A state-dangerous monk

India | Anno 1995

 

Wednesday, July 19 | Dharamshala

Thursday, July 20 | Dharamshala – Manali

 

 

Wednesday, July 19 | Dharamshala

Velvety soft is the hand he extends to us, almost delicate. A warm, engaging smile fills his face, and his penetrating gaze seems to bore into the depths of our souls. You wouldn't immediately expect this from a man branded as a state-dangerous separatist. Yet, that's exactly what the Chinese government accuses this amiable monk of.

You wouldn't immediately expect this from a man branded as a state-dangerous separatist

This is the result of being born as the fourteenth incarnation of Avalokiteshvara, the bodhisattva of compassion. Because then you go through life as the Dalai Lama, the spiritual leader of the Gelugpa or the Yellow Hats, the Buddhist school that has been in charge in Tibet for the past three centuries. In short, what the Pope is to Catholics, this man is to Tibetans. However, the Dalai Lama no longer resides in Tibet; he has been staying here in Dharamshala, in the upper north of India, for many decades.

 

Queueing up for an audience with the Dalai Lama

It took a considerable effort, and, in fact, we had more or less given up hope. But suddenly, our guide Anup brought us the unexpected approval. No quarter of an hour later, we were ready for our audience, in the colourful company of devoted Tibetan pilgrims and a handful of Western backpacking tourists. Queuing up, waiting, signing a form, leaving bags behind, being searched up to four times, undergoing X-ray checks. And there he stood, in the flesh, the holder of the Nobel Peace Prize in 1989.

He wasn't even five years old when, in 1940, Lhamo Dhöndup was honoured to become the primary Lama of Tibetan Buddhism. Since then, his full name has been Jetsün Jampä Ngawang Lobsang Yeshe Tenzin Gyatso, which is said to translate to Good Lord, Gentle Glory, Articulate Compassionate Scholarly Defender of the Faith, Ocean of Wisdom. He would desperately need these qualities, for turbulent years awaited him.

It must have been thousands, the deaths that occurred in the streets of Lhasa

In October 1950, the Chinese army invaded Tibet. Mao Zedong had just proclaimed the People's Republic of China and wanted to make it clear that Tibet was part of it. However, it didn't go smoothly. Forcing a Buddhist theocracy into a Maoist-communist framework caused trouble. It was the warlike Khampa in the east of Tibet who took the lead. On March 10, 1959, this resistance turned into a full-fledged uprising in Lhasa. No one knows exactly how many deaths occurred in the streets of the capital, but it must have been thousands.

 

Composition of Himalaya, Dalai Lama, and Potala Palace (Lhasa)

In any case, the ground became too hot under the young Dalai Lama's feet. Allegedly, on the night of March 17, he fled southward on a white horse with some family members, teachers, advisors, and ministers in tow. His plan to establish a temporary government in the Lhuntse monastery had to be abandoned quickly, given the threat from the Chinese army that had meanwhile taken over Lhasa. With partial support from CIA agents, he crossed the mountains. Fourteen days later, he found himself in India. He would never set foot in his homeland of Tibet again.

That President Jawaharlal Nehru would grant the Dalai Lama political asylum in India was not initially a given. A deterioration of relations with China was something he wanted to avoid. It was the Americans who convinced the hesitant president. Dwight Eisenhower played his trump card – four hundred scholarships for Indian engineers. At first glance, nothing extraordinary, except that they were for studies in nuclear physics. It was an offer Nehru could not refuse. In 1960, the Dalai Lama was allowed to settle permanently in Dharamshala.

That fourteen years later, the first Indian nuclear bomb was successfully detonated in the remote desert of Rajasthan, should come as no surprise. The Indians named this project Smiling Buddha, a nod to this history.

President Dwight Eisenhower played his trump card

A simple Buddhist monk, nothing more, nothing less. That's how the Dalai Lama still describes himself. With a warm gesture, he hands each of us a red string, a modest souvenir of our brief encounter and a symbol of lasting connection. In the afternoon, the shahi mattar paneer – cottage cheese, yogurt, peas, cashews – tastes better than ever.

