realm.

Various birds such as cranes, peafowl, snails, swamp deer, and more inhabit the Yamuna. Aquatic creatures like dugongs (now extinct?), gharials, crocodiles, and turtles can be seen. Compared to the Ganges, the Yamuna has fewer aquatic creatures.

Along the journey, they passed through various places like Chillatara, Loveta, the notorious bandit village of Charkha Markha, Krishna Gadh, Rajapur, and Pratappur before arriving at the Allahabad ghat. In the final stretch, many submerged hills or rocks in the Yamuna required careful navigation of the boat.

On their second visit to Allahabad, the author provided a detailed description of the city. Allahabad, extending five crores in width, has five main markets: Daraganj, Kitganj, Muthiganj, Kotra Bazaar, and Barabazar Chak. There are around sixteen settlements of Prayag Pandits, all affluent. Rulers and nobles donate up to one lakh coins here. Prayag, the confluence of the Ganga, Yamuna, and the mythical Saraswati rivers, is considered sacred. Deities present include Benimadhav, Bharadwaj, and Someshwar. 

During Akbar's reign, Prayag was renamed Allahabad (note that since 2018, it has been renamed Prayagraj). Akbar built a fort at the Triveni Sangam on the banks of the Yamuna. The Akshayvat is within this fort. The fort is well-constructed, with amenities like the emperor's Shish Mahal, Aina Mahal, Lal Mahal, Dewan-i-Khas, and all administrative offices. During the author's visit, the Company would capture defeated rulers from other countries and imprison them here. The fort also houses the Company's magazine, artillery, and ammunition. The city has judges, magistrates, collectors, and other administrative offices, as well as a military cantonment and hospital. Many Bengalis live here, and the roads are well-maintained, lined with orderly shops and brick houses. The city has a population of about 100,000 Hindus and Muslims.

A local saying suggests that any wish made at the Kāmya Kupa in Prayag would be fulfilled upon one's death, making the individual immortal. The author recounts a strange story involving a sage named Mukund Brahmachari, who was instructed by Shiva to be reborn with wealth and pleasures, along with his disciple Virbhadra. The disciple served the sage milk without following the method befitted for a hindu monk. So, the sage knew he was deemed deserving of rebirth as a non-hindu. As a result, both he and his disciple were reborn as Akbar and Birbal, respectively, and remembered their past lives. They decided that such a well would not be suitable in the Kali Yuga, where people could assume any form upon death. Thus, they sealed the well with molten lead and built a fort on top. The Akshayvat, however, remained alive inside the fort despite lacking sunlight, wind, and rain. The Brahmachari’s hermitage was on the other side of the fort, near the Someshwar Shiva Temple in the village of Arain. To the south of this village was Jhushi, where the ashram of sage Gautama was located.

In Prayag, during the month of Magh, the Magh Mela takes place. People, kings, saints, and Gosains from various regions come here. Merchants and shopkeepers from different countries set up stalls for trading. The magistrate oversees the fair, ensuring proper management. The East India Company imposes high taxes on the temporary accommodations for travelers and stalls set up by traders.

                        (To be continued)

In this episode, the period of the journal is from 13th Jyeshth 1263 (27th May 1856) to 10th Poush 1263 (25th December 1856).

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31. Tirtha Bhromon 16 Jadunath Sarbadhikari

   

    The travels of Bengalis in the past 

                        Sumana Dam 

          (Continued from the last part)

The author Jadunath Sarbadhikari has now started his second and more detailed account of Delhi. At that time, the last Mughal emperor, Bahadur Shah Zafar, is seated on the throne in Delhi. However, during the East India Company's rule, his power was confined only to the fort in Delhi, and his title of emperor had become nominal. According to the author, the shape of the city of Indraprastha or Delhi is like an egg. The city has twelve public gates and five secret gates. The public gates are called darwaza, while the secret gates are called khirki. The main gates include Delhi, Ajmeri, Kashmiri, and Kolkata. These gates had armed gatekeepers and infantry soldiers. The secret gates include Bahadur Ali Khan Khirki, Nigambodh Khirki, Khazana Khirki, etc. 

Delhi is spread over five krosh. In the city, there are various merchants selling goods, people from all countries, officials, and courtesans. There is a broad royal road from Lahore to Delhi. The Yamuna River flows through the city, with bridges at intervals for people to cross. 

Rich people here frequently use diamonds, gems, rubies, emeralds, and fabrics adorned with gold and silver threads. Occasionally, there are places where small traders live on modest earnings. Shops on both sides of the main road are adorned with various goods. Many glass lamps are mounted on wooden pillars, making the city bright at night. In the central part of the city, at Jumma Masjid, scholars, clerks, and ascetics gather for worship in the afternoon. There is a marketplace near the mosque similar to a chowk where excellent goods are sold. 

The new fort of Delhi (Red Fort) has three gates. Near Delhi's gates, there is a tank called Lal Dighi, filled with water from the Yamuna, which contains fish.

The people of the capital are cultured, well-dressed, well-behaved, eloquent, and pure in their religion. In the afternoon, everyone travels in horses, elephants, camels, flying machines (?), chariots, human-drawn carts, bullock carts, deer carts (?), chariots, bogies (?), palanquins, and sedan chairs, all decorated in fine clothing and ornaments. Even those who do not have these vehicles wear good clothes and adorn themselves with fragrant flower garlands or perfumes to stay cheerful. Dancers and courtesans travel with their respective patrons.

