Guruduth Kamath &Ashok Parimoo) recently travelled fantasy through Hindustan-Tiber Road. NH-22. Hope you may enjoy reading it From Sumdo on wards the valley of Spiti starts Near Sumdo Bridge the Conflence of River Parchu, (that runs from Tibet) and River Sipti takes birth here Brief introduction of Lahaul and Spiti district Just aside the border walls of China, there lay another cold desert of India alike Ladakh, known as “Spiti Valley”. The breathtaking views, panoramic vistas and magical multi-colours mountains of this barren land makes it almost identical to Ladakh and at times even more beautiful. Such traits of Spiti Valley make it another place after Ladakh from where only body comes back and soul’s keeps wandering somewhere there. The district of “Lahaul-Spiti” consists of the two formerly separate districts of “Lahaul” and “Spiti”. The present administrative centre is “Keylong” in “Lahaul”. Before the two districts were merged, “Kardang” was the capital of “Lahaul” and “Dhankar” the capital of “Spiti”. The district was formed in 1960. In whole of the “Spiti” region it doesn’t rain, that’s why it is called as a high altitude or cold desert having close similarities to the neighboring “Tibet” and “Ladakh” regions in terms of terrain. The harsh conditions of Lahaul and Spiti permit only scattered tufts of hardy grasses and shrubs to grow, even below 4,000 metres. Glacier lines are usually found at 5,000 metres. Animals such as Yaks and Dzos roam across the wild Lingti plains. However, over-hunting and a decrease in food supplies has led to a large decrease in the population of the Tibetan antelopes, Argali, Kiangs, Musk Deer, and Snow Leopards in these regions, reducing them to the status of endangered species. However, in the Lahaul valley, one can see Ibex, Brown Bears, Foxes and Snow Leopards during winter. The language, culture, and populations of Lahaul and Spiti are closely related. Generally the Lahaulis are of Tibetan and Indo-Aryan descent, while the Spiti Bhotia are more similar to the Tibetans, owing to their proximity to Tibet. Fairer skin and hazel-colored eyes are commonly seen among the Lahaulis. The languages of both the Lahauli and Spiti Bhutia belong to the Tibetan family. They are very similar to the Ladakhi and Tibetans culturally, as they had been placed under the rule of the Guge and Ladakh kingdoms at occasional intervals. Among the Lahaulis, the family acts as the basic unit of kinship. The extended family system is common, evolved from the polyandric system of the past. The family is headed by a senior male member, known as the Yunda, while his wife, known as the Yundamo, attains authority by being the oldest member in the generation. The clan system, also known as Rhus, plays another major role in the Lahauli society. The Spiti Bhutia community has an inheritance system that is otherwise unique to the Tibetans. Upon the death of both parents, only the eldest son will inherit the family property, while the eldest daughter inherits the mothers jewellery, and the younger siblings inherit nothing. Men usually fall back on the social security system of the “Trans-Himalayan Gopmas”. Lifestyle The lifestyles of the Lahauli and Spiti Bhotia are similar, owing to their proximity. Polyandry was widely practiced by the Lahaulis in the past, although this practice has been dying out. The Spiti Bhutia do not generally practice polyandry any more, although it is accepted in a few isolated regions. Divorces are accomplished by a simple ceremony performed in the presence of village elders. Divorce can be sought by either partner. The husband has to pay compensation to his ex-wife if she does not remarry. However, this is uncommon among the Lahaulis. Agriculture is the main source of livelihood. Potato farming is common. Occupations include animal husbandry, working in government programs, government services, and other businesses and crafts that include weaving. Houses are constructed in the Tibetan architectural style, as the land in Lahul and Spiti is mountainous and quite prone to earthquakes. RLEGION Most of the Lahaulis follow a combination of Hinduism and Tibetan of the Durkpa Kagyu order, while the Spiti Bhotia follow Tibetan Buddhism of the Gelugpa order. Within Lahoul, the Todh/Gahr (upper region of Lahaul towards Ladhakh) region had the strongest Buddhist influence, owing to its close proximity to Spiti. Lahoul has temples such as Trilokinath Temple, where pilgrims worship a certain god in different manifestations, notably in the form of Shiva and Avalokiteshvara where in Udiapur (near Keylong) is a puritan temple. This bas-relief, of marble, depicts the Buddhist deity Avalokiteshvara (the embodiment of the Buddhas compassion) in a stylized seated position; Hindu devotees take it to be Shiva Nataraj, Shiva dancing. This image appears to be of sixteenth century Chamba craftsmanship. It was created to replace the original black stone image of the deity, which became damaged by art looters. This original image is kept beneath the plinth of the shrine. It appears to be of 12th century Kashmiri provenance . Much of the art thieves are active in this remote belt because of neglected gompas and temples.Raja Ghepan, one of the major deities is greatly workshipped by almost all Lahauli. Before the spread of Tibetan Buddhism and Hinduism, the people were adherents of the religion Lung Pe Chhoi, an animistic religion that had some affinities with the “Bon” religion of Tibet. While the religion flourished, animal and human sacrifices were regularly offered up to the Iha, a term that refers to evil spirits residing in the natural world, notably in the old pencil-cedar trees, rocks and caves. Vestiges of the Lung Pe Chhoi religion can be seen