 

McLeod Ganj

In fact, McLeod Ganj is the name of the place where the Dalai Lama and his entourage settled at that time. It's a suburb of Dharamshala, but located four hundred meters higher. That makes a significant difference. We immediately notice it as we climb to Naddi, a viewpoint at an altitude of 1,900 meters.

What a difference from the mighty Himalayas rising steeply behind us like a massive wall supporting the Tibetan plateau

 

The panorama is overwhelming, with hills gently sloping down to the plain more than a thousand meters below. Even the Maharana Pratap Sagar reservoir, almost forty kilometres away, can be seen on the distant horizon. Thanks to the midday sun that has scattered the clouds. What a difference from the mighty Himalayas rising steeply behind us like a massive wall supporting the Tibetan plateau. At least, that's our assumption, because visually we remain unsatisfied for the time being – a dense cloud cover has a grip on the impressive white mountains.

The Tibetan influence on McLeod Ganj is unmistakable. References to Tibet are everywhere, even in the street names. It turns this mountain town into a peculiar Buddhist island in an ocean of Hindu culture. The beating heart of religious life is the Tsuglagkhang complex, the monastery village where the Dalai Lama resides with his entourage. The local version of the Vatican, so to speak.

In this way, you express that your body, speech, and mind should be like those of the Buddha

Chaktsal or prostration ritual

Pilgrims at the prayer wheels

Several pilgrims in traditional attire walk along the prayer wheels, spinning them. This has the same effect as reciting prayers because, as long as the wheels turn, the written prayers on the drum ascend to the heavens. Elsewhere, a young monk is completely absorbed in his prostration. It's a traditional ritual where you repeatedly throw yourself flat on the floor, rise, and then fold your hands above your head, at the level of your throat, and at the level of your chest. This signifies that you aspire your body, speech, and mind to be like those of the Buddha.

Here, however, you will search in vain for the authenticity of a Tibetan monastery. Functionality and safety – that's what this concrete architecture conveys nowadays. Not surprising, of course, considering the history.

 

Namgyal Monastery

In a clockwise direction, we walk through the complex, as it should be, as the sanctuary would otherwise be on our impure left side. In the older prayer hall, we find statues of Avalokiteshvara and Padmasambhava. The former is already known as the bodhisattva of compassion, a characteristic figure in Tibetan Buddhism. These bodhisattvas not only strive for Enlightenment themselves but also assist others in achieving it. They can be compared to the saints in Catholicism. On the other hand, Padmasambhava is the man who introduced tantric Buddhism to Tibet in the 8th century. What Saint Patrick is to Ireland, Padmasambhava is to Tibet, albeit three centuries later.

What Saint Patrick is to Ireland, Padmasambhava is to Tibet, albeit three centuries later

The Namgyal Monastery, serving as the home monastery of the Dalai Lama, is also housed here. A dozen monks are busy reciting sacred texts. For centuries, it was located next to the Potala Palace in Lhasa, close to the Dalai Lama's private quarters. After his escape in 1960, the monastery found new life here. In the meantime, there are two hundred monks working to maintain the religious, artistic, and intellectual traditions in their proper form. Especially in times of exile, this becomes crucial. Undoubtedly, it's not an easy task. Only after a thirteen-year education can a monk be recognized as a Master of Sutra and Tantra of the Namgyal Monastery.

 

Dip Tse Choh Ling Monastery

It might be subjective, but the authentic atmosphere of the small Dip Tse Choh Ling Monastery appeals to us more. Tucked away among the trees on the steep slope, we find the monastery building and the monks' quarters.

 

Dip Tse Choh Ling Monastery

Dukhang or Assembly Hall

Here, too, in the dukhang, the large assembly hall, monks are reciting sacred texts with dedication. Outside, a food distribution is taking place because Buddhist monks are not allowed to prepare their own meals. They often live on the food they receive.