Delhi Gate is to the south, Lahore Gate to the west. Kolkata Gate was not there earlier; it was established by the Governor-General's order. Two krosh past Kashmiri Gate is a military encampment. At Delhi College, five languages are taught: English, Persian, Arabic, Urdu, and Devanagari. The author then lists the names of 33 markets in Delhi, and also mentions that there are more markets in the streets. Near Nigambodh Khirki, there are many Hindu temples.

The royal throne, or the former royal seat, was adorned with many precious stone carvings of vines and flowers, which were plundered (by Nadir Shah or the East India Company, as the author is uncertain). The Diwan-i-Aam (Public Audience Hall) was where the emperor used to sit. Twenty-two stops had twenty-two subas (administrative officers) stationed. In front, there is a flower garden, followed by the Mahatab Bagh, the Aram Ghar, and the Andheri Bagh (Dark Garden). The Andheri Bagh has many varieties of fruit and medicinal plants. There are fountains made from Yamuna water. Occasionally, there are lotus flowers in ponds. There is a room where a fountain was set up to flow water and simulate rainfall like in the monsoon season. The emperors had arrangements for boat rides. Next is the Moti Masjid or the emperor’s worship place, which was once richly adorned with valuable stones but now only has white marble. The room where the emperor conducted state affairs, Diwani Khas, is magnificently decorated, with an enormous room, but it has no wooden carvings, only stone arches with various colored stones and intricate designs. In the center of the room is a white marble throne placed on a one-hand-high pedestal, which is kept locked inside the room and is only displayed when the emperor sits on it. Around this throne, courtiers would sit on cushioned seats to conduct their duties. Near the north gate of the building is a crystal platform where the emperor would sit to view the Yamuna and enjoy the cool breeze.

The building is surrounded by the offices of the nobles and guards. Further inside is the imperial harem or the emperor's inner quarters. The emperor had twenty wives and 200 Begums. At the time, the emperor was over eighty years old and did not come out frequently. There is a mosque in the harem where women perform their worship. The Delhi emperor enjoyed kite flying and hunting. The emperor’s middle son, Mirza, was highly talented and skilled in music and arts. He was very handsome and had a great fondness for horses and dogs. He spent his time with music and travel. There is a harem known as Lal Parda (Red Curtain) where no man, eunuch, or even a five-year-old boy is allowed entry. There, the Begums buy diamonds and pearls from female merchants. 

Near Kaudia Pool, there is a garden called Begambagh, which is a very beautiful and cool place. Punjabi merchants live in Punjabi Katra. They have been residing in Delhi for a long time and have become wealthy through trade. In every market, there are shops selling zari, palla, kalavart, and caps. High-quality kurtas, angiyas, lehengas, and dupattas are available.

At Nigambodh Ghat, there is a gathering of singers every Sunday. All the city’s singers attend this gathering. Near Kashmiri Gate, there is a sahib's house with a creature that looks like a camel with a long neck and horse-like face, with short hind legs and leopard-like spots on its body. It is only two years old but as long as a large camel. The creature the author saw was a giraffe, an Englishman kept a giraffe at his home in Delhi. At the Yamuna's Nigambodh Ghat, he saw the festival of Nrisimha Chaturdashi, where the story of Prahlad is recited. A model of Hiranyakashipu was made from paper, and in the evening, a demon was destroyed. The author witnessed the auction of Raja Hindu Rai’s estate. His hunting instruments were of excellent quality. A gun cost no less than 700 rupees, and a shield was sold for 2,000 rupees. Due to a lack of buyers, items made of diamonds, rubies, emeralds, and pearls were not sold.

Two krosh away from Delhi Gate is Old Delhi, where the old fort of the emperor stands. Other kings have their own old forts here, and there are inns (sarais) where traders from Arabia used to stay. Next is the Bhool Bhulrhi Mosque, which had many valuable stones, but the English have removed them (this is the present Jamia Millia Islamia Central Mosque). Two krosh from this mosque, on a hill, is the temple of Kalka Devi at Bahapur. The deity is represented by a round stone covered in floral garments and ornaments. There is a dharmashala (rest house) at the temple where travelers can stay. A large fair is held here during Navaratri.

The author then mentions Prithviraj Chauhan but refers to him as Prithuraja. Prithviraj’s capital was surrounded on all sides by a fort. He was a devotee of Yogmaya Devi, whose idol was in the fort. The fort had a yajna (sacrificial site) where sages conducted a royal sacrifice. One pillar (near the Qutub Minar, the iron pillar) was placed in the yajna kund (sacred fire pit) by the sages, and it was said that the center of this pillar was placed on the head of the Nagraj (serpent king). As long as the pillar stood, the kingdom would last. The king, suspicious of this claim, tried to tilt the pillar, causing blood to flow from its base. The sages, distressed, said that the purpose of erecting the pillar would not succeed and that the pillar would always lean slightly to the south-west. The pillar has inscriptions in Devanagari script. During Muslim and English rule, they dug extensively to remove the pillar but to no avail. Cannonballs could not topple or break it. The pillar has inscriptions in Persian and shows marks of cannonballs. Not far from this pillar is a large six-story high structure called 'Lat' (Qutub Minar), which was built by the king for the princess to view the Yamuna and worship from a distance of nine krosh. The author says that a monument in Kolkata was modeled after this pillar. The king’s palace, made of stone and adorned with fine stones, contained these pillars. During the Muslim rule, temples and sacrificial sites were destroyed, and valuable stone doors were removed and taken to Delhi. Mosques were built on the sites of temples, and graves were placed in various locations. Thus, all Hindu religious sites were demolished. Metal and stone pillars could not be destroyed and have survived to this day.

