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AMARNATH YATRA Ameshwara: The Immortal Lord By Sameer C Mohindru
State Jammu and Kashmir
Location At the head of the Sind Valley in Kashmir, to the north of Anantnag at an altitude of 12,723 ft, Amarnath is flanked by the Great Himalayan Range to the north and the Sachkach (Sasakat) Mountains to the south
Distances 338 km NE of Jammu, 144 km NE of Srinagar (via Pahalgam), 114 km NE of Srinagar (via Baltal)
Duration 2-6 days
Route from Srinagar NH1A to Khanabal via Avantipura; state highway to Chandanwari via Anantnag and Pahalgam; trek to Amarnath Alternative route State highway to Baltal via Ganderbal and Sonamarg; trek to Amarnath
Route from Jammu NH1A to Khanabal via Udhampur, Patnitop and Verinag; rest as above
Fact File: When to go, and how
Darshan at the holy cave used to be open from early July (Ashad Purnima) to early August (Shravan Purnima) with the yatra concluding on the day of the Raksha Bandhan Festival. Over the years, the number of pilgrims has swelled and the duration of the yatra increased to 45 days in 2004 and 60 days last year (2005), starting from Vyas Purnima.
Over 400,000 yatris performed the pilgrimage in 2005. Nearly 60 pilgrims, including 11 women, died due to cardiac arrests and accidents in the course of this arduous journey. Earlier, the yatra used to be open only to registered pilgrims. Nobody was allowed to proceed on the yatra without proper registration through the designated branches of the Jammu and Kashmir Bank Ltd nationwide. Watch out for an advertisement in the leading national dailies some time in June, 2-3 months before Raksha Bandhan. A medical fitness certificate was a must before registering as a pilgrim to get the yatri permit. The registration process is still undertaken but with the duration of the yatra having been doubled to two months, the rules have been relaxed. In 2005, pilgrims were allowed to proceed from Baltal, one of the two routes to visit the holy cave, without registration, from 21st June onwards. The yatra formally began for the registered pilgrims only a fortnight later.
For those who choose to go as registered yatris, and this is recommended, the date and route (Pahalgam or Baltal) for darshan are mentioned in the permit and not interchangeable later. The application form can also be downloaded from the J&K Bank website (jkbank.net) after the yatra has been announced. Earlier, the yatri had to get himself declared fit from a medical officer. In 2005, a self-declaration of fitness was also allowed. Please note that unlike the Manasarovar Yatra, there is no selection-rejection process here. Nor is the Amarnath Yatra an organised trip in the sense of the Manasarovar Yatra, where one is part of a group and moves along with them.
Yatris have the option of proceeding on their own initiative, or opting for a package provided by the JKTDC or other travel agents. This writer went with a group of 60 people, without any assistance from travel agencies, hiring a tourist bus for Pahalgam from Patiala, Punjab. It will be a good idea if people go in groups, small or big. JKTDC does offer packages for Amarnath Yatra. This can be considered too. Contrary to the perception of many, the Amarnath Yatra is quite affordable. To register for the yatra you need to contact the designated J&K Bank branch. This can be a very frustrating experience as there are long queues, with crowds jostling with each other to get the earliest possible date for darshan. In many branches, permits for early dates of darshan are cornered by those organising langars for their associates, or by travel agencies who ferry pilgrims in groups by buses and cars. Only a limited number of permits per day of darshan per branch are issued. Last year, with the relaxation of rules, many pilgrims went without the official permits before the yatra began formally, and even later.