in the behaviour of the Lamas, who are believed to possess certain supernatural powers. The Losar festival (also known as Halda in Lahauli) is celebrated between the months of January and February. The date of celebration is decided by the Lamas. It has the same significance as the Diwali festival of Hinduism, but is celebrated in a Tibetan fashion. At the start of the festival, two or three persons from every household will come holding burning incense. The burning sticks are then piled into a bonfire. The people will then pray to Shikar Apa, the goddess of wealth (other name Vasudhara) in the Buddhist religion. In the Pattan belt of the valley in Lahoul most population follows Hinduism, but counts for 14 percent of the total and they are called swanglas. The “FAGLI” festival is celebrated between February and March all over the valley. This festival is a new-year festival and closely precedes beginning of Tibetan and Chinese calendar. Notable is the Pattan people are the late settlers in the valley around 1500 A.D. and have broad highlights and have distinct language on the likes the central Asians, Chamba, Pangi, Pashtoons and Uyghurs. This belt is known for the convergence for Chandra and Bhaga rivers to form Chenab. Lahaul has three major valleys like kinnaur, which is Tinan Valley ( Koksar-Dalang), Pattan Valley (Mooling-Uadaipur region), Punan or Todh/Gahr(Keylong-Zanskar). People of Pattan Valley are largely Hindu and each village has its presiding deity. The inhabitants of Tinan Valley is influenced by both Buddhism and Hindu. The people of Punan (Todh/Gahr) is mostly influenced by Buddhism. SUMDO (ITBP CHECK POST) Approximate altitude of Sumdo village is (10,600 ft) above MSL The Approximate Population of Sumdo village is (172), comprising of 38 families Sumdo is another (ITBP) check post ahead of Chango where we had to mark our entry to Spiti region. Foreigners are supposed to submit a copy of inner-line permit at Sumdo check post. Sumdo is also considered as political border of Kinnaur and Spiti Valleys. FromSumdo, detour goes upwards to Kaurik (aka: Sugar point) and Lepcha (Indian army post at Tibet Border). Indian Nationals require special permit to visit Kaurik & Lepcha. These permits are issued from ITBP check post at Sumdo after submitting valid identity cards. From Sumdo village the district of SPITI starts. As soon as we cross the bridge that is constructed across river “Spiti, we enter “Sumdo” (ITBP Check Post). At “Sumdo” check post, all the details of the tourist including their vehicle details and other documents relating to their ID are verified and entered in a register, at the check post. For foreign tourists, other than their usual documents like their Passport details, their Visa details, their “Inner Line Permit” that is issued to them by DC of that particular Indian area, have to be verified and then entered in a register which is kept at the office of the check post. Now from July-(2012-13), for Indian nationals the “Inner Line Permit” is not required. Where as in earlier days, even Indians has to obtain the “Inner Line Permit” At Sumdo village facing Tabo, there are three diversions on NH-22. First one leads to Indo-Tibet border. The second one leads to “GUE” village and the third one leads to Tabo village and Kaza town. The first diversion is at Right side of the road, immediately next to the check post. It is a very rough and very steep road on which only (4 by 4) vehicles can climb. It goes right upto “Shipki La Pass which is situated at (16,000 ft) above MSL,” It is the last Indian village on this side of Tibet border. The second diversion is that, from Sumdo check Post, while driving towards Tabo, after 5 Km there is another detour on the Left side of the NH-22, which leads to “GUE” Village, which is situated at an approx (10,000 feet) above MSL. The third diversion is that, from Sumdo check Post, if we drive straight, that road leads to Kaza. To go to “Spiki La Pass” which is at (16,000ft) Since because of our small “ALTO” car, which surely wouldn’t have been able to climb on this steep gradient deplorable rickety road. Had Gurudatt and I taken the risk of venturing out on this most treacherous road, it would have been sure suicidal. So we decided not to go to “Spiki La Pass”. More over if I am not mistaken, I don’t think if civilians are allowed to go “Spiki La Pass” unless special permission is taken from Army? Mummy of “Gue” Lama, whose name was “Sangha Tenzin” To go to Gue village, while facing “Tabo” village, we have to take a Left side detour of 8 Km at “Hoorling” village. Then a colourful arch invites you into the village of “Gue”. From here, it’s an 11 km rickety drive along a deplorable narrow road abutting the mountains. There are hardly a dozen houses in the village and the gigantic mountains engulf it from all sides. The last structure in the village, atop a small knoll, is said to house of Gue mummy. In this village there is a Monastery also. The Temple where Lamas mummy is kept in glass cubical encloser Gue village Population of Gue village is less that (80) and it’s approximate altitude is (8,200 ft) above MSL While the mummified body of Saint Francis Xavier” was already placed in a glass container encased in a silver casket on 2 December 1637 in Goa. Round about the same time, a docile, humble religious divine Buddhist monk named as “Sangha Tenzin”was mummifying himself in the most remotest inaccessible part of distant India. He was painfully mediating and praying for the peace and tranquility of his fellow Tibetan Buddhist, who were being brutally ruled by Tibetan mighty “Ming Dynasty” rulers, (1368-1677). Its believed that the Lama Sangha Tenzin must have had attained the Samadhi Thats why his