The author then travels from Delhi or Indraprastha to Garh Mukteshwar (Garhmukteshwar, Uttar Pradesh), where the Mukteshwar Shiva established by the Pandavas is located. From there, thirty krosh away is Hastinapura (Hastinapur, Uttar Pradesh), the ancient kingdom of the Kurus, which has now turned into a dense jungle. There are hermits there. The houses of the Kurukul are no longer present, only signs at various places remain.

                      (To be continued)

In this episode, the period of the diary is from 16th Baishakh 1263 (29th April 1856) to 12th Jyeshth 1263 (26th May 1856).

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30. Tirtha Bhromon 15 Jadunath Sarbadhikari

   The travels of Bengalis in the past 

                        Sumana Dam 

            (Continued from the last part)

Manikaran is a sacred site established by the Kullu king Jagatsingh. There are two kunds (pools) in Manikaran. The lower kund contains water up to about two hands deep with a slight current, while the upper kund has water up to one hand deep. Both kunds are extremely hot, and touching the water can burn the hand. There is always smoke rising from these pools, making the area dark. Raw food items placed in the kunds cook perfectly. Many people cook rice, khichdi, kheer, bread, dal, etc., in these kunds.

Previously, this site was a place of worship for various deities, including Parvati. During the time of worship, a jewel from Parvati's earring fell here. Shiva then sent the Dakini Yoginis to retrieve the jewel. One Yogini went to Patala and found the jewel on the head of the serpent king. The serpent king, seeing her, became angry, saying that it was forbidden for women to come during meditation. After hearing everything from the Yogini, the serpent king placed the jewel at the tip of his nose and blew it upwards. This blowing caused two hot streams to emerge, and the place was named Manikaran.

To the east, at Brahmanal, Brahma meditated. From Brahmanal, if one climbs and looks towards the northeast, the snow-capped Mount Kailash can be seen. On that mountain's peak is a beautiful temple. Climbing 12 krosh (units of distance) from Brahmanal leads to Manasarovar. The path is very difficult due to constant snowfall. The beautiful temple there does not seem to be human-made. The author mentions Kailash and Manasarovar, but neither can be seen from here. From this place, only the Harindar mountain is visible, indicating a possible error in the author's information.

In Manikaran, the pilgrimage sites include Brahmanal, Tridhara, Lakshmikund, Ramchandraji's temple, and Ramkund. At this pilgrimage site, there are five temples established by the Kullu king: Lakshminarayan, Raghunathji, Narsingh, Ramchandraji, and Muralidhar. On the return journey, they visited the temple of Bijlishwar Mahadev. This deity's linga is said to break into pieces every twelve years due to lightning strikes. Then, a new linga is created by joining those pieces together.

From Baman Kothi, they crossed the Beas River via a wooden bridge and arrived in the Kullu city of King Gyan Singh. It is a beautiful city in the mountains with all kinds of amenities. Both Hindus and Muslims reside here, and the company has an office and police station in the fort. There is also a royal palace and temples of Ramsita and Narsingh. There is a temple of Parashurama here, whose door opens every 12 years during the month of Shravan.

They then traveled through various places in Himachal Pradesh, including Bejur (Bajoura), Kumand, and Jaru. There is a severe shortage of water here. They traveled six krosh in the mountainous region without any water. Even when resources were gathered after much effort, wood was not always available. If wood was found, storms and hail would cause water to drip through cracks in the makeshift roof. Despite these difficulties, they continued their journey through Footakh, Heerabag, and Vangahal to Baijnath. At Baijnath, there is a Shiva temple on the mountain and the Kheer Ganga below it, 150 stairs down. Baijnath houses temples of Baidyanath, Siddhinath, Kedarnath, Indreshwar, Ganpateshwar, Kashi Vishveshwar, Ravaneshwar, Bhooteshwar, and Mahakal – the nine eternal Shiva deities. Various shops and markets are present here.

From Baijnath, they went to Bavarnya (Bhaurna), Parol (Parour), and Dharamsala, finally reaching Bhagsu. Bhagsu has a company shelter and office. The route from Jammu and Kashmir to Kangra Fort is closely guarded by the company. Despite the snow, a good city has developed here.

