79. A visit to Europe 1 - Trailokya Nath Mukharji

 

   The travels of Bengalis in the past 

                        Sumana Dam

"A Visit to Europe" is the account of Trilakyanath Mukharji's (1847-1919) travel experiences in Europe. This Bengali literary figure is known as the creator of humour in Bengali literature. His notable works include Kankabati, Bhoot O Manush, Fokla Digambar, and Domru Charit. He worked as a teacher, in the police force, as a clerk at the Bengal Gazette, and in the revenue department. In 1886, he was sent to England to attend the Colonial Exhibition, and his experiences are recorded in this book. Upon his return, he became the assistant curator at the Kolkata Museum.

The first publication of A Visit to Europe was in 1889. Before being published as a book, his writings were serialized every week in the Indian Nation magazine for a year and a half.

On March 12, 1886, the author embarked on his journey to England aboard the ship Nepal. After the ship set sail, the passengers on deck began observing how the waters of the Indian Ocean gradually turned from green to blue. The sunlight faded, and the lighthouse's light could no longer be seen. In the deep darkness, only the white foam of the phosphorus in the sea was visible. Over time, the unfamiliar Indians aboard the ship slowly began to familiarize themselves with one another. The author compared the passenger ship to a huge, wealthy house. On the deck, passengers could engage in various activities such as walking, exercising, playing chess, and more. There was a separate room for smoking. When the views of the sea and the flying fish became monotonous, people spent their time in these ways. Occasionally, someone would play the piano and sing on deck. Below deck, there were two long rows of cabins, each accommodating two, three, or four people with sleeping arrangements. There was a dining room for meals and a saloon for other activities such as sitting and reading. Meal times were fixed, and the food was nutritious, with both vegetarian and non-vegetarian options available. Hindus could have their meals prepared separately if desired. The crew arranged for the necessary stoves and utensils. The ship had a library, and occasionally, a ladies' room.

Six days after leaving Bombay, the rugged hills of Aden were visible. Dark-skinned boys swam over to beg for money, and traders came to sell ostrich feathers and eggs. After disembarking at Aden, the author observed that there were no trees except for small, thorny ones. Two miles away, in an Arabian city, there were small gardens, but no large trees. It rained only three to four inches a year in this region. Dams had been built long ago to store water. There were 50 reservoirs, including the Mareb Dam, built 2,500 years ago, 13 of which were still functional at the time. Water from these reservoirs was sold to the people at one rupee per 100 gallons. Since the British arrived, trade, peace, and prosperity had increased. There were many coffee houses, where Arabs and Somalis drank coffee day and night. Coffee was invented by them, originating from the mountains of Yemen. Since drinking alcohol was prohibited by the Quran, the Arabs adopted coffee as a stimulating drink.

The story of the Ramayana is strangely evolved in Aden. A historian named Mojahir wrote that King Dashashira (ten-headed Ravana) used to send criminals into exile to Aden, where there was a well in the mountains connected by a tunnel to India. According to the story, Dashashira's demon, while flying with Ram Haidar's wife, stopped to rest on the Jebelsiya mountain and threatened to turn her into a demon. During their argument, a monkey-like being named Hanbit heard the commotion and quickly built a tunnel from Ujjain Vikram to the mountain, where he found Ram Haidar's wife sleeping under a thorn tree. He carried her through the tunnel and returned her to Ram in Ujjain Vikram. Later, Ram and his wife had two sons, Luv and Kush. The author mentions that trade between India and Arabia existed in ancient times, and gradually, the stories of the Ramayana and Vikramaditya (the story of King Vikramaditya of Ujjaini and Betal) merged to form new versions. The tunnel is said to still exist.

Leaving Aden, the author traveled through the Babel Mandeb Strait and the Red Sea, passing seven islands known as the "Seven Apostles." He witnessed a joyful display of dolphins. Eventually, they reached the Suez port. After disembarking from the Indian mail ship, they traveled to Alexandria by train. The author's ship entered the Suez Canal, which connects Asia and Africa and establishes a link between the Red Sea and the Mediterranean. Previously, ships had to travel around the Cape of Good Hope, but with the Suez Canal, the distance between Kolkata and London was reduced by 3,500 miles. It took them two days to cross the Suez Canal. After passing through Port Said, they entered the Mediterranean. Then, their ship reached Valletta, the main city of the British-controlled Malta archipelago. From here, they could see the peak of Mount Etna in Sicily. Malta is a rocky island, and the soil used for farming was brought from Sicily. The oranges grown here are famous.