The routes
There are two routes to the holy cave:
From Pahalgam
Pahalgam/ Nunwan-Chandanwari (16 km)-Pissu Top (3 km)-Seshnag (9 km)-Panchtarni (13 km)-Amarnath Cave (6 km)
Night-stay facilities are only available at Pahalgam, Seshnag, Panchtarni and the holy cave (though most yatris on this route return to Panchtarni on the day of the darshan itself)
From Baltal
Baltal-Domail (2 km)-Burari Marg (5 km)-Sangam Ghati (5 km)-Amarnath Cave (3 km)
There is no overnight accommodation available between Baltal and the holy cave; the entire stretch has to be covered in a single day. Pilgrims on this route halt for the night in tents at some distance from the holy cave. If the weather conditions are favourable, those who are fast can even return to Baltal the same day making it a one-day pilgrimage. Baltal is now becoming the preferred route for many pilgrims who want to undertake the Amarnath Yatra in less time
The Pahalgam route is considered the more sacred route. It is through this route that Chhari Mubarak, the holy mace of Lord Shiva, reaches the cave shrine on the day of Raksha Bandhan. The base camp is in Nunwan, 3 km before Pahalgam, where tented accommodation is available. Pilgrims also have the option of staying in hotels at Pahalgam. Early in the morning, pilgrims are allowed to proceed from Nunwan and Pahalgam to Chandanwari, a distance of 16 km, by mini-buses and taxis but not heavy vehicles. It could take more than 2 hrs to cover this short distance because the road is very narrow and the vehicles have to negotiate steep, treacherous bends, many a time waiting for the traffic from the opposite direction to pass. It requires skilled driving, to say the least. From Chandanwari onwards the track gets even steeper, and is accessible only on foot or by pony or dandi (palki).
The Baltal route is shorter but steeper and prone to landslides. Baltal is 95 km from Srinagar. Pilgrims have to stay in tents at the base camp here, which is akin to the one in Nunwan. Helicopter service revived in recent times, which has added a whole new dimension to the Amarnath Yatra by ferrying those who do not wish to trek and can afford the prohibitive cost of air travel, is also available on this route. In 2005, the privately owned Jagson Airlines flew helicopters with a capacity of five passengers each (two return flights daily), connecting Srinagar to the holy cave (Rs 25,000 return trip). Also, on an average, 20 return flights operated daily between Baltal and the Amarnath Cave shrine (Rs 10,500 return trip).
Communications
BSNL, the government owned public utility, installs telephone booths at Pahalgam, Chandanwari, Baltal, Sonamarg and Manigam, while the police’s Telecommunication Department provides wireless facilities for coordination along the hilly track. Bharti Telecom or Airtel provides mobile telephony across J&K but, usually, handsets do not receive signals on the trek beyond Chandanwari because of high altitudes.
Getting There
The Amarnath Yatra begins from Pahalgam/ Nunwan and Baltal.
By air: The nearest airport is Srinagar. The distance from Srinagar to Pahalgam is 96 km and Srinagar to Baltal is 95 km. Average cost of a cab is Rs 600-700. Local buses are also available (Rs 100-140). Travel in a group and enquire about rates from a number of cab drivers before zeroing in on one of them.
By rail: The nearest raihead is Jammu, which is well connected to the rest of the country by trains.
By road: Buses are available from the main Jammu Bus Stand to Pahalgam (315 km) — deluxe (Rs 200), semi-deluxe (Rs 155), and ordinary (Rs 130). To Baltal (400 km), the same journey costs Rs 240, Rs 200 and Rs 160 respectively. Also, 7-seater and 5-seater taxis are available from Jammu to Pahalgam (Rs 360 and Rs 540 per person respectively). The frequency of buses is erratic and depends on the availability of passengers. It is better to proceed in a group in a taxi. It will be difficult to get a direct bus for Baltal from Jammu for few passengers (buses are especially hired by groups of more than 50) and, unless one goes by taxi, a night halt will have to be made at Srinagar. However, the journey to Pahalgam can be made in a single day by both bus and taxi.
Private air services: Private carriers have to pay 10 per cent of their gross revenues to Sri Amarnathji Shrine Board (SASB). Fares on these carriers are more expensive by almost that much.
Jagson Airlines (3rd Floor, Vandana Building, 11, Tolstoy Marg, New Delhi-110001; Tel: 011-23721593-94, 23328579-80; Email: jagson_id@eth.net) offers helicopter services to the holy cave. For current fares check jagsonairline.com
Air Deccan Trans Bharat and Himalayan Heli-skiing lease helicopters to SASB, and the state-run JKTDC.