On the way to Kangra, they met the remarkable sage Master Ram Baba, who was over 100 years old but appeared to be no more than fifty. He could cure leprosy and epilepsy with just a touch. They then reached Nagrota (Nagrota Bhagwan), which is four krosh away from the Kangra Devi temple. The goddess here is named Brajeshwari. It is believed that Sati's breast fell here. After Maharaja Ranjit Singh of Punjab conquered Kangra, he built a new temple over the old one. This stone temple is adorned with gold, and the goddess's idol is made of silver. The original idol is a spherical stone, decorated with flowers and sandalwood. The temple priests collect money from pilgrims as offerings. Two krosh uphill from the temple is Kangra Fort, which houses Ambika Devi and Kal Bhairav as protectors. West of the fort are Patala Ganga and then the Jayanti mountain. On top of the mountain are temples of Jayanti Devi and Taleshwar Shiva. This place is called Kapal Peeth. Kangra city has declined because all the company's offices and markets have moved to Bhagsu. There are now some British soldiers in the fort. King Sansar Chand, with his family, was defeated by the British and is imprisoned in the Nendor Mountains. One krosh away from the fort is the confluence of Ban Ganga and Patala Ganga, which has 360 pilgrimage sites.

From Kangra, they went through the mountain tunnel path of Ganesh Ghat. The company has created tunnels by blasting mountains with dynamite. Thus, they returned to Jwalamukhi via Ranitalab and Rampura. They then visited the Chintapurni Devi temple (Chintapurni Temple, Himachal Pradesh), a temple of Bhagwati Chhinnamasta Devi. From there, they proceeded to Hoshiarpur, visiting the Rajeshwari temple.

From Hoshiarpur, they traveled through Jejo, Santokgarh, Barmpur, and Kotgram to the Naina Devi temple (Himachal Pradesh). During the Navaratri festival, many people gather here. From the priests' quarters, 406 steps lead up to the Naina Devi temple. There is a dharmshala (rest house) here. Initially, one sees the goddess's footprints and two tiger statues, then the temple. Besides, there are idols of Shiva Kali, Lakshminarayan, and Batuk Bhairav. The goddess is called Naina Devi because Sati's eye fell here. The goddess has eight arms, and there is a tiger statue in front. Half a krosh below the temple, in a tunnel, is Batuk Bhairav in secrecy. Worship must be performed in this tunnel. The priests' daughters beg for money from pilgrims in the guise of the goddess, and the priests' boys also ask for money.

They reached Santokgarh after traveling through Kotgram and Barmpur. This is the fort of Raja Ramsingh Zameendar. After that, they arrived at Hoshiarpur via Jejo and Manpur. Hoshiarpur has a magistrate's office, army shelter, post office, church, and bungalows for the British. The fair of Guru Nanak is held here.

The author then crossed the Sutlej (Satluj) River by boat from Haryana (Haryana, Punjab) and Phagwara (Phagwara, Punjab) to reach Ludhiana. There, there are offices of judges, magistrates, and collectors. Next, he went to Ambala, a large city with a huge army cantonment, many shops, and many Bengalis. From there, he reached the Kabul Gate of Delhi, passing through Sahabad, Pipli, Karnal, Panipat, and Samhan in Haryana.

                           (To be continued)

In this episode, the period of the diary is from 5th Chaitra 1262 (19th March 1856) to 15th Baishakh 1263 (28th April 1856).

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29. Tirtha Bhromon 14 Jadunath Sarbadhikari

 

     The travels of Bengalis in the past 

                        Sumana Dam 

           (Continued from the last part)

From Hoshiarpur, crossing the Bhanga (or Vangi) River, they reach the start of the mountains. Gradually, passing through Bota, Ambag (Amb), Rajpura, and Champa in the present-day Himachal Pradesh, they arrive at Jwalamukhi. The road here climbs gradually, with shops on either side and pandits' residences around the temple. This is where the tongue of Bhagwati fell, also known as Jalandhar (But this is not Jalandhar. Why did he wrote so?) Pith. The temple is surrounded by mountains, with a golden kalash (urn) and a golden umbrella established by Raja Ranjit Singh, and two golden tigers in front. Inside the temple there is a sacred flame. The goddess is seated on a silver throne. Offerings brought here are said to be consumed by flame. To the north of this temple is the seat of Gorakhnath, a yogi who, through meditation, had a vision of the Mahadevi. Near this seat are two lights, and in the nearby well, one can observe the play of fire.

To the north, in the mountains, is Bilvakeshwar Shiva, with two lights also burning near him. Further up is the temple of Unmatteshwar. The parikrama (circumambulation) of Jwalaji Pith is 48 krosh. It takes nearly three months to visit many sacred places like Kaleshwar, Chaturbhuja Narayan, Kashyapanath Shiva, Trailokyanath Shiva, Ambika Devi, Sheetala Mata, Kal Bhairav, and others.

The pandits of Jwalamukhi live on the mountains. Their daughters are very beautiful. Girls aged one to twenty come to the temple of Mahadevi and ask for money from the pilgrims. They are without any aberration and are content with a little. They freely roam everywhere and are satisfied with small amounts. If given food, they eat it without hesitation. After finishing the darshan, worship, and Brahmin girls' meal, the author proceeded to the next destination.