The ship then sailed along the coast of Africa. A regular passenger pointed out various locations along the coasts of Tripoli, Tunisia, and Morocco. The ship continued along the coast of Spain, and they saw the mountain peaks of Spain. They then arrived at the Strait of Gibraltar, which connects the Mediterranean and the Atlantic Ocean. The two mountains on either side of the strait were once known as the Pillars of Hercules in ancient times. After crossing the Gibraltar Strait, the ship entered the Atlantic.

Although the weather was fine, the ship encountered large waves coming from the west, causing it to tilt. Walking on deck became impossible, and the author even feared falling out of bed. Later, the author observed a whale spouting water through its blowhole. Several sharks followed the ship for a long distance. The ship finally reached Plymouth, England. It was just a 24-hour journey to London. Finally, the author arrived at Albert Dock near London. Filled with emotion, the author was overcome with feelings of joy and fulfillment after reaching the dream destination of England.

The journey to London by train took just half an hour, and the author was impressed by the clean, well-maintained streets, houses, and shops, and reflected on the lack of cleanliness awareness among Indians. From the next day, the author began attending the exhibition. During breaks, he visited Westminster Bridge, the Whitehall Palace, and Oxford Street. One day, the Prince of Wales visited the exhibition, and the author had the opportunity to meet him.

One of the wonders of London the author saw was the underground railway system. This railway is divided into the Inner Circle and the Outer Circle. The first passes through densely populated central London in a tunnel with arches, and the stations are located outside. There are 48 stations in the two circles, and trains run every three minutes, with many passengers. Despite the hustle and bustle, there was no shouting like among Indian passengers. People here speak in soft tones, even in public places and at home. Advertising was everywhere—on stations, trains, and along the streets. Besides the underground railway, there were suburban and provincial railways around London. These railways connected to places like Scotland, Belgium, France, Dover, and Calais. Omnibuses, pulled by horses, also ran across the city, and steam boats crossed the Thames every five minutes. Vehicles like horse-drawn cabs and two-wheeled hansoms also traversed the streets. Pedestrians walked on the right, and vehicles followed the left.

On May 4, 1886, the British colonies and India's exhibition was inaugurated. Princes and princesses came to see the exhibition. The Empress hosted a special train trip for the writers to Windsor, where they were treated to a royal feast at Windsor Palace. They were introduced to the Empress, and the author saw various chambers of Windsor Castle, famous paintings, the memorial of Prince Albert (Queen Victoria's husband), the chapel, and the Long Walk, a three-mile avenue.

An excursion was arranged for the participants of the exhibition, and the author traveled through the beautiful English countryside, observing the lush greenery and comfortable summer scenes. The author also visited Cambridge for a university event held at the Senate House, a beautiful building modeled after the Temple of Jupiter in Rome. The university's library, containing over 400,000 books, was also visited. Afterward, the author toured several cities in Great Britain, including Manchester, Liverpool, Birkhead, Bristol, Bath, and Wales. At Bristol, the author paid his respects at the grave of Raja Ram Mohan Roy. Popular health resorts have been developed around the hot springs in Bath. The author visited these places one by one.

                 (To be continued)

78. Bhromonkarir bhromonbritanto 3 - Rasikkrishna Bandopadhyay

 

   The travels of Bengalis in the past 

                        Sumana Dam

                (Continued from the last part)

