Man's search after God began with the dawn of creation. This search has assumed
various forms, some seekers have concentrated on the teachings of the great
prophets of religions, and others have gone on pilgrimages to the birth
places of saints and prophets and visited localities where the different
gospels were preached. Thereby they seek inspiration to help them in their
quest.
The grandeur
of Northern India lies in its glorious mountain ranges . . . the Himalayas.
It is on these ramparts of Nature that the prosperity of India depends.
Shri Krishna says in the Bhagwat Gita, 'I am the Himalayas among mountains'.
The Indians look upon them as the abode of celestial beings. It is said
that in the caves of Himalayas live sages who have been in meditation for
hundreds of years. They occasionally reveal themselves in disguise to pilgrims.
Among the many holy places in the side-valleys of these mountains, two
. . . Kidar Nath towards the south and Amar Nath in the interior of Kashmir
Himdlaya's . . . stand out prominently. There art also a number of mountain
peaks which are dedicated to certain gods or goddesses. The most sacred
spots in Tibet on the further side of the Indian border are Mount Kailas
and the Manasurwar lake where adepts in spiritual lore are supposed to
be living in their subtle bodies. These Masters are ever ready to guide
the travellers on the spiritual path. I think one of the reasons why men
go to these places is to see the Hand of the Creation in scenes of Nature's
impressive grandeur. As these places are not easy of access, and as they
are thousands of feet above the sea-level, beyond the dust and din of the
world, man's soul gets elevated at the sight of their sublime beauty and
thus he is brought closer to the object of his quest.
There are special
days fixed according to the lunar calendar to visit these sacred places.
The pilgrims assemble on a certain date in a certain place and start together.
Such a rule is applicable only to those places which lie in mountains and
the going is difficult. The Government provide facilities as far as possible
everywhere for pilgrims.
The most famous
of these pilgrimages is the Cave of Amar Nath which is an All-India Holy
Place. People visit it from every corner of India. Mention of it occurs
twice in the Raiatarangini (the history of Kashmir), first where the King
Ram Deva is stated to have imprisoned the debauch King Sukh Deva and to
have drowned him in the Lidder (Lambodheri) among the mountains of Amar
Nath about 1,000 B.C., and a second time where King Sandimati (34 B.C.
to 17 A.D.) is described as visiting the ice-lingam. This shows
that this sacred spot was known to the people in very early times. One
can only guess as to how this cave was discovered.
Old Route.
According to the Amar Nath Mahatmya a pilgrim is expected to bathe or drink
water at the following places before he enters the Holy Cave. As some of
the places are not accessible to wheeled conveyance, they are not now visited
by pilgrims.
Srinagar. Shudashi Khetor, the modern Shurahyar about 2.5 miles from
Srinagar. It is said
that in ancient times there was a stone staircase leading from this place
to the top of the Shankarachar. Lately a temple has been built here.
Shivpor. There
must have been a temple here, but there is no trace of it now.
Pandrenthan.
The old Panthdreshti about 1.5 miles from Shurahyar. There is a temple
in the middle of the spring built by Meru the Prime Minister of King Paratha
(921-31 A.C.). Kak is of opinion that this is the temple of Shiv-Rilhanesvara
erected by Rilhana, the Prime Minister of Jayasimha, about the year A.D.
1135.
Padampor. This
was the favourite haunt of Rajank Acharyas the present Razdan family. It
is 5.5 miles from Pandrethan. It was here that Shri Lalishwari lived. There
is a spot here which is called Lalatrag.
Javati. The
modern Zewan. It is 7 miles from Srinagar. The road is metalled. There
is a spring here dedicated to Vasak Nag. There are regular buses running
now.
Meshitoud.
It means sweet water, the modern Petwan.
Avantiporika.
It is known as Seda Khetor, the modern Avantipor. There are at this place
old temples built by King Avantivarman (855-883 A.C.).
Barsu. There
is a stream flowing through the village called Rudara Ganga.
Jaubror. There
must have been a temple here in olden times.
Mahawarishwarn.
The old Mahawaras.
Haridrak Ganapati.
Known as Hari Ganish.
