Land of the Gods in Uttarakhand

As the Vedic world waned and the Puranic world began to wax, new gods emerged. Uttarkhand became intimately associated with Shiva mythology.

When we speak of the northernmost point of sacred India, we refer not to Kashmir but to Uttarakhand, source of the major sacred rivers of India: Ganga and Yamuna. When Adi Shankaracharya established his four centres, the northernmost point was not Kashmir, which he had visited, but Uttarakhand.

Thus reminds us of the importance given to the central Himalayas in the context of sacredness to Hindus.

Kashmir and Himachal, though important, are linked to the Indus river basin. This was important in the early Rig Vedic period, but in mainstream Hinduism, the most sacred river is Ganga, and so the mountain from where it originates has become the northernmost point of Arya-varta.

So important is this land that there are temples calling themselves Kedarnath in the far south, in Karnataka and Odisha. Almost every temple in India mimics the geography of Uttarakhand. The conical roof of a Hindu temple represents Mount Meru/Kailas, and on the doorways are carved images of the river-goddesses.

From Vedas to Mahabharata and Mauryas

The Vedas value rivers more than mountains. Mountains are linked to demons like Vritra and Vala that Indra has to fight. But in the Mahabharata, the Himalayas is a place of refuge, where kings like the Pandava brothers can hide, where they encounter magical beings like gandharvas, kimpurushas, kinaras, vidyadharas, and the magical realm of the gods.

It is from these mountains, we are told, that they are able to enter swarga, the abode of the gods. In the valleys of these mountains, one finds shrines even for Duryodhana and Karna and other Mahabharata heroes. Here, Pandavani performances bring the epic alive.

Alongside the source of sacred rivers, Uttarakhand has the Mana Pass that connects India to Tibet. It is from Tibet that we get the famous yak-tail fly whisk (chamar) used in every Hindu temple. Tibet is where gold was obtained – it is where Yudhishtira goes to get treasures to perform his Ashwamedha yagna.

The first king of Tibet was a king named Rupati, who fought on the side of the Kauravas, and escaped there following defeat. Tibet is the land of Pipilika gold-digging ants mentioned by Herodotus, probably the mongoose-like Himalayan marmot that digs holes in the ground pushing up gold dust.

It is from Tibet that we get borax that is used to soften gold. Borax makes gold softer, brighter and shinier. Thus, borax is called suhaga, giving rise to the phrase “sone pe suhaga”.

Uttarakhand is also where elephants were caught. At Khalsi, Uttarakhand, we find one of Ashoka’s inscriptions (Major Rock Edict 13) with the image of an elephant, mentioning Greek kings as well as Chola kings of the south, indicating the extent of Ashoka’s empire 2,300 years ago.

At Purola, archeologists have found a massive Vedic altar, the only one of its kind, which is probably 1,900 years old. This is the first undisputed Hindu monument here.

Land of Hara and Hari

As the Vedic world waned and the Puranic world began to wax, new gods emerged. Uttarkhand became intimately associated with Shiva mythology.

The goddess lives in the lower hills of Nanda Devi and she travels after marriage to her husband’s house atop Mount Kailas. When they quarrel, she hides in the Deodar forest.

Here in Uttarakhand, we find spots linked to Daksha’s Yagna and Sati’s death, such as Sati Kund at Kankhal village.

There is also the Gaurikund, where Parvati did her penance to get Shiva as a husband. He appeared at Guptakashi and they got married at the spot where the Triyuginarayan temple  now stands.

Pashupata ascetics transformed this region into Shiva-bhumi, and tapovan, especially spots where the river turns north. Cremation sites became sacred. Here shrines were raised to noble ancestors.

But the world of Hara (Shiva) was balanced by the world of Hari (Vishnu). Vishnu as Narayana meditated under a giant Badari (berry) tree in Badarinath, at the start of Kali Yuga, along with Nara, when he descended from Vaikuntha.