The author commented that to describe the numerous temples in Puri, another separate book would need to be written. However, he has given descriptions of certain notable temples. Puri was the site of the great sage Markandeya's presence. Currently, there is a Shiva temple named Markandeshwar and a water tank called Markand Pushkarini. Puri has 700 monasteries. The noble intent behind the construction of these monasteries by accomplished individuals for deity worship and offering has largely failed, as the funds are being used for the luxury of the heads of these monasteries, according to the author. In the western part of Puri, there is a self-manifested Shiva temple named Loknath. The idol of Mahadev is located in a cave, which is often filled with water, and only on Shivaratri, after much effort by the priests, is the idol retrieved. The residents of Puri hold deep reverence for this Shiva idol. Inside the premises of Puri's main temple, there is a temple dedicated to the goddess Vimala. Although the Jagannath temple serves only vegetarian offerings according to the Vaishnavite tradition, non-vegetarian offerings are also made at the Vimala temple on specific dates. It is also sometimes stated that Jagannath is regarded as Vimala's Bhairab. The reconciliation between Vimala Devi and Jagannath Devi is a very difficult matter. There is a goddess named Harachandi in the nearby village, and her worship and animal sacrifices are conducted with great enthusiasm. At the seashore of Puri, where pilgrims bathe, it is known as Swargadwar (Gateway to Heaven). Nearby, there are many monasteries, including the those dedicated to Kabir and Nanak. To the west is the tomb of Sri Chaitanya (but was it actually there at that time?). The sandy coastline is dotted with trees planted by the monks. Several saints, including Nanak, Kabir, Dattatreya, Shankaracharya, Tulsidas, and Sri Chaitanya, are believed to have spent their final days there (though in reality, only Sri Chaitanya's divine play ended in Puri, and others are said to have spent some time there). The seat of Sage Dattatreya is located to the left of the Swargadwar in Puri. The monastery of Shankar Swami (Shankaracharya) is on the seashore, and it houses many ancient books. The head of this monastery, Damodar Tirtha Swami, is a profound scholar, while the priests of Puri are wealthy but uneducated. The city of Puri is long in size and divided into seven villages or palli. In these villages, one or two Durga Puja celebrations take place. On Dashami (the tenth day of Durga Puja), all the idols from the city are collected and displayed in front of the Simha Gate, an event known as 'Vhet.'

After spending the end of summer and the beginning of autumn in Puri, the author left for the south along the coastline of the Bay of Bengal. After traveling ten miles, he visited the Harachandi Temple. According to legend, Lord Ram installed this idol during his exile and worshiped it. Then, after traveling another two miles, the author stayed the night at Katakuri. From here, the Chilka Lake begins. The place has only three small shops selling grocery. Boats for traveling to Chilka are available from here. The author sailed to Chilka the next day. The water in Chilka is salty. Thirsty, the author asked a sailor for water, and a fellow passenger made him a two-foot deep hole on the bank where sweet water could be found. On the right side of the boat, villages are visible, while on the left is the sandbank. Fishermen are seen catching fish with nets, and some fish are drying in the sun along the shore. The author passed by a three-mile long sandbar known as Parikuda, the capital of the Parikuda kingdom. The sandbar has the king's palace surrounded by the homes of peasants and agricultural lands. After spending two days at the royal palace and conversing with the king, the author moved on. He traveled along the coastal road, where the Utkal and Madras regions meet (At that time, Andhra Pradesh did not exist, and Madras referred to present-day Tamil Nadu). From the Chilka Bay, the author could see the hills on the shore. Once on land, the path leading to Madras was visible. Between these hills was the capital of the Khallikot kingdom. The royal palace seemed hidden among the mountains for self-protection. The governance of this kingdom was poor, and the king was oppressive.

Next, the author traveled through the jungles of Utkal or the Karad Rajya (Revenue states of the British). He followed the road from the previous mountain pass towards Utkal’s jungle region, reaching Banpur, a place that was once the capital but now only has a few old temples. From there, he traveled six miles southwest through the jungle to an outpost, which marked the boundary between the kingdoms of Nayagarh, Khallikot, and Khalsa Mahal. No one travels this route after sunset due to the presence of tigers and bears. The author stayed at this outpost overnight. The head constable warned him that if he needed to go outside after dark, he should call the constables and watchmen who would light a fire and accompany him for safety. The following morning, the author traveled eight miles northwest into the jungle with a local resident and stayed in a village overnight. The next day, after traveling two miles, they had to cross a mountain. The descent from the mountain was slippery and dangerous. After five miles of travel, they took shelter in a Bhagwat recital hall in a village. The next day, they reached the capital of Nayagarh. The author had a conversation with the young king. The capital is flanked by two mountains. Afterward, the author went to a place called Khondapada, ten miles away. Here, on a small hill, the statue of Nilamadhava is situated. The place is very picturesque. On Maghi Purnima, the author witnessed a fair at the Nilamadhava temple, which attracted nearly ten thousand pilgrims. On the opposite bank of the Mahanadi River were the kingdoms of Nrisinghapur and Dashpala. The author visited the kingdoms of Dashpala, Ramachandrapur, Bomrajya, and Kandamala. The Kandamala region was inhabited by the Kand or Khond tribe, who, until recently, practiced human sacrifice, which the British had stopped. Afterward, the author visited the kingdoms of Hindol and Angul. The oranges of Angul are very sweet. These oranges grow in the wild and are collected and consumed or sold by the indigenous people. Then, they traveled by boat on the Mahanadi River towards Cuttack. After four days of travel, they reached Cuttack, where they took a steamer to Bhadrak and then to Balasore. Afterward, they returned to Mayurbhanj almost a year later.