Now, Yadunath Sarvadhikari's goal was to visit Manikaran and Rewadeswar. From Jwalamukhi, crossing the Beas River at Nadwon's ghat, he arrived at the town of Nadwon, the capital of King Umed Chand of Kangra. From there, passing through Fatehpur, Lambadu, Gopalpur, and climbing four krosh, he reached the Pushkarini and Shiva temple of Raja Talau. After another difficult climb of four krosh, he arrived at Rewadeswar Kund. This place, known today as Rewalsar in Himachal Pradesh, is a significant Hindu, Buddhist, and Sikh pilgrimage site. On the way down, the pandits lead the pilgrims. At the base of the mountains is the Kund, with a Shiva temple of the Mandir Raja. There is Narmadeshwar Shiva there, and in front, a black stone Nandi statue.

The Kund's water is very deep, measuring two krosh in length and breadth. The Kund has seven floating stones, known as Beras, each with soil and vegetation forming small floating islands. These Beras are named after Brahma, Vishnu, Shiva, Hanuman, Durga, Ganesh, and Dharmadhari (the sage Lomash). Six Beras float throughout the year, while Durga’s Bera floats only during the months of Shravan and Bhadra. When the author with his companions approached Kunj, Vishnu's Bera came to them floating. After performing darshan and worship, he felt the journey was worthwhile. Despite much contemplation and examination, he could not find an explanation for how these Beras float on the water.

Many people from Vot desh (Tibet) and Mahachin desh (China) visit this shrine. They are very wealthy and highly revere Brahma’s Bera, making donations and inscribing their names on stones. The author mentioned the Tibetan and Chinese pilgrims, noting the legend that the Buddhist guru Padmasambhava alias guru Rimpochi flew from Tibet to Rewalsar and performed penance here for a long time.

The next day, after crossing mountainous terrain, the author reached Mandi, the capital of Raja Banveer Sen, on the banks of the Beas River. Raja Banveer Sen had died, and his ten-year-old son Vijay Sen was then the king. In the city, there is the very ancient Bhuteshwar Shiva temple and the Shyama Kali temple on the hill. In Mandi, a Dev Mela (festival) is held where all the gods and goddesses of the kingdom gather. People come from all over with gold and silver decorations, and the deities are adorned and danced around. The king, ministers, and military commanders, all dressed in gold and silver, ride elephants, horses, and camels, carrying flags, trumpets, and other decorations, to the Bhuteshwar temple. The whole day is spent in grand dance performances. The king of Mandi is wealthy due to his gold and salt mines.

From Mandi, after crossing the Beas River by boat and navigating through treacherous terrain, then crossing the Gauri River and traveling through Kumad, Baudi, and other places, the journey continued. In Baudi, there is a type of fly that, when bitten, causes bleeding and swelling at the wound site, which is hard to heal. The author endured much hardship and spent the night there. Continuing on the extremely difficult and rugged path, they arrived at Bejor (Bajauri), the capital of Kullu, where the king's dilapidated fort stands. From here, eight krosh east is a Shiva temple established by the Pandavas, along with temples of Mahishmardini, Chaturbhuja Narayan, and Ganesh.

Next, they crossed the Beas River using a large leather bag-like device filled with air and arrived at the confluence of the Parvati River and the Beas River. After crossing the difficult path, they reached Bamunkothi (possibly Bhuntar), where mountain people, dressed in blankets, eat fish and meat. In the midst of rain and snowfall, the travelers took shelter in a house. The next day, after crossing the river again and navigating rugged terrain, they arrived at Jari village and eventually reached the Manikaran pilgrimage site.

                       ( To be continued )

In this episode, the period of the diary is from 21st Falgun 1262 (5th March 1856) to 5th Chaitra 1262 (19th March 1856).

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28. Tirtha Bhromon 13 Jadunath Sarbadhikari

      

    The travels of Bengalis in the past 

                        Sumana Dam 

            (Continued from the last part)

The author Yadunath Sarbhadhikari set out again towards a new destination. From Vrindavan, he first traveled to Choumuya (Choumahan). There, the eastern side of the road was under the Company’s rule while the western side was under the rule of various kings like Bharatpur and Jaipur. The kings who retained their independence had to pay the Company tolls for bringing items like salt, opium, cannabis, charas, and jaggery into their states. To ensure that no goods could be transported without tolls, the Company had set up a checkpoint here. He reached Ballabgarh after passing through villages like Sawa (?), Kushi (Koshi), Hordel (Hodal), and Parwal (Palwal). Ballabgarh was under the rule of the Bharatpur king, and it had a fort and a palace. The king was building a new road from the city to Delhi. From there, he traveled to Faridabad and stayed overnight at the Badshahi Sarai. After traveling five krosh from Faridabad, he arrived in Delhi.

Entering through the Kabuli Gate, he visited Lal Dighi and other notable places but hesitated to go inside when he saw Company soldiers stationed at Lahore Gate and Delhi Gate, unsure of the local rules. Eventually, after informing the gatekeeper that he had come from Bengal to travel and had a strong desire to see Delhi, he was granted entry. He then explored the Nawab Khana and the market. At the Diwani Aam’s gate, he encountered guards and, after much persuasion, was shown the throne and other places. Exiting the fort, he saw the Jumma Masjid, other mosques, markets, especially the Batrish Market, and noted the affluent people traveling in carriages, palkis, horses, elephants, dulis, and dolas, with music and dance happening in various places.