Other ExpendituresChandanwari to the holy cave and back: coolie/porter labour Rs 1,100; dandi/ palki Rs 7,000; pony Rs 2,300 Bantal to holy cave and back: coolie/ porter labour Rs 700; dandi/ palki Rs 3,500; pony Rs 1,100. It may be noted that these rates are only indicative and will finally depend on the bargaining, which takes place on the spot
Weather disruptions
Landslides triggered by torrential rains on the Srinagar-Jammu National Highway can sometimes lead to a late start or temporary suspension of the pilgrimage. The climatic conditions are very uncertain. Rain or snowfall may take place at any time or place during the yatra. It is to be particularly noted that abrupt changes in temperature might occur. Sunny weather may be followed by rain or snowfall within a short time. The temperature may even fall to -5ยบ C. Pilgrims may also experience breathlessness at high altitudes.
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It is essential to pack warm woollen clothing, stockings and trousers, jacket, raincoat, umbrella, waterproof shoes, flashlight, walking stick, monkey cap and gloves. After snowfall and avalanches caused large-scale damage to life and property during the 1996 yatra, the Sengupta Commission had recommended restricting the number of yatris to 3,500 per day, including 700 yatris via the Baltal route for a 30-day yatra. The recommendations are difficult to implement due to the rush of pilgrims; the actual daily count of pilgrims is more than double the recommended number.
Security arrangements
It is a tribute to the grit and determination of the soldiers of the Indian Army, Border Security Force (BSF) and the Central Reserve Police Force (CRPF) that the previous three Amarnath pilgrimages have been largely free of violence. In fact, many bids by militants to disrupt the yatra were foiled during this period.
Credit goes to the jawans who brave the cold every year and begin clearing the trek from Chandanwari and Baltal to the holy cave, long before the actual yatra begins. Removing the snow and the boulders to make the trail negotiable is a mammoth task to say the least, and yet it is performed by the armed forces with great commitment. Anantnag District, where the holy cave is located, has been a hotbed of militant activity since long but pilgrims from all over the country are able to throng here for the yatra thanks to the security cover.
A multiple cordon security blanket is thrown along the yatra route. While the Indian Army mans the heights to prevent any infiltration from the mountains, BSF personnel dot the trekking route. The safety of the camps put up for the yatris at night halts is handled by the CRPF jawans. The idea is that even if militants breach one cordon, they will be checkmated by one of the remaining two.
While it is not easy at all to penetrate the multi-layered security net thrown around the Amarnath Yatra base camps in Baltal and Nunwan, it is not impossible either, given the determination of the fidayeen (suicide terror groups). The Nunwan Base Camp was set up in 2001, following the terrorist attack in Pahalgam the previous year, when at least 25 people including 16 pilgrims were killed and 60 others injured. It resembles a fort dotted with heavily armed security personnel.
The 2002 attack on the Nunwan Camp, which led to the loss of some lives, is illustrative of how even the tightest security can be breached. In the words of an officer of the Armed Forces, the Nunwan Base Camp is “a natural fortress in which we take special pride”. The entire camp is cordoned off with barbed wires and iron gates; CRPF sharpshooters maintain round-the-clock vigil. Entry and exit points are separate and exclusive. A similar camp is set up on the other route at Baltal too.
There is a sharpshooter guarding the camp after every gap of 50-100m. Gates are shut between 10 pm and 7 am. All vehicles are stopped one kilometre from the Nunwan Camp, where pilgrims are frisked thoroughly by Jammu & Kashmir police personnel, and the luggage is checked with the help of sniffer dogs and X-ray machines.
Vehicle parking has been kept at a 500m distance from the base camp, and no vehicle other than the ones designated by security is allowed to enter the cordoned area. The 16-km stretch from Pahalgam to Chandanwari, from where the trek begins, is covered by pilgrims in a hundred mini-buses and taxis especially designated for the purpose.
Security personnel are on the constant look out for militant movement, a particularly difficult task as thousands of pony-men and pitthuwallahs are pressed into service during the yatra. In 2001, a militant carrying explosives in the guise of a pony-man was arrested in Panchtarni. On another occasion, a fidayeen was found to have posed as a lame pilgrim and packed explosives into his hollow crutches. In 2001, militants also attacked a camp in Seshnag disguised as sadhus. Security forces encourage yatris to opt for the shorter Baltal route via Srinagar, which is considered relatively secure.