The author concluded the book with a commitment to publish the second volume, but it is unknown whether these travel accounts were ever written or published, as the books are not available anywhere. Therefore, although the author mentioned in the preface that the book would describe various districts of Bengal, Bihar, Odisha, and Assam, this book ends with only the descriptions of Bengal, Bihar, and Odisha at that time.

77. Bhromonkarir bhromonbritanto 2। - Rasikkrishna Bandopadhyay

 

   The travels of Bengalis in the past 

                        Sumana Dam

           (Continued from the last part)

Mayurbhanj was a tributary state under the British government. During the writer's stay in Mayurbhanj, he witnessed the grand celebrations, hospitality, and hunting arrangements made by the king in honor of the arrival of the British commissioner. Eventually, despite strong objections from the king’s guardians and subjects, the British commissioner forcibly took the minor king of Mayurbhanj to Cuttack for English education. (Maharaja Shree Ramchandra Bhanj Dutt, who reigned from 1870 to 1902, was the young king in question). Mayurbhanj is a mountainous and forested kingdom. It is traditionally said that Mayurbhanj was once ruled by Kichaka, the brother-in-law of King Virata from the Mahabharata. There is a temple of Kichakeshwari (located in Kiching). In Mayurbhanj, there is a Jagannath Temple modeled after Puri, where the Rath Yatra is celebrated with great fervor. There is a banyan tree in this temple with leaves resembling the shape of a cow's ear, thus it is called the Gokarna Banyan Tree. (Hari Baldev Ji Jagannath Temple, Baripada).

Afterward, the writer set off for Balasore. Traveling 32 miles south from Baripada, he crossed the Buribalam River on foot. On this route, there is no drinking water for 8 to 10 miles. After traveling one mile on the Cuttack Road, the writer reached Balasore town. The Bay of Bengal is located at the border of Balasore district. From Kolkata, water vessels carrying passengers and goods travel back and forth every eight hours. Passengers travel quickly on this route, but they face much discomfort due to the rude behavior of the waterway staff.

From Balasore, there is a wide royal road leading to the seaport of Chandabali (which is on the Baitarani River). There is a road heading west to the now non-functional port of Remuna. Remuna is famous for the Kshirochora Gopinath Temple. According to legend, Gopinath once stole kheer from a Brahmin, and thus everyone offers him kheer in his honor. A road from Balasore leads to the tributary state of Nilgiri. The capital of this state, Raj Nilgiri (now Nilagiri), is only 8 miles from Balasore.

Leaving Balasore and traveling south along the Cuttack Road for 42 miles, the writer arrived in Bhadrak. Recently, a canal has been constructed from Bhadrak which connects the Brahmani and Baitarani rivers to the Mahanadi below Cuttack. The writer then boarded a steamer from Bhadrak, sailing through the canal toward Cuttack. Besides this canal, another artificial canal from Chandabali to Cuttack was constructed by the British government, although the travel is uncomfortable due to the mismanagement of the steamer services. 

Along the way, to assist a Bengali family, the writer disembarked from the steamer, crossed the Brahmani and Baitarani rivers, and took a bullock cart to a place called Kongyapal near Neulpur. From there, he visited some ancient relics in Nayagram. Among the notable sites were the ancient Shiva temple of Shukleshwar (Mahanga, Odisha), and the temple of the royal family’s goddess, Bhagabati, who is depicted as the six-armed lion-riding goddess. King Manikeshwar built the capital here and erected these temples. However, the temple of Manikeshwar Shiva is now in ruins, and the idol has disappeared into the cave. The site, once a fortified jungle capital, is said to have been the refuge of King Lakhan Sen of the Sena dynasty, who was driven out of Gour and took shelter here in Utkala. Most of the ancient ruins are now buried in time, but the goddess’s (Manikeshwar Temple, Mahanga) worship continues even today.