mummified body is in the sitting position itself. His body is not laying down flat on ground. Where as “Francis Xavier” would have died of sickness, thats why his mummified body is in a flat lying down posture. Samādhi, in Hinduism, Buddhism, Jainism is a Yogic schools of a higher level of concentrated meditation, which transcends the realms of body, mind and intellect, and where the logical and analytical ability of the being becomes silent. Samadhi, being the ultimate stage of Yoga, symptomatically represents itself as the transcendental state, wherein even consciousness of the yogi might get detached from the body. According to Bhargava Dictionary, Samadhi is the exercise of austerity of a Yogi whereby he acquires the power of suspending the connection between the body and soul as long as he likes. Final liberation Yogis are said to attain the final liberation or videha mukti after willfully leaving their bodies at the time of death. It is at this time that the soul knows a complete and unbroken union with the divine, and, being free from the limitations of the body, merges effortlessly into the transcendent Self. This final liberation is referred to as mahasamadhi (ultimate samadhi) and is a voluntary and controlled exit of the soul, from the body by the fully liberated yog. The monk or Lama, known as “Sangha Tenzin” body has undergone a natural mummification.Natural mummification is an extremely difficult process in which the body is made to react in such a way that body fats and fluids reduce at a constant rate and the organs that can decay are reduced in size. A special diet is given towards the end to preserve the meat on the bone. The body is kept in a posture where the monk can continue to meditate, by using a restrainers around the neck. This esoteric practice is a part of the “Dzogchen” tradition in the “Nyingma” sect of Buddhism. Northern Honshu in Japan also follows this practice of natural mummification. It is believed that when Sangha Tenzins soul finally left his body, a rainbow appeared across the sky. When we reached at “Gue” Lama’s temple, the entrance door was locked. We didnt know whom to approach for unlocking the entrance door. An elderly looking Buddhist might have seen us from a distance, while we were driving towards the village. He took an exhausting sprint just to ensure that we don’t return back without paying homage to “Gue mummy. He unlocked the Temple door and did show us the Lams mummy and the temple. He was so humble, respectful and hospitable to us, that just to express our gratitude’s for his generous efforts, we offered him some money but he adamantly refused to accept and smiled absently. He robbed our hearts. A very rare incident, just to find such a solemn masterpiece of human in our present day wicked world. As we stepped inside of the Lama’s temple. It was an amazing experience to see with our own naked eyes that “mummy” of a sitting Lama, who is now enclosed in a glass cubical house. As we step inside, a closer observation revealed that Lam’s has empty eye sockets and the broad forehead. The mummy is amazingly by nature itself well-preserved with unbroken skin; teeth, nails and bristles of hairs on his head, fully intact. When we inquired about the mythology of this mysterious Lama, he told us of how blood oozed out of the ground when people were digging the area to build houses. This led to much fright and furor among the villagers and on further careful digging, the mummy was found. The silk robes on him seem to conceal the tremendous POWER and WILL that he must have had to undergo the mummification process. We inquired from that elderly gentleman who opened the doors for us of “Gue Lama’s” temple , “How old is this Gue mummy?” He replied, “Sons, it is difficult to say, may be 500 years, 600 years or may even more. In fact no one knows exactly how old Gue Lama is, but he has been protecting and blessing our whole region down the ages.” He added with an astounding abundant faith, “MUMMY LAMA IS OUR LIVING GOD”. Local people here around this Gue village, with respect, religious faith and conviction call this Lama as “MUMMY LAMA”. It is believed that this revered lama was a Tibetan monk named Sangha Tenzin, who gave up his life about 600 years back while meditating in the squatting position. He was discovered mummified inside a tomb. The locals of Gue knew about the mummy only since 1975, when an earthquake brought down a part of the tomb. But the sheer remoteness of the area kept it out of bounds. Carbon dating carried out by some foreign scientists estimated it to be about 550 years old. Bowing our heads, we seeked “Gue” Lama’s blessing and prayed for our safe onward journey. We felt blessed, re-energized and fresh to drive on our further treacherous journey. MAY “GUE” LAMA BLESS US WITH SAFE JOURNEY” The body of Saint Francis Xavier, too got naturally mummified. Saint Francis Xavier, SJ, born as Francisco de Jasso y Azpilicueta (7 April 1506 – 3 December 1552), was a Roman Catholic missionary born in Xavier, Kingdom of Portugual. He too was a divine missionary appionted at Goa, who helped and anointed people suffering from incurable diseases, relieved devotees from their miseries. Most of his life, he spent in and around Goa. He was a noble soul. On 3 December 1552, he died in China at Shangchuan Island (Present day Hon Kong). Somehow by the divine natural process, even his body too got mummified. On 11 December 1553, Xaviers mummified body was shipped to Goa. The body is now in a church of the “Basilica Of Born Jesus” in Old Goa, where it was placed in a glass container encased in a silver casket on 2 December 1637.
Posted on: Mon, 24 Nov 2014 06:46:32 +0000
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