75. Englande bongomohila - krishnabhamini Das

 

    The travels of Bengalis in the past 


                        Sumana Dam


"Englande Bongomohila", i.e. "A bengali woman in England" is a book written by Krishnabhamini Das, which was published in 1885. The author’s name is kept secret in the book. The publisher Satyaprakash Sarbadhikari refers to the author as the "creator of the book" in the preface. Undoubtedly, the author's name has been kept hidden at her own request. However, was the author concerned about the social acceptance or possible criticism of a Bengali woman traveling to England?

Krishnabhamini Das (1862-1919) was a Bengali writer and feminist. Born in Murshidabad, she moved to Kolkata after her marriage. Her husband Debendranath Das went to England for further education. Krishnabhamini Das spent time in England from 1882 to 1889 and returned to India. She wrote extensively about women's education and women's rights in magazines like Bharati, Prabashi, and Sadhana. In this book as well, she repeatedly makes feminist remarks. At the beginning of the book, the author states that she did not write this book to gain recognition or to display her knowledge. The book is a simple and direct reflection of her thoughts and observations based on the new things she encountered in a foreign land. The book provides information that Indian youths who are interested in coming to England might find useful. She addresses the female readers, stating that this book is meant to satisfy their curiosity about England. The author mentions that her husband read the book and suggested revisions and changes, helping her with the education and political aspects of the content.

In the book, the author compares the condition of Bengali women with that of women in England. She extensively discusses various topics like English social customs, religion, festivals, education, politics, people's behavior, and economic classes. However, since these discussions are not related to travel, many parts of these topics have been omitted from this writing.

On September 26, 1882, she started her journey from Howrah station towards Bombay, traveling in a railway carriage (the "coller car"). At this time, she was not hidden behind a veil, as was customary at the time. Her heart was full of pain from the separation from her homeland and loved ones. She was familiar with places like Hooghly and Burdwan because she had passed through them before, veiled, when visiting her paternal home. Now, with her head uncovered and wearing a hat, no one would recognize her. Perhaps the foreigners might think she was a "mem" (a European woman).

Seeing Patna station, she reflected on the lost glory of the ancient city of Pataliputra. At Mugalsarai station, she felt a desire to visit Kashi. Passing Allahabad, she thought of the place as sacred for both Hindus and Muslims—Hindus see it as Prayag, while Muslims regard it as the City of Allah. In Allahabad, she changed cars and entered the women’s carriage. There were no other women passengers in the compartment, so she spent the night there alone. The next morning, she reached Jabalpur. They had to change trains again here. The train from Kolkata to Allahabad was operated by one railway company, while the one from Allahabad to Jabalpur was operated by another. There are many trains that go directly from Kolkata to Bombay without needing to change cars, but they did not find such a train. They stayed a few days in Jabalpur, intending to visit places like the Narmada River’s waterfall and the Marble Rocks but had to leave on September 29, as the ship to England was scheduled to depart from Bombay.

From there, they saw mountains and forests through the train windows, sometimes even passing through tunnels. The next morning, they arrived at Bombay station. Her husband left her alone to arrange for a hotel, and she had no difficulty, as no one dared to approach her, a woman dressed in foreign clothes. They went to a large hotel. The streets of Bombay were much cleaner than those of Kolkata. Along the streets, there were paved sidewalks, which were found only in Chowringhee, Kolkata. The buildings here were made of wood and stone, in addition to bricks. The houses were six or seven stories tall, but the floors were shorter. The roofs were covered with slate, and they could not be accessed. Most of the shops along the main streets were owned by Parsis.

On the scheduled day, they boarded a small boat and then transferred to a large ship. Onboard, she observed Parsis, Muslims, and Christians, but did not see any Hindus. As the boat moved farther from Bombay, the city's lights gradually disappeared, and only the light from the lighthouse was visible. She did not experience seasickness during the voyage.

On the ship, there was a captain’s cabin and a kitchen on the deck. Below were small cabins, each with two, four, or more beds stacked on top of each other. Some cabins had small windows facing the sea, known as portholes, and some even had facilities for bathing. One side of the ship was for the first-class passengers, while the other side housed the second-class passengers and sailors. Between them was the engine room. As the ship sailed, she observed the various forms of the sea and felt delighted when she recognized familiar constellations in the night sky.

Eventually, they reached Aden, where they saw boys swimming and asking for money and local people selling goods. She also saw flying fish in the Red Sea. The ship stopped at Suez, and they were supposed to travel by rail to Alexandria and then board another ship to Brindisi. However, due to the ongoing war in Egypt, no one was allowed to disembark. They had to travel through the Suez Canal by water instead.

They stayed in Suez that night. In the morning, they observed numerous ships around them, each flying different flags and signs. The canal was narrow, and only one ship could pass at a time. On either side of the canal, there was desert, with a few houses scattered in the distance. Small boats occasionally came by, selling eggs, fish, and fruits. It was here that the author first tasted delicious pomegranates, grapes, and apples. After passing through Imma and Port Said, they continued their journey through the Suez Canal for 45 miles. They boarded another ship at Port Said and headed for Italy, passing through the Mediterranean Sea.

As they neared Greece, small mountains became visible. The author thought about the hardships people faced when traveling to England in the past, when it took one and a half years, nine months, six months, or even three months.

Finally, they arrived at Brindisi, a city in the southeastern corner of Italy, where they were held in quarantine for three days to prevent the spread of any diseases, particularly the plague from Egypt. After the quarantine, the ship sailed on to Venice, passing through the Adriatic Sea.

In Venice, the author saw the famous canals instead of streets. Boats were used for transportation, and there were no horse-drawn carriages. The poor women in Venice wore handkerchiefs on their heads, similar to how some women in North East India dress. She noted how both Indian and Romans were once pagan civilizations, but Italy had now recovered its glory through figures like Mazzini and Garibaldi, whereas India "still sleeps."

They reached Milan, changed trains, and continued toward Switzerland. Soon, they were in the Alps, crossing a mountain range and a tunnel that took about 25 minutes to pass through. They reached Basel, Switzerland, and from there, they traveled to France, where they observed the flatlands.