The next day, he continued his journey to his next destination. He reached Thaneswar (Thanesar) via Panipat and Karnal in four days. This place is famous for the Kurukshetra pilgrimage and the battlefield of the Kauravas and Pandavas. Circumventing Kurukshetra involves covering eighty krosh or visiting eighty-four holy sites.

The author visited the Thaneswar Shiva temple, Jyotishwar Shiva, and bathed in Lakshmikund in Thanesar. He mentioned that the bricks from the Chakravyuh, where Abhimanyu was killed, still exist. There is a kund (pond) where Bhishma was laid on his bed of arrows, known as Bhishmakund. Arjuna, while Bhishma was on his deathbed, extracted Ganges water from the earth with an arrow and gave it to Bhishma. A well called Ban Ganga was created at that spot. At Karn Khera, Karna used to bathe and donate gold daily. Lakshmikund is the place where Shri Krishna created a reservoir for the horses of Arjuna's chariot during the Kurukshetra war. The area has temples dedicated to Lakshmi, Narayan, Shiva, and Kali. 

This kund is a significant Hindu pilgrimage site. Emperor Aurangzeb attempted various methods to eliminate this pilgrimage and eventually built a fort and mosque on top of the kund, with soldiers tasked with preventing Hindus from accessing the water. Recently, the king of the Deccan, Amritray, fought against the emperor and freed the pilgrimage site. He then returned to his homeland after handing over the state to the Sikhs. From then until the time of Ranjit Singh, the region was either a Hindu or Sikh state before coming under British control. There is no longer a risk of the pilgrimage site being lost, and efforts are underway to restore it. 

The soil of Kurukshetra, when it rains, looks like blood. The pilgrimage site called Asthipura is where the dead from the battles are cremated, and Kurukula widows also die there. The Chakar Tirth is where Krishna left his Sudarshan Chakra to ensure no weapons would be carried into battle. Duryodhana's camp was near Duryodhana Tila. Besides visiting these pilgrimage sites, the author explored the city of Thanesar, noting that the streets and drains were all paved with bricks. He saw the remnants of the old fort, which had good stonework but was now mostly ruined. From the tower, one can see all of Kurukshetra.

After spending some time in Kurukshetra, he traveled to Pipli, Sahabad, and then Ambala, where British military encampments were present. Soldiers were being trained in the parade ground. This encampment had three local infantry battalions. He then traveled through Rampura (Rampur, Punjab), Sirhind (Sarenda), and the military encampment of Lasker (Sarai Banjara) to Ludhiana (Ludhiana, Punjab). Here, woolen garments were manufactured and sold. It was a large city with magistrates, courts, post offices, and medical facilities. From Ludhiana, he crossed the Sutlej River and reached the fort of Ranjit Singh in Firozpur. There was a military camp here. He then continued to Faguwara city, Harila (?), Hoshiarpur (Hoshiarpur), and arrived in Bahadurpur, where he saw Guru Nanak’s seat. The author now planned to proceed to Jwalaji (Jwalamukhi, a pilgrimage site located in present-day Himachal Pradesh).

                        (To be continued)

In this episode, the period of the diary is from 20th Magh 1262 (3rd February 1856) to 20th Falgun 1262 (4th March 1856).

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27. Tirtha Bhromon 12 Jadunath Sarbadhikari

   The travels of Bengalis in the past 

                        Sumana Dam 

             (Continued from the last part)

After spending about a month in Vrindavan, the author Yadunath Sarvadhikari set out on the twelve forests circumambulation, or the 84 krosh circumambulation. First, he visited Bhojontila, where he saw that Lord Krishna had once taken alms and dined with the sages. There was a temple on the hill with Krishna depicted in the attire of a cowherd. Next, he went to Akroor Ghat, where Akroor had bathed in the Yamuna River while bringing Krishna and Balarama to Mathura. Here, there were idols of Krishna, Balarama, and Akroor. Then came the temple of Bhuteshwar Shiva and Patala Devi or Maheshwari Devi.

The author proceeded to Madhuban, where he bathed in the sacred pond Krishna Kund and had a vision of Madhubihari Thakur. He then traveled two krosh to Talban. In Kumudvan, he saw Kumudvihari Thakur, Kumudkund, and the temple of Kapil Muni. He returned to Madhuban and spent the night there. The next day, he bathed in Shantanu Kund, had a vision of Shantanubihari Thakur, and visited Behulakund and the Radha Krishna temple in Behulavan, where he stayed overnight.

On the following day, he visited Ashta Sakhi Kund and saw Shyam Kund, Radha Kund, and the pedestal with Radha Krishna's footprints beneath the Tamala tree. There was a guesthouse for devotees to stay, with many fish and turtles in the kunds, which were not harmed. The forest had many peacocks and monkeys.

The author then set out to circumambulate the Govardhan Hill, which is large but not very high, covered with grass and trees. On the hill was a statue of Gopal. King of Bharatpur had donated many divine properties to Govardhan Hill. He visited Kusum Sarovar, Narad Kund, Bhanu Kund, Manasi Ganga, Chakra Tirtha, Rupa Sanatana Goswami’s bhajan kutir (where Sri Chaitanya Mahaprabhu had visited), Brahma Kund, Pap Mochan, and many other holy places.