Tourist Offices
Director Tourism
Tourist Reception Centre, Srinagar
Tel: 0194-2452690-1
Telefax: 2479548
Director Tourism
Tourist Reception Centre
Vir Marg, Jammu
Tel: 0191-2548172; Telefax: 2548358
Directorate of Information
J&K Govt
Mubarak Mandi, Old Secretariat
Church Lane, Opp Ansari Motors
Srinagar
Tel: 0194-2452294
Email:dipjk@jk.nic.in, jmt_info@sancharnet.in
Points to be kept in mind
1. Ensure you are physically and mentally fit for the journey as the yatra involves trekking at altitudes of 14,000 ft. Get yourself medically examined and certified fit for the journey. While on the yatra, walk slowly and steadily. At least a month before the yatra, start preparatory exercises: even a brisk walk of about 4-5 km a day will be beneficial. Yogic breathing exercises like Pranayama will help combat the lack of sufficient oxygen at high altitudes
2. Do carry woollens, including body warmers, windcheaters, raincoats, sleeping bags, waterproof shoes with sufficient grips, a torch with sufficient batteries, and walking sticks. Blankets are available in the tents set up on the way to the holy cave
3. Keep a slip with your name, address, and also the name of the accompanying yatri in your pocket
4. Women are advised to avoid saris and opt instead for salwar kameez or trousers
5. There are medical camps set up by the government for the yatra. It is still advisable to carry your own personal medical kit with painkillers, and medicines for stomach ache, fever, cough and common cold. Some water and dry eatables may also be carried
6. Hire only pony-men and porters registered with the government. Don’t walk far away from the ponies carrying your luggage. Keep the identity card of the pony-man or porter with you during the course of the journey
7. Smoking and drinking alcohol are strictly prohibited on the yatra. Strictly vegetarian meals are customarily served
8. Do not relax at places where warning signs are fixed. Do not attempt short-cuts en route
9. Do not touch or tamper with the holy linga, or throw any offering at it
10. Do not defile any place at the shrine or en route
11. Do not strain yourself too much on steep gradients; go slow if need be
12. Do not break traffic discipline or try to overtake others on difficult stretches of the route
13. Do not pay more than the prices fixed by the government for porters, ponies, dandis and accommodation
14. Do not use disposable plastic around the base camp and during the trek to avoid pollution of the pristine region
15. Apart from the essential woollens, travel light. Food is available at the langars while blankets and quilts are provided in the tents
16. In view of the hazardous nature of the yatra, pilgrims may insure themselves, preferably before departure from their home towns. Arrangements for insurance are also available at the two base camps during the yatra period. However, natural death is not covered under the accident insurance (offered to all yatris by the government at a nominal premium of Rs 10)
India’s syncretic and inclusive culture, its ethos of secularism and religious fervour and an ordinary Kashmiri’s struggle for survival are all encapsulated in the annual Amarnath Yatra. Pilgrims on the Amarnath Yatra stride through an exceptionally enchanting route, upward both physically and metaphorically, to meet the shining glory and greatness of god. It is believed that in a state of heightened devotion, the pilgrim perceives, with his mind’s eye, Lord Shiva in his eternal splendour. No wonder, Shiva as Amarnath is the Immortal or Deathless Lord, the absolute spirit of the universe.
The joys of this extraordinary pilgrimage are such that the arduous trek is not a deterrent, nor is the lack of basic sanitation facilities en route, or heights of over 14,000 ft that have to be traversed to reach the only ice linga in the world. In geographical parlance, the linga of Amareshvara could have been like any other stalagmite — ice formations that grow, usually upward from the floor of caves. Here, the formation is a huge, perfectly shaped swayambhu linga, an extraordinary sight that never fails to move, amaze and convince pilgrims of Amarnath’s unquestionable divinity. Around the deity is woven a common thread, which unites the stories of priests, pilgrims, security personnel, langars, pony-men, pitthuwallahs (porters), travel agents, shopkeepers and devotees.
Each yatri has a tale to narrate about how the yatra has defined his life. Many experience such overwhelming peace that they keep returning year after year, never satiated. I first went as a student in the year 2000 and, on my return, landed my first job. Since then, the pilgrimage to Amarnath has become an annual journey.