Eventually, they reached Calais, a French port city, and boarded a ship to England, crossing the English Channel and arriving at Dover. From there, they took a train to London and arrived on October 20, 1882. In London, the author marveled at the city’s electric lights that made the night appear as bright as day.

London was vast, about four times the size of Kolkata, with a population of around 4 million. The city was continuously expanding, and many of the fields around the city had been replaced by houses. London was known as a city of advertisements, shops, wealth, and theaters. Without money, there was no happiness in London.

London was divided into eight parts. The north and northwest areas were home to the middle class, where one could find cheaper rent. The west and southwest were mainly occupied by the wealthy. The east was where the poor lived, with unhealthy and unsanitary conditions.

London had many parks, and the largest was Regent's Park, which became crowded in the summer. The park had a lake for boating, lawn tennis and cricket grounds, and even a small zoo.

During the winter months of November, December, and January, London was covered in fog, making it difficult to walk or breathe, and the author sometimes felt like she was living in hell.

There were various modes of transportation in the city, including carriages, buses, and trams. The streets were filled with the noise of the vehicles, and Palkees (palanquins) and bullock carts were no longer seen.

The houses in London had underground rooms where kitchens and storage were kept, and the underground railway even ran beneath the River Thames. There were also trams and buses that did not run on rails.

In London, there were about 8-10 royal palaces, including Buckingham Palace, where Queen Victoria lived, and a grand Parliament House nearby. The famous Big Ben clock tower was situated on the top of the Parliament building, and its chimes were heard throughout the city.

Crystal Palace was located about three miles south of London, a grand structure built for the 1851 Great Exhibition. The building was surrounded by large gardens and fountains, and its glass construction was stunning at night.

The British Museum displayed ancient items from all over the world, and the Westminster Abbey was the burial site for England’s most notable figures.

There were 30 theaters in London, each holding thousands of people, and plenty of concert halls and opera houses as well. One popular tourist attraction was the Madame Tussaud’s wax museum.

In London, there are large palace-like hotels and restaurants to dine at. The restaurants offer cooked food at relatively high prices. If one is not comfortable at home or while on the road, there is the option to eat there. Additionally, there are pubs or public houses, often referred to as gin palaces.

Apart from discussions on social, political, economic, and educational matters of London, this marks the end of Krishnabhamini Das's account of her travels in London (England).

74. Mishar Jatri Bangali - Shyamlal Mitra


    The travels of Bengalis in the past 


                        Sumana Dam


The author of "Mishar Jatri Bangali" (The Bengali Traveler to Egypt), Shyamlal Mitra, is not widely known. The book was published in the month of Ashwin in 1291 Bengali calendar, which corresponds to 1884 AD. Before this, the work had been published in the Sanjeebani newspaper. The book contains Shyamlal Mitra's experiences as a part of the Bengali Indian army in the Egyptian campaign of 1882. Prior to this, no Bengali had ventured so far to participate in a war. A few Bengalis had previously visited Kabul, but they did not document their travels. Shyamlal Mitra took part in the Second Anglo-Afghan War (1878-1880). After returning, he took a two-year rest, and in July 1882, after bidding farewell to friends and relatives, he set off for the Egyptian war. In the first week of August, he arrived in Bombay (now Mumbai).

Bombay was a magnificent city, surrounded by the sea with small green hills. The city's tall palaces and monuments reflected its prosperity. Every street had tramways, gas lamps, and piped water. There were beautiful gardens, schools, charitable hospitals, and markets. The city’s grandeur was further enhanced by the sight of troops assembling, massive war preparations, and the sight of warships flying flags in the harbors. At the end of August, they embarked for Egypt from the "Bombay Princess Dock," carrying enough provisions for a three-month journey. The author mentions that a Bengali clerk was also aboard the ship. Along with numerous soldiers, workers, and doctors, the ship carried 65 horses and 300 mules. The atmosphere at the time of departure was deeply emotional.

The ship had two sections: the officers and doctors were in the saloon, while the clerks and gomastas (accountants) were in second-class cabins, and others were accommodated in the deck area. The first and second-class passengers were served food for a fee of four and two rupees daily, respectively. Once the ship entered the deep sea, almost everyone fell ill with dizziness and nausea, which lasted for about seven days. There was only one place for cooking for all the Indian passengers, and it was allotted a mere four-hour time frame. Hindus and Muslims cooked in succession on the same stove, and then they ate in their respective spaces. One day, the ship was caught in a storm but was spared by God's grace. The next day, they reached Aden, which was eight days after leaving Bombay.

Before arriving at Aden port, a flock of flying fish was spotted. Aden is considered the gateway to India because anyone traveling from India to Europe had to pass through it. The English soldiers had always kept the place well-guarded. The indigenous people there were dark-skinned, with long curly hair, red eyes, spoke Arabic, were uneducated, and were under the care of the English. Some local youths swam around the ship, and when sailors threw money into the water, they retrieved it astonishingly fast. The journey resumed in the afternoon. The ship, after being in the Arabian Sea, now began moving toward the Red Sea.

Six days from Aden, they reached Suez and were ordered to proceed to the battlefield. They disembarked in small boats and began their seven-day march to the battlefield, either on foot or horseback. The railway line from Ismailia to Kassassin was 129 miles long. On one side of the rail was a canal supplying drinking water, while on the other, an expansive desert stretched out. This desert had been the site of the earlier battles in the Egyptian war.

[Egypt, as the gateway to the East, was especially attractive to Europeans. During the reign of Muhammad Ali Pasha (1805–1848), Egypt became a semi-autonomous state under the Ottoman Empire. From 1852, Britain increased its presence in northern Egypt to maintain its trade routes to India and build the first British railway abroad. Meanwhile, France invested in the construction of the Suez Canal to link the Mediterranean and the Red Sea. Due to Ismail Pasha’s (1863–1879) policies, Egypt went into severe financial crisis by 1875, leading him to sell shares of the Suez Canal Company to Britain. The discontent with European and Ottoman rule sparked nationalist revolts in Egypt in 1879. The British army occupied Egypt in 1882 to protect its financial interests, leading to a war that Britain won. The nationalist leader Ahmad Urabi (whom the author refers to as Arabi Pasha) and the rebels were captured and exiled to Sri Lanka. The British then set up a nominal government with Tawfiq Pasha (1879–1892) as the ruler, while Egypt remained nominally under the Ottoman Empire but was effectively controlled by the British.]