From Govardhan, he went to Deeg village or Lathaban, where the residence of the King of Bharatpur was located, which was very well decorated. There were arrangements for travelers to stay at the royal guesthouse. From Deeg, he moved to Kamyavan, visiting Bimal Kund and Bimala Devi. The next day, he saw Yashoda Kund, Surya Kund, Lukluk Kund, Charan Hill, and Krishna Kund in Kamyavan, and the temples of Sri Govindji, Gopinathji, and Madan Mohanji.

In Govindji’s temple, there were temples of Vrindadevi and Jagannathji on either side. He saw the Yajna site of Yudhishthira’s forest exile, the house of the 84 Pillars, and the idols of the Pandavas and Draupadi. During the reign of Emperor Aurangzeb, all the deities of Vrindavan were kept in Kamyavan. From Kamyavan, he went to Barsana, where he visited Deh Kund, Vrishabhanu Kund, the Narayani Temple, and the Ashta Sakhi Kund.

On the way from Barsana to Nandgram, he saw the statues of Sanket Vat and Yogamaya Devi, and reached Nandgram. There, he visited Nand Ghosh’s residence, the statues of Nand, Yashoda, Krishna, and Balarama on the hill, Ayravat Kund, the Keli Kadamba tree, and the Pavan Sarovar. From Nandgram, he visited Swas Kund, Kadamb Khandi, Surya Kund, Kishori Kund, Jabut, Rassthali, and Khadir Van before arriving at Kokil Van, visited Kokil Vihari Thakur temple.

He then saw Vishnu’s Ananta Shayana deity and the Kshir Sagar pond at Sher Shai. Next, he visited the temples of Govindji, Gopinathji, and Madan Mohanji. The following destination was Nandghat, where Sri Jiva Goswami’s bhajan kutir is located. He first saw Bhadravan and then the Banyan tree of Bhandeer, which is Gopal’s pasture field. Next, he went through Bel Van, Pani Ghat, and Andi Nandi Van to arrive at Baldev.The priests of this area are very cunning and deceitful, causing harm to travelers. The next destination was Mahavan or Gokul, which is Nand Ghosh’s home. His house is on a high mound and at that time had an office of the Tehsildar. The author visited all places associated with Gopal’s memories. Three krosh north of this place is Raowl village, which is the residence of King Vrishabhanu, and the birthplace of Radha Rani.

Having visited all these places, he crossed the Yamuna near Kograam, ascended to Nawarangabad, and arrived in Mathura. This circumambulation took about 15 days, covering 84 krosh, or approximately 250 kilometers. Although the Vrindavan circumambulation still exists today, most of these places are now lost.

                        ( To be continued )

In this episode, the period of the diary is from 25th Jyeshth 1262 (7th June 1855) to 19th Magh 1262 (2nd February 1856).

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26. Tirtha Bhromon 11 Jadunath Sarbadhikari

    

      The travels of Bengalis in the past 

                        Sumana Dam 

                (Continued from the last part)

From Bhimgoda to Gaurikund, passing through Jhilmil Chatti, they reached Asimath (also known as Ushamath or Ukhimath). This place serves as the winter seat of Kedarnath, where worship takes place for six months. There is a market here. They visited the Kedarnath temple and the Lakshminarayana temple. After that, they visited Puthibasa, Bamni Chatti, Kshetrapal's Chatti, Garudganga, Kumar Chatti, and Vishnuprayag before arriving at Joshimath on the eighth day. Joshimath is the winter seat of Badrinath, where worship is conducted for six months. Here, they visited Lakshminarayana and Hargauri temples. Joshimath has a dharamshala (pilgrimage rest house) for Badrinath. Eight krosh away from Joshimath is Pandukeshwar, where there is a Shiva temple established by the Pandavas. They also visited Chaturbhuja Narayana. The next day, they crossed eight krosh of hilly terrain to reach Badrinath's mountain on the third day (the twelfth day from Kedarnath). The last four krosh had to be traversed through snow. They crossed a wooden bridge over the Alaknanda River and stayed at a hermit's house. The severe cold made it necessary to bathe in the hot spring of Tapta Kund before visiting Badrinath. Tapta Kund is about twenty hand lengths long and sixteen hand lengths wide, covered with a stone structure. Hot water from the spring fills the room. Water flows into the Kund from the faces of a cow, lion, elephant, and tiger. 

The Badrinath deity is two-armed and has a very beautiful appearance. This idol cannot be touched. The deity can only be seen from the second or, if powerful enough, the third tier of the temple. The temple houses many other deities and statues of sages and rishis. Mahaprasad (sacred rice food) can be purchased and consumed from the market. Pindadan (ritual offerings) was performed at Brahmakapal. 

That day, a solar eclipse occurred, plunging everything into darkness. They bathed at Tapta Kund, Surya Kund, Nagaraj Kund, Urdhvarek Kund, Vishnu Kund, and the confluence. Bathing at Nagraj Kund is very challenging, as there is a risk of falling into the Alaknanda River through a narrow tunnel between two stones and potentially perishing. Three krosh from the Badrinath temple is the Thousand Streams waterfall (Sahasra Dhara). The Badrinath market has several shops and accommodations. Goods are very expensive because they come from far away.