LEGENDS AND MYTHOLOGY
In Hinduism, there are strong links between the sublime and silvery Himalayan peaks, and Lord Shiva. Kalidasa described the Himalaya as the “laughter of Shiva”. Inside the Amarnath Cave, a pure white ice-mound is formed and water trickles down in a slow rhythm, drop by drop, from the top. The source is believed to be the holy Ramkund Lake, situated above the cave. The mound piles up to take the shape of a linga, which begins to rise indiscernibly to be at its full height on the nights of the full moon. Wise men say that the Shivaling waxes and wanes with the phases of the moon. Since it is believed that Shiva manifested himself first on the day of the full moon in the month of Shravan (August), it is considered auspicious to go on a pilgrimage to Amarnath during this month.
It was here that Shiva narrated the Amar Katha, the secret of immortality, to Parvati, his consort, the graceful daughter of the Himalaya. For a long while, it is said, Shiva procrastinated but Parvati remained resolute in her wish to hear the secret of the cosmos. Finally, Shiva decided to indulge her. He started for a lonely place where no living being could hear what he was to say. He chose the spot that is now the Amarnath Cave. In the course of his journey, he left Nandi, his bull, at Pahalgam (from Bailgaon). At Chandanwari, he released the moon from his locks. By the banks of the Lake Seshnag, he forsook the snakes around his neck. He decided to leave his son Ganesh at Mahagunas Parvat (Mahaganesh Hill). At Panchtarni, Shiva left behind the Panchabhoota (Earth, Water, Air, Fire and Sky), which together make a living being. Finally, he entered the holy Amarnath Cave along with Parvati. Here, he seated himself upon a deerskin. To ensure that no living being would overhear, he created Kalagni, the fire, which was to destroy every living thing in and around the holy cave. Shiva then started narrating the secret of immortality to Parvati. Fatefully, a pigeon’s egg was lying beneath the deer skin asan (seat), unharmed. The pair of pigeons, which were born out of this egg, became immortal, having heard the Amar Katha. Every year, pilgrims still spot pigeons residing on the roof of the cave, having made it their eternal abode.
Seshnag symbolises the cosmic ocean in which Lord Vishnu reclines in eternal repose. Once, terrorised by a mighty asura who had received a boon from Shiva that he would not be killed by the lord himself, the devas went to the bank of the Seshnag Lake to pray to Vishnu. Pleased, Vishnu rose from the lake, seated upon the back of the mighty serpent, the thousand-headed Seshnag, who destroyed the asura. It is considered very auspicious to bathe in the Seshnag Lake and several devout pilgrims do so despite its icy cold water.
It is in the plains of Panchtarni that Shiva danced the tandava as he left behind everything on his way to the Amarnath Cave. So immersed in ecstasy was he that his locks were undone and five streams of the Ganga (together making up the Panchtarni) fell to the ground.
A BRIEF HISTORY
The Amarnath Cave is referred to in the Bhrngish Samhita, Nilmat Purana, Kalhana’s Rajtarangini, and the Mahatmayas of Amarnatha and Amreshvara Kalpa. According to Kalhana’s Rajtarangini, Samdimat (34 BCE-17 CE), a great devotee of Shiva who rose from the position of minister to be the king of Kashmir, “used to worship a linga of snow above the forests, which is not found elsewhere in the world, during the delightful Kashmir summers”. Kalhana also narrates the legend of Naga Surava, who gave his daughter Chandralekha in marriage to a Brahmin youth and carved a place for him besides his own abode in Shushram Naga (Seshnag). Kalhana says, “It is seen to this day (ie, 1148-49) by pilgrims proceeding to Amareshvara (Amarnath).”
The fact that Zain-ul-abdin (1420-70), the pious Muslim ruler of Kashmir, also visited
Amarnath has been documented by his chronicler Jonaraja.
Francois Bernier, the French physician who accompanied Emperor Aurangzeb to Kashmir in 1663, recorded that after visiting Trisandiya, Verinag, Achabal and Wular Lake, he was in Sind Valley when Aurangzeb called him back. He writes in Travels in Moghul Empire, “I was pursuing the journey to a grotta full of wonderful congealations, two days journey from Sangsafed when I received intelligence that my Nawab (Aurangzeb) felt very impatient and uneasy on account of my long absence.” Bernier’s book was edited by Vincent A Smith, who observes, “The grotta full of wonderful congealations is the Amarnath Cave, where blocks of ice stalagmites formed by dripping water from the roof are worshipped by many Hindoos… as images of Shiva.”
