‘You are Brahman. This is a sacred animal. She must go to Ganga!’
‘I am Brahman but you must take your sacred animal somewhere else!’
While we were waiting for the dispute to end, we sat on a log outside the bridgekeeper’s hut which was made of reeds, and looked upstream. To the right, over the river, the jungle that once had teemed with wild animals – tigers, leopards, herds of elephants, sloth bear, wolves, nilgai, antelope, black buck and the terrible wild dog – jungle in which the Indian lion survived until the beginning of the nineteenth century – and which was still well stocked with poisonous snakes, cobras and karait – broke at the foot of the hills in a green hazy sea; while far to the north, seen through the deep trench that the Ganges had dug for itself through the foothills on its way to the plains in which we now found ourselves marooned, an impressive, snow-covered peak rose, shining in the sun.
I asked what it was.
‘It is called Triyugi.’
‘What is Triyugi?’
‘Triyugi is from Treta Yuga.’
‘What is Treta Yuga?’
‘It is one part of Yuga.’
‘What is Yuga?’
‘Yuga is one age of the world. There are four Yugas and each is named after one god. There is Krita Yuga, Treta Yuga, Dwapara Yuga, and Kali Yuga. Age is preceded by period not light, not dark, called Sandhya and after it a further period called Sandhyansa, also not dark, not light. Each is equal to one-tenth of Yuga. Treta Yuga is three thousand years but with not so light, not so dark period, three thousand six hundred years. In Treta Yuga Ganga is most sacred. Altogether Yugas are twelve thousand years.’
‘Twelve thousand years isn’t all that long. The Ice Age was before that.’
‘Yes, but one year of god’s life in Yuga is three hundred and sixty years of man. Whole period is called Maba-Yuga. There are four million three hundred and twenty thousand years in Maha-Yuga.’
‘That’s still not very long.’
‘Ah, but two thousand Maha-Yugas make Kalpa and in Kalpa I am counting eight billion, six hundred and forty million years and Kalpa is only one day and one night of Brahma. After one day of life of Brahma world is consumed, except for wise men, gods and elements. Next day he recreates world and so on for hundred years until he too expires. His daughter is Sandhya, of the not light, not dark period, and with her he has much intercourse and in this way is father of all men.’
‘How long is that?’
‘I am not counting that number of years.’
On the far side of the river, lying on its side on the stones, there was a rusty tin boat. It was sixteen feet long, and the bottom was as full of holes as a colander. It was like a lifeboat thrown up on the shore, the harbinger of a greater disaster. The thought of travelling 1,200 miles down the river in such a craft would have been laughable if any other boat had been available.
‘The contractor says that he will sell you his boat for fifteen hundred rupees.’ This was more than a hundred pounds.*
‘What about the boats upstream?’
‘They only draw one foot but they are too broad and too heavy. Further down the river is very difficult, besides they cannot pass under this bridge.’
‘But you can see the daylight through this one.’
‘The contractor says that he will have it repaired; otherwise, he says you can have one built.’
‘How much will that cost?’
‘About three thousand rupees.’
‘How long will it take?’
‘About a month, perhaps more. It is difficult to say. He is not a friendly man.’
For what seemed hours they haggled with him while he looked with far-away flinty eyes at the disconsolate little party of cowburiers, now specks on the shingle downstream. Finally, due to their pertinacity it was agreed that we should hire the boat to take us as far as Garhmuktesar, a place 100 miles downriver. This, together with the hire of boatmen and a lorry to send the boat back again (apparently it was impossible to travel upstream by boat), would come to more than 500 rupees. If each hundred miles of the journey was going to cost the equivalent of forty pounds in boat hire, we would be penniless long before we reached Calcutta. The alternatives were to buy the boat, abandon the first part of the journey, or walk it – all three were unthinkable.
For very long time only yogies, holy sages, Richies and munies used to live here for meditation, in order to please almighty, for his mercy for sinners and also for the prosperity of human peace. It is assumed that God was instructing these good men from time to time and was showing light for their guidance. In the past the sages from all parts of the world used to assemble here on certain astronomical stages for the announcement of such directions from Gods side. In fact it was Bradcasting Station of God’s orders for General Public and rulers of the time. These occasions were celebrated at Kumbh Fastival especially held in Basakh or April at the interval of Twelve years. Thus wis real fact of fame of Hardwar. Although now people performe every thing like that but it is for forme actuality.
A Tourist’s Guide to Hardwar Rishikesh
At Hardwara the capital of Siba the Ganges flowed amongst large rocks with a pretty full current.
Thomas Coryate to Chaplain Terry:
A Voyage to East India, 1655
To dispel the memory of this exasperating encounter, we decided to bathe at the sacred ghat. Even G., scarcely dry from his ritual ablutions at the railway station, decided to accompany us; for Hardwar is one of the founts of Hinduism, and one of the seven great places of pilgrimage of Hindu India and the Har-ki-Pairi Ghat is particularly sacred because the footprint of Vishnu is preserved there.
The ghat was at the head of an artificial cut – a remarkable work of nineteenth-century engineering – which diverts the Ganges from its course into the Upper Ganges Canal. Here the stream ran very strongly, compressed between the shore and a small artificial island in the middle of which there was a municipal clock tower presented by an Indian motor manufacturer that looked rather odd at this place where the Ganges enters the plains of India. ‘Tower clock installed by Swadeshi Electrical Clock Mfg. Co.’ said a notice. This was the principal bathing-place. Above it, almost deserted at this late hour and at this season of the year, loomed tier upon tier of meretricious buildings, some of them partly obscured by advertisement hoardings. They included an unspeakable hotel and the palace of the Maharaja of Kashmir. Above these constructions rose the hills of the Siwalik range, uncultivated, almost completely uninhabited, dotted with sal4 trees, and topped by a white temple, gay with flags.
Down where we were on the waterfront, limbless beggars moved like crabs across the stones; on the offshore island which was joined to the land by a pair of ornamental bridges, non-ritual bathers, intent only on getting clean, soaped themselves all over before lowering themselves into the stream; men wearing head-cloths swept downriver on tiny rafts of brushwood supported by hollow gourds; large, silvery cows excreted sacred excrement, contributing their mite to the sanctity of the place; while on the river front the nais, the barbers, regarded by the orthodox as indispensable but unclean, were still engaged in ritual hair-cutting under their lean-to sheds of corrugated iron, shaving heads, nostrils and ears, preparing their customers for the bath. The wind was