The author then recounts scenes from the war, focusing on the chaos and atrocities. In some places, victorious soldiers were committing atrocities on helpless Egyptian women, looting, and in others, starving Egyptians were stealing food from the weak.

At the end of the war, the author was returning to Cairo, riding alone on horseback, separated from his comrades. For three days, he had no food, and his horse grew weak from hunger. There were no villages in sight. Just as he was about to lose consciousness, the horse entered a lush green grove. Slowly, he arrived at a village that had been devastated by the war, almost deserted. There, the author rescued an Egyptian woman from a cruel white soldier. Gratefully, she took him to her house, where they gave him bread, dates, and water. They also helped him find his way.

The author then reached the nearest railway station in Jaghazig, which was a beautiful station with an attached fine hotel. There, he met an English officer and learned the whereabouts of his companions. The next day, a trip to Cairo was arranged. The following morning, with a pass for sightseeing, a horse, and two companions, the author set off to explore Jaghazig. The city, although beautiful, was disheartened by the aftermath of the war. Most homes were empty, and the shops were closed. Only a few women were selling fruit in baskets.

In the afternoon, the train to Cairo departed, taking nine hours to reach the city. During the journey, the author saw new places, lovely gardens, beautiful homes, and the splendor of the Nile. The Nile had transformed this desert land into a fertile empire. Upon arrival in Cairo, the author managed to find shelter in a local residence and was reunited with his fellow soldiers and shipmates. After more than a month in Cairo, he sought permission from the higher authorities to visit the city, and fortunately, his request was granted.

One evening, the author was invited to dinner at the house of an Egyptian colleague. The house was a beautiful two-story building made of bricks, with a lovely garden full of flowers. The interior was clean and elegantly decorated. The hostess warmly greeted the guests and served them food. Later, in another room, they found a table covered with artistic lids and decorated with gold and silver bowls filled with various fruits. During their conversation, the author learned that this Egyptian gentleman was originally from Bengal. He had lost his parents at a young age and traveled the country for ten years before deciding to go abroad. He first traveled to Mecca and then to Egypt, where he married an Egyptian woman and settled down.

The next day, the author visited the pyramids on the banks of the Nile with the Egyptian, who was originally from Bengal. Initially disappointed by the sight of the pyramids, thinking they were just heaps of dry stones, the author was awe-struck after entering the towering pyramids. He had never seen anything like it before, and he described the pyramids as being built with such advanced technology that it seemed as though they were created by the gods. Despite all the progress the English had made in science, the pyramids were infinitely more advanced and distinct than anything being built at the time. The precise way each stone was placed and the impossibility of separating them left the author in awe.

In Cairo, the author saw magnificent multi-story buildings lining wide avenues, but there was a sense of sadness everywhere. Along the road, some stone pillars in the shape of animal heads had water flowing when turned one way and stopped when turned the other. In one place, he saw a tavern in front of a temple, and in another, a royal marketplace, a vast palace filled with countless goods for sale. The author had never seen such a marketplace in any Indian city.

Later, the author visited the royal palace. In the garden in front of the palace, a group of beautifully dressed Egyptian warriors played victory music. Armed Egyptian soldiers and English guards stood watch at the palace doors. The author observed that while the general Egyptian populace was grieving due to the war, the royal palace was filled with amusement, with the English celebrating with the Egyptian king, who had invited the victorious English general. The author was astonished by the English charm and irritated by the Egyptian king's behavior, so he left the place. He then went to visit wounded soldiers, whose suffering was beyond words. However, he saw several Turkish women volunteering to care for the sick.

Finally, starting from October 1, 1882, the process of sending the Indian army back to India began. The Indian troops, including infantry, cavalry, camels, mules, and horse-drawn carts, lined up and marched, accompanied by music, for seven days through the desert, from Cairo to Suez. At night, the English officers slept in tents and had good food, but there was no shelter or proper food for the Indian soldiers. Even finding drinking water in the desert was difficult. Moreover, the English officers subjected the Indian soldiers to brutal mistreatment, some of which the author described in his book. After a month at Suez, the author was finally able to find a ship to board.

Due to the oppressive attitude of the English captain of the army, the author could not find a proper place to stay on the ship. He struggled greatly to pass the days. One day, the ship was caught in a fierce storm with lightning in the Red Sea and barely survived. But two days later, the ship encountered an even bigger storm. Waves were crashing onto the ship's second deck. Suddenly, a wave threw the author down to the lower deck. He fell onto a plank on the lower floor, and as his foot got caught between the legs of a mule, he did not fall into the sea. Losing consciousness, he lay there while the sea water flowed over him. After a while, when he regained consciousness, he painfully got up and with the help of some people, made his way to his sleeping quarters, where he saw that almost all of his belongings had been washed away. Even his clothes and the gifts he had bought for his loved ones were gone. In immense physical and mental pain, and having witnessed various kinds of torture by the English master, he finally returned to Bombay.

From Bombay, he traveled to Allahabad and worked there for some time. After three weeks, he was able to get a pass for Rawalpindi. The author then visited Kolkata, which he considered his birthplace, and after spending fifteen days there, he continued on to Punjab by train. On the way, he met with friends in places like Kashi, Prayag, Kanpur, Aligarh, Amritsar, and Lahore, before reaching Rawalpindi in early 1883 to reunite with his loved ones. Due to the accident on his return journey, he became disabled and was dismissed from his position. The British government treated him harshly.

In conclusion, the author called on Indians to awaken from their subjugated mindset, urging them to improve the nation's progress through independent agriculture and commerce, and to foster the spirit of personal freedom.