Buddhist monks are not allowed to prepare their own meals. They often live on the food they receive

 

But it's four other monks whose activity fascinates us endlessly. Kneeling on the red monastery floor, they are diligently bent over a mandala. With such artwork, they aim to remind us of the impermanent nature of material things. Their circular creation, about two meters in diameter, is entirely composed of sand grains of various colours and will be destroyed shortly after its completion.

The mandala is entirely composed of sand grains of various colours and will be destroyed shortly after its completion

Sand mandala

Currently, the work is about four-fifths complete. Nevertheless, on the red floor, we can still distinguish the white lines that form the geometric ground pattern of the representation. Applying the coloured sand grains is done with the help of tube-shaped funnels with a tiny opening. Carefully, the monks tap the funnel with a stick so that the fine sand falls almost grain by grain into the right place.

 

Sand mandala

All in all, you could call this a fairly simple mandala, with purely geometric shapes and symbolic representations. It's a kind of finger exercise for beginners – these monks are still young. It will only take a week for them to finish. If they had to incorporate the Wheel of Time into a sand mandala, it would be much more challenging. With its complex geometric structure and 722 deities, each needing their individual depiction, a team of monks would be busy for many weeks.

Complex or not, the essence of a sand mandala is its impermanence. Shortly after its completion, this artwork, however beautiful, will inevitably be destroyed. Not with a coarse brush, as we might expect in our naivety, but with the appropriate ceremony. First, the syllables for the deities are removed in a specific order, and then the rest follows. All the sand grains are neatly collected in a jar, which is then wrapped in silk. With that jar, the monks go to a river where they return the contents to nature. Therefore, no sand grain will ever reappear in another mandala.

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Thursday, July 20 | Dharamshala – Manali

Behind us in the distance, the white spot called Dharamshala is getting smaller. It's lightly raining, gradually turning into a downpour. Fortunately, our suitcases are securely packed under a tarp on the bus roof. Our bus journey will take us southeast through the lush Kangra Valley, then northward to Manali, the gateway to the high mountains. Our expectations are high because Manali is one of the few places where you can enter the rugged Himalayan mountains. However, not by bus, but by jeep.

Manali is one of the few places where you can enter the rugged Himalayan mountains

To get to know Tibetan Buddhism, one would think you need to be in Tibet. That seems straightforward, but it's only partially true. In the 1960s, especially during the Cultural Revolution, the Chinese authorities eradicated what they termed a feudal society in Tibet. The country was liberated from reactionary forces and reorganized according to Marxist principles, whether the Tibetans wanted it or not.

Since then, the landscape has changed unrecognizably. More than six thousand monasteries were destroyed, over a million people lost their lives, holy scriptures were burned or used as toilet paper, monks were forced to renounce their robes and marry, and providing food to monks was strictly prohibited. Even mere possession of a photo of the Dalai Lama can be costly nowadays. As if that wasn't enough, Han Chinese were massively encouraged to settle in Tibet, aiming to break the ethnic dominance of Tibetans in the region. In short, the centuries-old monastic tradition in Tibet suffered severe blows.

They sometimes call Ladakh "Little Tibet". In part, this is thanks to Muslims

Where that same Buddhist tradition is still practiced with authenticity and freedom is in predominantly Hindu India, specifically in Ladakh, a valley at the upper reaches of the Indus River, more than three thousand meters above sea level. They sometimes call Ladakh "Little Tibet." Land and climate, people and religion, culture, and customs in Ladakh closely resemble those of Tibet. In part, this is thanks to Muslims. When Islamic conquerors began to dominate the Indian plain from the 13th century onwards, Ladakh became quite upset. To the extent that they willingly placed themselves under the protection of their robust Tibetan neighbours.