Vigne, in Travels in Kashmir, Ladakh and Iskardu (1842) says, “The ceremony at the cave of Amarnath takes place on the 15th of the Hindu month of Sawan, 28th July… not only Hindoos of Kashmir but those from Hindoostan of every rank and caste can be seen, collecting together and travelling up the valley of Lidder towards the celebrated cave.” Vigne himself, after returning from Ladakh and Tibet by 1840-41, during the rule of Maharaja Sher Singh, son of Ranjit Singh, attempted to visit Amarnath along the traditional route via Seshnag in late season, but was forced to return from the Wawjan Pass due to bad weather.
Walter R Lawrence mentions in Valley of Kashmir (1895) that Brahmins of Mattan joined the pilgrims to Amarnath and further up at Batkot, the Maliks used to take charge of the pilgrimage. According to Lawrence, the Maliks were supposed to keep the track in order, guide and escort the pilgrims, carry the sick, and ensure nothing was stolen; they received one-third of the offerings made at the Amarnath shrine. The other two shares used to go to the Pandits of Mattan and the Giri Mahants of Amritsar, who used to and still lead the pilgrimage with Chhari Mubarak (Holy Mace), but now from Srinagar. During the Sikh rule in Kashmir, Amritsar was the starting point of the yatra but in the 1940s, pilgrims started embarking from Srinagar.
The tradition of dividing the offerings into three has now been done away with. In the year 2000, the shrine was taken over by the state government and currently its affairs are managed by the Shri Amarnathji Shrine Board headed by the Governor of Jammu and Kashmir, with compensation awarded to the earlier beneficiaries.
THE YATRA
While proceeding to Amarnath, think of its rich history and legends. Was it not Shiva and Parvati themselves who first traversed the trek? Countless pilgrims, many of them great sages, have walked upon this path. Swami Vivekananda and Swami Ramtirath undertook the pilgrimage to Amarnath. A thousand years earlier, Adi Shankaracharya walked this way to see Shankara himself. Interestingly, VS Naipaul also went on the Yatra when he visited India, before writing his first book on the country. In his gripping account of the pilgrimage, he speaks of his joy and that of other pilgrims as they make their way to the cave. Now is your chance for a brush with sacred history.
The yatra also reflects the ethos of Indian multiculturalism. It is one of those rare events in the Hindu calendar in which the organisers are primarily Muslims. Many locals say it was a Muslim shepherd who discovered the cave while searching for his missing goat. Many members of the Sri Amarnathji Shrine Board are Muslim. The 200-odd makeshift shops that come up along the route and sell puja items are owned by Muslims. The pony-men, luggage carriers and tent owners, who render excellent service under tough conditions, are all Muslim too, and they claim proud privilege in providing support. No words can be fulsome in their praise.
Sadhus form a large, easily identifiable part of the yatra. As one of them pointed out, the yatra can be a botanist or geologist’s delight. He told us of the rare herbs and wild flowers that grow upon the uninhabited mountains in the region, which could cure ailments that still baffle modern physicians.
THE JOURNEY BEGINS
The Amarnath trail is along thick and green woodlands of breathtaking beauty. The playful stream of the Lidder River meanders alongside, sparkling bright and pure. From Chandanwari, which is the confluence of the Asthan Marg and Seshnag rivers, there begins a terribly steep 3-km ascent to Pissu Ghati (10,403 ft) in what is perhaps the toughest part of the pilgrimage, reminding yatris that the path to salvation involves superhuman struggle.
A feeling of having reached an ethereal destination overwhelms yatris when they arrive at Seshnag Lake (11,712 ft, 1.5 km long, 1.2 km wide) — so striking is the beauty, the setting and the colour of this great water body, enhanced even more in the moonlight. Surrounded by mighty peaks, this primal scenery untouched by civilisation is the setting for the first night halt (after Pahalgam). In the stillness of the pine-scented Himalayan night, legends of love and revenge associated with Seshnag are recounted around campfires.
Second only to the trek up the Pissu Ghati is the formidable climb from Seshnag to the Mahagunas Top or Wawjan (15,091 ft). Pilgrims climb slowly and breathlessly for 6 km to reach it, the highest point in the entire course of the pilgrimage, where they cross over from the Lidder Valley to the Sind Valley. The third and the last camp en route to the cave is at the green meadows of Panchtarni, reached by a 7-km descent from Mahagunas Top.