Belihar. Known
as Belyar. This was known as Lakhmi Khetor.
Wagahama. The
place is known as Hastikaran.
Tsakrish. The
modern Tsakodar. This is a plateau on the right bank of the Vetasta near
Bijbihara. It is 28 miles from Srinagar.
Dewak Tirth.
The modern Dewakivar.
Hari Tsander.
It is the southern ghat of the Bijbihara stone temple. It contains a huge
stone lingam.
Sthalwat. The
modern Thajwor. It is 2.75 Miles from Bijbehara and here water drips from
the southern side of the plateau through maiden-hair on the Shivlingam.
Suryi-Gohawati.
The modern Sriguphvara. It is 4.75 miles from Thajwor.
Lambodari.
A stream in which the pilgrims have to bathe.
Sirhom. Here
is a spring called Surya Ganga where worship takes place.
Bodrus. The
place is sacred to Ganpat whose worship removes all obstacles.
Tsatrus Bodrus.
The place is now called Hayi.
Shirshi Ashram.
The Woter Nag Ganga flows by this Spot. It is 2 miles from Sriguphvara.
Sallar. Here
the people bathe in the stream. The place is 3.5 miles from Tsatrus Bodrus
and is reached by a pony track.
Bala Khelyan.
Known as Vishna Khetor, the modern Bala Khellan.
C.anish Bal.
10.5 miles from Sallar. Here Ganish is worshipped. It is on the right bank
of the Lidder below Pahalgam.
Mamalishwar (Shiva
Lingam)
On the right bank
of the Lidder is a spring and an old temple containing a Shiva Lingam at
this place which is about a mile from Pahalgam. It is said that when Shiva
removed His seat from Thojwara to Mamalishwar Ganish who was his door-keeper
did not allow devas to visit Him. Hence the name of the village Mamal -
don't go.
On one occasion
Indra sought permission to visit Shiva. Ganish did not allow him. So there
followed a quarrel, Ganish became furious and thirsty. He drank the river
which became dry. Shiva while playing at his tabor poked the stomach of
Ganish with it and out flowed the stream again, hence Lambodari.
In my opinion
the source of the Lidder is the Kolahoi glacier. A stream joins it at Lidderwat
which is the corrupt form of Lambodar wat-a rock dedicated to Ganish who
is also named Lambodar and it is from here that the river was named Lambodari
the modern Lidder. This must have been a place of pilgrimage in the olden
times. An affluent from Tarsar enters the river at this place.
Bragapati Khetra.
It is a spring in Pahalgam. It is said that Vishnu was pleased with the
worship of Brago whom He embraced. Brago perspired, which gave rise to
a spring. This spring is behind the village.
Nila Ganga.
It is about 3 miles from Pahalgam. Close by the foot of Pisu Hill was the
tirth of Sthanishwar where pilgrims had to bathe. One day Shiva kissed
the eyes of Parvati to which antimony had been applied. He washed her eyes
in water which turned dark-blue, hence Nila Ganga. There was a great fight
between the Devas and the Daityas. The Devas did not allow the Daityas
to see Shiva. The Daityas were defeated and ground down to tiny bits. Hence
Pisu Hill.
Sheshiram Nag.
A certain Daitya's body was entirely made of wind. He became very powerful.
He troubled the Devas every way. They all entreated Shiva to rid them of
the monster. Shiva told them that he was his disciple, and that they should
approach Vishnu, which they did. Vishnu sent his Wahan, Sheshi Nag who
sucked all the wind from the Daitya's body and the Daitya was killed. Pilgrims
bathe in the lake.
Vaovajen. Some
of the Daityas still concealed themselves in the lakes around the place.
These lakes, were dried and the Daityas were killed. Hence Hoka Sar (dried
lake). The Deva's were told to build small houses of stones as a shelter
against the wind. Hence pilgrims also make toy sheds of stones.
Pantsatarni.
This is believed to represent plaited hair (jata) of Shiva from which the
Ganga flows. It is said that Shiva told one of his Rudhragans to beat the
drum every evening. He forgot to do so one evening. Thereupon he was cursed
and turned into a mountain which is now known as Bairau Bal.