73. Bharat Bhraman 2 - Baradakanta Sengupta

 

     The travels of Bengalis in the past 


                        Sumana Dam

               

              (Continued from the last part)


Afterwards, Bardakanta Sengupta, along with his companion Mr. S--, departed from Agra towards Bharatpur on the Rajputana and Malwa State Railway. Upon reaching Bharatpur, the author rented a room and a cot at a large sarai (inn). An employee of the Maharaja of Bharatpur came to collect their personal details, including names, addresses, whether they carried any weapons, or if they had anything to sell. Afterward, they had dinner with 5-paisa luchis. As they traveled further west, the price of luchis continued to decrease. In the morning, they took a one-horse carriage to see the Bharatpur Fort. Numerous peacocks and peahens were perched on the large trees along the roadside. The fort was surrounded by a ditch or moat, followed by a mud wall, then a moat, and finally a thick stone wall. Countless turtles could be seen in the moat. Crossing the bridge over the moat led them to the massive fort gate. The British had repeatedly failed to capture the fort, and it was known to be impregnable. However, seeing the dilapidated state of the fort inside, the author was disheartened. They also saw the Maharaja’s palace, which was in relatively better condition.

Next, they traveled by train to Jaipur, where they saw the mountainous terrain of Rajputana. Jaipur was a walled city with a fort. The gatekeepers checked them before letting them in. On both sides of the cobbled streets, beautiful houses were uniformly constructed and painted. A Bengali gentleman greeted them warmly. The author visited Jaipur’s English College, Sanskrit College, Art School, and monuments. The next day, they saw the Raj Bhavan (Palace) with its durbar hall, Hawa Mahal, Yagashala, and Chandramahal. Like in Kashi, there was an astrology temple here. Maharaja Sawai Man Singh had spent a large sum to bring Italian artisans to construct an extraordinary theater. The following day, they visited Jaipur’s market, the Residency, and the Ram Nivas Garden, which was established by Maharaja Ramsingh Bahadur. The Ram Nivas Garden was even more beautiful than Eden Gardens in Kolkata. Near the garden, there was a statue of the former Governor General Lord Mayor. On one side of it was a section with a collection of various animals. They also visited the museum, which, although not as large as Kolkata’s, housed many items. Later, they visited the temples of Madan Mohanji, Govindji, Gopinathji, Ramchandraji, and Gokulnathji. Among the independent kingdoms in India, there was hardly any city as beautiful as Jaipur. Maharaja Ramsingh had enriched Jaipur by introducing water taps and gas lights.

The author and his companion then traveled by train to Ajmer. On the way, they noticed that Ajmer was even more mountainous. They stayed at the house of a native Bengali gentleman. Ajmer was a fortified city, and the moat on the eastern side still remained. There were five gates: Delhi, Agra, Madar, Ushri, and Tripoli. At the northern edge of the city, there was a lake called Ana Sagar, which was excavated by Maharaja Ana. On its banks, the Diwan-i-Khas (Council Hall) of Emperor Shah Jahan lay in ruins. At the southwest edge of Ajmer stood Taragarh, a fort atop a high mountain, also known as Ajay Fort, built by the Chauhan ruler Ajay Pal. This area, being considered healthy, had been turned into a resting place for sick European soldiers. On the upper part of Taragarh, there was a tomb built by Akbar's nobleman, Jabbar Khan, for Miran Hussain. The view from the top was very picturesque.

From Ajmer, they visited the remarkable architectural site of Adhai Din Ka Jhopra, a house with intricate carvings, though the roof was almost gone. Despite that, it was considered an important example of Indian architecture. It was either built by a rich man in two and a half days or constructed from his earnings during that time. They also visited the tomb of Khwaja Sahib (Moinuddin Chishti). Upon entering the dargah (tomb complex), they saw two large drums in the Naubatkhana (music hall). Emperor Akbar had presented them to honor Khwaja Sahib. Afterward, they visited the stone mosque built by Shah Jahan. There were graves of Khwaja Sahib and his wife, daughter Hafiz Zaman, Chimni Begum, and one of Shah Jahan's unmarried daughters. Some people say there is a Shiva statue hidden in a secluded part of the dargah. Afterward, the companion of the author was taken home by his family, and the author was left alone. In Ajmer, the author visited a defunct lead mine. The mine’s entrance was locked because, some time ago, a visitor who ventured inside was killed by a tiger that had been living there in hiding. Armed with a lantern, the author and two companions went inside. It was very dark, and the echo of their voices resonated. There were many water streams inside. In the darkness, hearing the echoes, the author’s fear of tigers led him to turn back without going any deeper.

One day, the author went to see Old Ajmer, whose ancient name was Indrakot. The fort in the valley west of Taragarh was in ruins, with only a broken temple remaining. Occasionally, the author went hunting in the mountains of Ajmer. Emperor Jahangir had built a beautiful garden in Ajmer named Daulatabad, where he used to stay. It remains a charming location to this day. Then, the author traveled 14 miles from Ajmer to watch the horse races at Nasibabad.

Next, the author traveled by train to Delhi and stayed at a Bengali’s house, where it was the time for Durga Puja. The puja was being held at the only Bengali-established Kali Mandir. There, the Bengalis gathered, and the author witnessed a performance of a baiji's song.

In Delhi, the author visited various places: Purana Qila (Old Fort), Sher Manzil, Lal Bangla, Arabi Sarai, Nizamuddin’s tomb, Neel Bhuj, Makbara Khān Khanna, Chausat Khamba, the well near Nizamuddin’s tomb, the tomb of Khusro, Mirza Jahangir's tomb, the tomb of Jahanara Begum, and Mohammad Sahar’s tomb. Some additional information from the writings of Bholanath Chandra that was not included in the original text is as follows:

  • Lal Bangla: Located near Purana Qila, this site has two tombs made of red stone. The larger one was built by Emperor Humayun for one of his wives. The other one belongs to Queen Lal Kaur, wife of Emperor Shah Alam. The name "Lal Bangla" is derived from her name. However, according to Wikipedia, there is some debate about who these tombs actually belong to.
  • Arabi Sarai: Near Purana Qila, it is believed to have been built by Haji Begum, Humayun's wife, for Arab Mullahs or possibly as a residence for them. There are two beautiful gates.
  • Neel Bhuj: Located near Arabi Sarai, this is a tomb built by a Pathan emperor for a Syed’s tomb. It was once painted blue, but now only traces remain.
  • 64 Khamba: This white stone building, which had 64 pillars, is the tomb of Mirza Aziz Baqultugh Khan, son of Ataga Khan, a distinguished member of Akbar’s court. It features white stone latticework.