On the way from Mahagunas Top to Panchtarni comes Paushpatri, where one of the best langars of the yatra – with a surprising variety of dishes – is organised, by Delhi-based Sri Shiv Sevak Society. Do note that Paushpatri is not the night halt, Panchtarni is. The Amarnath Cave is 6 km from Panchtarni but involves a narrow spiralling trek. One false step, and the pilgrim or pony can fall 2,000 ft to the Panchtarni plains below.
From Panchtarni, an early morning’s start is recommended for there is a long queue at the entrance to the cave. For about a kilometre, pilgrims have to travel over solid ice through a deep ravine, with the holy cave, a huge aperture in the mountain, clearly in sight. To the left of the cave, the Amaravati River flows down the mountain, where many devotees bathe before entering the cave. For those who do not wish to bathe in the icy water, water is heated up (Rs 10-20 per bucket); a handful of makeshift changing rooms are available.
The holy cave is of colossal dimensions and faces south. Its outer mouth measures about 40 yards across, and it is about 75 ft high and at least 80 ft deep, sloping down into the mountainside. Inside, a central ice formation, rising to about 7 ft and ending in a glistening cone, is the ice linga of Shiva. To its right is another block of ice (6 ft high, 3 ft in diameter), revered as Ganesh, and a smaller ice figure is Goddess Parvati. Inside the Amarnath Cave is another very small cave to the right of the Shivaling, from which a chalk-like substance is taken by pilgrims as vibhuti (sacred ash), and holy water is collected. Despite the large crowds and hasty darshan, for those who journey with faith, the visit to the home of the Himalayan mendicant who is both destroyer and healer, is an immensely rewarding experience.
Unfortunately, on Shravan Purnima, the ice linga is no longer to be seen in full bloom, having disappeared much earlier to the great disappointment of many pilgrims. In fact, there is a raging debate over the ways and means of preserving the ice linga for the entire period of the yatra. Over the years, as the number of pilgrims increased from a few thousands to a couple of lakhs, heat generated from humans and the flashes of camera lights led to the ice linga going into relaxation (melting) within a few days of the yatra. It is to prevent this that the Shrine Board had mooted temperature regulation of the cave complex but the idea is opposed by many pujaris and pilgrims on the grounds that nothing unnatural should be used to protect the natural. The matter is now subjudice. Another idea that is mooted is that darshan should be allowed from a safe distance of, say, 100-150m. The mouth of the cave is so big that devotees can see the linga from a distance, much before entering the cave itself, provided man-made paraphernalia such as huge bells, marble platforms, statues, stairs, iron railings and gates are removed and the ground levelled. Many pilgrims are also not happy with the extension of the yatra to two months from the previous one-month duration, saying it contributes to the early melting of the ice linga. The Shrine Board has taken the view that with more and more people trekking their way up to the cave, more time is needed to ensure darshan of the linga for all. As a logical corollary, for darshan to take place, the ice linga must be preserved and hence the need for scientific devices to ensure its longevity. There are economic implications too as a longer duration for the yatra ensures a boost for tourism in J&K, as many who come as pilgrims also visit Srinagar, Sonamarg and Gulmarg as tourists.
After darshan, devotees can return to Panchtarni in time for lunch and continue to Seshnag to spend the night, and return to Pahalgam the next day. They also have an option of returning via Baltal on the day of the darshan itself.
Chhari Mubarak: Shiva’s silver mace
The yatra commences with the ceremony of Chhari Mubarak at the Dashnami Akhara in Budshah Chowk, Srinagar. It is led by the mahant of the akhara, Deepender Giri. If at all there is anything other than the ice linga that is important in this pilgrimage, it is this holy silver mace, which represents the mystical powers of Shiva. The Bhrngish Samhita says that Shiva gave the chhari to Rishi Kashyap and commanded that it be carried to Amarnath each year. Symbolically speaking, after the prayers, the yatri acquires a sort of symbolic walking stick. It helps him spiritually by reminding him of his resolve at the akhara temple when his faith begins to waver in face of a long and arduous journey.