Garbagar. On
the other side of the Bairau Bal is Garbagar popularly known as Garba Yatra.
Nandi complained to Shiva that he could not stop the rush of Devas coming
to visit him. He ordered Nandi to get a huge rock and make a hole through
it, so that every one desirous of visiting him would have to pass through
that hole while Nandi would be standing near the hole.
Amaravati.
All living beings besought Shiva to disclose a method which would render
them immortal. Thereupon Shiva rinsed His plaited hair (jata) and out flowed
the Amaravati-the stream of immortality. Some of the drops fell here and
there giving birth to some of the gods, while himself he turned into Sudhaling
(immortal emblem) in a corner of the cave. Every one being satisfied praised
Shiva.
Sangam. The
confluence of the Amaravati with the Pantsatarni is the place where a pilgrim
has to perform Shrada (a ceremony for the dead). He is required to make
a pedestal of barley flour with four golden nails struck in the four corners
and a pure pearl set in the middle which should be given in charity to
a Brahman who is supposed to be Shiva's form. When returning from Pahalgam
the pilgrims revisit Mamalishwar and bathe in the nine springs of Naudal.
Patal Ganga.
This is the last place where a pilgrim has to bathe. This is a spring near
Nishat Bagh.
Chhari Saheb
IN the Bragish
Sahita it is said that after Reshi Kashap Ji reclaimed the Kashmir Valley
from the waters it became populated through the agency of Nag Raja Takhek.
It so happened once that Bragish Reshi roaming through the Himalayas arrived
here. It was he who gave a clue of the cave of Amar Nath Ji to the people.
He gave them a detailed account of the Tirthas and the places on the route
to the cave.
After some
decades the Daityas had the upper hand here and this place fell into oblivion,
and the people forgot all about the route. Thereupon Bragish ji reappeared.
He told the people that he had propitiated Bhagwan Mahadiv from whom he
had obtained a sceptre which he had entrusted to Nag Raj Takhek. They should
go and get this sceptre from Nag Raj, and while ruler of the country shall
make arrangements for the Pilgrims who should start in a body from Srinagar
with the holy sceptre in front. There would be no hindrance nor any trouble
on the way. The sceptre called the Chhari Sahib wielded at present by the
Mahant under the supervision of the Dharmartha Department has led the procession
of pilgrims ever since.
In 1819 A.C.
Pandit Har Dass Tiku founded the Chhawani Amar Nath at Rambagh where the
Sadhus from the plains assembled and where he gave them free rations for
the journey, both ways from his own private resources. This cost him about
two lakhs.
The Mahants
who wield the divine command of holy plac have always been the carriers
of two holy sceptres which symbolise that command. Wherever a Mahant visits
a place and takes his seat with ceremony a man holding one of the sceptres
stands on his right and the other on his left.
The whole Amar
Nath pilgrimage procession is conducted under the auspices of the Chhari
Sahib. No pilgrim is allowed to go ahead of the Chhari, which is guarded
by the Dharmartha Department, Kashmir. I am told that the Chhari in Srinagar
was first wielded by Mahant Atwargir near the present Shital Nath buildings.
After some time Mahant Sarswatigir visited Kashmir and stayed at the spot
Dashnami Akhara. He erected a platform and some buildings and began to
entertain Sadhus who came from the plains to Amar Nath. He took the Chhari
from Atwargir.
In the meantime
Shivratananand Saraswati improved the Durga Nag Ashram to such an extent
that most of the Sadhus bound for the pilgrimage stayed in his ashram and
were much cared for and warmly entertained. He put forth the plea that
the Chhari must belong to his ashram as he was the Shankarcharia of the
place. Thereupon started a dispute over the Chhari. Shivratananand Saraswati
marched to the Amar Nath pilgrimage. A compromise was made between the
two claimants and Mahant Saraswatigir considered Shivratananand a Sadak chela. The latter then naturally became the wielder of Chhari Sahib. Under
his command the arrangements for the sadhus were excellent. There were
enough tents and pilgrims were much cared for. But a section of the Sadhus
of the place was not satisfied with the agreement. They protested to the
Government and made demonstrations. After the demise of Shivratananand,
the Chharipassed into the hands of a Chela of Saraswatigir who now wields
it under the control of Dharmartha.