The author also visited other parts of Old Delhi, such as the Iron Pillar, Lal Kot, Kila-Rai Pithra, Bhoot Khana, Qutub-ul-Ilm Mosque, Qutubuddin’s grave, Qutub Minar, Altamash's tomb, Alai Darwaza, Yogmaya Temple, Metcalfe Hall, Mohammadabad, Tughlaqabad, Jehanpanna, Roushan Chirag, and other historical sites related to the Sultanate and Mughal periods.

In modern Delhi, the author visited various places, including the Red Fort (Lal Qila), Chandni Chowk, Jama Masjid, Delhi Museum, Queens’ Garden, Shalimar Bagh, Kumari Masjid, Rasnara Begum’s tomb, and Salimgarh Fort.

Additionally, the author mentions Kashmir Darwaza and Laddlo Castle, associated with the memories of the Sepoy Rebellion. At Delhi Museum, the author saw statues of Jaymal and Putteh, along with other items that were once in the Diwan-i-Khas of the Red Fort. These were later moved to the Delhi Institute, and nearby, there was a broken elephant statue representing Jaymal’s mount.

Like Bholanath Chandra, Bardakanta Sengupta also discusses the Sepoy Rebellion in detail in this book, but since it is not related to the travelogue, it is not included here.

72. Bharat Bhraman 1 - Baradakanta Sengupta

 


    The travels of Bengalis in the past 


                        Sumana Dam

               

   

The author of the book "Bharat Bhraman" (Travels in India), Bardakanta Sengupta, remains largely unknown. Only a few other titles written by him are known: Amar Gaan o Kobita (My Songs and Poems), Sarada (novel), Chander Biye (The Moon’s Marriage) (novel), Haemprabha (novel), and Pratibha (novel). He wrote for magazines like Sanjibani and Sandarbha. There is some ambiguity regarding the travel date in his book because the author mentions that the journey began on the 5th of Shrabana, 1288 Bengal year, i.e., July 19, 1881. However, in the dedication part of the book, he mentions the date as Magh 1284, which corresponds to 1878 CE. Since the dedication section could not have been written before the travel itself, it is assumed that the date in the dedication was printed incorrectly. Therefore, the journey is believed to have started on July 19, 1881.

At the beginning of the book, the author mentions that there are almost no travel accounts in Bengali. The experiences gained from his travels across various places in India over three years are written in this book. To collect details, he relied on the works of a few foreign travelers and popular literature. He also mentions that a second volume of this book would be published, which would include accounts of travels in Malwa, Central India, Bombay, and so on. However, the second volume was either not published or properly preserved. Therefore, this blog is based solely on the first volume.

The author had a thirst for travel since childhood, which intensified with age. Finally, on July 19, 1881, he secretly left his home for a journey across the country, accompanied by a young enthusiast named 'Sh _'. They informed their relatives of their departure through a letter left in a postbox at Howrah Station, before boarding a train. Thus began the real journey of the author.

There are many similarities between the travel destinations and stories of Bardakanta Sengupta and Bholanath Chandra's Travels of a Hindu. If any new subject matter arises, it will only be discussed.

The first travel locations mentioned in the train journey include: Shrirampur, Mahesh, Baidyabati, Chandannagar, Chuchura, Hooghly Imam Badi, Saptagram, Pandua, and Bardhaman. Among the new details provided by the author in this section are: (first) Mohammad Mohsin, sympathizing with his unfortunate sister, established the Imam Badi and arranged scholarships for poor Muslim students, while leading a life akin to that of a hermit with his sister; (second) the account of how they escaped from Bardhaman after being caught at a relative’s house.

After Bardhaman, they proceeded to Kanu Junction Station (Khana Junction), where they boarded a train to Rajmahal. Along the way, they passed through the Three Hills Station, a scenic location where the railway had been cut through the mountains. They then changed trains at this station to reach Rajmahal. There, they had cooked hilsa fish and slept at a shop. From Rajmahal, they traveled by train via Lakshisarai and Mokama to Barighat (Bardaghat, Nepal), planning to travel to Nepal. However, they changed their minds and extended their tickets to Banaras (Varanasi).

The train passed through places like Bankipur, Danapur, Ara, and the Son river bridge, eventually reaching Mughalsarai. From there, they took another train to Rajghat (a ghat in Varanasi), crossed by boat, and explored Varanasi. They visited the Kashi Vishwanath Temple, Annapurna Temple, Gyanvapi, and Beni Madhav's flag. They also saw the Trilanga Swami at the Manikarnika Ghat, where local people shared many miraculous tales about him, though the author didn’t witness them firsthand. They later visited the Man Mandir, Til Bhandeshwar, and Sarnath.

Next, they boarded a train on the Oudh and Rohilkhand Railway to Ayodhya, where they spent a night at a sarai (inn), enduring the discomfort of a cot and bedbugs, though they had a meal of luchi and curry earlier. The author remarked that there was nothing significant left to see in Ayodhya as the temples there appeared modern. Among the temples, Hanuman Garh (also known as Mahabir Garh) was the most important, followed by the birthplace of Lord Ram. The ghats on the Sarayu River, including Ram Ghat, Sita Ghat, and Lakshman Ghat, were also noted.

They then walked for 5-6 miles to reach Faizabad, a city described as clean and founded by a Muslim king, filled with mosques and grand buildings. It also had a British military cantonment. The author also recalled an event when Hastings had wrongfully persecuted and robbed the widow and relatives of the late Nawab Suja-ud-Daula.

At Faizabad, after a long period of craving for proper rice after eating luchis and puris, the author finally had rice made of paddy and potatoes, served on a sal leaf. Despite the rice being half-boiled, he found it immensely satisfying, something he hadn't experienced in his life before.