At Mount Meru, Vishnu brought Manu and the seven sages during the cosmic flood taking the form of a fish. The Kumaon region is named after Kurma, Vishnu’s turtle form, that holds Mount Meru aloft so that the devas can churn the ocean of milk.

Soon Devabhumi became an important pilgrim spot with sages and kings travelling to the region. And so in Uttarakhand we find temples of different types: Northern Nagara style, southern Dravidian style, western Maru-Gurjara style.

The most famous complex of temples is the one at Jageshwar built in the eastern Kumaon region. There are nearly 200 temples built between the 7th and 10th centuries, mostly but not exclusively of Shiva.

Not far is another complex of shrines at Baijnath. These were probably initiated as part of Pashupata practice, and such clusters have been found in other parts of India (Lingaraja in Odisha and Bateshwar in Chambal, Madhya Pradesh).

As per legends that emerge only after the 13th century, Shankaracharya came to this region in the 8th century, expelled Buddhists, found hundreds of sacred images at Badarinath that he sent to different parts of India to re-establish Hinduism.

The Badarinath temple, even today, looks like a Buddhist monastery though it houses images of Vishnu in a meditative posture. The heat of his meditation creates a hot spring nearby.

Kedarnath is where Shankaracharya attained samadhi. This is popular lore with no evidence but a major part of Hindu belief, one that connects South India to the North. Even today temples in this region have a connection with priest families of Karnataka, Kerala and Tamil Nadu.

Folk gods remain powerful

But while tourists focus on gods of mainstream Hinduism, locals belonging to the Garhwal and Kumaon regions focus on folk deities like Golu Devata and Mahasu Devata. Both gods are linked to justice and conflict resolution.

Golu Devata rides a white horse and checks on the welfare of his people even today and people leave written petitions in his temple at Almora to resolve household issues.

Mahasu Devata refers to four mystical brothers (one lame, one blind, one deaf and one mobile) who ensure prosperity and peace in the villages they are worshipped. The spirit-gods, deified ancestors, who came from Kashmir, speak to people even today through shamans and are highly venerated.

This is the land of processions and palanquins. The gods have masks (mohra) and they travel to meet and greet each other during festivals. Everyone participates in the annual wedding of Shiva and Parvati in the pre-monsoon season, when winter wanes.

Everyone knows the goddess Nanda likes to return to her father’s house each year in the post monsoon season, before winter hits.

Kings, refugees and intruders

Uttarakhand was first ruled by the Katyuri dynasty. Then the eastern part came under the Panwar dynasty and the western part under the Chand dynasty. Both benefited from the pilgrim and trade routes.

The many local wars led to the building of as many as 52 hill forts (garh). When the Panwars brought these forts under their control, the region came to be known as Garhwal (land of forts) with its capital at Srinagar (Uttarakhand) on the banks of the Alakananda river.

The hills gave refuge to many Sikh gurus in times of turmoil as indicated by the presence of many gurdwaras. Baba Ram Rai Darbar Sahib of Dehradun is linked to the excommunicated son of the seventh guru, whose attempts at making peace with the Mughals were not appreciated by the orthodoxy.

As per Dasam Granth, the tenth guru meditated at Hemkund Saheb in an earlier birth. Hemkund Sahib, located near the Valley of Flowers, like the temples of Badarinath and Kedarnath, shuts down in the winter and reopens in the summer.

Uttarakhand also faced many threats from Muslim warlords like Timur, who attacked Hardwar in 1398, and from the of Nepal in the 19th century. Then came the British who drove out the intruders but then took control of the entire state leaving the local royals to manage a tiny princely state called Tehri Garhwal Riyasat.

But what did not change is the sacred landscape of the gods and the goddesses, and the pilgrim routes that connected them with the rest of India, and made them the crown jewel of Arya-varta.

Devdutt Pattanaik is an Indian physician turned leadership consultant, mythologist, author and communicator whose works focus largely on the areas of myth, religion, mythology, and management.

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