On Vyas-Purnima, Chhari Mubarak leaves Srinagar for Pahalgam to perform the bhoomi-puja and dhwajarohan (raising of the flag) ceremonies, marking the yatra’s beginning, and then returns the same evening for other rituals.
A fortnight before Raksha Bandhan on Samawati Amavasya (August), Chhari Mubarak visits the Shankaracharya Temple in Srinagar, where puja is performed. The next day, when the bright half of the month begins, it goes to the Sharika Bhawani Temple, at Hariparvat in downtown Srinagar. After two days, Chhari-sthapana (establishment of the chhari) and dhwajarohan ceremonies are performed at the Dashnami Akhara. A day later, on the festive occasion of Nag Panchami, Chhari pujan is performed at the akhara. Five days later, the chhari procession then leaves for the holy cave shrine of Amarnath.
On the way to Pahalgam, prayers are offered at Durganag Temple in Srinagar, the Sureshwar Temple at Sonawar, the Shiva temples at Pampore and Bijbehara, and at Martand-Tirth, the ancient Sun Temple at Mattan in Anantnag District. On Dashami, Chhari Mubarak stays at Pahalgam. The next morning, the procession leaves Pahalgam and stays for the night at Chandanwari, followed by night halts at Seshnag and Panchtarni respectively.
On Raksha Bandhan, Chhari pujan is performed at the holy cave. Those pilgrims who do the yatra on the last few days, and that too from the Pahalgam route, to be in the holy cave on the day of Raksha Bandhan can go along with the Chhari, which is taken by a religious congregation led by Deepender Giri. However, many prefer to go early as they are apprehensive that the linga will go into relaxation. The holy mace is then brought back to the Pahalgam base camp for a visarjan (immersion) ceremony in the Lidder River
Where to stay
Tented accommodation is available along the way at the night halts and has to be secured on the yatri’s own initiative (Rs 50-100 per night). You can bargain. The night halts are at Nunwan (Pahalgam), Seshnag and Panchtarni. Rows of tents for rent line the high Himalaya in these places. Quilts, pillows, mattresses and kerosene oil lanterns are provided. Tent owners also provide hot water for an additional charge. A tent accommodates around 10-12 persons. A large group can always hire an entire tent, or tents. There are a handful of makeshift toilets but most yatris manage in the open. With the number of pilgrims increasing with each passing year, the beauty of the places en route is bound to be defiled.
Where to eat
The trek may be quite arduous but langars (community kitchens) do make things a lot easier. Dotting the entire trek, they not only provide food and basic medication, but also accommodation, and sanitation facilities to some extent. The money collected throughout the year as charity by Shiva sevak mandals (volunteer groups) and samitis (committees) is put to good use during the yatra.
Weeks before the yatra begins, around 100 langars from states such as Gujarat, Rajasthan, Uttar Pradesh, Delhi, Haryana and Punjab (the last contributes the maximum number) stack up their tents, rations, personnel and gas cylinders in a couple of trucks, and head for the place earmarked for them to set up their temporary kitchen. From the base camp, their journey is even tougher than it can be for any pilgrim as sacks and tins are loaded on ponies and taken to places, which remain uninhabited for most part of the year.
There may not be a culinary delight worth its name that is not found during the course of this yatra, thanks to the langars. Paranthas, milk, biscuits, chappatis, dal, rice, sweets, dosa, kheer, tea and bread — everything is available. Half a dozen of these langars are located at each of the major halts on the yatra. Yatris are advised not to carry too many eatables during the pilgrimage as ample high-quality food items, biscuits, tea and water are available at the langars.
These langars are also the venues of late-night revelry, where Shiva-bhakts drink milk, gather in camaraderie and dance to the tune of lilting scores, celebrating in the name of Gauri-Shankar and shouting slogans such as Bhole ki fauj karegi mauj (Shiva’s army will enjoy). Unfortunately, like many things associated with the yatra, such as its duration and the need to preserve the ice linga, the management of the langars has also been a subject of controversy. The number of langars and the period for which they should be set up are often contentious issues. Authorities also discourage pilgrims from spending nights at the langars, citing security reasons. The langars provide free accommodation while the accommodation provided by the J&K Tourism and other tentwallahs costs an average of Rs 50-100 per night.
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