The Chhari
generally leaves on the 4th day of the bright fortnight of Sawan. A state
official is always present to perform puja at Dashnami Akhara on the eve
of its departure. The carrier of this holy sceptre must walk on foot. They
visit Hari Parbat and Shankarachar before departure. They go by stages
as pilgrims did of old but by a different route by-passing the places of
interest mentioned in Amar Nath Mahatmya. The first halt is, at Pampor.
At Bijibehara all sadhus accompanying the Chhari are given a dinner by
the pujari of the temple. Villagers call it 'Gosain Mela', the fair of
hermits. Bijbehara to Anantnag-5 miles.
Anantnag. A
great festival is celebrated for the townspeople who come to see the sadhus.
Anantnag-Bawan
4.5 miles. Here is the famous spring of Martand where in the intercalry
month or on vijaya saftami shradhas are performed.
Bawan to Aishimuqam
9.5 miles.
Aishimuqam
to Pahalgam 11.5 miles.
Near Pahalgam
village there are sheds for pilgrims. All pilgrims coming from various
parts of India assemble here and wait for the Chhari Sahib. They arrange
with contractors for ponies or coolies for their luggage. It is necessary
to have a tent and some warm clothes. Religious-minded people abhor putting
on leather shoes. If leather shoes are used they must be nailed. Formerly
pilgrims. generally used grass shoes. They are most useful in going over
glaciers. In this journey however, there is only a small bit in the Cave
Glen. A water-proof coat is very useful. A staff with an iron spike would
prove useful. It is also advisable to keep handy some ready-made food.
Cinnamon should be used along with tea.
Poorly clad
people
from the plains having no conception of the severe cold of the place, suffer
a lot. The Government makes excellent arrangements for the convenience
of pilgrims. A civil officer regulates the whole affair. Medical aid is
provided and security measures are enforced. Some schools and colleges
despatch batches of scouts to look after the weak. There is a regular bazaar
held at the stage. The shop-keepers, confectioners, grain-dealers, vegetable-sellers
sell their commodities at a high price. The contractors arrange for fuel.
As the fuel is not available beyond Pisu Hill (11,081 ft.) it is advisable
that the coolies or pony-men be instructed to carry one or two bundles
of wood. No wood except juniper is procurable for the next two stages.
The Government
allots about ten thousand rupees for the maintenance of the weak Sadhus
and children and makes every possible effort to give them comfort and ease.
The Public'
Works Department looks after the upkeep of the road and the bridges over
the torrents. Lately an excellent arrangement for the baths of men and
women has been made near the cave. Also an iron railing has been erected
round the Shivaling in the cave.
On the night
of the 11th day of the bright fortnight of Sawan (July-August) all pilgrims
assemble at Pahalgam. They all are now in full equipment including picturesque
awnings of all sorts and forming an artificial village march like the Aryan
of old, in a deeply devotional spirit, reciting the praises of various
gods and of goddesses, introspeciing and meditating the inward vibrations
of their minds and this is the purpose of their journey. The procession
is best described by Swami Vivekananda in the following words: 'The procession
of several thousands of pilgrims in the far-away Cave of Amar Nath, nestled
in a glacial gorge of the Western. Himalayas, through some of the most
charming scenery in the world, is fascinating in the extreme. It strikes
one with wonderment to observe the quiet and orderly way in which a canvas
town springs up in some valley with incredible rapidity at each halting
place with its bazaars and broad streets running through the middle and
vanishing as quickly at the break of dawn, when the whole army of gay pilgrims
are on their march once more for the day. Then again the glow of the countless
cooking-fires, the ashes covered Sadhus under the canopy of their large
geru (orange) umbrellas pitched in the ground, sitting and discussing or
meditating before their dhunies (fire), the Sanyasis of all orders in their
various garbs, the men and women with children from all parts of the country
in their characteristic costumes, and their devout faces, the torches shimmering
at nightfall, the blowing of conch-shells and horns, the singing of hymns
and prayers in chorus, all these and many other romantic sights and experiences
of a pilgrimage, which can be met with nowhere outside India, are the most
impressive and convey to some extent an idea of the overmastering passion
of the race for religion. Of the psychological aspect and significance
of such pilgrimage, done on foot for days and days, much could be written.