In the evening, they boarded a train to Lucknow. Upon arrival, the author overcame his hesitation and fear to take shelter at the home of a Bengali Assistant Surgeon. In Lucknow, they visited the Chauk, Kella, and heard stories about the manners and etiquettes of the people there. The Kaisarbagh, once magnificent during the time of Wajid Ali Shah, was now in ruins under British control. The area now housed the Canning College, government offices, and military prisons. The author also visited the Residency and saw the tombs of famous British soldiers, including those who had died during the Sepoy Rebellion. He visited a memorial church, where scenes of the rebellion were depicted on the walls, including one of a sepoy pleading for mercy and another of a British officer raising his sword to strike.

In the southern part of Kanpur, the author visited Yajmou, an area on the banks of the Ganges River, once said to be the residence of King Yajati. The area had ancient mounds, but little to see in terms of significant ruins, although excavation work later uncovered evidence from around 1300-1200 BCE.

North of Kanpur, they visited Bithur, a holy site for Hindus and said to be the hermitage of Valmiki. The author drew a comparison between the exile of Lord Rama’s wife Sita in the Treta Yuga and the exile of Peshwa Baji Rao by the British, which ultimately led to the uprising of the Sepoys.

The author continued his journey by train to Agra, where he stayed with a Bengali family. The European belief that the Taj Mahal was designed by a European draftsman named Austin de Burdiaux was refuted by the author, who noted that the inscription on the Taj Mahal’s entrance mentions the name Amanat Khan Siraji, the actual builder.

The author also visited the Agra Fort and several other places, but the details and historical discussions have been omitted to avoid repetition.

The author visited places such as the Zenana, Moti Masjid, Nagda Masjid, Sheesh Mahal, and others. He then went to visit Itimad-ud-Daula, Ram Bagh, Agra College, and the military cantonment before heading to Sikandra to visit Akbar's tomb. Near the mosque in Sikandra, the tomb of Akbar's Portuguese wife, Mariam-uz-Zamani, is located. Much like in Ayodhya, the author observed the nuisance caused by monkeys in Agra as well.

                           (To be continued)         

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)

67. Kashmir-Kusum 3 - Rajendra Mohan Bosu

 

  The travels of Bengalis in the past 


                        Sumana Dam


             (Continued from the last part)


Western Kashmir:

When traveling by boat from Srinagar, after crossing the Safa Kadal Bridge, to the left, the river Dudh Ganga flows. A little further, on the left, the execution gallows can be seen. In the past, executions were frequently carried out here, but now the king rarely orders executions. Afterward, there is a beautiful wooden house for tourists.

Next, there is the Kheer Bhawani shrine. In the morning, the water in the kund (holy spring) was green when the author visited, but by 10 AM, it had turned pink. After that, while traveling along the river, one can see villages on both sides, Chinese woods, and the lush green grasslands that resemble carpets.

The first lake on this path is Manasbal Lake. The water here is very deep and clear. Nearby are the ruins of the Badshahabad, built by Emperor Jahangir. This lake is nourished by numerous springs located below it. White and red lotuses grow in the water, which add to the lake’s beauty. A beautiful waterfall cascades down from a high mountain in seven streams. Near the lake and waterfall is an ancient temple. The author had wished to spend the night on the grass here, but he was told that bears, wild animals known for their aggression, come to drink water here at night.

The next destination is the Wular Lake. This is the largest lake in the region, through which the river Vitasta flows. The shallow waters contain aquatic plants, lotus flowers, and many fish. When crossing Wular Lake by boat, there was a risk of the boat capsizing due to the strong winds.

Next, the author moves toward Nurukhal and then visits Lanka Island. About 400 years ago, the Muslim ruler Jalal-ud-Din constructed this island, which is around 200 feet long and about 150 feet wide. The dense forest, especially mulberry trees, is so thick that sunlight cannot penetrate it. Grape vines climb up the trees. The area is dotted with palaces and the ruins of columns. There is a Shiva lingam that may have been installed by a later Hindu king. In 1404, Sultan Zain-ul-Abidin of Kashmir had an artificial island built in the lake known as Zainal Lank.

On the opposite side of Lanka Island, on the western shore of the lake, stands Shakuruddin Hill. The path to the top is steep and must be climbed on foot. At the summit, there are the ruins of a famous fakir named Shakuruddin’s shrine, or mosque. From here, there is a beautiful view of Wular Lake and the villages on its banks.

On the southwest shore of the lake is Sopore, once the capital of Kashmir in ancient times. The place was originally called Surapur, after Sur, the minister of king Avantibarma, who rebuilt the city. Earlier, it was known as Kambura or Kampur. There are two beautiful houses for tourists to stay here. An ancient fort, a beautiful Shiva temple, and a mosque with golden spires are present. The climate here is very healthy, which is why the British used to visit this area. Fishing is a major activity here.

After that, by boat along the Vitasta River (Jhelum), the author reaches Baramulla. Here, the Pandits with long tilak on the forehead and wearing long firan (Kashmiri dress) begin their competition to serve as the author’s hosts. The Maharaja has also provided a bungalow for tourists. It was learned that an Englishman was conducting excavation work in search of hidden treasure. Legend has it that the Chinese emperors, after being defeated, hid valuable gems in the area near Baramulla. 

The author and his companions reach a place where they see a tall Shiva lingam and a broken temple. It is said that the Pandavas had set up this structure. Nearby, excavation is underway in search of treasure, at a small mound, which is covered in jungle and inhabited by wild animals. Old brickwork is being uncovered at the site. (The place near Baramulla is called Uskur. The Archaeological Survey of India discovered the remains of the Buddhist monastery Jayendra Vihara here in 1869-70. The terracotta Buddha statues in Gandhara style, found here, are now in the British Museum. The author likely observed the excavation or earlier explorations during his visit in 1869. The site, named Hushkapur after Kushan king Huvishka, is now known as Uskur. The Chinese traveler Xuanzang mentioned this monastery in his writings.)