 

Binwa River

In the upcoming days, Buddhist Ladakh will be our destination. But for now, we still find ourselves in a part of Hindu land. Not that it doesn't interest us. On the contrary, the landscape continues to fascinate, and occasionally, architectural gems catch our attention. Like in Baijnath, where the shikara, the tall tower of the local temple, immediately captures our gaze.

Macaques feel at home on the grassy field

Baijnath

Macaques

The temple complex turns out to be dedicated to the immensely popular Hindu god Shiva. From a natural platform, the buildings have been overlooking a bend in the Binwa for almost eight centuries, a mud-brown river that seeks its way amidst rocks of various sizes, foaming white. Macaques feel at home on the grassy field, especially females with one or more offspring.

 

Baijnath – Shiva Temple

You wouldn't immediately guess that the temple has been standing there since 1204. Not even an earthquake in 1905 could affect it, disregarding a few restorations. Intrigued, we enter the walled complex. On the shikara, we recognize a beautiful medallion with three faces of Lord Shiva.

 

Medallion with three faces of Shiva

Vishnu with consort Lakshmi, and the mount Garuda

Under a stone canopy, a bull rests, facing the temple. That is Nandi, the mount of Shiva. Faithfully, he has been waiting here for centuries until his master comes out. Strangely, someone saw fit to place a second Nandi next to him, this time standing. The reason for this is not clear.

Faithfully, the bull Nandi has been waiting here for centuries until his master comes out

Nandi, mount of Shiva

Sadhu

A sadhu greets us kindly as we enter the mandapa, the hall where temple dances were once performed. This leads us to the sanctum. It's only there that the precise reason for the temple's location becomes clear. As always, Shiva is represented by a lingam, a phallic pillar symbolizing the creative power of the popular deity. But here, it's not a pillar crafted by human hands. It's a natural rock in which, with some imagination, one can recognize a lingam. In other words, Shiva has manifested himself here for his followers. It's only natural to build a temple around such a divine presence.

Shiva has manifested himself here for his followers. It's only natural to build a temple around such a divine presence

Natural lingam (black) with a white marble yoni and a silver cobra in a protective posture

Around the natural lingam, we observe a marble yoni, representing the vulva of the mother goddess Shakti, the source of feminine energy. The sexual connotation is evident, symbolizing the divine creative energy in all its power. Above all of this, a beautiful silver cobra rises in a protective posture. Each time a priest ritually pours water over the lingam, it flows through the yoni and a channel to the side of the sanctuary. There, pilgrims on the outside of the building can collect this sacred water.

 

* * * * *

 

Hooting, our bus now winds its way, sometimes climbing, sometimes descending, over the foothills of the Dhauladhar, the White Mountains. They are part of what is called the Lesser Himalaya here, peaks ranging from four to five thousand meters high that hide in a thick cloud cover to our left.

The British called these hills foothills, but we would more likely speak of mountains. After all, these are giants that often reach more than two thousand meters high. Geologically, they form the very youngest part of the high mountains, specifically the debris of the Lesser Himalaya. Higher up, the monsoon rains collide with the high peaks every year, releasing the last remnants of their cargo. Water is abundantly present here, evident in the lush greenery surrounding us.

What we perceive as mountains here are simply Shiva's tresses hanging loosely over the edge of the Tibetan plateau

Dhauladhar or White Mountains

In search of the plains, rainwater has carved numerous transverse valleys over time. This has given rise to many parallel mountain ridges that seem to connect to the Himalayas like piglets to a sow. During Victorian times, the British used to establish their hill stations there temporarily to escape the oppressive heat of the plains. Darjeeling is perhaps the most well-known example.

 

Kangra Valley

On the other hand, Indians have cherished these mountain ridges for thousands of years as the Siwaliks, the tresses of Shiva. This is because, at the very top of the Tibetan plateau, lies Mount Kailash. It is the place where Lord Shiva resides, along with his consort Parvati. What we perceive as mountains here are simply Shiva's tresses hanging loosely over the edge of the plateau.