Suffice it to say, that it is one of those ancient institutions which have
above all, kept the fire of spirituality burning in the hearts of the people.
One sees here the very soul of the Hindu nation laid bare in all its innate
beauty and sweetness of faith and devotion.
Pahalgam to
Tsandanwari (9,200 ft.) 8.5 miles. The pilgrims rise early and in a long
string walk one after another. Some old ladies are carried in palanquin.
The palanquin-bearers sing in chorus to avoid fatigue. Some rich people
ride on ponies, while most of the people walk. It is a good pony-track
which runs along the right bank of the torrent. The mountain slopes are
densely forested. The flow of the blue waters rushing against the rocks,
making delightful pools and dashing cataracts infuse new life into the
onlookers. Occasionally they hear the sweet music of the whistling thrush
or see the gorgeous plumage of the white-capped redstart or a dipper diving
in the swift torrent to get its food. The shady path under the pines which
emit delicious fragrance lessens the fatigue of the traveller. Some pilgrims
take a little rest, against a huge fir and with closed eyes meditate on
the beauties of the skilful works of the Author of the Universe. Others
open their thermos flasks and while enjoying the beauties of Nature which
abound in these lovely spots take a cup of tea to exhilarate themselves;
while others again hold the hand of an old man to help him to go ahead.
In the way they have to bathe at the Nila Ganga. Some pilgrims walk straight
on and halt at Tsandarwari and pitch their tents there. It is a wise plan
to be early at the stage, to pitch the tent, make a drain round it and
get coolies to collect wood in good time. A small hatchet is of much use.
Ponies carrying luggage should not be allowed to move away from oneself
and coolies should not lag behind.
There are sheds
at Al these stages, but except during pilgrim traffic they are not well
cared for. It would be desirable that the sheds at Pahalgam and Tsandanwari
be placed direct under the Public Works Department and the sheds at Vaovajen
and Pantsatarni entrusted to shepherds living there for summer months.
They should be paid for that. In that case the sheds will be kept clean,
tidy and in good repair. I wish more sheds were built for the comfort of
the pilgrims.
This stage
presents a moderately difficult ascent. From Tsandanwari to the foot of
the Pisu Hill (11081 ft.) is about 1.5 miles. There is a snow bed to pass
over. The ascent up the hill is somewhat steep. It is better to make an
early start, as with slow and steady steps, the ascent can be easily negotiated.
When taking rest it is advisable to look below at the same time not missing
the glorious panorama of densely forest-covered mountains and snowy peaks
about which eagles and vultures hover in circles to find their food. Close
at your feet, right and left, are nature's gems of various colours-flowers
peeping from underneath trees and bushes till you reach the top. You are
now above the tree-belt (in the alpine region). Take a little rest and
have something to eat. The going from here to Sheshiram Nag is easy. In
between about two miles from the top of the Pisu Hill is Zoj pal a nice
camping ground. The path goes along the shore of Sheshiram Nag (11,730).
The Nag lies in a depression surrounded on one side by mountains about
16,ooo ft. high. There are two small glaciers on the flanks of these mountains
and the water from these glaciers feeds the lake. The silvery streaks of
water flowing over the worn rocky precipitous slopes move like the Shesh
snake and disappear into the lake. The pilgrims bathe here and some of
them prepare tea. The colour of the water is lovely to look at. The lake
on one side is silted up. The stream from the lake has carved out a deep
ravine covered with birch trees. One finds beautiful flowers peeping out
of juniper bushes. Rhododendrons are not scarce. The account of the lake
given in the first book of Raiatarangani and that occurring in the Amar
Nath Mahatmya do not agree. At sun down the snow on mountains turns pink
and its reflection in the lake makes the beholder mute.
It is said
that once upon a time there was a man named Sodwani running a shop at Drugajen.
To him children of the village would come for a pinch of sugar everyday.