The author mentions that Kashmir has many mineral resources, many of which remain undiscovered due to lack of excavation. While traveling along the Chandrabhaga River, the author himself found large quantities of stones mixed with gold and silver.

Baramulla gets its name from Barahmulla, which is believed to have been the site of the Boar Avatar. There are traces of the boar’s hoof on a mountain here. Also present are the sacred places of Ramkund, Sitakund, and Suryakund. The Vitasta River has become narrow after passing through Baramulla, and its flow is swift and dangerous. Boats can no longer navigate through it.

Kashmir's uplands, or Margs, are rich with a variety of flowers, offering a breathtaking view that mesmerizes tourists. Gulmarg is the most beautiful of these. One must travel both by water and land from Srinagar to reach it. Flowers bloom from one end of the marg to the other, and for miles, all one can see is flowers. There are no accommodations for tourists here, so travelers set up their own camps. Many Gujjars (herders) and Choppans (shepherds) live in the area, so milk, curd, ghee, and meat are always available. However, other goods must be brought from far away.

Khilanmarg is another scenic morg. Though larger in size, it is not as beautiful in terms of flowers as Gulmarg.

Lolab is a very fertile region. It is 15 miles long and at places only a few miles wide, stretching up to three miles at other places. Surrounded by high mountains, a large river (Loulab River) flows through it. The land is very fertile, with many orchards of mulberries, walnuts, and chinars. The region is made up of around thirty villages. The climate is cool and healthy, making it a favorite hunting ground. Bears come in large groups when the fruit ripens, so the area is sometimes called the "Bear Forest."

In the northeastern part of Kashmir, beyond the Lolab region, there is an extraordinary area called Lar. The Sindh River (not the Indus River) flows through this valley. The route to Dras, Ladakh, and Yarkand passes through this region. The valley is breathtaking, with towering snow-capped mountains, forests of cedar and birch, delicious fruit orchards, and grasslands that resemble carpets. Grapes, peaches, walnuts, pears, and apples grow abundantly. Small villages dot both sides of the river, surrounded by fields of crops. This place is ideal for hunting. The climate is excellent, so Kashmiri nobles and tourists spend some time here during the months of Shravana and Bhadra. At the northwest end of this valley, there are several beautiful but dilapidated temples. There is a sacred spring or well called the Nagbal, and another sacred mountain lake called Gangabal. It is located at an altitude of 16,900 feet on the Harmukh mountain. This lake is the source of the Vitasta River and is a holy site for Hindus. For Kashmiri Pandits, Gangabal is as sacred as the Ganges. Every year, thousands of pilgrims gather here during the month of Bhadra.

At the northeastern end of the Sindh Valley, near Srinagar and 5 days' journey away, is Sonamarg (Golden Meadow), which is equally or more popular with tourists than Gulmarg. The Maharaja has built several houses here for the convenience of visitors.

Thus, the author’s journey through Kashmir concludes.

66. Kashmir-Kusum 2 - Rajendra Mohan Bosu

  

    The travels of Bengalis in the past 


                        Sumana Dam


             (Continued from the last part)

The name of this region is Kashmir, as it was once the ashram of Kashyapa Muni, and the present capital of Kashmir is Srinagar. The Vitasta (Jhelum) river flows through the city, with seven wooden bridges connecting both sides of the city. These bridges are called Kadals here. People in this area always travel by boat on the river. All the houses here are made of wood, except for the beautiful mansions of the Maharaja and a few wealthy individuals. The royal palace, Sher Gari, is located on the banks of the Vitasta River. When the author visited in 1869, there had been a flood during the monsoon, which destroyed all the wooden houses along the riverbank.

Near Srinagar is a lake called Dal Lake, which is public, as "Dal" means general. When the water level in the lake rises, there is a possibility of flooding in Srinagar, so there is a dam between the river and the lake.

When you travel from one side of Srinagar to the other by boat along the river, you can see everything. At the entrance to the city, the Maharaja constructed several bungalows, which were primarily used by English tourists as resthouses.

The royal palace appears to be quite ordinary, but the stone-built palace located on the riverbank is very picturesque. On the riverbank near the palace is the beautiful golden-topped temple of Gadadhar Dev. The city has several canals that connect to the river, and these canals also have Kadals (wooden bridges). On the opposite side of the royal palace is Basant Bagh, where there is a high seat made of black stone. Every year, on the first day of the bright fortnight of Kartika month, Gadadhar Dev is brought here for the Govardhan Puja and Annakoot festival. During this festival, the Maharaja distributes food to the entire population. Separate areas are designated for Hindu and Muslim food preparations. Nearby is the tomb of Sufi saint Shah Hamdan, which is one of the oldest and finest mosques in Kashmir. It is said that a Kali temple once stood here before the mosque was built. On the opposite side of the river is a mosque called the New Mosque or Patthar Mosque, which was established by Begum Nur Jahan. Later, on the right bank of the river, there is the tomb of King Jalaluddin, a 15th-century ruler of Kashmir who contributed greatly to the arts and literature of Kashmir. It is said that he brought skills like carpet weaving, pen-box crafting, and glass-making from Turkestan to Kashmir. The bridge near his tomb is known by his name.

The hill of Shankaracharya, known as Takht-i-Suleiman (Solomon’s Throne) by Muslims, has two paths leading to the top, but the final part of the journey is so treacherous that one has to crawl carefully. On top, there is a Shiva temple and several other temples. The stones used to build these temples are not from the hill itself, and it is hard to imagine how such large stones were brought here in ancient times. Hari Parvat is another small hill near Srinagar. In 1590, Emperor Akbar began constructing a fort here, but the fort was never completed. Inside, there are small temples and cannons, but nothing else. The views of Srinagar from the top of these hills are very beautiful.