From there, the writer took a bullock cart to Cuttack. Cuttack was ruled by Hindu kings from Utkala, as well as by the Mughals, Pathans, and Marathas, with different kings building various architectural structures during their reigns. In the southwest part of the city, the Maratha rulers had built a stone embankment along the banks of the Katjuri River about 150 years ago. Many images of gods and goddesses are carved into the stones of this embankment. Cuttack is home to many Bengalis, and its inhabitants love to keep birds, with even the house of the Zamindar being filled with them.

A few days later, the writer set off for Puri. After traveling twelve miles, he stayed the night on the banks of the Balihanta River. The next day, he left Puri Road and walked southwest along a forested path, eventually reaching Bhubaneswar with the Pandas. In Bhubaneswar, he visited many beautiful temples. However, the Pandas informed him that these were not the famous temples of Bhubaneswar. He visited the Bindusagar tank, but the water there had become very polluted. He then visited the main temples of Bhubaneswar, where he was impressed by the beautiful structure of the temples. In the Shiva Purana, Bhubaneswar is referred to as Guptakashi. Here, every home has a temple, and the Rath Yatra of Bhubaneswar takes place on the full moon of the month of Baisakh.

The next day, they arrived at Sakhigopal. This deity’s idol belongs to the Kanchi Raj's property. The king of Utkala defeated Kanchi Raj in battle and brought his chosen gods, Gopal and Ganesh, to establish them in Sakhigopal and Puri. Here, the writer witnessed the Ras Leela of the people of Odisha, which is celebrated during the month of Baisakh. Several earthen idols were placed in a room, and a pandal where coconut leaf was spread over them. The dancers performed here for about a month. Several boys dressed in various ways sang songs in the Odia language. As for the legend of Sakhigopal, which involves giving testimony, the writer mentions that there is no basis for this story.

Five miles from there is Puri. Upon reaching the Puri Road, the Pandas began to irritate the writer. After crossing Athara Nala, he arrived at Chandan Talab, the largest pond in Puri. It was excavated by a person named Narendra, and so it was called Narendra Pushkarini. It is here that the Chandan Yatra of Lord Jagannath takes place. Many stalls are set up around the pond during the Chandan Yatra. After the third watch, Lord Madan Gopal Ji arrives from Puri at this location.

In front of the Jagannath Temple in Puri, the main road of the city leads. The chariot travels along this road up to Gunjabati. The road is about 100 feet wide. On the left side of the road, as one heads toward the Jagannath Temple, lies the residence of the Utkala King. On the other side of the road are shops and the Pandas' homes. The writer stayed the night at the house of one of the Pandas after viewing the Chandan Yatra. The next day, he visited the Shri Kshetra (Jagannath Temple) in Puri and received prasad. Afterward, he met with the Dewan of the Maharaja of Puri, who was a Bengali. The writer and his companions spent nearly a month in the Dewan’s house, living in peace and comfort.

The perimeter of Lord Jagannath's temple is about 2 miles, surrounded by stone walls with four gates. The eastern gate is called Singhadwar. In front of this gate, there is a 30-foot-long stone pillar, which was originally in front of the Konark Temple. After the destruction of the Konark Temple, this pillar was brought here. At the entrance of the gate, there is an idol of Lord Jagannath called Patitapaban. Those who are not allowed to enter the temple because of their caste can view this idol. It was not there earlier. Once, a king accidentally became impure and lost his right to enter the temple. Therefore, the Patitapaban idol was established for his viewing. After passing through the Singhadwar and climbing 22 steps, the second gate appears, which was rebuilt by a saint who collected funds through begging. On both sides of the steps and at the top of the gate, there are sweet offerings sold in the market. South of this gate is another door where the rice prosad (offering) market, known as Ananda Bazaar, is located. Inside the second gate is the first offering temple. The offerings provided by the king are placed in the main temple before the deities. Other offerings from devotees are also kept at this offering temple. Next is the large Nat Mandir (dance hall), followed by the Shreemandir (Main Temple). While the temple's architecture is high, it lacks the artistry seen in the Bhubaneswar temples. Some inappropriate carvings are also present in the temple, which might be related to tantric worship practices. Surrounding the Shreemandir are temples of various gods and goddesses.