One day a boy asked him for a second pinch because he said that there was
another boy riding on a bull coming to play with them. This statement excited
the curiosity of the shopkeeper who told him to show him the boy. When
the shop-keeper was taken there, the children did show him the boy but
he could not see him. He entreated them to put in his hand the tail of
the bull. So at evening when the boy went back, the shop-keeper caught
hold of the tail and over bush, rock and rough path he was dragged. In
the way, the boy told the shop-keeper that was not the proper way for him
to go. He should come to Sheshiram Nag on Shivratri day and then he would
take him along with himself. It was not easy for the shop-keeper to go
such a distance and to a place at such a height in mid-winter when the
snow lies very deep on the ground. However, he managed to sell all his
belongings, went to Pahalgam and collected a large party of peasants. He
paid them lavishly and told them to guide him to Sheshi Nag. In those days
the path was very rough and snow fairly deep. The winters in those days
were very severe. Somehow the peasants were able to guide him and they
reached Sheshiram Nag. There he saw Shiva and Parvati waiting for him in
a well furnished shikara on the shore of the lake. They beckoned to Sodwani
to get into the boat. No sooner he went in, than the boat disappeared.
An ascent Of
500 ft. will take you to the camping site of Vavojen (12,730 ft.). Due
to its height above the sea-level and the exposed nature of the place the
wind here is very strong. Hence the ropes of the tents should be tightened
firmly and the body wrapt in warm clothes. The only available wood is juniper.
The Mahant
of Chhari does not permit any pilgrim to go ahead of him. I remember that
once we started at early dawn for the next stage. The Mahant shouted, 'Who
are you? Where are you going? ' 'We are confectioners and are making for
the next stage', said we. 'All right'.
So a lie, sorry
to say, saved us from a papal bull. My friends and I went straight to the
cave. There we saw some Public Works Department coolies and some cowboys.
The pilgrims build here toy huts of stone, as a propitiation to the forces
of Nature to save them from the wind.
Vavojen (12230
Ft.) to Pantsatarni - 8.25 Miles
On the 14th day
of the bright fortnight of Sawan (July-August), the procession starts under
the leadership of Chhari Sahib. They ascend Ashad Daki then Mahagunas which
is a plateau where the herb of the same name once used to grow. Physically
exhausted and tired, making halts at short intervals, the pilgrims walk
slowly when the gradual descent of the path takes place from Hokasar and
Kalinar where the route from Pahalgam via Astanmarg which is four miles
shorter meets the main route. From here two miles onward is Nagara Pal,
a huge boulder, up which the pilgrims scramble with two pebbles in hand
beating the rock as if beating a drum to proclaim their arrival. Walking
one mile and a half they stand on the bank of the Pantsatarni stream. They
take off their clothes and bathe in all its six or seven tributaries, the
last being the main and the largest one. The water of some streamlets is
pure because they rise from springs, while others come from glacial sources
and hence contain minute sandy particles. When all these streams unite
they form a mighty river which it is impossible to ford. If one had the
time, it would be worth while to explore the main stream. I remember once
camping here and suggesting to my friends to explore the source of the
main Pantsatarni stream, but they were very anxious to see their friends
at Pahalgam and so did not agree.
The whole region
is rich in herbs. It is a pity that the sheep and cattle graze everywhere
in it, hence the flowers cannot be much observed. The herbs can only be
recognized by their leaves. Here and there one might find a flower which
has escaped being nipped by an animal. Even then some people conversant
with eastern medicines, get a lot.
On their arrival
the pilgrims hasten to pitch their tents. Cooking fires are lighted; the
smoke from the green juniper bushes rises higher and higher in streaks.
There is hustle and bustle everywhere. The ponymen are shouting for their
ponies, the masters are yelling at their coolies, the mothers are looking
for their children, the clients are enquiring about their priests. Some
people after having tea, have a look at the landscape round the valley.
The sunset on the snowy peaks is marvellous.
Pantsatarni to
Cave (12,729 Ft.) 4 Miles
On Purnamasi Sawan
(July-August) the visit to the cave takes place. The old route has been
condemned by the Government. The pilgrims used to climb the Bairau Bal
and going round the summit reached the cave after descending the precipitous
slope through Garba Yatra. The cave is at a distance of two miles from
Pantsatarni.