Sher Gari, in front of the royal palace, connects Dal Lake with the Vitasta River via a canal called Chutkol. At the beginning of this canal, the Maharaja's pet ducks swim and various royal boats are anchored here. A little more than half a mile away is Drogzan, the gateway to the lake. When the water level in the river is low, the gates open, and when the water level is high, the gates automatically close, preventing floodwater from entering the lake. In this lake, lilies, lotuses, and other water plants bloom. Some people here even eat their meals on lotus leaves instead of plates. Some parts of the lake have floating farms and huts, which the Kashmiris create. The shallow areas of the lake are used to grow aquatic plants and vegetation. The land is made firm by piling up plants and soil, and agriculture is practiced on it. To prevent the land from floating away, long and thick wooden posts are placed in the ground at regular intervals.

On the western side of the lake, there is a large mosque in the village of Hazratbal, said to house a hair of the Prophet Muhammad. Four fairs are held here annually, and people from both Hindu and Muslim communities gather for them. During these fairs, boat races are organized in Dal Lake.

Dal Lake has a small island called Char Chinar Island, which has four chinar trees. There are several beautiful gardens in Srinagar, including Nasim Bagh, Shalimar Bagh, Nishat Bagh, and Chashme Shahi. These gardens have artificial waterfalls, fountains, and terraced gardens. These features are not found in flat lands like Bengal. Near Nishat Bagh in Dal Lake, there is a small island named Sonalang, meaning Golden Island. Old ruins of brick-and-stone buildings are visible here.

On the low hills by the lake is the ruins of a palace called Parimahal, built by Emperor Jahangir. From here, the view of the lake is stunning.

The author now discusses some strange natural phenomena he could not explain, such as the changing colors of the water in the Kunda (pond) of Kheer Bhawani Devi Temple. The water changes to colors like blue and yellow, and when it turns red, it is believed to be an ominous sign, indicating the goddess is angry.

On the right side of Srinagar, in the Densu area, there is a village called Banhama (in Budgam district). There is a 20-foot-wide channel here that remains dry throughout the year. However, on the eighth day of the bright fortnight of Bhadra month, water starts to flow from various high lands and fills the channel, which is then considered sacred for a ritual bath, known as Jat Ganga. The high land is regarded as the "Jata" (hair) of Lord Mahadeva.

Machihama has a large lake called Haker Sar (also known as Hokarsar, a bird sanctuary). The lake has large floating landmasses that move with the wind. These floating lands are used by people for grazing livestock.

In Devsar (in Kulgam district), there is a spring or pond called Basuki Nag. The water remains in the pond from the arrival of spring until the crops are harvested. After that, the water dries up, flowing away to fill another pond called Golabgarh on the other side of the Pir Panjal mountains. The two ponds are separated by a distance of ten crores, and it is unclear how they are connected.

The author then discusses places in the eastern part of Kashmir: Pandriton (Pandrethan Temple), which was once the capital of Kashmir. Emperor Ashoka built a Buddhist temple here that housed the tooth relic of Lord Buddha. Today, only the ruins of the temple remain.

Pampore is the birthplace of saffron. It was once called Padmapur, founded by a king named Padma. The blooming saffron flowers in Kartik month create a magnificent sight.

A mile and a half away from Pampore, there are ponds with water mixed with iron and sulfur at Fuknag and Kalishnag, which are said to be beneficial for health.

Avantipur was once the capital of Kashmir, founded by King Avantivarma. Now, only the ruins of some temples remain.

Nearby, on a hill, is an ancient temple called Samathang. It is believed that during the great flood of Kashmir, Sage Kashyapa meditated here for thousands of years.

Bijbehara may be a corruption of the name Vidyavihar. Emperor Ashoka built a Buddhist temple here, which was later destroyed by Sultan Sikandar, who replaced it with a mosque. Raja Gulab Singh later demolished the mosque and rebuilt the temple (Vijayeshwar Temple).

Anantnag, known as Islamabad during Muslim rule and still by that name in the English period, was earlier known as Anantnag during Hindu rule. The Anantnag pond is large and teeming with fish.

Five miles from Anantnag, in the area of Matan (also known as Martand), there is a sacred Hindu pilgrimage site with the ruins of a sun temple.

Bhumju Cave, near Matan, is another sacred Hindu site, which has several small caves and two long caves. One of the large caves has a temple.

Achabal is a natural spring located in a garden built by Emperor Jahangir for his beloved wife Nur Jahan. The word "Bal" means spring. Here, there are fountains, waterfalls, ponds, and the ruins of an ancient palace.

Kukurnag (also called Kokarnag) is a gathering of several small springs.

Bairanag (Berinag) is a natural spring and pond, with ruins of ancient walls, paths, and palaces built by Emperor Jahangir. Some of Shah Jahan's works can also be found here.

Koshanag (Kausar Nag) is a beautiful mountain lake with several waterfalls, the most notable being the Aharbal waterfall.

The greatest Hindu pilgrimage in Kashmir is Amarnath. Every year, on the full moon day of Bhadra month, thousands of pilgrims gather to visit Amarnath. Some fearless ascetics stay there for two to three months. Before the full moon, the king of Kashmir hoists flags in the Rambag garden near Srinagar to call together the pilgrims. The journey is so dangerous that many pilgrims die every year from the harsh terrain and snowstorms. On the way, there is a spring called Panchatarni with five branches, where pilgrims bathe before proceeding to the cave to worship Lord Shiva. It is said that the ice Shiva Lingam in the cave changes form every month, shrinking after the full moon and completely disappearing by the new moon, only to grow back with the next full moon.

The exact location of the fall of Sati's throat is not known, but the whole of Kashmir is considered to be the Sarada Peeth. A statue of Goddess Sarada can be found in Sopore. Kashmiri script is also called the Sarada script. (The present location called Sopur, in Baramulla district, has a Sarada Temple. Also, near the Neelum River in Azad Kashmir, there are ruins of the ancient Sarada Peeth temple. In both of these places, Sarada refers to the goddess Saraswati. This Sarada temple should be called Sarada Peeth rather than Shakti Peeth. Similarly, there are Sarada Peeths established by Shankaracharya, such as the Dwarka Sarada Peeth and the Sringeri Sarada Peeth).

                           (To be continued)

82.Travels of Swarnakumari Devi 2

     The travels of Bengalis in the past                          Sumana Dam                 (Continued from the last part) In 1912 AD, Swa...