The author now describes the region of Bhot, which is a nine-day journey from here to the northwest. Though it is possible to travel to and from Bhot, it is not easy. One must wear fur garments and special boots for the snowy path. In Bhot, both men and women consume alcohol and meat. Good dogs, horses, and yaks can be found in Bhot. Women there are very strong and hardworking. The author did not visit Bhot, but might have heard about it from Badrinath. But what country is this? Most probably he referred to Tibet.

After staying two nights in Badrinath, performing rituals, and feeding Brahmins, it was time for everyone to return. They visited Pandukeshwar, Kumachatti, Joshimath, Garudganga, Pipar Kuthi (Pipal Kot), Kshetrapal, and Nandaprayag before reaching Adi Badri. Then they arrived at Govind Kuthi. From here, one can travel ten krosh by mountain path to Almora. On that mountain, there are offices of collectors, magistrates, post offices, and military encampments. Everything one would find in a city is available in the mountains. Then came Karnaprayag, where they bathed at the confluence and visited the ashram of sage Karna. Many kinds of goods are available in the market here. There was a wooden bridge for crossing, but it was broken, so the reliance was on the hanging bridge. They then traveled through Shimkuthi to Melchouri. Here, the previous travelers from Jhapanwalas and Kandiwalas parted ways. Despite many requests, they did not agree to descend further because they were accustomed to the cold and could not tolerate the heat.

From Melchouri, they took new Jhapan and Kandi and reached Lohagadh. Here, there are iron ore deposits and places for smelting iron on the mountain. They then arrived at Bura Kedar. Here, Kedarnath is situated on the  bank of the Kaushalya River. They traveled through Kanagir Chatti along the bank of the Kaushalya River, crossing the river seven times. The river has a strong current, slippery stones, and if one slips into the water, they might be swept away. That night, they made a fire on the edge of the forest on the mountain and spent the night. Gradually, they reached Dhikuli, Ramnagar, Chinka, and Kashipur. Kashipur has good houses, markets, and offices of the tahsildar and kotwal. Previously, there were offices of judges, magistrates, commissioners, and collectors, but now these have moved to the Nainital hills eight krosh away. There is a deity named Naini Devi in these hills, and a kund (water reservoir) where bathing, deity worship, and worship of Taleshwar Bhairav occur. Above the resting place, two krosh higher, is a very pleasant place called Devadevi Kund. Bengali babus (Bengali gentlemen) reside here. Previously, the path was treacherous, and people could not travel due to fear of wild animals. Now, with the presence of offices and soldiers, the path has become better, and people travel easily. 

From Kashipur, they traveled fourteen krosh (about 42 kilometers) to Sambhal Muradabad in a single day. From Sambhal Muradabad, they started traveling at night due to the heat. There is no fear while traveling at night here. People do not harm each other. If someone falls asleep while traveling, they rest under a tree and later rejoin their companions. Thus, no one became fatigued. They then traveled fourteen krosh from Shirs to Goma, and from there to Koyel via Danpur. In Koyel, there are offices of judges, magistrates, collectors, and other officials. The soldiers' encampment is always training for war. There are many shops selling various goods in the market. The Bengali babus have a Kali temple here. From Koyel, they passed through Beshra, Mansarovar, and Mathgram and reached Keshighat on the Yamuna. From Keshighat they crossed Yamuna river via boat and returned to Vrindavan on the 24th of Jaistha,1262 Bengali year.

It took twenty days to walk from Badrinath to Vrindavan, and about seven weeks to reach Vrindavan from Haridwar via Kedarnath and Badrinath. Upon reaching Vrindavan, they visited Shri Jiu temples and met familiar friends, and after a long time, they finally rested peacefully at their shelters. During the travel through the mountainous forests inhabited by wild animals, there was no proper rest. Meals were irregular and the food was unfamiliar. The sandy, rugged mountain paths and thorny forests resulted in wounded feet. The body became emaciated, and the skin was scorched by the sun. Despite the hardships, they had the opportunity to see the greatest pilgrimage sites of Uttarakhand. Traveling through various countries allowed them to observe and experience different people and their customs. The mountain people are truthful, never lie, and do not know theft, kidnapping, or betrayal. Everyone works hard to sustain their lives. Women engage in agricultural work while men plow and prepare the land. There is no untimely death in the mountains, so there are no young widows. Everyone eats fish and meat. They collect their clothing, blankets, and ornaments through their own labor. The women are not immoral; they have no hesitation or shyness and can wander alone in the mountains and forests. Even those adorned with expensive jewelry carry loads of wood and sell them. When asked why they do this despite their wealth, they say that the jewelry was acquired through their labor, and they earn their living by working, paying taxes, and buying ornaments if they can. Additionally, women carry water from springs, rivers, or wells, grind flour, look after livestock, and raise children. The author reminisces about the beauty of the flowers seen on the way to Kedarnath and Badrinath—roses, kunda, champa, korobi, hibiscus, and various mountain flowers—and notes that the mountains always remain fragrant with these flowers. The author concludes that traveling in the mountains leaves no room for sorrow, suffering, attachment, or delusion.

           (To be continued)

In this episode, the period of the diary is from 25th Baishakh 1262 (8th April 1855) to 24th Jyaishtha 1262 (6th June 1855).



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