According to the writer, the daily expenditure for all services and offerings at Lord Jagannath’s temple is over 250 rupees. Three types of dress are offered to Lord Jagannath every day, with different dresses being worn on various dates. During the Rath Yatra, three new chariots are built according to specific regulations written in a book. The length, width, and the exact dates for starting and completing the chariot construction are mentioned in this book. The Dasapala King of the Garhjata Mahal provides the necessary wood for the chariots. He has a grant for a forest, and it is his duty to arrange to cut the trees there and transport them to the riverbank. The wood is floated down the river by the workers of the Puri King. During Rathajatra, it takes five or six days for the chariots to reach Gunjabati. During this time, the idols remain on the chariots. After nine days, the chariots return to the temple in Puri.

                             (To be continued)

76. Bhramankarir bhromonbritanto 1 - Rasikkrishna Bandopadhyay

 

    The travels of Bengalis in the past 

                        Sumana Dam

The book Bhromonkarir bhromonbritanto (The Traveler’s Travelogue) was published in 1294 Bengali calendar (1887 AD). The title of the book reads: "The Traveler’s Travelogue, that is, a brief description of every district like Bengal, Bihar, Orissa, Assam, etc., collected, written, and published by Rasik Krishna Bandyopadhyay." The travel period mentioned in the book is 1885 AD.

Nothing is known about the author, Rasik Krishna Bandyopadhyay. In the dedication section, under the title "Offering", he addresses Shri Banamali Raychoudhury, the ruler of Tadasdi, a noble and protector, with the phrase "Param Kalyaniyo" (whose well-being is most highly wished). During this journey, he had taken shelter in the houses of various zamindars, kings, and royal employees.

At the start of autumn in 1291 Bengali year, the author set out for a journey to Chotanagpur and Utkal. The author mentions having some companions, but their names and identities are never mentioned. From Kolkata, he traveled through Budge budge and reached Mahishrekha in Uluberia, Hooghly district. (At that time, these places were part of the Hooghly district, not Howrah.) From Alipur, one would come 10 miles on Budge budge Road, then another 6 miles on Uluberia Road. From Uluberia, one could continue south towards the Cuttack Road leading to Orissa. This road passed through Medinipur, crossed Balasore, and reached Puri. The northern bank of the Rupnarayan River was part of the Hooghly district, while the southern bank was part of the Medinipur district. The place where the Rupnarayan was crossed was called Kolar Ghat (Kolaghat). Following the Cuttack Road, the author left Hooghly district, crossed the river, and entered Medinipur district. At Kolar Ghat, there was a small shelter for travellers, an outpost, and a post office. After traveling 16 miles, the author crossed the Kangsabati River at Pashkura, where there was a large market, a police station, a canal water office, and English silk warehouses. The market there was very cheap, offering milk, fish, and vegetables. Another 24 miles further was Medinipur, after crossing the Kangsabati River again. After traveling 18 more miles, the author arrived at a village named Pathra, which had many houses. Medinipur district had a courthouse, a high school, the Medinipur newspaper, and a press for missionaries.

The Cuttack Road from Medinipur, which went to Puri, had branches leading to Sambalpur and Madras. This road connected to the highway of Singhbhum at the district boundary. Another road headed north-west toward Raniganj, and roads also led north to Garbeta, Bagri, and Raniganj. Another branch of this road headed east from Garbeta and, after 12 miles, reached the highway of Bankura. A branch from the south-east of Pashkura traveled 12 miles and reached Tamluk. From Tamluk, another branch went 30 miles southwards to the Hijli-Kanthi Subdivision. That road was unpaved, and two small rivers, Terapeka and Kalinagar, had to be crossed. Continuing along the Cuttack Road, one could travel 20 miles and reach Belda, from where a further 20 miles southeast would lead to Kanthi (Contai). The road from Garbeta led 12 miles north, where a branch eastward reached Ghatal. This road was old, but not strongly built due to the fear of floods. After traveling 21 miles south, the Medinipur district ended. The Subarnarekha River separated Medinipur and Orissa. Here, the place where the river was crossed was called Rajghat. This river becomes terrifying during the monsoon, and there is a local saying in Bengal: "If you cross the Subarnarekha, you will lose sight of your parents."