 

 

With so much water nearby, you might think this region is prosperous. Forget it; the subsoil consists of poorly consolidated sandstone and conglomerates. In other words, rainwater immediately seeps through. Farmers can do little with it, aside from some rice terraces on the slopes. This, in turn, leads to picturesque landscapes as we gradually climb out of the Kangra Valley.

 

 

A high pass takes us to the Beas Valley. A name that may not immediately ring a bell. However, for Alexander the Great, this river marked the beginning of the end. It was on the banks of this river that his troops mutinied in 326 BCE. They had had enough, they felt; they were now far enough from home. Their sentiment was not entirely unfounded. In a straight line, they were five thousand kilometres from their homeland, Macedonia. The fact that they had covered that distance on foot is scarcely conceivable.

Flooding is never far away, as experience teaches, for the temple stands right on the edge

Mandi – Panchvaktra Temple at the confluence of the Suketi Kadd and the Beas River

The Beas River now becomes our guide. As sources of life, such large rivers in India carry a sacred aura. Some, like the Ganges, are even referred to as holy rivers. At the confluence of rivers, you might come across a shrine, as in Mandi, where the Panchvaktra Temple overlooks the point where the Suketi Kadd flows into the Beas. Flooding is never far away, as experience teaches, for the temple stands right on the edge. We don't have time for a visit, Anup laments, as we still have more than a hundred and fifty kilometres ahead of us.

Relentlessly, the rains beat on the mountainsides, loosening the soil. Landslides and mudflows are the order of the day

Beas

Initially, things seem to go well. NH 21¹⁾ is in much better condition than expected, and we make good progress. At the Pandoh dam, everything suddenly changes. The Beas takes a right-angle turn, and the wide valley abruptly becomes a narrow gorge. Like a fragile ribbon, the asphalt road clings to the steep rock wall. It's half-past five by now; the sun has disappeared behind the mountain peaks, the valley floor is immersed in half-darkness, and it begins to drizzle. After another right-angle turn northward near Larji, the gorge becomes even narrower. Roaring, the muddy waters of the Beas find their way below among the rocks. The narrow asphalt road is barely given any space²⁾.

 

Beas

But then the gorge opens up into a broad, fertile valley, and here and there, villages with lush greenery and agriculture come into view. This is the famous Kullu Valley, a popular tourist destination. Indians often come here to escape the summer heat of the plains. You can embark on treks in the Himalayas, and the numerous pilgrimage sites are also beloved. Hindus, Buddhists, and Sikhs all find something meaningful in this valley. That's why they call it the Valley of the Gods.

The city owes part of its fame to the renowned Kullu shawls, colourful, handwoven shawls made from angora wool, the fine, warm wool of the angora rabbit

The epicentre of this activity is Kullu, the most important hill station in the valley with several hundred thousand inhabitants. The city owes part of its fame to the renowned Kullu shawls. Essentially, these are colourful, handwoven shawls made from angora wool, the fine, warm wool of the angora rabbit. If you are looking for a quality product, be prepared to pay around ten thousand rupees, roughly 275 US dollars. However, be cautious when making a purchase. Before you know it, you might end up with an industrially produced imitation made from sheep's wool or even yak wool.

Now, there are about forty more kilometres to Manali. Darkness has fully enveloped the valley. Street lighting is not to be expected here, not even in the villages. Around eight o'clock, heavy rain begins to fall. Not surprisingly, in the monsoon season, this is a daily occurrence. Mercilessly, the rains beat on the mountainsides, loosening the soil. Landslides and mudflows become a common sight. Often, the road is interrupted, flooded, or simply washed away. In short, a faint preview of what awaits us in the coming days. Just before nine, we arrive in the pouring rain in Manali, at an elevation of around 1,950 meters above sea level.

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Jeepable only

¹⁾ In March 2010, a new numbering system for roads was introduced in India. Since then, this road is known as NH 3.

²⁾ In 2006, a 2.8 km long tunnel was inaugurated between Thalot and Aut to bridge this section.