The Present
Route being easier, known as Sant Singh's route has been adopted for years
past by the pilgrims. It is plain going for 2 miles and then there are
2 miles of very gradual ascent, part of it over a small glacier. Turning
round the corner and looking up the glen one discerns a large hole in the
mountains. That is the cave.
A narrow defile
leads up to this cave which is nestled among mountains between 16,000 ft.
and 17,000 ft. above sea-level. This small valley must have been scooped
by glaciers which now have receded. A small torrent drains the valley,
while a streamlet shimmers down from the top of the cave and joins the
torrent below. This spot where Nature's basic material, rock and water
are abundant, gives bliss to millions of Hindus. Their eyes marvel at the
skilful hand of Nature, and this handiwork of hers the mysterious cave,
the destination of their long, long journey. Their souls find peace. Every
particle of sand, every drop of water, every thing hereabouts to them the
emblem of Shiva a sign of peace. They direct their thoughts to things spiritual
in this frame of mind they undress themselves. First they wash themselves
in this torrent; then they bathe in the Amaravati and besmearing themselves
with the chalky sediment of the stream, become all white. They put on new
loin cloths and thus, so to say draped in white from head to foot enter
the cave, in a way become for a moment one with the Supreme and having
no consciousness of the physical world.
<verses>
Translation
Immersed with
eyes closed in the bliss springing from inner love ' would that I attained
to Shiva-consciousness so that while I bowed to my own self as Shiva, I
would also worship a blade of grass as a manifestation of the same Supreme
Reality.
Returning to
physical consciousness they look around the interior of the cave. Towards
the north-eastern corner they see Sudha* Lingam (immortal emblem) of pure
greenish-white ice in a recumbent position on a natural pedestal (peth).
The water drops from the top of the cave fall on the pilgrims and in some
places the images of Ganesh fi, Kumar Ji, and Parvati are formed by these
drops. The Mahant of the Chhari Sahib sits close to the Pedestal with two
silver staves placed on either side of the Amar Nath Lingam (immortal emblem).
The pilgrims offer to the deity, camphor, candles of clarified butter,
raisins, candy sugar, black pepper, clothes, silver and gold ornaments.
The recitations from the Vedas and Tantras echo through the spacious cave
and snow pigeons which nest in the mountains make their appearance at this
juncture and fly froth their perches. Seeing these birds the pilgrims clap
their hands and shout: 'Ishwara Darshan Pa'ya re (we have seen the manifestation
of the Lord'). A part of the offering of raisins, crystalized sugar and
black pepper they bring along with themselves in order to distribute the
same among their relatives and friends. They also take silt from the Amaravati
or limy pebbles from the cave as Babuti for their relatives and friends.
From this highly
spiritual atmosphere steps are now retraced towards the material world.
The descent to the lower altitudes now begins. The pilgrims do not go to
Sangam where in olden times Shradhas were performed in memory of dead ancestors.
The pilgrims return to their camps for breakfast (they eat only one meal
on this day) and precipitately begin the downward march. It is a pity that
people do not stay here for some time. There is a sea of glaciers on the
north and cast of the Amar Nath Range. Some of the peaks are much higher
than Kolahoi. Hence this area is worth exploration. It is true that weather
conditions are uncertain in these altitudes. A cloud passing from one mountain
peak to another may bring a shower of rain, may discharge a hail-storm
or envelop the valley in a snowy shroud. But such conditions do not last
long and when we are well-equipped, a short stay at the place is well worth
the hardship of weather.
The return
journey via Astamnarg is prohibited by the Government. The Sasokot is not
safe in bad weather: it is all sand and shale. So the pilgrims hasten their
downward journey to Tsandanwari and the next day make for Pahalgam. It
is said that the pilgrimage to Amar Nath Ji is not complete until the pilgrim
washes himself in the nine springs of Naudal (nine leaves), which is 22
miles from Pahalgam via Bugmor pass.
(*It is believed
to wax and wane according to the phases of the moon.)