A canal ran alongside the Cuttack Road up to Medinipur. Small steamers and boats transported people and goods along this waterway. Despite the presence of two or three rivers along the path, the canal was well-constructed to avoid any hindrance in the journey. By controlling the flow of water with locks, boat traffic was facilitated on the Medinipur canal.

The author then provided various details about the natural state of Medinipur district, the products it produced, and the people of different communities living there. Medinipur district was home to many famous zamindars, most of whom had royal titles, and their residences were called garh (forts), such as Mayna Garh, Garh Podubasan, Mahishadal Garh, Narayangarh, Ramgarh, and Lalgarh. The Mayna Garh fort was surrounded by a beautiful moat, and there were forests in the area with peacocks and deer. After crossing a wide canal, one could reach the royal palace. One could not reach the palace by land, but only by boat. The former port of Tamluk was called Tamralipta. This port was once used by the people of Bengal for maritime journeys, but it no longer held the same prosperity. However, it still housed the revered temple of Bhima and Krishna-Arjuna. The residence of the King of Kanthi was called Najna Garh, and 6 miles away was the fort of Basudebpur. There was a saying that the King of Gopegarh once had the cattle shed of Virata of the Mahabharata. On a low mound in Gopegarh, there was a old building, though it was not very ancient. However, 3 miles north of Kanthi, the royal area contained several ancient Shiva temples that seemed very old. The author then discussed the educational advancements in Medinipur district and the high incidence of lawsuits. Despite being a part of Bengal, the region followed the calendar and system of Odisha, such as starting the year on the second day of the lunar fortnight in the month of Bhadra.

The author continued westwards towards Singhbhum, crossing the Kangsabati River. They had to travel along a dusty, unpaved road in bullock cart and after 12 miles, they reached a market. They took shelter in a local house as there was no inn. The next day, they continued their journey through the jungle, passing isolated settlements where they had no hope of finding shelter. After traveling 12 miles, they arrived at Nrisimhagarh, where the ruler of Dhalbhum had once reigned. They stayed at a shop for the night.

The next day, after 6 miles of travel, they arrived at the banks of the Subarnarekha River. This river’s sands contained a small amount of gold dust, and the locals would sift the sand for it. However, the amount of gold was so small that laborers could earn no more than four or five annas daily. The source of this gold has never been discovered. The banks of the Subarnarekha River were beautifully scenic, with large Sal forests, various trees and creepers providing shelter for travelers, and vast stretches of hills. On the left bank of the river, near Rajghat, stood the temple of Dhaleshwari Devi (also known as Rankini Devi). During the Sharadiya Mahashtami festival, sacrifices were made to the goddess, including the ritual killing of a buffalo by spear. The nearby royal palace had been established by the ruler of Dhalbhum. The author met the king and stayed in his hospitality for several days.

After traveling 42 miles through a jungle path, one would reach Singhbhum district. From there, Ranchi lay over 100 miles southwest. There was another road leading to Ranchi via the East India Railway’s cord line, passing through Sitarampur station, and then branching to Barakar. From there, one could travel through Manbhum or Purulia district and then enter Singhbhum before reaching Ranchi. The Ranchi division was mountainous and forested, once ruled by the Utkal king and now under British control.

On the other side, crossing the Subarnarekha at Rajghat and traveling 32 miles, one would reach Balasore district. Balasore port and district lay along the river Burh Bhalang (Buri Balam). During the rainy season, the river had strong currents, but it could be crossed on foot in the dry season. The main road from Medinipur to Balasore was the Cuttack Road, and there was also a route passing through Mayurbhanj. This path began at the south-western edge of Medinipur and reached Mahapal after 22 miles. After crossing the Subarnarekha River on foot, one could travel 6 miles to reach Gopiballavpur. This was the last settlement of Medinipur district. The village had a police station and post office. A Krishna idol named Gopinath was enshrined in a temple of a Vaishnav family. The family here held the Gosain title. From Gopiballavpur, traveling 24 miles southwest through the jungle, the author arrived at the capital of Mayurbhanj, Baripada.

                             (To be continued)

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)